Holy Shrine of al-Kazimayn

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Holy Shrine of al-Kazimayn
General Information
EstablishedPrior to Buyid dynasty
LocationIraq, Kadhimiya
Coordinates33°22′48″N 44°20′17″E / 33.38000°N 44.33806°E / 33.38000; 44.33806
Other namesAl-Mashhad al-Kazimi
Specifications
Area26,000 square meters
Architecture
StyleIslamic
RenovationDuring the periods of Buyids, Safavids, Qajars and...
Websitehttps://www.aljawadain.org/home


Al-Kāẓimayn's Shrine (Arabic: الحرم الكاظمي) is the resting place of Imam Musa al-Kazim (a), the seventh Imam of the Shia, and his grandson Imam al-Jawad (a), the ninth Imam of the Shia. The shrine is located in Kadhimiya, an area in the north of Baghdad. It is a pilgrimage destination of Muslims, particularly Shias, in Iraq.

The Shrine of al-Kazimayn spans over 26,000 square meters and comprises several distinct parts, including the main courtyard, rawda, minaret, darih, portico (rawaq), and dome. Its construction boasts a variety of artistic styles, featuring intricate mirror work, tessellation, gilding, marquetry, and calligraphy that all contribute to its stunning aesthetic appeal.

The initial structure of the mausoleums of al-Imamayn al-Kazimayn (a) dates back to a time preceding the Buyid period. However, over the years, the Shrine of al-Kazimayn underwent multiple stages of restoration, repair, and completion under the patronage of various dynasties including the Buyids, Seljuks, Jalayirids, Safavids, and Qajars.

During the Safavid era, Shah Isma'il I ordered the demolition of the existing shrine and its replacement with a brand new building featuring a dome, minarets, and a mosque. In later years, during the Qajar era, Farhad Mirza, Naser al-Din Shah's uncle, oversaw significant civil construction projects at the shrine, including the reconstruction of the main courtyard.

Since al-Kazimayn’s Shrine is close to the Tigris River, it was frequently damaged over the centuries due to the river’s overflow. Moreover, it suffered devastations as a consequence of Shia-Sunni conflicts in 443/1053 and the Mongol invasion of Baghdad.

Before the Safavid era, the Shrine of al-Kazimayn was administrated by a naqib. A well-known naqib was Sayyid 'Abd al-Karim b. Ahmad al-Hilli. During the Safavid era, however, its administration was assigned to those who held the position of "Shaykh al-Islam". Prominent administrators of the shrine during the Safavid era included 'Abd al-Hamid Kilidar, Shaykh 'Abd al-Nabi al-Kazimi, and the latter’s family. At present, Haydar Hasan al-Shimmari is the shrine’s administrator.

The Shrine of al-Kazimayn is the resting place of several well-known figures, including but not limited to al-Shaykh al-Mufid, Ibn Qulawayh, Khwaja Nasir al-Din al-Tusi, and Mu'izz al-Dawla al-Daylami. Numerous books have been written about the shrine, such as Tarikh al-Imamayn al-Kazimayn wa-rawdatuha l-sharifa authored by Ja'far al-Naqdi and Tarikh al-mashhad al-Kazimi written by Muhammad Hasan Al Yasin.

Place and Appellation

The Shrine of al-Kazimayn is the resting place of Imam al-Kazim (a) and Imam al-Jawad (a), respectively the seventh and ninth Imam of the Shia. Imam al-Kazim (a) was buried in a cemetery built by al-Mansur al-'Abbasi in 149/766-7, which came to be known as the graves of Quraysh.[1] Ja'far al-Akbar, al-Mansur's son, was the first person who was buried in this cemetery in 150/767-8.[2]

Because of its attribution of Imam al-Kazim (a), this place is called “Mashhad al-Imam Musa b. Ja'far,” “al-Mashhad al-Kazimi,” and “Kazimiyya”.[3] In 220/835, the corpse of Muhammad b. 'Ali (a), the ninth Imam of the Shia, was buried besides the grave of his grandparent Musa b. Ja'far (a),[4] which is why it came to be called “Kazimayn” (two Kazims).[5]

The shrine is also called “Jawadayn (two Jawads).[6] Moreover, because of its proximity to Bab al-Tabn, it is also known as Mashhad Bab al-Tabn.[7] Al-Tabn was a neighborhood in Baghdad, where the grave of 'Abd Allah the son of Ahmad b. Hanbal was located.[8]

