Alhassanain(p) Network for Heritage and Islamic Thought

Khums ,An Islamic Tax

Author(s):Sayyid MuhammadRizvi

www.alhassanain.org/english

Miscellaneous information:

First edition -- March 1984 / 1404 Second (revised) edition -- October 1984 / 1404 Third (revised) edition -- 1992 / 1412All rights reserved. This publicationmay not be printed without the permission of the writer. ISBN 0-920675-11-5 Published bySayyid MuhammadRizvi 7 El Dorado Street Richmond Hill, Ontario Canada L4C 0G9

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Thiswork is published on behalf of www.alhassanain.org/english

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Table of Contents

Preface 6

An Introduction To The Islamic Economic System 7

A. The Middle Path 7

B. The Economic Equality 8

On Individual Level 9

First level of charity: 9

Second level of charity: 9

Third level of charity: 9

On Collective Level 9

Notes 10

Khums In The Qur'an & History 11

The History of Khums 11

The Islamic Laws 12

The Interpretation of the Qur'an 12

Notes 13

Khums On The Surplus Or Profit Of The Income 14

A. When To Pay Khums 14

Beginning 14

Year 14

Hijrah or Christian Calendar 14

B. Definitions of Income, Profit & Surplus 14

Income 14

Is khums also wajib on gift, prize, legacy, charity, zakat and khums? 14

Surplus or Profit 14

C. The Deductible Expenses 15

1. The Household Expenses 15

(a) The Eligible Deductions 15

i. The items: 15

ii. Is there a limit in household expenses? 15

iii. Can I deduct for the loss in household items? 16

(b) Rules On Household Expenses: 16

i. Two sources of income 16

ii. New unused household items 16

iii. An earning woman 16

iv. Income of a dependent 16

v. Two income family 17

vi. A minor's income 17

vii. Family allowance 17

viii. Khums in a person's estate 17

2. The Commercial Expenses 17

(a) The Deductible Expenses: 17

(b) Rules On Commercial Expenditure: 17

i. Investment capital: 18

ii. Increase in by-product of a khums-free commodity: 18

iii. Increase in market value of a khums-free commodity: 18

iv. Depreciation in or loss of a commodity: 18

v. Compensation for the loss: 18

vi. Selling an item on which khums is wajib: 19

vii. Partnership with one who does not pay khums: 19

D. I Never Paid Khums Before 19

The Legitimate Wealth Mixed With Illegitimate Wealth 21

A. Definitions 21

B. Possibilities 21

The Distribution of Khums 22

A. The Two Shares Of Khums 22

B. The Sihmu 'L-Imam 23

1. Where Should The Sihmu 'l-Imam Go? 23

(a) During the Presence of the Imam: 23

(b) During the Ghaybat of the Imam: 23

2. How Is The Sihmu 'l-Imam Used? 24

3. Sihmu 'l-Imam's Role in The Financial Independence of The Mujtahids 25

C. The Sihmu 's-Sadat 25

1. During The Prophet's Time 25

2. After The Prophet's Death 25

3. How Is Sihmu 'S-Sadat Distributed? 26

Notes 26

Some Thoughts On Khums 27

A. Khums: a Charity or a Duty? 27

B. Do Others Also Give Khums? 27

C. Khums Dependency Syndrome 28

D. Those Who do not Pay Their Dues as Seen By Imam `Ali (A.S.) 28

Notes 29

Preface

Sincekhums is an issue with which aShi`ah Muslim is faced at least once in a year, the need for a simple and, at the same time, comprehensive book on this subject has been felt in our community since a long time.And therefore , when this booklet was published in 1984 in Vancouver, it was, al-hamdu lil-lah , very well received.

In 1990,I revised and expanded the previous editions. A few pages were added dealing with the verse ofkhums (in ChapterOne ), and also the usage ofkhums during the days of the Prophet and the Imams ofAhlul Bayt (in Chapter Four). These additions will give the reader a brief look into the history ofkhums . Obviously, the size and purpose of the booklet did not allowme to deal with this aspect ofkhums comprehensively. A chapterhas also been added at the end to express my thoughts about some of the moral and“political” sides ofkhums .

Finally, some practical issues related tokhums were also added in ChapterTwo for those who live in the West.

I hope this edition proves more useful to the members of our community.

Wa matawfiqi illa bi 'l-Lah .

S.M.Rizvi

Toronto, Canada

Dhu 'l-Qa`dah 1412

May 1992

An IntroductionTo The Islamic Economic System

A. The Middle Path

Islam is a complete way of life. It is not only concerned with the spiritualupliftment of human beings, it is equally concerned about their material and physical well-being. Islam guides its followers in financial and economic matters, in social and political affairs,and also in moral and personal spheres of human life.

Askhums is an important pillar of the Islamic economic system, it is appropriateto briefly describe the system itself. However, one must always remember that the Islamic economic system is not in itself complete; it is a part of the over-all system of life. Islam is a compact system of life in which all its aspects (religious, ideological, social, political and ethical)are well synchronized . Muslims will succeed only if they put the whole system into work, and not just choose and pick from it according to their likes and dislikes.

Anyhow, for this booklet, the simplest way to describe the Islamic economic system is by highlighting its differences with capitalism and communism.

Capitalism is an economic doctrine based on the idea of private ownership of the means of production and distribution. It is a system in which the capitalistis given a free hand; and government does not regulate anything for the benefit of the workers. For example, there is no minimum or fair wage.

Everythingis left on the principle of supply and demand. The rich get richer and the poor get poorer. Povertyis equated to idleness; personal shortcomings are considered the chief cause of poverty. Hence, in its ideal system, capitalism has no room for compassion and benevolence towards the poor and the needy.1

A similar mentality also existed among some aristocrats of Mecca. The Qur'an says,

“When it is said to them, 'Give charity from what God has given to you,' the unbelievers say to the believers, 'Should we feed the person whom God, if He wished, could feed?'” (36:47)

It was to remedythis situation that some thinkers of the West promoted the ideas of communism. The economic doctrine of communismis based on the idea of centralized public ownership of the means of production and distribution. The communistswent to the other extreme and completely denied the concept of private ownership.

Communism was a reaction to the vices of capitalism; but areaction which tried to completely suppers a concept ingrained in us by nature, that is, private ownership. Naturally, as soon as the masseswere given political freedom, they rebelled against communism. The collapse of this system in Soviet Union and Eastern Europe is a living testimony to this fact.

Although communism has failed, it had quite an impact on the economic policies of many countries. Quite a few Western capitalist countries, to prevent the spread of communism, modified their economic system and created whatis now known as welfare states. A welfare state allows provisions to prevent exploitation of the workers and to provide for the basic needs of each citizen.

Islam is“a straight path;” and naturally, its economic system is based on very balanced standards. Islam, in contrary to communism,recognises the concept of private ownership.But , in contrary to capitalism, Islam has limited the means of acquiring wealth to prevent the excessive accumulation of wealth in a minor quarter of the society.

The Islamic economic systemis based upon the belief that only Allah is the real and actual owner of everything.But God has also implanted the concept of ownership in our nature; and thus, we are allowed to“own” the wealth of this world. The Qur'an says,

“Whatever is in the heavens and the earth belongs to Allah.” (2:284)

Allah is the owner of the whole universe. It is in this capacity that He has allowed us to own the blessings of this world by saying,

“He has created for you whatever that is in the earth.” (2:29)

However, Islam also wants to prevent the excessive accumulation of wealth in the hands of a few people so the society may not fall into two classes: one is overstuffing, while the other is starving. The chance of such a situation is very real.

A look at one of the richest nation in the world, the United States of America, and its problem of the poor,hungry and homeless people will bear us out. The Qur'an justifies the concept of tax by saying:

“...so that (the wealth) may not become a monopoly of the rich among you.” (59:7)

In the early period of the Islamic history, such a situation actually occurred. When `Uthman bin `Affan became caliph, he handled the public wealth in such a manner that within a short time, his tribe, theUmayyads , became the richest people in the Muslim empire. Imam `Ali binAbi Talib , in a famous sermon, explains the reasons why he was reluctant to accept the caliphate after `Uthman's murder.

The Imam says,“Had it not been for the pledge of Allah with the learned people that they should not be indifferent to the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rein of caliphate on its shoulders...” 2

Top in the list of priorities of Imam `Ali's caliphate was the re-establishment of social justice in the Muslim community.And it is this same agenda which created strong opposition to `Ali among those who were used to special privileges during the previous caliphate.

Islam does not only teach equality of the Muslims in the eyes of Allah, but it also promotes equality in economic sphere. However,“equality” in Islam does not mean“similarity”. Islam aims to elevate all its followers to the level ofghina -- being free from want. It is thisequality which Islam strives for in its economic system.

B. The Economic Equality

To bring about this equality in the economic condition of the people, Islam has introduced various methods. An important method is the transferring of the excess wealth from the fortunate sector of the society to its less fortunate members. Thisis done on two different levels: on individual level and on collective level.

On Individual Level

The economic equalityis pursued through the moral and ethical teachings of charity. In Arabic, thisis known assadaqah andinfaq . There are many verses in theQur'an which command the Muslims to help others voluntarily. There are more verses dealing with voluntary charity than the obligatory dues.Every one is morally obliged to help others according to his orher own means and resources.

First level of charity:

They ask you (O Muhammad) as to what they should spend (in way of charity). Say,“Whatever can be spared (from your wealth after your own expenses).” (2:219)

Second level of charity:

...The pious (are) those who...spend (in charity) from whateverWe have given to them. (2:3)

Third level of charity:

The pious people (are) those who spend (benevolently) in good and bad days. (3:134)

In all these levels, one must remember to follow the path of moderation: neither keep your hand shackled to your neck (out of greed), nor outspread it completely open -- otherwise you will sit reproached and denuded. (17:29)

Someone asked ImamJa` far as-Sadiq about a group of people who are prosperous while their Muslim brothers are in severe need. Is it right for the rich people to eat and drink satisfactorily while their brothers are hungry,specially during the difficult days?

The Imam said,“Surely a Muslim is brother of a Muslim; he does not oppress his brother, neither abandons him nor deprives him. The Muslims are obliged to work hard for their brother, to relate to him, to help him, and to be charitable towards the needy people.” 3

On Collective Level

The economic equalityis guaranteed through the obligatory taxes on the excess wealth of every Muslim. In an ideal Islamic society, the Islamic government is responsible for enforcing the laws of Islamic taxes likekhums ,zakat ,fitrah ,khiraj , etc. For example, while explaining the role of an Imam in his capacity as a leader, Imam Musa al-Kazim says,“Imam is the heir of a person who has no heir, and he is the provider of a person who has no provider.” 4

This economic security is tobe extended to all the subjects of an Islamic state, even if they are non-Muslims. Once Imam `Ali passed by an old man who was begging on the side of the road. The Imam asked,“What is this?” The people said,“OAmiru 'l-mu'minin , he is a Christian.” The Imam said,“You have used him until he became old and is unable (to work any longer), and then you have deprived him (of his basic needs)!! Provide for him from the public treasury.” 5

In short, Islam aims at eliminating the“need” (hajat ), and elevating the needy people to the level of being“free from want” (ghani ).

* * *

In this booklet, we talk about just one aspect of the Islamic economic system known askhums .Khums is one of the obligatory taxes imposed by Islam upon its followers. The reason why we are discussingkhums and notzakat , isbecause the latter rarely applies to theShi`ah Muslims in Europe and North America.6 Whereaskhums applies to most Muslims.

Notes

1. A prominent example in our time of sucha thinking was the U. S. President Ronald Reagan. Patti Davis, Reagan's daughter, blamed her father's policies for fostering homelessness in the United States; she ridiculed her father's anecdotes about “welfare cheats” and his view that people are “homeless by choice.” See Globe & Mail, September 21, 1990.

2.Nahju 'l-Balaghah , sermon No. 3.

3.Hasan b.Hasan al-Hurr al-`Amili ,Wasa'ilu 'sh-Shi`ah , vol. 11 (Beirut: DarIhya'i 't -Turathi 'l-`Arabi , 1391 AH) p. 597.

4. Muhammad b.Ya` qub al-Kulayni , al-Usulu 'l-Kafi , vol. 1 (Tehran:Daru 'l-Kutubi 'l-Islamiyya , 1388 AH) p. 542.

5. Al-`Amili ,Wasa'il , vol. 11, p. 49.

6.Zakat , according toShi`ah laws, is obligatory on nine items only: on gold and silver coins; on camels,cows and sheep; on wheat, barley, dates and raisins.

