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**صدى المهدي** · 01-06-2022, 09:09 AM

-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 ******** 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.[55]

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.[56]

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.[57]

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.[58]

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.[59]

The other group travelling to Khurāsān consisted of about 12,000 people under the leadership of Ahmad ibn Mūsā al-Kāđim.[60]

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.[61]

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.[62]

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.[63]

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).[64]

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).[65]

She asked to be taken to Qum, which at the time was a centre of the Shi`a.[66] Sāweh, on the other hand, was hostile towards the family of the Prophet (S).[67]

`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.”[68]

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.[69]

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.”[70]

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.[71]

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`.[72]

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![73]

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.”[74]

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

Notes:

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

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

[57] Sayyid Muhammad `Alī Rawdātī, Jām`i al-Ansāb, p. 17.

[58] Bihār al-Ansāb, pp. 91 - 94.

[59] `Alī Akbar Tashayyad, Qīyām-e Sādāt-e `Alawī, p. 160.

[60] Ibid., p. 169.

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

[62] Shaykh Mahdi Mansūrī, Hayāt al-Sitt, p. 160.

[63] Qīyām-e Sādāt-e `Alawī, p. 169.

[64] Qīyām-e Sādāt-e `Alawī, p. 166.

[65] Bihār al-Anwār, vol. 60, p. 219.

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

[67] Ghanjīneh-ye Athār-e Qum, vol. 1, p. 382.

[68] Bihār al-Anwār, vol. 60, p. 219.

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

[70] Ibn Hamza , Al-Thāqib fī al-Manāqīb, p. 445.

[71] Bihār al-Anwār, vol. 60, pp. 220 & 229.

[72] Muntahā al-Āmāl, vol. 2, p. 162.

[73] Mīrzā Mūsā Farāhānī, Iqāmat al-Burhān dar Usūl-e Dīn, p. 479.

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

**صدى المهدي** · 01-06-2022, 09:12 AM

The Holy City of Qum

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4.1 - Introduction
Qum is the smallest province in Iran. It was previously a district belonging to the state of ArÄk, then it was attached to Tehran until it was finally certified as an independent province.

The province has an area of approximately 12,000 square kilometres. It is bounded by Tehran and SÄweh to the north, DelÄ«jÄn and KÄshÄn to the south, and the Salt Lake and Tafresh to the east. The province includes one city, four regions, nine rural districts and 256 villages. Since it adjoins the central desert, Qum has a semi-desert climate.

In 1947 C.E, its population was no more than 150,000 but by the time of the Islamic Revolution in 1979 CE, the population of Qum had reached about 400,000. After the revolution, the city underwent rapid growth and its current population approaches 1,000,000, a large number of whom are religious students coming from all over the world to study in this great centre of Islamic Learning, under the holy patronage and in the blessed presence of Lady Fatima Masuma (A).

Aside from being a world-renowned centre of Islamic knowledge, Qum is also:

§ an agricultural city, producing wheat, cotton, pomegranate, fig, pistachio and melon.

§ an industrial city, manufacturing carpets, pottery, plastic products and building materials.

§ a commercial city, due to its location at the crossroads that connects northern Iran to its south, and the vast number of pilgrims.

A slight disadvantage of Qum’s location is that its main water supply is through the salty rivers that come from the mountains around it.

4.2 - The history of Qum
In the period just before the advent of Islam, Qum was populated by Zoroastrians. The city was conquered by the Muslims in 23 A.H, under the command of AbÅ« MÅ«sÄ Ash`arÄ«, and has remained Muslim since.[86]

In 66 A.H, after the uprising of MukhtÄr (who was seeking revenge for the murder of Imam Husain (A) in KarbalÄ), a group of his Shi`a followers from the BanÄ« Asad tribe travelled from Kufa to Qum, and took refuge in the area of JamkarÄn.[87]

In the year 83 A.H, a large number of Arabs belonging to the Ash`arÄ« tribe of Yemen, migrated and settled in this region and repopulated the city.

From the beginning of its Islamic history, the city of Qum became the centre of the Shi`a in the area, and by the end of the first Islamic century, more than 6000 Shi`a had settled in the city.

The Shi`a of this city revolted against the Umayyad caliphs and after the inception of the Abbasid caliphate in 132 A.H, they also remained at odds with the Abbasid caliphs.