History

The initial structure built on top of the mausoleum of Imam al-Kazim (a) was a tomb that comprised of a chamber and a dome.[9] According to Rasul Ja'farian, a contemporary scholar of Shiite history, the credit for constructing this building goes to al-Ma'mun al-'Abbasi.[10]

Reconstruction in the Buyid Era

During the Buyid dynasty, the Shrine of al-Kazimayn underwent reconstruction, during which several new structures were added to the site. In 336/947-8, Mu'izz al-Dawla al-Daylami ordered the demolition of the existing structure and oversaw the construction of a tomb, a dome, and a teak darih on top of the graves of both Imam (a). A surrounding wall was also built, and soldiers were assigned to guard the holy site.[11] The reconstruction of the shrine continued during the reign of Mu'izz al-Dawla's son, 'Izz al-Dawla al-Daylami (356-367/967-978). He added resting areas for pilgrims to the complex.[12]

According to al-Khatib al-Baghdadi, in the year 369/980, 'Adud al-Dawla al-Daylami (356-367/967-978) constructed a protective wall around al-Kazimayn. Additionally, he also established a hospital between Kazimayn and Baghdad to cater to the requirements of the pilgrims visiting al-Kazimayn.[13]

Demolition by a Group of Hanbalis in Baghdad

The Shrine of al-Kazimayn suffered significant damage during sectarian conflicts between Shia and Sunni Muslims. In 443/1051, a group of Sunni Muslims attacked al-Kazimayn under the influence of Hanbalis in Baghdad. They stole valuable possessions from the shrine and set fire to its dome and darih.[14] According to Ibn al-Athir, a Sunni historiographer from the seventh/thirteenth century, their intention was to exhume the graves of the two Imams and relocate their remains to the mausoleum of Ahmad b. Hanbal. However, due to the destruction caused by the attack, they were unable to locate the graves.[15] In 450/1058, Arsalan al-Basasiri oversaw the reconstruction of the shrine and placed a new chest on top of the graves. He also merged the two domes into one.[16]

Seljuk Reconstructions

During the year 490 AH, Majd al-Mulk Abu l-Fadl Barawistani, the vizier of Berkyaruq, the Seljuk ruler from 487-498 AH, supervised the renovation of the Shrine of al-Kazimayn.[17] The vizier also expanded the site by constructing new buildings such as a mosque that featured two minarets and an area for pilgrims to rest. Additionally, he oversaw the embellishment of the walls of the shrine by adorning them with tiles.[18]

Damages caused by Tigris Overflow

In 569/1097, the Shrine of al-Kazimayn was damaged due to the Tigris overflow.[19] In 575/1179, al-Nasir li-Din Allah al-'Abbasi (575-622/1179-1225), the Abbasid caliph at the time, ordered reconstructions in the shrine and construction of chambers in its courtyard[20]. His measures were the last and the most magnificent reconstructions in the Abbasid period.[21]

In 654/1256, during denominational conflicts in al-Kazimayn (two years before the Mongol invasion that led to the downfall of Baghdad), the shrine's valuable possessions were looted.[22] The incident took place after an individual was murdered by someone from Karkh, leading people from Sunni neighborhoods in Baghdad to join forces with the soldiers of the Abbasid Caliphate and attack Karkh.[23] However, Ibn al-Fuwati recorded the conflicts as happening in 653/1255.[24]

During the Mongol Invasion

In 656/1258, the Mongols conquered Baghdad, as a result of which many buildings in Baghdad were destroyed and the Shrine of al-Kazimayn was set ablaze.[25] However, when the commander Qaratay arrived in Baghdad, he appointed ʿImad al-Din ʿUmar b. Muhammad al-Qazwini as his deputy. 'Imad al-Din ordered the reconstruction of the caliph’s mosque and the shrine. ʿAta-Malik al-Juwayni, the author of Jahangushayi Juwayni, was the ruler of Baghdad during the Mongol era from 657/1259 to 681/1282. Reportedly, he restored the shrine to its previous form. Ibn Batuta, an eighth/fourteenth-century tourist, visited Baghdad in 727/1327, reporting that there was a wooden dairh on top of the two Imams’ grave, the surface of which was covered in silver.[26]

During the Jalayirid Era

During the reign of the Jalayirids, Baghdad and Kadhimiya (al-Kazimayn) were affected by floods from the Tigris River, resulting in damage to the Shrine of al-Kazimayn.[27] Sultan Uways al-Jalayiri (757-777/1356-1375) took the initiative to reconstruct the shrine by installing two chests atop the graves of the two Imams (a) and constructing two domes and two minarets. The shrine was further adorned with Quranic suras inscribed on tiles. In 776/1374, another flood caused damage to the shrine, but the Sultan and his vizier worked to repair it and even built a caravanserai for the pilgrims visiting the shrine.