Khums In The Qur'an & History

“Khums ” literally means“one-fifth or 20%”. In Islamic legal terminology, it means“one-fifth of certain items which a person acquires as wealth, and which must be paid as an Islamic tax”. The Qur'an mentions it in the following verse:

Know that whatever of a thing you acquire, a fifth of it is for Allah, for the Messenger, for the near relative, and the orphans, the needy, and the wayfarer...( 8:41)

In this verse, the word“ghanimtum ” has been used which has been translated as“you acquire”. As explained above, it means“certain items which a person acquires as wealth.” What are these certain items? According to theahadith of the Imams ofAhlul Bayt , theitems which are eligible forkhums are seven:

•the profit or the surplus of the income.

•the legitimate wealth which is mixed with some illegitimate wealth.

•mines and minerals.

•the precious stones obtained from sea by diving.

•treasures .

•the land which adhimmi kafir buys from a Muslim.

•the spoils of war.

However, there are some people who interpret the word“ghanimtum ” as“whatever of a thing you acquire as spoils of war,” thus confining the obligation ofkhums to the spoils of war only. This interpretation is based on ignorance of the Arabic language, the history ofkhums ,the Islamic laws and of the interpretation of the Qur'an.

To make this pointcrystal clear , I would like to quote the following arguments from my father, `Allamah Sayyid Sa’eed Akhtar Rizvi . In reading the following paragraphs, remember that the wordghanimtum has been derived from al-ghanimah .

The Meaning of“Ghanimtum ”

The famous Arabic dictionary of al-Munjid (by Father LouisMa`luf of Beirut) says, al-ghanim and al-ghanimah means:

(a) What is taken from the fighting enemies byforce.

(b) All earnings generally...Furthermore, the saying al-ghunm bi 'l-ghurm means that the profit stands against expenses, i.e., as the owner is the sole proprietor of the profit and nobody shares it with him, therefore only he bears all the expenses and risk.'1

This implies that in Arabic language al-ghanimah has two meanings: one the spoils of war, and the other 'profit'. The above quoted proverb also proves that 'profit' isnot uncommon meaning.

When a word in the Qur'ancan be interpreted in more than one way, it is incumbent upon the Muslims to seek guidance from the Prophet and theAhlul Bayt . Otherwise, they would be guilty oftafsir bi 'r-ra'iy (interpreting the Qur'an according to one's own personal views); and this is a sin which pushes the sinner intojahannam .

The History ofKhums

Khums is one of thosethings which were introduced by `Abdu 'l-Muttalib , the grandfather of the Prophet, and continued in Islam. Acting upon a command of God given to him in dream, when `Abdu 'l-Muttalib rediscovered the well ofZamzam , he found in it many valuable things which were buried in it in very remote past by theIsmailites when they feared that their enemies would usurp them.

When `Abdu 'l-Muttalib found that buried treasure, he gave away its one-fifth (literally,khums ) in the way of God and kept the remaining four-fifth to himself. Then it became a custom in his family; and after thehijrah of the Prophet, the same systemwas incorporated in Islam.Thus the firstkhums was not given from the 'spoils of war', but from a buried treasure (which is one of the seven items eligible forkhums .)

The Islamic Laws

Not a single sect of Islam confines the meaning ofghanimah to the 'spoils of war'. In addition to the 'spoils ofwar' the following items are subject tokhums :

(a) Minerals: eligible forkhums inShi`ah andHanafi sects.

(b) Buried treasure: eligible forkhums in all Muslim sects (that is,Shi`ah ,Hanafi ,Maliki ,Hanbali andShafi`iy ).

The Interpretation of the Qur'an

As mentioned earlier, the interpretation of the Qur'anmust be based on the teachings of theAhlul Bayt . The wordghanimah in the verse under discussionhas clearly been interpreted as 'al-fa'idatu 'l-muktasabah -- the earned profit' by our Imams.

“To conclude, we can say that the wordghanima was never treated as being confined to the 'spoils of war' by any sect of Islam; and as far as our Imams are concerned, it meant many things besides the spoils of war right from the day of Imam `Ali (peace be upon him), as the authentic traditions show.” 2

Whathas been quoted above can also be substantiated from the practice of the Prophet of Islam himself. For example, when the Prophet sent `Amr binHazm to Yemen, he wrote instructions for him in which, among other things, he says,“...to gather thekhums of Allah from the gains [of Yemenis].” 3

And when the tribe ofBani Kilal of Yemen sent itskhums to the Prophet, the latter acknowledges it by saying,“Your messenger has returned and you have paid thekhums of Allah from the gains (al-ghana'im ).” 4

It is interesting to note that theBani Kilal obeyed the Prophet's order and sent thekhums of its gains to him while no war had taken place between the Muslims of Yemen and the unbelievers. This is a clear indication thatkhums was not restricted by the Prophet to the spoils of war.

The importance given by the Prophet to the issue ofkhums can also be seen in his advice to the delegation ofBani `Abdu 'l-Qays . It seems thatBani `Abdu 'l-Qays (which was a branch ofRabi`ah ) was not a very strong tribe.Moreover, in order to travel to Medina, they had to cross an area inhabited by theMuzar tribe which was against the Muslims. Consequently, theBani `Abdu 'l-Qays could not travel safely to Medina except during the months in whichwar-fare was forbidden according to the Arab custom.

Once a delegation fromBani `Abdu 'l-Qays came to Medina and said to the Prophet,“We cannot come to you except in theharam months [when war-fare is forbidden], and there are between us and you the unbelievers ofMuzar .

Therefore, please give us some advice that we may give to those whom we have left behind and that we may enter the Paradise [by acting on it ourselves].” The Prophet advised them to believe in One God, establish prayer, payzakat , fast in the month ofRamadhan , and“to paykhums (one-fifth) of whatever you gain.” 5

The circumstances of theBani `Abdu 'l-Qays -- they were weak and small in numbers, and were thus prevented from traveling safely to Medina -- leaves no room for interpreting the application ofkhums in the abovehadith on spoils of war exclusively.

* * *

Khums iswajib on seven items; but in thisbook we will discuss only two items:

(1)the profit or surplus of the income, and

(2)legitimate wealth which is mixed with some illegitimate wealth.

The reason for being selective in this discussion is that the other items eligible forkhums (for example, mines and minerals, precious stones and treasure) are not common to all people and, therefore, I decided not to burden thereaders which details about those items. Anyone who wants more information on rules of those items can contact the religious scholar in his or her local area or write to us.

Notes

1. See the entry under G-N-M; in the 28th edition of al-Munjid (Beirut: Dar el-Machreq , 1986) it is on p. 561.Also see other famous dictionaries likeLisan al-`Arab and al-Qamus .

2.Rizvi , S.S.A., Your Questions Answered, vol. 1 (Dar-es -salaam:Bilal Muslim Mission, 1973) p. 44-46.

3.Ibn Khaldun ,Ta'rikh , vol. 2, part II (Beirut: al-A`lami , 1971) p. 54;Ibn Kathir , al-Bidayah wa 'n-Nihayah , vol. 5 (Beirut: al-Ma`arif , 1966) pp. 76-77;Ibn Hisham ,Sirah , vol. 4 (Beirut:Daru 'l-Jayl , 1975) p. 179.

4. Abu `Ubayd , al-Amwal (Beirut:Mu'assah Nasir , 1981) p. 13; al-Hakim,Mustadrak , vol. 1 (Hyderabad: `Uthmaniyyya Press, 1340 AH) p. 395. For more references, seeJa`far Murtada al-`Amili , al-Sahih fi Sirati 'n-Nabi , vol. 3 (Qum:n.p , 1983) p. 309.

5.Bukhari ,Sahihu 'l-Bukhari , vol. 4 (Beirut:Daru 'l-`Arabiyyah ,n.d .) p. 213; Abu `Ubayd , al-Amwal , p. 13. Thishas also been recorded by other Sunni sources ofhadith likeSahih Muslim,Sunan Nisa'i ,Musnad of Ahmad binHanbal , andSunan ofTirmidhi .

Journey to Qum

2.1 - The separation of Lady Fatima Masuma (A) from Imam al-Ridā (A)

Although the separation from her father had been very difficult, Lady Fatima Masuma (A) still had her brother to comfort her. However, in 200 A.H, Ma’mūn (the 7th Abbasid Caliph), demanded Imam al-Ridha’s (A) presence in Khurāsān. The departure of her brother further increased her sorrow. This separation lasted for only about one year, but sadly she passed away before they could be reunited.

When Amīn (the 6th Abbasid Caliph) was killed by the soldiers of his brother Ma’mūn, and Ma’mūn became the Caliph, his rule was initially very unstable. The kingdom was divided and Ma’mūn felt the need to gather support. So as to gain the support of the Shi`a, he insisted that Imam al-Ridā (A) come to Khurāsān.

Here, he received the Imam (A) with great honour, pretending to respect his position, and even claiming to be his follower. The true test of his sincerity would have been to abdicate in favour of the Imam (A). Instead, he declared the Imam (A) his successor, never intending that that day should come.

The Imam (A) was forced to accept this invitation and he went to Khurāsān, where his presence in the court of Ma’mūn served the interests of the Shi`a and Islam. The Imam (A) reached Khurāsān in 200 A.H, and he was poisoned to death by Ma’mūn in 203 A.H.

Ma’mūn had prepared a document of the ‘wilāyat’ (successorship) of Imam al-Ridā (A) in five copies. One of these copies was sent to Makka, one to Madina, one to Shām, one to Baghdad and one was kept in Khurāsān.1

According to the orders of Ma’mūn, the name of Imam al-Ridā (A) was mentioned in the khutbah (sermons) of the Friday prayers, in all the Islamic lands and coins with the name of the Imam (A) were minted.

As a result of the intense desire of the Shi`a to be near the Imam, many of them decided to migrate to Khurāsān. Some were also misled by the apparent respect being accorded to the Imam (A) by Ma’mūn, and were unaware of his deceit and political ploys.

2.2 - The journey of Lady Fatima Masuma (A) from Madina

After a difficult year of separation from her beloved brother, Lady Fatima Masuma (A) decided to go to him. She began this journey from Madina to Khurāsān, in the year 201 A.H, accompanied by a caravan made up of some members of her household and friends of the Imam (A).

Some historians are of the opinion that Lady Fatima Masuma (A) undertook this long and hazardous journey just to be close to her brother, but this is unlikely to be the only reason.

A more plausible reason for this journey is that she had a role to play at the side of the Imam (A). Her immense learning and piety would help him in the propagation of Islam, especially amongst the ladies.

In this aspect her role would be similar to that of Lady Fatima Zahra (A) at the side of the Prophet (S) or that of Lady Zaynab (A) at the side of Imam Ali (A), Imam Hasan (A) and then at the side of Imam Husain (A) in Karbalā and in the aftermath of Karbalā at the side of Imam Ali Zayn al-`Ābidīn (A).

There are many different narrations of the events leading to this journey of the family of the Imam (A) from Madina to Sāweh and the events that unfolded during this journey.

According to one narration, the Imam (A) wrote a letter to his sister, Lady Fatima Masuma (A), which he sent to her with one of his servants, instructing him to hasten to Madina without stopping anywhere on the way.

After receiving the letter from her brother, Lady Fatima Masuma (A), immediately prepared herself for the journey to Khurāsān via Sāweh.2

According to another tradition, the Imam (A) wrote a letter to all his family members, inviting them to come to Khurāsān.

It is narrated that after the arrival of this letter, a group consisting of the sons and other family member of the Imam (A), and other Shi`a, numbering over 12000 people made their way to Khurāsān.3

Another tradition says that when the letter of the Imam (A) to his family members arrived, their sadness at their separation from the Imam (A) made them decide to join him. A caravan was prepared, under the leadership of Ibrāhīm, son of Imam al-Kāzim (A), and they began their journey to Khurāsān.4

It is narrated that two separate caravans headed towards Khurāsān. One of these groups was the one that Lady Fatima Masuma (A) was in. It was comprised of 23 people, under the leadership of Hārūn ibn Mūsā ibn Ja`far.5

The other group travelling to Khurāsān consisted of about 12,000 people under the leadership of Ahmad ibn Mūsā al-Kāđim.6

These caravans reached a town called Sāweh on their way to Khurāsān. Here they were attacked by enemies of the family of the Prophet (S).

Many were martyred, including Hārūn, and many others were wounded or taken prisoner. A few managed to flee. A woman from the enemies put poison in the food of Lady Fatima Masuma (A) and she became ill.