In the year 200 A.H, when Imam al-RidÄ (A) was on his way from Madina to KhurÄsÄn, he passed through Qum, and the house where he stayed was later converted into a Madrasah (an Islamic seminary).[88]

In the year 201 A.H, Lady Fatima Masuma (A) came to the city, and after a brief illness, she died and was buried there. Her sacred grave became a pilgrimage site for the Shi`a, and the city of Qum was thereafter popularly called “Qum-e Muqaddas” (the Holy Qum).

Over the centuries, Qum emerged as a Shi`a learning centre. The Islamic Seminaries (al-Hawzah al-`IlmÄ«yah) in Qum became particularly popular after the Islamic Revolution in Iran and also due to the decline of the seminaries in Najaf, following the persecution of the hostile regime in Iraq.

4.3 - The Islamic Seminaries of Qum
Qum is well known for its many religious seminaries and institutes that offer advanced religious studies. These collectively make up the Hawzah (a short form of al-Hawzah al-`IlmÄ«yah), which presently consists of over 200 education and research centres and organisations, catering for over 40,000 scholars and students from over 80 countries of the world.

From the earliest arrival of the Shi`a in the first Islamic century, schools and Madrasahs were set up for learning and propagating the teachings of the Prophet (S) and his household (A).

The first of these Madrasahs is attributed to the Ash`arÄ« family, who settled in Qum towards the end of the first century and set up a Hawzah. When Imam al-SÄdiq (A) heard about this establishment, he gave the good tidings of the future greatness of Qum.[89]

The Hawzah gained strength and was further blessed with a visit by Imam al-RidÄ (A) at the beginning of the third century. The house in which Imam (A) resided was later converted to a Madrasah, known as “al-RadawÄ«yah”.[90]

However, it was after Lady Fatima Masuma (A) was buried in Qum, that Shi`a scholars began to gather around her shrine and Qum gained a reputation as a centre of higher religious learning.

During this period there were many great Shi`a scholars, including Ahmad ibn IshÄq Ash`arÄ« QummÄ«, who was the deputy of Imam al-`AskarÄ« (A) in Qum and who was privileged to have been shown the infant Imam al-MahdÄ« (A).

Under the orders of Imam al-`AskarÄ« (A), Ahmad ibn IshÄq built the oldest mosque in Qum today, the Masjid-e Imam.[91]

Probably the greatest Qummi scholar of the fourth century was Shaykh AbÅ« Ja`far Muhammad ibn Ali BÄbawayh QummÄ«, popularly known as Shaykh SadÅ«q (d. 381 A.H). It is famously reported that he was born as a result of the prayer of Imam al-MahdÄ« (A).

The Hawzah continued to gain strength and the sixth century writer, Shaykh `Abd al-JalÄ«l RÄzÄ«, reported over ten active Madrasahs in Qum at his time.

The Safavids, who ruled Iran from 905 A.H until 1135 A.H, were great patrons of the Hawzah and provided financial assistance for the construction of new Madrasahs and for improving the facilities for the students.

It was at this time that the Madrasah FaydÄ«yah was built.

Great scholars of Qum of this era include, MullÄ SadrÄ ShÄ«rÄzÄ«, (the author of AsfÄr), and his two illustrious sons-in-law, MullÄ Muhsin Fayd and MullÄ `Abd al-RazzÄq FayyÄd. Shaykh BahÄ’Ä« is also reported to have spent some time in Madrasah FaydÄ«yah during this period.[92]

The presence of these great scholars in Qum was a great boost for the Hawzah and their influence persisted in the rule of the QÄjÄrs, who ruled Iran between 1200 A.H and 1339 A.H. During this time, the Hawzah was under the guardianship of great scholars such as, Grand Ayatollah MÄ«rzÄ AbÅ« al-QÄsim QummÄ«, Grand Ayatollah MÄ«rzÄ Muhammad Fayd and Grand Ayatollah Shaykh `Abd al-KarÄ«m HÄ’irÄ«.

Grand Ayatollah HÄ’irÄ« (d. 1355 A.H) is credited with reviving the Hawzah of Qum and setting the foundation of the present day organisation. He organised the classes and syllabi, devised a system of examinations, arranged the stipends for the students and brought uniformity to the formal dress of the scholars. During his time, the Hawzah gained world-wide fame and over 3,000 students flocked to Qum to study. Some of the well known scholars who studied under him were Grand Ayatollah Shaykh Muhammad Ali ArÄkÄ«, Grand Ayatollah Sayyid Muhammad RidÄ GulpaygÄnÄ« and Grand Ayatollah Sayyid RuhullÄh Khomeini.