During the Safavid Era

During the Safavid era, the Shrine of al-Kazimayn underwent reconstruction. In 914/1508, Shah Isma'il I conquered Baghdad and subsequently ordered the demolition of all existing structures in the shrine, which were then replaced by a building that featured a portico, a courtyard, a mosque on the north side, two domes, and two minarets.[28] Additionally, Shah Isma'il built two silver chests atop the graves of the two Imams buried there.[29] An epigraph, dated 926/1520, was installed on the walls of the shrine that outlined the measures taken by Shah Isma'il.[30] The king endowed all his personal wealth to the Fourteen Infallibles, part of which was allocated for the Shrine of al-Kazimayn.[31] Reportedly, since the Safavid rulers believed that their lineage traced back to Imam al-Kazim (a), Shah Isma'il held a special devotion to the Shrine of al-Kazimayn.[32]

During the Ottoman Empire (926-974/1520-1566), Suleiman commanded the completion of unfinished works from the Safavid era, which included a minaret that had been initiated during the Safavid period. This minaret was eventually completed in 978/1570.[33]

In 1032/1623, Shah Abbas I reconquered Baghdad and commissioned the construction of a steel darih for the graves of the two Imams. However, due to deteriorating Iran-Ottoman relations, the darih was not installed until 1115/1703.[34] Additionally, in 1045/1635, Shah Safi ordered extensive renovations to the shrine, which included solidifying the foundations of the minarets.[35]

During the Qajar Era

File:کاظمین قدیم.jpg
A photo of al-Kazimayn shrine in 1970

During the Qajar era, Agha Mohammad Khan Qajar (1193-1212/1779-1797) provided support for the construction of two domes and an iwan, as well as the ceiling of the southern portico of the shrine, known as "Balasar" (over the head). Additionally, marble stones were used to cover the floor of the shrine.[36]

During 1221/1806, Fathali Shah Qajar (1212-1250/1779-1834) oversaw the renovation of the mirror work and tessellations of the porticos, along with the gilding of the minarets. Later on, in 1282/1865, reconstructions were carried out by 'Abd al-Husayn al-Tihrani, also known as Shaykh al-'Iraqayn, who was Mirza Khan Amir Kabir's lawyer. These reconstructions were financed using one-third of Amir Kabir’s inherited property and included repairs to the iwans, as well as the mirror work and tessellation of the porticos.

Nasir al-Din Shah (1264-1313/1848-1895) replaced the Safavid-era darih with a silver darih. Moreover, he commissioned mirror work and gilding in the eastern portico of the shrine. Farhad Mirza, Nasir al-Din Shah's uncle, carried out the expansion of the courtyard by purchasing neighboring houses and reconstructing it.[37] Two clocks were also installed under his supervision – one on the interior iwan of the three southern gates, and another on the interior iwan of the three eastern gates of the shrine.

After Saddam's Downfall

During the Ba'ath government in Iraq, no civil constructions were carried out in the Shrine of al-Kazimayn. After the Ba'ath government in Iraq fell, significant efforts were made to develop and reconstruct the Shrine of al-Kazimayn by the Committee for Reconstruction of 'Atabat 'Aliyat. The committee undertook several projects, including but not limited to, replacing and strengthening the stones used in the porticos, insulating the ceiling, repairing and reinforcing the bricks of the domes and minarets, constructing chests atop the two graves, building entry gates, relocating and installing new gates, adding cloth coverings for the mausoleum and an epigraph around the darih, and renovating historic Safavid mosques adjacent to the shrine.[38] Additionally, the committee replaced the darih, and constructed two new courtyards within the shrine - "Sahib al-Zaman (a) Courtyard" and "Hadrat 'Ali (a) Courtyard."[39]