She then asked to be taken to Qum and her request was granted. After a few days stay in Qum, she died of her illness and was buried there.7

Another narration states that Hārūn and the other members of Lady Fatima Masuma’s (A) family, totalling 23, were killed in an ambush by the people of the town of Sāweh, who at that time had great enmity towards the family of the Prophet (S). In the book Qīyām-e Sādāt-e `Alawī, it is mentioned that the ambush was actually carried out by the soldiers of Ma’mūn.

It is narrated that the soldiers insisted that the caravan progress no further. In the discussion that ensued, the soldiers falsely alleged, “Your Imam is dead.”

This lie caused consternation in the camp and some people decided to return to Madina, while others wanted to press on. This might account for the mistaken notion that Lady Fatima Masuma (A) died as a result of being heartbroken at the news of the death of her beloved brother.

In any case, a confusion ensued and the soldiers took the opportunity to attack the camp. During the assault, Lady Fatima Masuma (A) had to witness the brutal death of 23 close family members.

She is therefore sometimes compared to Lady Zaynab (A), who also witnessed the slaughtering of her close family members. And due to this intensely sorrowful event, Lady Fatima Masuma (A) became ill and was taken to Qum. And here after 16-17 days she passed away in Qum, and was buried there.8

It is also narrated that the second group consisting of about 12000 Shi`a were also attacked on the orders of Ma’mūn, through the ruler of Fārs, in a place called Shīrāz. All the members of this group were either killed or ran away.9

The narrations above may explain why there are so many graves of the sons of the Imams (A) and other family members found within Iran. For instance in Sāweh itself, the graves of Sayyid Ishāq, Sayyid Abū Ridā, Sayyid `Ali Asghar (all from the family of Imam (A)) are popular sites for pilgrims, as are the graves in villages around Sāweh, also attributed to children of the Imams (A).10

2.3 - Lady Fatima Masuma’s (A) journey from Sāweh to Qum

When Lady Fatima Masuma (A) became ill at Sāweh, she enquired from her companions, how far Qum was. She was told 10 farsakh (approx 60 km).11

She asked to be taken to Qum, which at the time was a centre of the Shi`a.12 Sāweh, on the other hand, was hostile towards the family of the Prophet (S).13

`Allāmah Majlisī narrates:

“The more accurate narration is that, when it became known to the family of Sa`d Ash`arī, the leading Shi’a family in Qum at the time, that Lady Fatima Masuma (A) was in Sāweh and that she was ill, all of them went to Sāweh to invite her to come to Qum.

Prominent amongst this family was Mūsā ibn Khazraj ibn Sa`d Ash`arī who was a companion of Imam al-Ridā (A). When he reached Lady Fatima Masuma (A), he took the reins of her camel and brought her to Qum, to his own house. Here she spent the last few days (16 or 17 days) of her life.”14

It is believed that Lady Fatima Masuma (A) died on the 10th or the 12th of Rabī` al-Thānī and that she spent the last 16 or 17 days of her life in Qum, therefore we can estimate that she arrived in Qum around the 24th Rabī` al-Awwal, 201 A.H.

The house of Mūsā ibn Khazraj ibn Sa`d Ash`arī, where Lady Fatima Masuma (A) lived for the few days that she was in Qum, has now become a school named “Madres-ye Sittīyeh”. [Sittiy means Lady - hence the name of the school is “School of the Lady”]. Till today, opposite the gates of this school and within its grounds, there remains the alter of worship (mihrāb `ibādat) of this noble lady, where she spent hours of the last days of her life worshiping Allah. It has been named “Bayt al-Nūr’ - “the House of Radiance”. The site is popular with pilgrims, who go there to pay their respects.

2.4 - The events at the burial of Lady Fatima Masuma (A)

The place where Lady Fatima Masuma (A) is buried was known at the time of her burial as “Bābelān”. It was a deserted area with no buildings. It belonged to Mūsā ibn Khazraj, who donated it for the purpose of the burial of this noble lady.

After the place of burial of Lady Fatima Masuma (A) was selected, the family members of Sa`d prepared her final resting place by digging a crypt in which to place the holy body.

Once the Ritual Bath (ghusl) and the Shrouding (kafan) of the holy body had been completed, the family of Sa`d began discussing who would have the privilege of entering the crypt to lay the holy body into the ground.

After much discussion, they finally agreed on a man by the name of Qadir, who was a pious and God-fearing old man from the family of the Prophet (S).

At that moment, they saw two masked riders appear, from the direction of the desert. These two masked riders approached swiftly and dismounted at the burial site. They came forward and recited the prayer for the dead (salāt al-mayyit) for Lady Fatima Masuma (A). Then, one of them entered the crypt while the other passed the holy body of Lady Fatima Masuma (A) to him. In this way her burial took place.

After the ceremonies of burial were completed, these two masked riders, without uttering a word to anyone, mounted their horses and rode off into the distance.15

No one knows for certain who these masked men were, but those who were familiar with the character and behaviour of the Imams (A), were in no doubt that these two personalities were Imam al-Ridā (A) and his son Imam al-Taqī (A).

They had come from Khurāsān and Madina respectively, by the miracle of being able to cross vast distances in an instant (tayy al-ard), to participate in the burial ceremonies of Lady Fatima Masuma (A).

The presence of an Imam (A) at the burial ceremony of a true Shi`a is not in itself unusual as there are many examples of this in history. In one instance, Imam al-Kāđim (A) came from Madina to Neyshābūr to participate in the burial ceremonies of an old woman by the name of ‘Shatīteh’, who was a sincere and devout Shi`a. At that time, Imam (A) said to Abu Ja`far Neyshābūrī, who was present and wondered at Imam’s (A) presence so far from Madina:

    اِنَّني وَمَنْ جَرَى مَجْرايَ مِنْ أَهْلِ الْبَيْتِ، لا بُدَّ لَنا مِنْ حُضورِ جَنائِزِكُمْ في أيِّ بَلَدٍ كُنْتُمْ، فَاتَّقوا اللهَ في اَنْفُسِكُمْ وَأَحْسِنوا الأَعْمالَ، لِتُعينونا عَلى خَلاصِكُمْ وَفَكِّ رِقابِكُمْ مِنَ النّارِ

“I, and whoever is the Imam of the Ahl al-Bayt after me in my place, has to be present in the escorting of your dead bodies, in which ever land you die in. So be God-fearing and pious and persist in doing good, so that we come and help free you from the fire of Hell.”16

From the tradition above, it would not be unjustified to assume that the two masked riders who appeared from nowhere, to take part in the burial ceremonies of Lady Fatima Masuma (A) were, in fact, Imam al-Ridā (A) and Imam al-Taqī (A).

The Tomb of Lady Fatima Masuma (A)

2.5 - Others who have been buried near Lady Fatima Masuma (A)

Some years after the burial of Lady Fatima Masuma (A), Umm Muhammad, daughter of Mūsā Mubarqa`, son of Imam al-Taqī (A), was buried near her grave. Some time later, Maymūnah, sister of Umm Muhammad died and was also buried near the grave of Lady Fatima Masuma (A).

The dome on the graves of these two ladies was separate from that of Lady Fatima Masuma (A). Then Burayhīyah, daughter of Mūsā, son of Imam al-Taqī (A), was also buried in that place.17

The respected narrator, Shaykh `Abbās Qummī, has mentioned that several other ladies have also been buried in the same place, such as: Zaynab, daughter of Imam al-Taqī (A); Umm Ishāq, slave of Muhammad ibn Mūsā Mubarqa` and Umm Habīb, slave of Muhammad ibn Ahmad ibn Mūsā Mubarqa`.18

The fact that other noble ladies from the family of the Imams (A) have also been buried near Lady Fatima Masuma (A) explains why we find the following passage in Lady Fatima Masuma’s (A) salutation (zīyārat), where we recite:

    السَّلامُ عَلَيْكُنَّ يا بَناتِ رَسولِ اللهِ، السَّلامُ عَلَيْكُنَّ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ

“Salutation on you, O daughters of the Prophet of Allah, Salutations and Mercy and the Blessings of Allah be on all of you.”

Another proof that others from the holy family are buried here is the incident narrated by the late Ayatollah Hājj Āqā Husain Mujtahid, who narrates:

“At the time of Nāsir al-Dīn Shāh (d.1313 A.H), when the floor of the shrine of Lady Fatima Masuma (A) was being covered with marble, an opening was noticed in a part at the foot of the burial chamber (darīh) of this noble lady.

It was decided that this opening would have to be repaired from within the crypt.

Two pious women were chosen to go into the crypt, to repair this opening. When they entered the crypt, they saw that the opening was not into the grave of Lady Fatima Masuma (A) herself, but led to an adjoining crypt where the bodies of three ladies were buried. They reported that the bodies looked completely unmarked, as if they had been buried that very day.”

After investigation it was concluded that these bodies were of Maymūnah, daughter of Mūsā Mubarqa`, son of Imam al-Taqī (A) and her two slaves, Umm Ishāq and Umm Habīb, who had been buried there eleven centuries ago!19

The above does not seem surprising if one looks at the tradition of Prophet Muhammad (S):

    اِنَّ اللهَ حَرَّمَ لُحُومَنا عَلَى الأَرْضِ فَلا يَطْعُمُ مِنْها شَيْئاً

“Indeed Allah has made our flesh forbidden to the earth, and the ground never consumes from our bodies.”20

The Dome of the Shrine of Lady Fatima Masuma (A)

Notes

1. Muhammad bin Hasan Āmilī, Tārīkh-e Rāwīyān, narrating from Nasī al-Dīn al-Tūsī, p. 213.

2. Sayyid Dākhil bin Husain, Man Lā Yahduruh-u al-Khatīb, vol. 4, p. 261.

3. Sayyid Muhammad `Alī Rawdātī, Jām`i al-Ansāb, p. 17.

4. Bihār al-Ansāb, pp. 91 - 94.

5. `Alī Akbar Tashayyad, Qīyām-e Sādāt-e `Alawī, p. 160.

6. Ibid., p. 169.

7. Ibid., pp. 160 & 168; Ja`far Murtadā `Āmilī, Al-Hayāt al-Sīyāsīyah Li al-Imām al-Ridā, p. 428.

8. Shaykh Mahdi Mansūrī, Hayāt al-Sitt, p. 160.

9. Qīyām-e Sādāt-e `Alawī, p. 169.

10. Qīyām-e Sādāt-e `Alawī, p. 166.

11. Bihār al-Anwār, vol. 60, p. 219.

12. Zindegi-ye Hadrat-e Mūsā ibn Ja`far, vol. 2, p. 384.

13. Ghanjīneh-ye Athār-e Qum, vol. 1, p. 382.

14. Bihār al-Anwār, vol. 60, p. 219.

15. Bihār al-Anwār, vol. 48, p. 290 and Tārīkh-e Qadīm-e Qum, p. 213.

16. Ibn Hamza , Al-Thāqib fī al-Manāqīb, p. 445.

17. Bihār al-Anwār, vol. 60, pp. 220 & 229.

18. Muntahā al-Āmāl, vol. 2, p. 162.

19. Mīrzā Mūsā Farāhānī, Iqāmat al-Burhān dar Usūl-e Dīn, p. 479.

20. Bihār al-Anwār, vol. 22, p. 550; Man Lā Yahduruh-u al-Faqīh, vol. 1, p. 121.

The Shrine of Lady Fatima Masuma (A)

3.1 - A brief history

After the burial of Lady Fatima Masuma (A), Mūsā ibn Khazraj placed a ceiling made of wicker over the grave, which remained unchanged until Zaynab, daughter of Imam al-Taqī (A), came to Qum and had a dome built on the grave.1 The dome was built of bricks and mortar. This event occurred in the middle of the third Islamic century.

After the passing of some time, two other domes were built near the first dome and it was under the third dome that Zaynab, daughter of Imam al-Taqī (A) was herself buried.

These three domes remained till the year 457 A.H, when the vizier of Tughrul the Great, Mīr Abū al-Fadl al-`Īrāqī, at the urging of the great scholar, Shaykh Tūsī (d.460 A.H) built one high dome in place of the three domes.

3.2 - During the reign of the Safavids

From the time of the replacement of the three domes by one, until the time of the reign of the Safavids,2 the condition of the shrine of Lady Fatima Masuma (A) remained somewhat the same. At this time there was no chamber above the grave, nor any porches or courtyards.

In the year 925 A.H Shāh Ismā`īl I built a gold porch on the North side and laid the foundation of what is now called the old courtyard. After him, Shah Tahmāsb I, built a burial chamber, with glazed tiles, around the holy grave. He also built a porch on the South side of the grave (in the old courtyard).