After the passing away of Grand Ayatollah HÄ’irÄ«, the running of the Hawzah fell to the responsibility of Grand Ayatollah Sayyid Muhammad Hujjat, then Grand Ayatollah Sayyid Sadr al-DÄ«n Sadr and then Grand Ayatollah Sayyid Muhammad TaqÄ« KhÄnsÄrÄ«.

Then came the era of the eminent scholar, Grand Ayatollah Sayyid Husain BurÅ«jerdÄ« (d. 1380 A.H), under whom the Hawzah gained new heights. He built a great mosque next to the shrine of the Lady Fatima Masuma, called “Masjid-e A`Ä‘am”.

After the victory of Islamic Revolution in Iran, the political pressure on the Hawzah and religious scholars and students was removed and the activities of the Hawzah were expanded.

At present, a high council of scholars (ShurÄ-ye `Ä€lÄ«-ye Hawze-ye `IlmÄ«yeh-ye Qum) appointed by the Supreme Leader and Grand Ayatollahs (marÄji`) supervise the Hawzah. Under this council, there is an administrative body that runs the religious training of over 40,000 students in Qum.

4.4 - Other places of interest in Qum
Museum of the holy shrine: The museum, which is called “the Ä€stÄne Museum”, is attached to the Madrasah FaydÄ«yah, abutting the new courtyard. It contains the gifts and bequests that have made to Lady Fatima Masuma (A) over the years by various well-wishers.

Prior to the establishment of the museum in 1314 A.H./1925 C.E, the endowed treasures of the sanctuary which are now on display were stored in what was termed "the treasury". The treasury was deemed necessary by the custodians of the sanctuary after a spate of thefts at the end of the Safavid period.

In 1992 C.E, as a result of the extra acquisitions of the museum, the basement level of the building was refashioned and annexed to the museum. The result was a museum complex, including administrative rooms, display areas and restoration facilities in some 1000 square metres. The displays are on two floors and include costly carpets, coinage, artwork and rare manu******s of the Holy Qur’an.

Masjid-e JamkarÄn: This mosque was built in 293 A.H, during the Minor Occultation (al-Ghaybat al-SughrÄ) of Imam MahdÄ« (A), and according to his recommendation.

The Mosque of Jamkaran

Grand Ayatollah Sayyid ShahÄb al-DÄ«n Mar`ashÄ« NajafÄ« (d. 1411 A.H) writes, “This mosque was established from the earliest days of the Ghaybah…[93] Imam al-Mahdi (A) has been continuously seen at this mosque since that time...Shaykh SadÅ«q enlarged the mosque and during the Safavid era it was repaired several times...I personally have witnessed numerous miraculous events at this mosque...In short, there is no doubt that this mosque is one of the frequenting places of Imam Mahdi (A), and, after Masjid-e Sahlah in Kufa, it is the most probable site for a viewing of the Imam (A).”[94]

The mosque is situated six kilometres to the south-east of Qum, and draws large crowds of pilgrims, especially on Tuesday nights. According to many reports, this is the night on which the Imam (A) visits this mosque.

MusallÄ-ye Quds: This is a large mosque situated near SafÄ’Ä«yeh Square in Qum and is the location for the weekly Friday prayers. Presently, the three Imams of Friday prayers are, Ayatollah Ali MeshkÄ«nÄ«, Ayatollah IbrÄhÄ«m AmÄ«nÄ« and Ayatollah JawÄdÄ« Ä€mulÄ«.

The huge silver-coloured dome of this beautiful mosque, which is currently under construction, is a familiar landmark in Qum.

Various shrines of children of the Imams (A): Various members of the family of Ahl al-Bayt (A) migrated to Iran after Imam al-RidÄ (A) moved to KhurÄsÄn. After the martyrdom of the Imam (A), many of them came to settle in Qum, the major Shi`i centre at the time. It is estimated that there are over 400 graves of these members of the family of the Imams (ImÄmzÄdehs) in Qum. [95]

Some of these graves are within the holy shrine of Lady Fatima Masuma (A). They are situated at different locations in the shrine, some with small domes of their own. These days, the chambers in which their graves are situated also serve as administrative offices for the various departments in charge of the shrine.

Other graves are scattered around the city, for example:

§ MÅ«sÄ Mubarqa`, son of Imam TaqÄ« (A) is buried in Ä€zar Square, where there is also a large burial site called “Chehel AkhtarÄn” which was reserved as a burial area for the descendants of the Prophet (S).