Architecture

The Shrine of al-Kazimayn has an area of 14,514 square meters. Along with its buildings, its area amounts to 26,000 square meters.[40]

Darih

Darih of the Shrine of al-Kazimayn (a)

The current darih of the Shrine of al-Kazimayn was constructed after the collapse of Saddam's government in 2003, as stated on the shrine's website.[41] Prior to this, a darih that had been dedicated by Sultan Baygum was present in the shrine since 1324/1906. The dimensions of this darih were 676 centimeters in length, 517 centimeters in width, and approximately three and a half meters in height.[42] Additionally, the interior ceiling of the darih was made of wood and adorned with thulth and nasta'liq calligraphies.[43] Preceding Sultan Baygum's darih, another one had been installed in the shrine for 109 years, which was built during the reign of Nasir al-Din Shah.[44]

Porticos (Rawaqs)

The Shrine of al-Kazimayn has four porticos or rawaqs, which was covered by marble stones.[45] The lower half of the walls of the porticos is adorned with marble stones, with the upper and the ceiling boast ornate mirror work.[46] Here are the porticos of the shrine:

  1. Eastern portico: From the east, it is connected to the porch (tarima) of Bab al-Murad, and from the west, it is connected to the darih.[47] Al-Shaykh al-Mufid and Ibn Qulawayh the author of Kamil al-ziyarat and a Shiite theologian and scholar of hadith are buried in this portico.[48]
  2. Western portico: From the east, it is connected to the darih, and from the west to the porch (tarima) of Quraysh.[49] Since Khwaja Nasir al-Din al-Tusi is buried here, it is also known as the portico of Khwaj Nasir.
  3. Southern portico: From the north, it is connected to the darih, and from the south to Bab al-Qibla.[50]
  4. Northern portico: From the north, it is connected to the Safavid Congregational Mosque, and from the south to the darih.[51]

Gates

From the porticos of the Shrine of al-Kazimayn, six gates open to the rawda (that is, the ceiled space around the darih). The porticos connect to the courtyard through eight gates.[52] The porticos of the shrine used to have seven gates, but Farhad Mirza added another gate to it as symbol of the eight gates of the heaven.[53] The doors of the shrine are made of gold and silver, featuring carvings with nasta'liq calligraphies of Quranic verses, Persian and Arabic poems, and their manufacturing dates.[54]

Tarimas (Porches)

One of the tarimas or iwans of the Shrine of al-Kazimayn (a)

The shrine is surrounded by three porches, known as tarimas or iwans, located around its porticos. These rectangular porches have ceilings and are separated from the courtyard by iron fences.[55] The porch of Bab al-Murad was built in 1281/1864, while the porch of Qibla was constructed in 1285/1868.[56] Construction for the porch of Quraysh began in 1321/1903 and was completed eleven years later in 1332/1914.[57]

The Courtyard and Its Entrances

An epigraph installed on the shrine's wall states that in 1298 AH (1881 CE), Farhad Mirza ordered the reconstruction of the courtyard.[58] Chambers were built around it, each having a porch in front.[59] During the early Qajar period, the courtyard of al-Kazimayn had three entrances with azure tiles on their lintels. Subsequently, the number of entrances increased to ten,[60] which are as follows:

  • Bab al-Murad: it is located in the eastern wall.
  • Bab al-Qibla: it is located in the southern wall.
  • Bab al-Farhadiyya: it is located in the northeastern corner of the eastern wall of the courtyard.
  • Bab al-Raja: it is located in the eastern wall of the shrine. This gate did not exist in the initial construction and was added in 1376 AH.
  • Bab al-Rahma: it is located in the western wall, and was added in 1375 AH.
  • Bab al-Maghfira: it is located in the southern wall, and was added in 1360 AH.
  • Bab Safi: it is located in the southwestern corner of the courtyard’s wall.
  • Bab Sahib al-Zaman (a): it is located in the western wall of the courtyard.
  • Bab al-Jawhariyya: it is located in the northern wall of the courtyard.
  • Bab al-Quraysh: it is located in the northern wall.[61]

There are inscriptions on the gates, containing Quranic verses, poems in Persian and Arabic, inscription dates, and on the names of the inscribers.[62]