In the year 1077 A.H Shāh Safīy built a courtyard for women, in the south of the threshold of the grave, which is now the area surrounding the enclosed area of the Mosque of Tabātabā’ī. This courtyard is the burial place for Shāh `Abbās and Shāh Sulaymān and Shāh Sultān Husain.

In the time of the reign of Shāh `Abbās, the burial chamber was covered with white steel and the present chamber contains some of the same steel with sheets of silver added to it.

3.3 - During the reign of the Qājārs

After the reign of the Safavīds, further repairs to the shrine of Lady Fatima Masuma (A) did not take place until the time of the reign of the Qājārs in Iran.3

In the year 1218 A.H Fath Ali Shāh Qājār made a dome of gold using 12000 gold-covered bricks. In the year 1236 A.H, the mosque known as Masjid-e Bālā Sar [the mosque at the head of the holy body of Lady Fatima Masuma (A)], was built.

In the year 1276 A.H, the porch of Shāh Ismā`īl Safavī was decorated with gold and in the year 1275 A.H the steel burial chamber of Shāh `Abbās was remade using silver.

Towards the end of the 13th century A.H, the foundation for a new, bigger courtyard was laid, and the building was completed during the reign of Nāsir al-Dīn Shāh, in the year 1303 A.H.4

3.4 - After the victory of the Islamic Revolution

During the course of its history, a lot of elegant and beautiful decorative work, using different materials and scripts has been added to the shrine of Lady Fatima Masuma (A), which we are unable to go into in this book.

After the victory of the Islamic Revolution of Iran, the leader, Grand Ayatollah Khomeini, authorised a number of important changes to the layout and organisation of the holy shrine. More facilities for pilgrims were introduced. The Masjid-e A`đam, built by the Grand Ayatollah Burujadi, was annexed to the holy shrine. The shrine was enlarged and currently this expansion project is continuing. Other changes were also been made, but again the details lie outside the scope of this book.

3.5 - The construction of the burial chamber to the present time

In the year 605 A.H, Amīr Ahmad ibn Ismā`īl commissioned the leading glass tile-maker and engraver of the time, Muhammad ibn Abī Tāhir Kāshīkār Qummī, to decorate the tomb of Lady Fatima Masuma (A). The work was completed in 8 years.

In the year 950 A.H, Shāh Tahmāsb Safavī, erected a burial chamber made of bricks and decorated with tiles of seven colours, around the tomb. The chamber had a screen through which pilgrims could see the tomb and put in donations and petitions into the chamber.

After some years, by the order of Shāh `Abbās, a steel grill was placed in front of the bricked burial chamber.

In the year 1230 A.H, Fath Ali Shāh Qājār, covered this steel grill with silver. This remained in place until it showed signs of deterioration and in the year 1280 A.H, a new chamber, using silver from the old one, as well as additional silver from the treasury, was erected, entirely replacing the old one.

The Old Burial Chamber (Darīh) of Lady Fatima Masuma (A)

This new chamber remained for a long time over the tomb of Lady Fatima Masuma (A), being repaired as needed, until the year 1368 A.H. Then, by the order of the Custodian of the time, a newer burial chamber, with a different shape was erected in place of the former one.

After over 40 years, due to the increase in the numbers of visitors to the holy shrine, and natural deterioration, the grills of the burial chamber became corroded.

Additionally, the wooden interior of the chamber, which had been in place for over a hundred years, had become badly damaged. More importantly, the constant washing of the chamber with rose water had given it a red tinge, and cracks were found in its foundations. The considerable damage to the chamber necessitated a replacement.

The custodian of the shrine, Ayatollah Mas`ūdī, made the decision in the year 1415 A.H to replace the burial chamber. For this purpose, the leading expert in the field, Āghā Husain Parwaresh Isfāhānī was commissioned to design a new chamber. He died before he could finish the work and it was completed by Āghā Muhammad Husain `Abbāspūr Isfāhānī.

The New Burial Chamber (Darīh) of Lady Fatima Masuma (A)

In this last and latest version of the burial chamber several changes have been made:

• the poems and verses that were inscribed on the upper part of the old chamber were collected and inscribed in gold lettering to go at the top of the new chamber.

• the section between the top of the chamber and the area accessible to the pilgrims, which was formerly made of silver, was replaced with gold.

• The upper chambers and grills which contained over 5000 spheres and tubes were all replaced and made thicker and sturdier. For this section alone, over 200 kilograms of pure silver was used.

• The old wooden foundations, which are not visible, were also replaced with better and more hardwearing wood.

The chamber itself is 4 meters high, 5.25 meters long and 4.73 meters wide. Although outwardly the latest chamber does not seem much different from the former one, it has been made much stronger, sturdier and durable. The total cost of these renovations to the chamber was approximately 3 billion Rials (nearly £250,000).

The project took 5 years to complete. However, by the swift work of the builders who worked three shifts round the clock, the installation of the new chamber was completed in just one month, thereby not unduly inconveniencing the pilgrims.

The new burial chamber was re-opened to the public on the day of Ghadīr 1422 A.H, by Grand Ayatollah Muhammad Taqī Bahjat.

3.6 - The holy shrine at the present time

The total area of the grounds of the shrine is over 13,000 square meters, which includes the burial chamber (darīh), the porches, the halls, the three courtyards and the two earlier mosques (Tabātabā’ī and Bālā Sar).

More recently, a new mosque (Masjid-e A`đam), which was built by the great Marja’, Grand Ayatollah Sayyid Husain Burūjirdī, was annexed to the Haram. Its dimensions alone exceed 25,000 square meters. His tomb is situated at the entrance of the mosque that he built.

In this mosque, in the mornings, the leading scholars of today give classes to advanced students. The mosque is also used for all the congregational prayers.

Between Masjid-e A`đam and the darih of Lady Fatima Masuma (A) is situated the mosque known as Masjid-e Bālā Sar. Within this mosque are buried several great scholars of the past, including:

• Grand Ayatollah Shaykh `Abd al-Karīm Hā’irī.

• Grand Ayatollah Shaykh Muhammad Ali Arākī,

• Grand Ayatollah Sayyid Muhammad Ridā Gulpaygānī

• Grand Ayatollah Sayyid Sadr al-Dīn Sadr

• Grand Ayatollah Sayyid Muhammad Taqī Khānsārī.

• Grand Ayatollah Sayyid Muhammad Hasan Shirāzī

• Allāmah Sayyid Muhammad Husain Tabātabā`ī

• Shahīd Shaykh Murtadā Mutahharī

The Graves of Some Grand Ayatollahs in Masjid Bālā Sar, in the Shrine of Lady Fatima Masuma (A) in the Shrine of Lady Fatima Masuma (A) in the Shrine of Lady Fatima Masuma (A)

3.7 - The golden dome

In 1218 A.H, Fath Ali Shāh Qājār commissioned the original golden dome of Lady Fatima Masuma (A), using 12000 gold-covered bricks. The dome remained unchanged for over 200 years.

In the year 1421 A.H, plans were made to change it. The event took place as follows:

Ayatollah Mas’udi, the custodian of the holy shrine, narrates:

“One day I went near the dome to study its condition closely. I found that some of the gold had come off and the bricks under it were worn away.

Specialists were called for their opinion on the matter and, after some discussion, they advised that the dome in its present state was not repairable. It needed to be completely covered with copper first, before gold could be placed over it.

It was calculated that the gold that would be recovered from the present dome would be about 20 kilograms, but the restoration would require 10 tonnes of copper and 200 kilograms of 24 carat gold, the cost of which would be about 30 billion Rials (approximately 3 million pounds)

In a special meeting the matter of the cost was brought forth for discussion and I said: “I cannot undertake the responsibility for procuring this cost and furthermore my age does not allow me to take on this great task.”

The discussion took place in a private meeting with only those present in the meeting having knowledge of it.

Some days later, I went to Ayatollah al-`Uđmā, Muhammad Taqī Bahjat to discuss the matter of the reconstruction of the dome. I had not previously informed him of the reason for my visit.

To my great surprise, after greeting me and asking me about my health, he himself said: ‘Why is the dome of Lady Masuma (A) not being fixed, the dome is very worn, start the work, God will send the money needed for this work and He will also grant you a long life.’

I was indeed surprised because the matter of the reconstruction, the problem of the cost involved and my own reservations, were not public knowledge. It was a matter which no one other than those present in the initial meeting knew of.

I answered: ‘The cost of this work is very high and at the present time we do not have the necessary funds.”

After a few days, Ayatollah Behjat contacted me and said, “Start the work, God will send the money for it. Meanwhile, inform the Leader of Iran, Ayatollah Khāmene’ī.”

I went to the office of the Leader and explained the matter to him. He said, “I agree with whatever Ayatollah Behjat recommends.”

After the approval of the Leader, I decided to proceed with the reconstruction of the dome. Ayatollah Bahjat gave me 100 million Rials. and an amount of gold to start the work.”5

The Old Golden Dome of the Shrine of Lady Fatima Masuma (A)

This work commenced at the beginning of the Iranian New Year two years ago and is presently continuing apace. It is aimed to complete the task in the year 1426 A.H, (2005 C.E), Inshā Allah. Continuous progress reports are published in the monthly newspaper of the Haram, Payām-e Āstān.

The importance of maintaining and looking after the holy shrines is underlined by the following tradition, where the Holy Prophet (S) said to Imam Ali (A):

    يا عَليُّ مَنْ عَمَّرَ قُبورَكُمْ وَتَعاهَدَها، فَكَانِّما اَعَانَ سُلَيْمانَ ابْنَ داوُدَ عَلى بِناءِ بَيْتِ الْمُقَدَّس

“O Ali, whoever maintains, repairs and reconstructs your tombs, and is constantly engaged in this task, it is as if he has helped Sulaymān ibn Dāwūd (A) build the Bayt al-Muqaddas.”6

3.8 - Inscriptions within the shrine

On the walls of the buildings within the shrine are inscriptions of poems, traditions and verses from the Qur’an in different scripts and using different materials. These decorate the walls, porticos and minarets. A small sample of some of these inscriptions is given below so as to familiarise the reader with the shrine and its markings.

3.9 - Inscriptions within the dome

On the inside of the dome, and within the burial chamber that was fixed in place in the year 1240 A.H, there are inscribed poems in Nasta`līq script, by Fath ‘Ali Khān Sabā. Both poems are in praise of Lady Fatima Masuma (A) and the Ahl al-Bayt (A).

In the inside of the dome, a gold balcony has been constructed using glazed multicoloured tiles.

On a background of cobalt blue, in the Thulth script, the following tradition has been inscribed in Arabic: (this tradition has been reported by both Shi`a and Sunni scholars)

    روى الزّمخشري في تفسيره الموسوم بالكشّاف والثّعلبي في تفسيره الموسوم بكشف البيان، عن رسول الله (ص) قال: ألا ومن مات على حبّ آل محمّد مات شهيداً، ألا ومن مات على حبّ آل محمّد مات مغفوراً، ألا ومن مات على حبّ آل محمّد مات مؤمناً متكمّلاً، ألا ومن مات على حبّ محمّد وآل محمّد بشّره ملك الموت ونكير ومنكر بالجنّة، ألا من مات على حبّ محمّد وآل محمّد زفّ الى الجنّة، ألا من مات على حبّ محمّد وآل محمّد فتح الله له فى قبره بابين الى الجنّة، ألا ومن مات على حبّ محمّد وآل محمّد جعل الله قبره مزار ملائكة الرّحمة، ألا ومن مات على بغض محمّد وآل محمّد جاء يوم القيامة مكتوب بين عينيه آيس من رحمة الله، ألا ومن مات على بغض آل محمّد مات كافراً، ألا ومن مات على بغض آل محمّد لم يشمّ رائحة الجنّة .

The translation of the text is as follows:

Zamakhsharī in his al-Kashshāf and Tha`labī in his Kashf al-Bayān [two great Sunni scholars] have both narrated from the Messenger of Allah, who said:

“Be aware that whoever dies having love for the family of Muhammad dies a martyr.

Be aware that whoever dies having love for the family of Muhammad dies forgiven.

Be aware that whoever dies having love for the family of Muhammad dies with faith and perfection.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, the angel of death and the two angels, Nakīr and Munkar will give him good tidings of Heaven.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, will be raised to Heaven.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, Allah will open two doors leading into Heaven in his grave.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, Allah will make his grave a place of pilgrimage for the angels of Mercy.

Be aware that whoever dies having enmity for Muhammad and the family of Muhammad, on the Day of Judgement, in between his two eyes will be written, “He has no hope of receiving the mercy of Allah.”