§ ImÄmzÄdeh Ahmad, the grandson of Imam al-SÄdiq (A), is buried at “DarvÄzeh Qal`eh” in the southern side of Qum.

§ Ali ibn Ja`far (A) is buried in “ChahÄr MardÄn.”

There is a narration that whenever one visits these graves of the pious descendants of the Prophet (S), one should recite the following salutation:[96]

4.5 - Traditions about the virtues of Qum
There are many traditions narrated from the Prophet (S) and the Imams (A) about the virtues of Qum, and a few are narrated below:

1. `AffÄn BasrÄ« narrates that Imam al-SÄdiq (A) asked him:

“Do you know why Qum has been named ‘Qum’?”

I answered: ‘God, the Prophet (S) and you are more knowledgeable.’ Imam (A) replied:

“Qum has been so named because the people of Qum will gather around the Steadfast Imam of the household of the Prophet (S) [QÄ’im-e Ä€l-e Muhammad; Imam MahdÄ« (A)]; they will make a stand (QÄ«yÄm) under his banner, stay loyal to him and be helpers for him.”[97]

2. The Prophet (S) narrates that at the time of his Mi`rÄj [Ascension to the Heavens], his attention was drawn to a land which stood out [Qum]. He asked JibrÄ’Ä«l about it and JibrÄ’Ä«l answered:

“This is the land of your Shi`a and the Shi`a of your successor, Ali.”

In the beginning of this tradition, it is narrated that the Prophet (S) banished Satan from this area, saying to him:

“Get away, Oh cursed one!”

And this is how the name of Qum came about.[98]

“Qum is the home of the family of the Prophet (S) and a sanctuary for their Shi`a. However, a group from their youth will be destroyed due to their disobedience to their fathers and their belittling and insulting of their great figures and elders. However, Allah will defend them [the people of Qum] from the evil intent of their enemies and from any unpleasant event.”[99]

“A man from the people of Qum will call the people towards the truth. A group of men will be attracted to him like pieces of iron to a magnet. Strong winds will not shake them. They will not flinch from war and they will not be afraid; they will trust in Allah; and the [good] end belongs to the pious.”[100]

“Soon Kufa will become empty of the faithful, and knowledge will go out of Kufa as a snake goes out of its lair. Then the knowledge will appear in a land called Qum. It will become the centre of knowledge and merits. No-one, not even the women at home, will be unaware of the religion of God. This will be close to the time of the reappearance of our QÄ’im (Imam MahdÄ«).”[101]

Islamic Republic of Iran

Notes:

[86] Fath al-BuldÄn, BalÄdharÄ«, p. 384; TÄrÄ«kh-e QadÄ«m-e Qum, pp. 25 & 26.

[87] Ibid., p. 38.

[88] Farhat al-QÄrÄ«, Sayyid ibn TÄwÅ«s, p. 105.

[89] See hadith no. 5 below, under traditions about the virtues of Qum.

[90] Farhat al-QÄrÄ«, p. 105.

[91] A`yÄn al-ShÄ«`a, vol. 2, p. 478.

[92] TÄrÄ«kh-e MadhhabÄ«-ye Qum, p. 131.

[93] For details on how the mosque came to be constructed, see BihÄr al-AnwÄr, vol. 3, p. 175.

[94] Bar SetÄ«gh-e NÅ«r, The life of Grand Ayatollah ShahÄb al-DÄ«n Mar`ashÄ« NajafÄ«, p. 94.

[95] Hadrat-e Ma`sÅ«ma – FÄtima-ye Duvvum, p. 272.

[96] BihÄr al-AnwÄr, vol. 102, p. 272.

[97] Ibid., vol. 60, p. 216; TÄrÄ«kh-e QadÄ«m-e Qum, p. 100.

[98] BihÄr al-AnwÄr, vol. 18, p. 407; Shaykh |adÅ«q, `Ilal al-SharÄ-`i, p. 572.

[99] BihÄr al-AnwÄr, vol. 60, p. 214; TÄrÄ«kh-e QadÄ«m-e Qum, p. 98.

[100] BihÄr al-AnwÄr, vol. 60, p. 216; TÄrÄ«kh-e QadÄ«m-e Qum, p. 100.

[101] BihÄr al-AnwÄr, vol. 60, p. 213; TÄrÄ«kh-e QadÄ«m-e Qum, p. 95.

**صدى المهدي** · 06-05-2024, 10:07 AM

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