Administrators of the Shrine

Martyrdom ceremony of Imam al-Kazim (a) in the courtyard of Kazimayn shrine

In the fifth/eleventh century, the neighborhood of al-Kazimayn (Kadhimiya) in Baghdad gained autonomy and a naqib (administrator) was appointed to oversee its affairs, including the administration of the shrine. Prior to this, the shrine was managed by a qayyim (guardian).[63] The book Tarikh al-mashhad al-Kazimi lists 27 guardians (qayyims) or administrators (naqibs) of al-Kazimayn, among them scholar Al-Sayyid 'Abd al-Karim b. Ahmad al-Hilli (648/1250-1 - 693/1297) from the renowned Shiite household of Ibn Tawus. Other notable administrators of al-Kazimayn were Ibn Ja'far al-Qayyim, Abu Talib al-'Alawi, 'Ali b. 'Ali (also known as al-Fakhir al-'Alawi) who passed away around 569/1174, and Najm al-Din 'Ali b. al-Musawi, a seventh-thirteenth century scholar.[64]

During the Safavid era, the administration of the Shrine of al-Kazimayn was entrusted to Mashikhat al-Islam, an office created by Safavid rulers similar to the Turkish Mashika in Istanbul. The headquarters of Mashikhat al-Islam was located in al-Kazimayn and one of its responsibilities was managing the Shrine of al-Kazimayn.[65] When the Ottomans assumed power in Iraq, they appointed Rabi'a, a former administrator of the Ka'ba, to oversee the shrine's administration.[66] However, there is scant information about subsequent administrators of the Shrine of al-Kazimayn, with only a few individuals such as 'Abd al-Hamid Kiliddar (1282-1336/1865-1918) and his father Shaykh Talib al-Shaybi being mentioned.[67] The next known administrator of the shrine was 'Abd al-Nabi al-Kazimi (1198-1265/1784-1894), who was succeeded by his children and grandchildren in the role.[68]

At present, Dr. Haydar Hasan al-Shimmari serves as the administrator of the Shrine of al-Kazimayn.[69]

Prominent Figures Buried in the Shrine

Main article: List of Figures Buried in The Holy Shrine of al-Kazimayn
File:Map of kazimayn shrine.jpg
Map of kazimayn shrine

Many people are buried in the Shrine of al-Kazimayn, including well-known scholarly and political figures.[70] The book Tarikh al-mashhad al-Kazimi names more than thirty people who were buried in the shrine during the Abbasid era, including Abu 'Abd Allah Muhammad Amin, the sixth Abbasid caliph, Zubayda the wife of al-Harun al-'Abbasi, and Ibn Qulawayh (d. 368/978/9), a Shiite scholar of hadith.[71]

After the Abbasid period, more people were buried in the shrine.[72] Here is a list of the most famous people buried there:

Monographs

Independent works have been written about the Shrine of al-Kazimayn, including Tarikh al-mashhad al-Kazimi by Muhammad Hasan Al Yasin (d. 1372/1953). The book discusses the history of the shrine during Abbasid, Buyid, Seljuk, Mongol, Safavid, Ottoman, and Qajar periods.[79] Moreover, it provides a report of the conditions of the shrine.[80] It also has appendixes concerning Imam al-Kazim's (a) children, the administrators and guardians of the shrine, those buried in the shrine, and its museum.[81]

Other works on the Shrine of al-Kazimayn include Tarikh Imamayn al-Kazimayn wa-rawdatuhuma al-sharifa by Ja'far al-Naqdi (d. 1370/1951)[82] and Mashhad al-Kazimayn by Mustafa Jawad.[83]