Be aware that whoever dies having enmity for the family of Muhammad, dies an unbeliever (Kāfir).

Be aware that whoever dies having enmity for the family of Muhammad will not even smell the fragrance of Heaven.”

Then under it, has been written:

    اَللّهُمَّ صَلِّ عَلَى الْمُصْطَفى مُحَمَّدٍ، والمرتضى عليِّ، والبتول فاطمة، والسّبطين الحسن والحسين، وزين العابدين علي، والباقر محمّد، والصّادق جعفر، والكاظم موسى، والرّضا علي، والتّقي محمّد، والنّقي علي، والزكيّ الحسن، والحجّة القائم المهدي صاحب الزّمان، ائمَة الهُدى ومصابيح الدّجى، بهم أتولّى، ومن أعدائهم اتبرّءُ

Which translates as:

“O Allah! Send Your blessings on al-Mustafā Muhammad, on al-Murtadā Ali, on al-Batūl Fatima, on the two grandsons [of the Prophet], Hasan and Husain, on Zayn al-`Ābidīn Ali, on al-Bāqir Muhammad, on al-Sādiq Ja`far, on al-Kāzim Mūsā, on al-Ridā Ali, on al-Taqī Muhammad, on al-Naqī Ali, on al-Zakī Hasan and on al-Hujjat al-Qā’im Mahdi, Master of the Time. These are the Imams of guidance and the lights in the darkness; I accept their guardianship and maintain enmity with their enemies.”

3.10 - Inscriptions on the tomb

The tomb is built up with bricks, which are decorated with different coloured glass tiles, and on them are inscribed:

• The Verse al-Kursī (2:255), written in Naskh script

• Various verses, written in Naskh script, in gold lettering

• Various verses, written in Kūfī script

• The Chapter al-Mulk, written in Naskh script, in gold lettering

• Other verses from the Qur’an.

Under the inscriptions, it is written in Naskh script: “Written and inscribed by Muhammad ibn Abī Tāhir ibn Abī al-Husain.”

The Tomb of Lady Fatima Masuma (A)

On the glass tiles around the grave from above to below are engraved:

• The Chapter Yāsīn,

• The Chapter al-Rahmān,

• The Chapter al-Mulk,

• The Chapter Hal Atā

• The Chapter al-Qadr

and also several traditions from the Prophet (S), which are reproduced below:7

Tradition 1

    قالَ النَّبِي (ص): مَنْ كَفَّ لِسانَهُ عَنْ اَعْراضِ النّاسِ، اَقالَهُ اللهُ عَثْرَتَهُ يَوْمَ الْقيامَةِ

“Whoever guards his tongue from dishonouring the people, on the Day of Judgement, God will forgive his lapses.”

Tradition 2

    مَنْ فَرَّقَ بَيْنَ وَالِدَةٍ وَوَلَدِها، فَرَّقَ اللهُ بَيْنَهُ وَبَيْنَ الْجَنَّةِ

“Whoever causes a separation between a mother and her child, God will cause a separation between him and Heaven.”

Tradition 3

    حُسْنُ السّؤالِ نِصْفُ الْعِلْمِ

“A good question is half of learning.”

Tradition 4

    اللهُ تَعالى عَوْنُ الْعَبْدِ ما دامَ الْعَبْدُ في عَوْنِ اَخيهُ

“God, Most High, helps His servant so long as the servant helps his brother.”

3.11 - Miracles that have occurred at the holy shrine

Numerous miracles have taken place at the shrine of Lady Fatima Masuma (A) over the centuries. Pilgrims come here for the blessing of the noble lady and are not disappointed. Miraculous events are scrupulously recorded in a special office within the shrine and details of some of them are regularly published in issues of the shrine’s monthly newspaper, the Payām-e Āstān.

There are so many miracles which have occurred at this holy site, that it would not be possible to mention them all. Perhaps the only non-Ma`sum whose shrine is the site for similar occurrences is Hadzrat `Abbās (A) in Karbalā and Lady Zaynab (A) in Damascus. Here, a few brief examples are mentioned:

1. Cure of a Serious Illness

A man by the name of Mīrzā Asadullāh, who was a guard at the shrine of Lady Fatima Masuma (A), developed gangrene in one foot. It had become so bad that the doctors advised amputation of the foot to halt the progress of the disease.

The night before the scheduled amputation, Mīrzā Asadullāh decided to go to the shrine of Lady Fatima Masuma (A) and pray for a miracle. He prayed earnestly in the shrine late into the night, until the shrine was shut. He remained inside weeping and beseeching the noble lady for assistance.

Next day early morning, while it was still dark, the guards who had come to reopen the doors of the Shrine heard him shouting, “Open the door, the Lady has been kind to me, through her intercession I have been cured.”

They opened the doors and found Mīrzā Asadullāh standing there, completely cured. He gave the following account of the events leading up to his cure, which have been recorded in his words:

“A noble lady approached me and asked: ‘What is it that you want?’ I replied, ‘Cure me of this illness in my foot; ask Allah for my cure or my death!’

Then that noble Lady rubbed the corner of her scarf on my foot a few times and said: ‘Allah has cured you’. Immediately, I felt better and the constant pain in my foot disappeared. I asked her who she was, and she replied: ‘How do you not recognize me, while you are one of the guards of my shrine? I am Fatima, daughter of Mūsā ibn Ja`far.’”8

2. Seeking guidance from Lady Fatima Masuma (A) by Mullā Sadrā

Sadr al-Dīn Muhamad ibn Ibrāhīm Shīrāzī, well known as Mullā Sadrā or Sadr al-Muta’allihīn, was a great scholar of philosophy during the time of the Safavids. After the death of his father, Mullā Sadrā moved to a village called “Kahak” (near Qum), where he spent a lot of his time in deep thought and contemplation.

Mullā Sadrā would continuously go to Makka for pilgrimage and it was on his return from the seventh of these journeys that he died in Basra, in the year 1050 A.H.

His works include: Al-Hikmat al-Muta‘ālīyat fī al-Asfār al-‘Aqlīyah al-Arbi‘at (The Transcendent Wisdom Concerning the Four Intellectual Journeys), Kitāb al-Mashā‘ir (The Book of Metaphysical Penetrations) and Al-Hikmat al-‘Arshīyat (The Wisdom of the Throne).

Whenever Mullā Sadrā encountered any scholarly problems he would travel to Qum and pay homage to Lady Fatima Masuma (A) and through her guidance, he would be able to solve these problems.9

The late Grand Ayatollah Sayyid Shahāb al-Dīn Mar`ashī Najafī has said, “Whenever Mullā Sadrā faced a philosophical problem or something which he had difficulty in understanding, he would come to the shrine of Lady Fatima Masuma (A) and ask for her assistance. With her help, he would invariably find the answers which he was searching for.”10

3. The resolution of the difficulties of Ayatollah Najafī by Lady Fatima Masuma (A)

The late Grand Ayatollah Sayyid Shahāb al-Dīn Mar`ashī Najafī narrates, “When I was young, I faced some difficult times, the most difficult of which was when I wanted to get my daughter married and did not have the money or possessions for her trousseau.

With sadness in my heart I went to the shrine of Lady Fatima Masuma (A) and with tears in my eyes, I asked reproachfully, ‘Oh my Lady and Mistress, why do you not care about my life? How can I get my daughter married with these empty hands?’

After pleading in this manner, I returned home. I dozed off and in my dream I heard someone knocking at my door. I opened it, there stood a person who said: ‘The lady is seeking you.’ I quickly went to the shrine.

When I entered the courtyard, I saw a number of ladies cleaning the golden porch. I asked them why they were cleaning so thoroughly, they replied that the lady was coming soon. After a little time, Lady Fatima Masuma (A) appeared. Her appearance and manner, was just like my grandmother, Lady Fatima Zahra (A), whom I had previously seen in my dreams three times.

I went closer to my aunt, Lady Fatima Masuma (A) and kissed her hand. She said to me: ‘Oh Shahāb! When have we not thought of you, that you now expect harshness from us and are complaining. You have been under our eyes since the time you have arrived in Qum and we have been granting you your desires.’

When I woke from my sleep. I understood that I had been impolite in my approach to Lady Fatima Masuma (A) and so I immediately went to her shrine to apologize and ask for her forgiveness. Soon after that, my problems were solved and my life became easier.11

This is a mention of only a few of the miracles as there is not enough space in this book to mention more. However, probably, the greatest of all the miracles of this noble lady is her influence on this city of Qum which has become what it is, due to her presence, guidance, inspiration and blessing.

The Site of Miracles - The Holy Shrine of Lady Fatima Masuma (A)

Notes

1. Bihār al-Anwār, vol. 60, p. 219.

2. The family of the Safavids reigned in Iran for 230 years, from 905AH until 1135AH. The rulers were: Shāh Ismā`īl I, Shāh Tahmasb I, Shāh Ismā`īl II, Shāh `Abbās I, Shāh Safīy, Shāh `Abbās II, Shāh Sulaymān, Shāh Sultān Husain, Shāh Tahmāsb II, Shāh Ismā`īl III and Shāh `Abbās III.

3. The reign of the Qājārs in Iran was from 1200 A.H until 1339 A.H. The rulers were: Āqā Muhammad Khān, Fath Ali Shāh, Muhammad Shāh, Nāsir al- Dīn Shāh, Muzaffar al-Dīn Shāh, Muhammad Ali Shāh and Ahmad Shāh.

4. Ganjīne-ye Athār-e Qum, p. 10.

5. Cited from the monthly newspaper of the holy shrine in Qum, Payām-e Āstān, 23/09/1379 Hejrī Shamsī, p. 4.

6. Bihār al-Anwār, vol. 100, p. 121.

7. Cited from, Hadrat-e Ma`sūma - Fātima-ye Duvvum, pp. 227 & 228.

8. Anwār al-Masha`sha`īn, vol. 1, p. 216.

9. Shaykh `Abbās Qummī , Fawā’id al-Radawīyah, p. 379.

10. Ghanjīne-ye Dānishmandān, vol. 1, p. 39.

11. `Alī Rafī`ī, Shahāb-e Sharī`at (Biography of Ayatollah Mar`ashī Najafī), p. 288.

Journey to Qum

2.1 - The separation of Lady Fatima Masuma (A) from Imam al-Ridā (A)

Although the separation from her father had been very difficult, Lady Fatima Masuma (A) still had her brother to comfort her. However, in 200 A.H, Ma’mūn (the 7th Abbasid Caliph), demanded Imam al-Ridha’s (A) presence in Khurāsān. The departure of her brother further increased her sorrow. This separation lasted for only about one year, but sadly she passed away before they could be reunited.

When Amīn (the 6th Abbasid Caliph) was killed by the soldiers of his brother Ma’mūn, and Ma’mūn became the Caliph, his rule was initially very unstable. The kingdom was divided and Ma’mūn felt the need to gather support. So as to gain the support of the Shi`a, he insisted that Imam al-Ridā (A) come to Khurāsān.

Here, he received the Imam (A) with great honour, pretending to respect his position, and even claiming to be his follower. The true test of his sincerity would have been to abdicate in favour of the Imam (A). Instead, he declared the Imam (A) his successor, never intending that that day should come.

The Imam (A) was forced to accept this invitation and he went to Khurāsān, where his presence in the court of Ma’mūn served the interests of the Shi`a and Islam. The Imam (A) reached Khurāsān in 200 A.H, and he was poisoned to death by Ma’mūn in 203 A.H.

Ma’mūn had prepared a document of the ‘wilāyat’ (successorship) of Imam al-Ridā (A) in five copies. One of these copies was sent to Makka, one to Madina, one to Shām, one to Baghdad and one was kept in Khurāsān.1

According to the orders of Ma’mūn, the name of Imam al-Ridā (A) was mentioned in the khutbah (sermons) of the Friday prayers, in all the Islamic lands and coins with the name of the Imam (A) were minted.

As a result of the intense desire of the Shi`a to be near the Imam, many of them decided to migrate to Khurāsān. Some were also misled by the apparent respect being accorded to the Imam (A) by Ma’mūn, and were unaware of his deceit and political ploys.

2.2 - The journey of Lady Fatima Masuma (A) from Madina

After a difficult year of separation from her beloved brother, Lady Fatima Masuma (A) decided to go to him. She began this journey from Madina to Khurāsān, in the year 201 A.H, accompanied by a caravan made up of some members of her household and friends of the Imam (A).

Some historians are of the opinion that Lady Fatima Masuma (A) undertook this long and hazardous journey just to be close to her brother, but this is unlikely to be the only reason.

A more plausible reason for this journey is that she had a role to play at the side of the Imam (A). Her immense learning and piety would help him in the propagation of Islam, especially amongst the ladies.

In this aspect her role would be similar to that of Lady Fatima Zahra (A) at the side of the Prophet (S) or that of Lady Zaynab (A) at the side of Imam Ali (A), Imam Hasan (A) and then at the side of Imam Husain (A) in Karbalā and in the aftermath of Karbalā at the side of Imam Ali Zayn al-`Ābidīn (A).

There are many different narrations of the events leading to this journey of the family of the Imam (A) from Madina to Sāweh and the events that unfolded during this journey.

According to one narration, the Imam (A) wrote a letter to his sister, Lady Fatima Masuma (A), which he sent to her with one of his servants, instructing him to hasten to Madina without stopping anywhere on the way.

After receiving the letter from her brother, Lady Fatima Masuma (A), immediately prepared herself for the journey to Khurāsān via Sāweh.2

According to another tradition, the Imam (A) wrote a letter to all his family members, inviting them to come to Khurāsān.

It is narrated that after the arrival of this letter, a group consisting of the sons and other family member of the Imam (A), and other Shi`a, numbering over 12000 people made their way to Khurāsān.3

Another tradition says that when the letter of the Imam (A) to his family members arrived, their sadness at their separation from the Imam (A) made them decide to join him. A caravan was prepared, under the leadership of Ibrāhīm, son of Imam al-Kāzim (A), and they began their journey to Khurāsān.4

It is narrated that two separate caravans headed towards Khurāsān. One of these groups was the one that Lady Fatima Masuma (A) was in. It was comprised of 23 people, under the leadership of Hārūn ibn Mūsā ibn Ja`far.5

The other group travelling to Khurāsān consisted of about 12,000 people under the leadership of Ahmad ibn Mūsā al-Kāđim.6

These caravans reached a town called Sāweh on their way to Khurāsān. Here they were attacked by enemies of the family of the Prophet (S).

Many were martyred, including Hārūn, and many others were wounded or taken prisoner. A few managed to flee. A woman from the enemies put poison in the food of Lady Fatima Masuma (A) and she became ill.

She then asked to be taken to Qum and her request was granted. After a few days stay in Qum, she died of her illness and was buried there.7

Another narration states that Hārūn and the other members of Lady Fatima Masuma’s (A) family, totalling 23, were killed in an ambush by the people of the town of Sāweh, who at that time had great enmity towards the family of the Prophet (S). In the book Qīyām-e Sādāt-e `Alawī, it is mentioned that the ambush was actually carried out by the soldiers of Ma’mūn.

It is narrated that the soldiers insisted that the caravan progress no further. In the discussion that ensued, the soldiers falsely alleged, “Your Imam is dead.”

This lie caused consternation in the camp and some people decided to return to Madina, while others wanted to press on. This might account for the mistaken notion that Lady Fatima Masuma (A) died as a result of being heartbroken at the news of the death of her beloved brother.

In any case, a confusion ensued and the soldiers took the opportunity to attack the camp. During the assault, Lady Fatima Masuma (A) had to witness the brutal death of 23 close family members.

She is therefore sometimes compared to Lady Zaynab (A), who also witnessed the slaughtering of her close family members. And due to this intensely sorrowful event, Lady Fatima Masuma (A) became ill and was taken to Qum. And here after 16-17 days she passed away in Qum, and was buried there.8

It is also narrated that the second group consisting of about 12000 Shi`a were also attacked on the orders of Ma’mūn, through the ruler of Fārs, in a place called Shīrāz. All the members of this group were either killed or ran away.9

The narrations above may explain why there are so many graves of the sons of the Imams (A) and other family members found within Iran. For instance in Sāweh itself, the graves of Sayyid Ishāq, Sayyid Abū Ridā, Sayyid `Ali Asghar (all from the family of Imam (A)) are popular sites for pilgrims, as are the graves in villages around Sāweh, also attributed to children of the Imams (A).10

2.3 - Lady Fatima Masuma’s (A) journey from Sāweh to Qum

When Lady Fatima Masuma (A) became ill at Sāweh, she enquired from her companions, how far Qum was. She was told 10 farsakh (approx 60 km).11

She asked to be taken to Qum, which at the time was a centre of the Shi`a.12 Sāweh, on the other hand, was hostile towards the family of the Prophet (S).13

`Allāmah Majlisī narrates:

“The more accurate narration is that, when it became known to the family of Sa`d Ash`arī, the leading Shi’a family in Qum at the time, that Lady Fatima Masuma (A) was in Sāweh and that she was ill, all of them went to Sāweh to invite her to come to Qum.

Prominent amongst this family was Mūsā ibn Khazraj ibn Sa`d Ash`arī who was a companion of Imam al-Ridā (A). When he reached Lady Fatima Masuma (A), he took the reins of her camel and brought her to Qum, to his own house. Here she spent the last few days (16 or 17 days) of her life.”14

It is believed that Lady Fatima Masuma (A) died on the 10th or the 12th of Rabī` al-Thānī and that she spent the last 16 or 17 days of her life in Qum, therefore we can estimate that she arrived in Qum around the 24th Rabī` al-Awwal, 201 A.H.

The house of Mūsā ibn Khazraj ibn Sa`d Ash`arī, where Lady Fatima Masuma (A) lived for the few days that she was in Qum, has now become a school named “Madres-ye Sittīyeh”. [Sittiy means Lady - hence the name of the school is “School of the Lady”]. Till today, opposite the gates of this school and within its grounds, there remains the alter of worship (mihrāb `ibādat) of this noble lady, where she spent hours of the last days of her life worshiping Allah. It has been named “Bayt al-Nūr’ - “the House of Radiance”. The site is popular with pilgrims, who go there to pay their respects.

2.4 - The events at the burial of Lady Fatima Masuma (A)

The place where Lady Fatima Masuma (A) is buried was known at the time of her burial as “Bābelān”. It was a deserted area with no buildings. It belonged to Mūsā ibn Khazraj, who donated it for the purpose of the burial of this noble lady.

After the place of burial of Lady Fatima Masuma (A) was selected, the family members of Sa`d prepared her final resting place by digging a crypt in which to place the holy body.

Once the Ritual Bath (ghusl) and the Shrouding (kafan) of the holy body had been completed, the family of Sa`d began discussing who would have the privilege of entering the crypt to lay the holy body into the ground.

After much discussion, they finally agreed on a man by the name of Qadir, who was a pious and God-fearing old man from the family of the Prophet (S).

At that moment, they saw two masked riders appear, from the direction of the desert. These two masked riders approached swiftly and dismounted at the burial site. They came forward and recited the prayer for the dead (salāt al-mayyit) for Lady Fatima Masuma (A). Then, one of them entered the crypt while the other passed the holy body of Lady Fatima Masuma (A) to him. In this way her burial took place.

After the ceremonies of burial were completed, these two masked riders, without uttering a word to anyone, mounted their horses and rode off into the distance.15

No one knows for certain who these masked men were, but those who were familiar with the character and behaviour of the Imams (A), were in no doubt that these two personalities were Imam al-Ridā (A) and his son Imam al-Taqī (A).

They had come from Khurāsān and Madina respectively, by the miracle of being able to cross vast distances in an instant (tayy al-ard), to participate in the burial ceremonies of Lady Fatima Masuma (A).

The presence of an Imam (A) at the burial ceremony of a true Shi`a is not in itself unusual as there are many examples of this in history. In one instance, Imam al-Kāđim (A) came from Madina to Neyshābūr to participate in the burial ceremonies of an old woman by the name of ‘Shatīteh’, who was a sincere and devout Shi`a. At that time, Imam (A) said to Abu Ja`far Neyshābūrī, who was present and wondered at Imam’s (A) presence so far from Madina:

    اِنَّني وَمَنْ جَرَى مَجْرايَ مِنْ أَهْلِ الْبَيْتِ، لا بُدَّ لَنا مِنْ حُضورِ جَنائِزِكُمْ في أيِّ بَلَدٍ كُنْتُمْ، فَاتَّقوا اللهَ في اَنْفُسِكُمْ وَأَحْسِنوا الأَعْمالَ، لِتُعينونا عَلى خَلاصِكُمْ وَفَكِّ رِقابِكُمْ مِنَ النّارِ

“I, and whoever is the Imam of the Ahl al-Bayt after me in my place, has to be present in the escorting of your dead bodies, in which ever land you die in. So be God-fearing and pious and persist in doing good, so that we come and help free you from the fire of Hell.”16

From the tradition above, it would not be unjustified to assume that the two masked riders who appeared from nowhere, to take part in the burial ceremonies of Lady Fatima Masuma (A) were, in fact, Imam al-Ridā (A) and Imam al-Taqī (A).

The Tomb of Lady Fatima Masuma (A)

2.5 - Others who have been buried near Lady Fatima Masuma (A)

Some years after the burial of Lady Fatima Masuma (A), Umm Muhammad, daughter of Mūsā Mubarqa`, son of Imam al-Taqī (A), was buried near her grave. Some time later, Maymūnah, sister of Umm Muhammad died and was also buried near the grave of Lady Fatima Masuma (A).

The dome on the graves of these two ladies was separate from that of Lady Fatima Masuma (A). Then Burayhīyah, daughter of Mūsā, son of Imam al-Taqī (A), was also buried in that place.17

The respected narrator, Shaykh `Abbās Qummī, has mentioned that several other ladies have also been buried in the same place, such as: Zaynab, daughter of Imam al-Taqī (A); Umm Ishāq, slave of Muhammad ibn Mūsā Mubarqa` and Umm Habīb, slave of Muhammad ibn Ahmad ibn Mūsā Mubarqa`.18

The fact that other noble ladies from the family of the Imams (A) have also been buried near Lady Fatima Masuma (A) explains why we find the following passage in Lady Fatima Masuma’s (A) salutation (zīyārat), where we recite:

    السَّلامُ عَلَيْكُنَّ يا بَناتِ رَسولِ اللهِ، السَّلامُ عَلَيْكُنَّ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ

“Salutation on you, O daughters of the Prophet of Allah, Salutations and Mercy and the Blessings of Allah be on all of you.”

Another proof that others from the holy family are buried here is the incident narrated by the late Ayatollah Hājj Āqā Husain Mujtahid, who narrates:

“At the time of Nāsir al-Dīn Shāh (d.1313 A.H), when the floor of the shrine of Lady Fatima Masuma (A) was being covered with marble, an opening was noticed in a part at the foot of the burial chamber (darīh) of this noble lady.

It was decided that this opening would have to be repaired from within the crypt.

Two pious women were chosen to go into the crypt, to repair this opening. When they entered the crypt, they saw that the opening was not into the grave of Lady Fatima Masuma (A) herself, but led to an adjoining crypt where the bodies of three ladies were buried. They reported that the bodies looked completely unmarked, as if they had been buried that very day.”

After investigation it was concluded that these bodies were of Maymūnah, daughter of Mūsā Mubarqa`, son of Imam al-Taqī (A) and her two slaves, Umm Ishāq and Umm Habīb, who had been buried there eleven centuries ago!19

The above does not seem surprising if one looks at the tradition of Prophet Muhammad (S):

    اِنَّ اللهَ حَرَّمَ لُحُومَنا عَلَى الأَرْضِ فَلا يَطْعُمُ مِنْها شَيْئاً

“Indeed Allah has made our flesh forbidden to the earth, and the ground never consumes from our bodies.”20

The Dome of the Shrine of Lady Fatima Masuma (A)

Notes

1. Muhammad bin Hasan Āmilī, Tārīkh-e Rāwīyān, narrating from Nasī al-Dīn al-Tūsī, p. 213.

2. Sayyid Dākhil bin Husain, Man Lā Yahduruh-u al-Khatīb, vol. 4, p. 261.

3. Sayyid Muhammad `Alī Rawdātī, Jām`i al-Ansāb, p. 17.

4. Bihār al-Ansāb, pp. 91 - 94.

5. `Alī Akbar Tashayyad, Qīyām-e Sādāt-e `Alawī, p. 160.