Notes

  1. ↑ Ḥamawī, Muʿjam al-buldān, vol. 5, p. 163.
  2. ↑ Ḥamawī, Muʿjam al-buldān, vol. 5, p. 163.
  3. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 11-15; Khalīlī, Mawsūʿa al-ʿatabāt al-Muqaddasa, vol. 10, p. 30.
  4. ↑ Mufīd, al-Irshād, vol. 2, p. 295.
  5. ↑ Khalīlī, Mawsūʿa al-ʿatabāt al-Muqaddasa, vol. 10, p. 42.
  6. ↑ Khalīlī, Mawsūʿa al-ʿatabāt al-Muqaddasa, vol. 10, p. 42.
  7. ↑ Ḥamawī, Muʿjam al-buldān, vol. 5, p. 306.
  8. ↑ Ḥamawī, Muʿjam al-buldān, vol. 5, p. 306.
  9. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 22 and 38.
  10. ↑ Jaʿfarīyān, Aṭlas-i Shīʿa, p. 92.
  11. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 24.
  12. ↑ Marʿashī, Tārīkh-i Ṭabaristān, Rūyān wa Māzandarān, p. 67; Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 548.
  13. ↑ Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 1, p. 105-106; Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 548.
  14. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, vol. 9, p. 577.
  15. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, vol. 9, p. 577.
  16. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 29 and 39.
  17. ↑ Qazwīnī Rāzī, al-Naqḍ, p. 220; Shūshtarī, Majālis al-muʾminīn, vol. 2, p. 459-460.
  18. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 30.
  19. ↑ Jaʿfarīyān, Aṭlas-i Shīʿa, p. 92.
  20. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 549.
  21. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 39.
  22. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 550.
  23. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 550.
  24. ↑ Ibn Fuwaṭī, al-ḥawādith al-jāmiʿa, p. 213-214.
  25. ↑ Hamadānī, Jāmiʿ al-tawārīkh, vol. 2, p. 293
  26. ↑ Ibn Baṭūṭa, al-Raḥla Ibn Baṭūṭa, vol. 1, p. 141.
  27. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 551.
  28. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 50.
  29. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 552.
  30. ↑ Būdāq, Jawāhir al-Akhbār, p. 124.
  31. ↑ Shāmlū, Qiṣaṣ al-Khāqānī, vol. 1, p. 93-96.
  32. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 552.
  33. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 67.
  34. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 70.
  35. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 70-71.
  36. ↑ Naṣīr al-Dīn Shāh Qājār, Shahrīyār-i jāddih-hā, p. 96.
  37. ↑ Jalālī, Mazārāt Ahl al-Bayt, p. 118.
  38. ↑ The projects of the Committee for Reconstruction of 'Atabat 'Aliyat in Kazimayn (Persian).
  39. ↑ The history of the holy shrine of al-Kazimayn
  40. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 559.
  41. ↑ The history of the holy shrine of al-Kazimayn.
  42. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 126.
  43. ↑ Īdram, Sīmā-yi Kāẓimayn, p. 86-87.
  44. ↑ Mīlānī, Rāhnamā-yi ʿAtabāt ālīyāt, p. 133.
  45. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 557.
  46. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 142-143.
  47. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 145.
  48. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 557.
  49. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 143.
  50. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 153.
  51. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 143.
  52. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 557.
  53. ↑ Īzadī, Tārīkhcha-yi ḥaram-i Kāẓimayn, p. 558.
  54. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 132-160.
  55. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 160.
  56. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 160-162.
  57. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 118.
  58. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 168.
  59. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 164.
  60. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 164.
  61. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 163-173.
  62. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 163-173.
  63. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 191-192.
  64. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 193-210.
  65. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 210.
  66. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 210-211.
  67. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 215-218.
  68. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 212-222.
  69. ↑ Dr. Haydar Hasan al-Shimmari is honored to assume the position of the administrator of the Shrine of al-Kazimayn (Arabic).
  70. ↑ Mūsawī Zanjānī, Jawlat fī al-Amākin al-Muqaddasa, p. 114.
  71. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 225-230.
  72. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 229-230.
  73. ↑ Jaʿfarīyān, Aṭlas-i Shīʿa, p. 93.
  74. ↑ Jaʿfarīyān, Aṭlas-i Shīʿa, p. 93.
  75. ↑ Jaʿfarīyān, Aṭlas-i Shīʿa, p. 93.
  76. ↑ Ibn ʿAnba, ʿUmdat al-ṭālib, p. 184.
  77. ↑ Qummī, Muntahā l-āmāl, vol. 3, p. 1547-1548; Jaʿfarīyān, Aṭlas-i Shīʿa, p. 93.
  78. ↑ Jaʿfarīyān, Aṭlas-i Shīʿa, p. 93.
  79. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 17-123.
  80. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 123-173.
  81. ↑ Āl Yāsīn, Tārīkh al-Mashhad al-Kāẓimī, p. 173-244.
  82. ↑ Anṣārī Qummī, Kitābnāma-yi Imām Kāzim, p. 42.
  83. ↑ Anṣārī Qummī, Kitābnāma-yi Imām Kāzim, p. 42.

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