6. Ibid., p. 169.

7. Ibid., pp. 160 & 168; Ja`far Murtadā `Āmilī, Al-Hayāt al-Sīyāsīyah Li al-Imām al-Ridā, p. 428.

8. Shaykh Mahdi Mansūrī, Hayāt al-Sitt, p. 160.

9. Qīyām-e Sādāt-e `Alawī, p. 169.

10. Qīyām-e Sādāt-e `Alawī, p. 166.

11. Bihār al-Anwār, vol. 60, p. 219.

12. Zindegi-ye Hadrat-e Mūsā ibn Ja`far, vol. 2, p. 384.

13. Ghanjīneh-ye Athār-e Qum, vol. 1, p. 382.

14. Bihār al-Anwār, vol. 60, p. 219.

15. Bihār al-Anwār, vol. 48, p. 290 and Tārīkh-e Qadīm-e Qum, p. 213.

16. Ibn Hamza , Al-Thāqib fī al-Manāqīb, p. 445.

17. Bihār al-Anwār, vol. 60, pp. 220 & 229.

18. Muntahā al-Āmāl, vol. 2, p. 162.

19. Mīrzā Mūsā Farāhānī, Iqāmat al-Burhān dar Usūl-e Dīn, p. 479.

20. Bihār al-Anwār, vol. 22, p. 550; Man Lā Yahduruh-u al-Faqīh, vol. 1, p. 121.

The Shrine of Lady Fatima Masuma (A)

3.1 - A brief history

After the burial of Lady Fatima Masuma (A), Mūsā ibn Khazraj placed a ceiling made of wicker over the grave, which remained unchanged until Zaynab, daughter of Imam al-Taqī (A), came to Qum and had a dome built on the grave.1 The dome was built of bricks and mortar. This event occurred in the middle of the third Islamic century.

After the passing of some time, two other domes were built near the first dome and it was under the third dome that Zaynab, daughter of Imam al-Taqī (A) was herself buried.

These three domes remained till the year 457 A.H, when the vizier of Tughrul the Great, Mīr Abū al-Fadl al-`Īrāqī, at the urging of the great scholar, Shaykh Tūsī (d.460 A.H) built one high dome in place of the three domes.

3.2 - During the reign of the Safavids

From the time of the replacement of the three domes by one, until the time of the reign of the Safavids,2 the condition of the shrine of Lady Fatima Masuma (A) remained somewhat the same. At this time there was no chamber above the grave, nor any porches or courtyards.

In the year 925 A.H Shāh Ismā`īl I built a gold porch on the North side and laid the foundation of what is now called the old courtyard. After him, Shah Tahmāsb I, built a burial chamber, with glazed tiles, around the holy grave. He also built a porch on the South side of the grave (in the old courtyard).

In the year 1077 A.H Shāh Safīy built a courtyard for women, in the south of the threshold of the grave, which is now the area surrounding the enclosed area of the Mosque of Tabātabā’ī. This courtyard is the burial place for Shāh `Abbās and Shāh Sulaymān and Shāh Sultān Husain.

In the time of the reign of Shāh `Abbās, the burial chamber was covered with white steel and the present chamber contains some of the same steel with sheets of silver added to it.

3.3 - During the reign of the Qājārs

After the reign of the Safavīds, further repairs to the shrine of Lady Fatima Masuma (A) did not take place until the time of the reign of the Qājārs in Iran.3

In the year 1218 A.H Fath Ali Shāh Qājār made a dome of gold using 12000 gold-covered bricks. In the year 1236 A.H, the mosque known as Masjid-e Bālā Sar [the mosque at the head of the holy body of Lady Fatima Masuma (A)], was built.

In the year 1276 A.H, the porch of Shāh Ismā`īl Safavī was decorated with gold and in the year 1275 A.H the steel burial chamber of Shāh `Abbās was remade using silver.

Towards the end of the 13th century A.H, the foundation for a new, bigger courtyard was laid, and the building was completed during the reign of Nāsir al-Dīn Shāh, in the year 1303 A.H.4

3.4 - After the victory of the Islamic Revolution

During the course of its history, a lot of elegant and beautiful decorative work, using different materials and scripts has been added to the shrine of Lady Fatima Masuma (A), which we are unable to go into in this book.

After the victory of the Islamic Revolution of Iran, the leader, Grand Ayatollah Khomeini, authorised a number of important changes to the layout and organisation of the holy shrine. More facilities for pilgrims were introduced. The Masjid-e A`đam, built by the Grand Ayatollah Burujadi, was annexed to the holy shrine. The shrine was enlarged and currently this expansion project is continuing. Other changes were also been made, but again the details lie outside the scope of this book.

3.5 - The construction of the burial chamber to the present time

In the year 605 A.H, Amīr Ahmad ibn Ismā`īl commissioned the leading glass tile-maker and engraver of the time, Muhammad ibn Abī Tāhir Kāshīkār Qummī, to decorate the tomb of Lady Fatima Masuma (A). The work was completed in 8 years.

In the year 950 A.H, Shāh Tahmāsb Safavī, erected a burial chamber made of bricks and decorated with tiles of seven colours, around the tomb. The chamber had a screen through which pilgrims could see the tomb and put in donations and petitions into the chamber.

After some years, by the order of Shāh `Abbās, a steel grill was placed in front of the bricked burial chamber.

In the year 1230 A.H, Fath Ali Shāh Qājār, covered this steel grill with silver. This remained in place until it showed signs of deterioration and in the year 1280 A.H, a new chamber, using silver from the old one, as well as additional silver from the treasury, was erected, entirely replacing the old one.

The Old Burial Chamber (Darīh) of Lady Fatima Masuma (A)

This new chamber remained for a long time over the tomb of Lady Fatima Masuma (A), being repaired as needed, until the year 1368 A.H. Then, by the order of the Custodian of the time, a newer burial chamber, with a different shape was erected in place of the former one.

After over 40 years, due to the increase in the numbers of visitors to the holy shrine, and natural deterioration, the grills of the burial chamber became corroded.

Additionally, the wooden interior of the chamber, which had been in place for over a hundred years, had become badly damaged. More importantly, the constant washing of the chamber with rose water had given it a red tinge, and cracks were found in its foundations. The considerable damage to the chamber necessitated a replacement.

The custodian of the shrine, Ayatollah Mas`ūdī, made the decision in the year 1415 A.H to replace the burial chamber. For this purpose, the leading expert in the field, Āghā Husain Parwaresh Isfāhānī was commissioned to design a new chamber. He died before he could finish the work and it was completed by Āghā Muhammad Husain `Abbāspūr Isfāhānī.

The New Burial Chamber (Darīh) of Lady Fatima Masuma (A)

In this last and latest version of the burial chamber several changes have been made:

• the poems and verses that were inscribed on the upper part of the old chamber were collected and inscribed in gold lettering to go at the top of the new chamber.

• the section between the top of the chamber and the area accessible to the pilgrims, which was formerly made of silver, was replaced with gold.

• The upper chambers and grills which contained over 5000 spheres and tubes were all replaced and made thicker and sturdier. For this section alone, over 200 kilograms of pure silver was used.

• The old wooden foundations, which are not visible, were also replaced with better and more hardwearing wood.

The chamber itself is 4 meters high, 5.25 meters long and 4.73 meters wide. Although outwardly the latest chamber does not seem much different from the former one, it has been made much stronger, sturdier and durable. The total cost of these renovations to the chamber was approximately 3 billion Rials (nearly £250,000).

The project took 5 years to complete. However, by the swift work of the builders who worked three shifts round the clock, the installation of the new chamber was completed in just one month, thereby not unduly inconveniencing the pilgrims.

The new burial chamber was re-opened to the public on the day of Ghadīr 1422 A.H, by Grand Ayatollah Muhammad Taqī Bahjat.

3.6 - The holy shrine at the present time

The total area of the grounds of the shrine is over 13,000 square meters, which includes the burial chamber (darīh), the porches, the halls, the three courtyards and the two earlier mosques (Tabātabā’ī and Bālā Sar).

More recently, a new mosque (Masjid-e A`đam), which was built by the great Marja’, Grand Ayatollah Sayyid Husain Burūjirdī, was annexed to the Haram. Its dimensions alone exceed 25,000 square meters. His tomb is situated at the entrance of the mosque that he built.

In this mosque, in the mornings, the leading scholars of today give classes to advanced students. The mosque is also used for all the congregational prayers.

Between Masjid-e A`đam and the darih of Lady Fatima Masuma (A) is situated the mosque known as Masjid-e Bālā Sar. Within this mosque are buried several great scholars of the past, including:

• Grand Ayatollah Shaykh `Abd al-Karīm Hā’irī.

• Grand Ayatollah Shaykh Muhammad Ali Arākī,

• Grand Ayatollah Sayyid Muhammad Ridā Gulpaygānī

• Grand Ayatollah Sayyid Sadr al-Dīn Sadr

• Grand Ayatollah Sayyid Muhammad Taqī Khānsārī.

• Grand Ayatollah Sayyid Muhammad Hasan Shirāzī

• Allāmah Sayyid Muhammad Husain Tabātabā`ī

• Shahīd Shaykh Murtadā Mutahharī

The Graves of Some Grand Ayatollahs in Masjid Bālā Sar, in the Shrine of Lady Fatima Masuma (A) in the Shrine of Lady Fatima Masuma (A) in the Shrine of Lady Fatima Masuma (A)

3.7 - The golden dome

In 1218 A.H, Fath Ali Shāh Qājār commissioned the original golden dome of Lady Fatima Masuma (A), using 12000 gold-covered bricks. The dome remained unchanged for over 200 years.

In the year 1421 A.H, plans were made to change it. The event took place as follows:

Ayatollah Mas’udi, the custodian of the holy shrine, narrates:

“One day I went near the dome to study its condition closely. I found that some of the gold had come off and the bricks under it were worn away.

Specialists were called for their opinion on the matter and, after some discussion, they advised that the dome in its present state was not repairable. It needed to be completely covered with copper first, before gold could be placed over it.

It was calculated that the gold that would be recovered from the present dome would be about 20 kilograms, but the restoration would require 10 tonnes of copper and 200 kilograms of 24 carat gold, the cost of which would be about 30 billion Rials (approximately 3 million pounds)

In a special meeting the matter of the cost was brought forth for discussion and I said: “I cannot undertake the responsibility for procuring this cost and furthermore my age does not allow me to take on this great task.”

The discussion took place in a private meeting with only those present in the meeting having knowledge of it.

Some days later, I went to Ayatollah al-`Uđmā, Muhammad Taqī Bahjat to discuss the matter of the reconstruction of the dome. I had not previously informed him of the reason for my visit.

To my great surprise, after greeting me and asking me about my health, he himself said: ‘Why is the dome of Lady Masuma (A) not being fixed, the dome is very worn, start the work, God will send the money needed for this work and He will also grant you a long life.’

I was indeed surprised because the matter of the reconstruction, the problem of the cost involved and my own reservations, were not public knowledge. It was a matter which no one other than those present in the initial meeting knew of.

I answered: ‘The cost of this work is very high and at the present time we do not have the necessary funds.”

After a few days, Ayatollah Behjat contacted me and said, “Start the work, God will send the money for it. Meanwhile, inform the Leader of Iran, Ayatollah Khāmene’ī.”

I went to the office of the Leader and explained the matter to him. He said, “I agree with whatever Ayatollah Behjat recommends.”

After the approval of the Leader, I decided to proceed with the reconstruction of the dome. Ayatollah Bahjat gave me 100 million Rials. and an amount of gold to start the work.”5

The Old Golden Dome of the Shrine of Lady Fatima Masuma (A)

This work commenced at the beginning of the Iranian New Year two years ago and is presently continuing apace. It is aimed to complete the task in the year 1426 A.H, (2005 C.E), Inshā Allah. Continuous progress reports are published in the monthly newspaper of the Haram, Payām-e Āstān.

The importance of maintaining and looking after the holy shrines is underlined by the following tradition, where the Holy Prophet (S) said to Imam Ali (A):

    يا عَليُّ مَنْ عَمَّرَ قُبورَكُمْ وَتَعاهَدَها، فَكَانِّما اَعَانَ سُلَيْمانَ ابْنَ داوُدَ عَلى بِناءِ بَيْتِ الْمُقَدَّس

“O Ali, whoever maintains, repairs and reconstructs your tombs, and is constantly engaged in this task, it is as if he has helped Sulaymān ibn Dāwūd (A) build the Bayt al-Muqaddas.”6

3.8 - Inscriptions within the shrine

On the walls of the buildings within the shrine are inscriptions of poems, traditions and verses from the Qur’an in different scripts and using different materials. These decorate the walls, porticos and minarets. A small sample of some of these inscriptions is given below so as to familiarise the reader with the shrine and its markings.

3.9 - Inscriptions within the dome

On the inside of the dome, and within the burial chamber that was fixed in place in the year 1240 A.H, there are inscribed poems in Nasta`līq script, by Fath ‘Ali Khān Sabā. Both poems are in praise of Lady Fatima Masuma (A) and the Ahl al-Bayt (A).

In the inside of the dome, a gold balcony has been constructed using glazed multicoloured tiles.

On a background of cobalt blue, in the Thulth script, the following tradition has been inscribed in Arabic: (this tradition has been reported by both Shi`a and Sunni scholars)

    روى الزّمخشري في تفسيره الموسوم بالكشّاف والثّعلبي في تفسيره الموسوم بكشف البيان، عن رسول الله (ص) قال: ألا ومن مات على حبّ آل محمّد مات شهيداً، ألا ومن مات على حبّ آل محمّد مات مغفوراً، ألا ومن مات على حبّ آل محمّد مات مؤمناً متكمّلاً، ألا ومن مات على حبّ محمّد وآل محمّد بشّره ملك الموت ونكير ومنكر بالجنّة، ألا من مات على حبّ محمّد وآل محمّد زفّ الى الجنّة، ألا من مات على حبّ محمّد وآل محمّد فتح الله له فى قبره بابين الى الجنّة، ألا ومن مات على حبّ محمّد وآل محمّد جعل الله قبره مزار ملائكة الرّحمة، ألا ومن مات على بغض محمّد وآل محمّد جاء يوم القيامة مكتوب بين عينيه آيس من رحمة الله، ألا ومن مات على بغض آل محمّد مات كافراً، ألا ومن مات على بغض آل محمّد لم يشمّ رائحة الجنّة .

The translation of the text is as follows:

Zamakhsharī in his al-Kashshāf and Tha`labī in his Kashf al-Bayān [two great Sunni scholars] have both narrated from the Messenger of Allah, who said:

“Be aware that whoever dies having love for the family of Muhammad dies a martyr.

Be aware that whoever dies having love for the family of Muhammad dies forgiven.

Be aware that whoever dies having love for the family of Muhammad dies with faith and perfection.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, the angel of death and the two angels, Nakīr and Munkar will give him good tidings of Heaven.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, will be raised to Heaven.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, Allah will open two doors leading into Heaven in his grave.

Be aware that whoever dies having love for Muhammad and the family of Muhammad, Allah will make his grave a place of pilgrimage for the angels of Mercy.

Be aware that whoever dies having enmity for Muhammad and the family of Muhammad, on the Day of Judgement, in between his two eyes will be written, “He has no hope of receiving the mercy of Allah.”

Be aware that whoever dies having enmity for the family of Muhammad, dies an unbeliever (Kāfir).

Be aware that whoever dies having enmity for the family of Muhammad will not even smell the fragrance of Heaven.”

Then under it, has been written:

    اَللّهُمَّ صَلِّ عَلَى الْمُصْطَفى مُحَمَّدٍ، والمرتضى عليِّ، والبتول فاطمة، والسّبطين الحسن والحسين، وزين العابدين علي، والباقر محمّد، والصّادق جعفر، والكاظم موسى، والرّضا علي، والتّقي محمّد، والنّقي علي، والزكيّ الحسن، والحجّة القائم المهدي صاحب الزّمان، ائمَة الهُدى ومصابيح الدّجى، بهم أتولّى، ومن أعدائهم اتبرّءُ

Which translates as:

“O Allah! Send Your blessings on al-Mustafā Muhammad, on al-Murtadā Ali, on al-Batūl Fatima, on the two grandsons [of the Prophet], Hasan and Husain, on Zayn al-`Ābidīn Ali, on al-Bāqir Muhammad, on al-Sādiq Ja`far, on al-Kāzim Mūsā, on al-Ridā Ali, on al-Taqī Muhammad, on al-Naqī Ali, on al-Zakī Hasan and on al-Hujjat al-Qā’im Mahdi, Master of the Time. These are the Imams of guidance and the lights in the darkness; I accept their guardianship and maintain enmity with their enemies.”

3.10 - Inscriptions on the tomb

The tomb is built up with bricks, which are decorated with different coloured glass tiles, and on them are inscribed:

• The Verse al-Kursī (2:255), written in Naskh script

• Various verses, written in Naskh script, in gold lettering

• Various verses, written in Kūfī script

• The Chapter al-Mulk, written in Naskh script, in gold lettering

• Other verses from the Qur’an.

Under the inscriptions, it is written in Naskh script: “Written and inscribed by Muhammad ibn Abī Tāhir ibn Abī al-Husain.”

The Tomb of Lady Fatima Masuma (A)

On the glass tiles around the grave from above to below are engraved:

• The Chapter Yāsīn,

• The Chapter al-Rahmān,

• The Chapter al-Mulk,

• The Chapter Hal Atā

• The Chapter al-Qadr

and also several traditions from the Prophet (S), which are reproduced below:7

Tradition 1

    قالَ النَّبِي (ص): مَنْ كَفَّ لِسانَهُ عَنْ اَعْراضِ النّاسِ، اَقالَهُ اللهُ عَثْرَتَهُ يَوْمَ الْقيامَةِ

“Whoever guards his tongue from dishonouring the people, on the Day of Judgement, God will forgive his lapses.”

Tradition 2

    مَنْ فَرَّقَ بَيْنَ وَالِدَةٍ وَوَلَدِها، فَرَّقَ اللهُ بَيْنَهُ وَبَيْنَ الْجَنَّةِ

“Whoever causes a separation between a mother and her child, God will cause a separation between him and Heaven.”

Tradition 3

    حُسْنُ السّؤالِ نِصْفُ الْعِلْمِ

“A good question is half of learning.”

Tradition 4

    اللهُ تَعالى عَوْنُ الْعَبْدِ ما دامَ الْعَبْدُ في عَوْنِ اَخيهُ

“God, Most High, helps His servant so long as the servant helps his brother.”

3.11 - Miracles that have occurred at the holy shrine

Numerous miracles have taken place at the shrine of Lady Fatima Masuma (A) over the centuries. Pilgrims come here for the blessing of the noble lady and are not disappointed. Miraculous events are scrupulously recorded in a special office within the shrine and details of some of them are regularly published in issues of the shrine’s monthly newspaper, the Payām-e Āstān.

There are so many miracles which have occurred at this holy site, that it would not be possible to mention them all. Perhaps the only non-Ma`sum whose shrine is the site for similar occurrences is Hadzrat `Abbās (A) in Karbalā and Lady Zaynab (A) in Damascus. Here, a few brief examples are mentioned:

1. Cure of a Serious Illness

A man by the name of Mīrzā Asadullāh, who was a guard at the shrine of Lady Fatima Masuma (A), developed gangrene in one foot. It had become so bad that the doctors advised amputation of the foot to halt the progress of the disease.

The night before the scheduled amputation, Mīrzā Asadullāh decided to go to the shrine of Lady Fatima Masuma (A) and pray for a miracle. He prayed earnestly in the shrine late into the night, until the shrine was shut. He remained inside weeping and beseeching the noble lady for assistance.

Next day early morning, while it was still dark, the guards who had come to reopen the doors of the Shrine heard him shouting, “Open the door, the Lady has been kind to me, through her intercession I have been cured.”

They opened the doors and found Mīrzā Asadullāh standing there, completely cured. He gave the following account of the events leading up to his cure, which have been recorded in his words:

“A noble lady approached me and asked: ‘What is it that you want?’ I replied, ‘Cure me of this illness in my foot; ask Allah for my cure or my death!’

Then that noble Lady rubbed the corner of her scarf on my foot a few times and said: ‘Allah has cured you’. Immediately, I felt better and the constant pain in my foot disappeared. I asked her who she was, and she replied: ‘How do you not recognize me, while you are one of the guards of my shrine? I am Fatima, daughter of Mūsā ibn Ja`far.’”8

2. Seeking guidance from Lady Fatima Masuma (A) by Mullā Sadrā

Sadr al-Dīn Muhamad ibn Ibrāhīm Shīrāzī, well known as Mullā Sadrā or Sadr al-Muta’allihīn, was a great scholar of philosophy during the time of the Safavids. After the death of his father, Mullā Sadrā moved to a village called “Kahak” (near Qum), where he spent a lot of his time in deep thought and contemplation.

Mullā Sadrā would continuously go to Makka for pilgrimage and it was on his return from the seventh of these journeys that he died in Basra, in the year 1050 A.H.

His works include: Al-Hikmat al-Muta‘ālīyat fī al-Asfār al-‘Aqlīyah al-Arbi‘at (The Transcendent Wisdom Concerning the Four Intellectual Journeys), Kitāb al-Mashā‘ir (The Book of Metaphysical Penetrations) and Al-Hikmat al-‘Arshīyat (The Wisdom of the Throne).

Whenever Mullā Sadrā encountered any scholarly problems he would travel to Qum and pay homage to Lady Fatima Masuma (A) and through her guidance, he would be able to solve these problems.9

The late Grand Ayatollah Sayyid Shahāb al-Dīn Mar`ashī Najafī has said, “Whenever Mullā Sadrā faced a philosophical problem or something which he had difficulty in understanding, he would come to the shrine of Lady Fatima Masuma (A) and ask for her assistance. With her help, he would invariably find the answers which he was searching for.”10

3. The resolution of the difficulties of Ayatollah Najafī by Lady Fatima Masuma (A)

The late Grand Ayatollah Sayyid Shahāb al-Dīn Mar`ashī Najafī narrates, “When I was young, I faced some difficult times, the most difficult of which was when I wanted to get my daughter married and did not have the money or possessions for her trousseau.

With sadness in my heart I went to the shrine of Lady Fatima Masuma (A) and with tears in my eyes, I asked reproachfully, ‘Oh my Lady and Mistress, why do you not care about my life? How can I get my daughter married with these empty hands?’

After pleading in this manner, I returned home. I dozed off and in my dream I heard someone knocking at my door. I opened it, there stood a person who said: ‘The lady is seeking you.’ I quickly went to the shrine.

When I entered the courtyard, I saw a number of ladies cleaning the golden porch. I asked them why they were cleaning so thoroughly, they replied that the lady was coming soon. After a little time, Lady Fatima Masuma (A) appeared. Her appearance and manner, was just like my grandmother, Lady Fatima Zahra (A), whom I had previously seen in my dreams three times.

I went closer to my aunt, Lady Fatima Masuma (A) and kissed her hand. She said to me: ‘Oh Shahāb! When have we not thought of you, that you now expect harshness from us and are complaining. You have been under our eyes since the time you have arrived in Qum and we have been granting you your desires.’

When I woke from my sleep. I understood that I had been impolite in my approach to Lady Fatima Masuma (A) and so I immediately went to her shrine to apologize and ask for her forgiveness. Soon after that, my problems were solved and my life became easier.11

This is a mention of only a few of the miracles as there is not enough space in this book to mention more. However, probably, the greatest of all the miracles of this noble lady is her influence on this city of Qum which has become what it is, due to her presence, guidance, inspiration and blessing.

The Site of Miracles - The Holy Shrine of Lady Fatima Masuma (A)

Notes

1. Bihār al-Anwār, vol. 60, p. 219.

2. The family of the Safavids reigned in Iran for 230 years, from 905AH until 1135AH. The rulers were: Shāh Ismā`īl I, Shāh Tahmasb I, Shāh Ismā`īl II, Shāh `Abbās I, Shāh Safīy, Shāh `Abbās II, Shāh Sulaymān, Shāh Sultān Husain, Shāh Tahmāsb II, Shāh Ismā`īl III and Shāh `Abbās III.

3. The reign of the Qājārs in Iran was from 1200 A.H until 1339 A.H. The rulers were: Āqā Muhammad Khān, Fath Ali Shāh, Muhammad Shāh, Nāsir al- Dīn Shāh, Muzaffar al-Dīn Shāh, Muhammad Ali Shāh and Ahmad Shāh.

4. Ganjīne-ye Athār-e Qum, p. 10.

5. Cited from the monthly newspaper of the holy shrine in Qum, Payām-e Āstān, 23/09/1379 Hejrī Shamsī, p. 4.

6. Bihār al-Anwār, vol. 100, p. 121.

7. Cited from, Hadrat-e Ma`sūma - Fātima-ye Duvvum, pp. 227 & 228.

8. Anwār al-Masha`sha`īn, vol. 1, p. 216.

9. Shaykh `Abbās Qummī , Fawā’id al-Radawīyah, p. 379.

10. Ghanjīne-ye Dānishmandān, vol. 1, p. 39.

11. `Alī Rafī`ī, Shahāb-e Sharī`at (Biography of Ayatollah Mar`ashī Najafī), p. 288.