Shafaqna English- “Atlas of Shia” is a book written by “Rasul Ja’fariyan” in Persian, published in Tehran in 2008. This scholarly work, consisting of 743 pages and 12 chapters, aims to provide a geographical and historical depiction of Shia Islam from the beginning of Islam to the first decade of the third millennium. The “Atlas of Shia” has won the Book of the Year Award of the Islamic Republic of Iran and has been translated into Arabic. Shafaqna News Agency has translated sections of this significant book into English for interested readers.
History of the Hussaini holy Shrine
The first indication of the grave of Imam Hussain (AS) is related to the pilgrimage of the companion of the Prophet (PBUH), Jabir ibn Abd Allah Ansari, during the first Arba’een (40th Day) of the Imam (AS). After that, there is a report about the visit of the Tawabin (repentants) to the grave of Imam Hussain (AS), where they stayed for three days. Therefore, four years after Ashura, the grave was well-known and visited by Shia pilgrims. In the years 71 or 72, Musab ibn Zubair visited the grave of Imam Hussain (A.S). (Biharul-Anwar: 45/200).
Another narration mentions that Imam Zain Al-Abidin (AS) would occasionally visit the grave of his father in Karbala through the desert and secretly. (Iqbal: 2/273)
During the era of Imam Ja’far Sadiq (AS), visiting the shrine of Imam Hussain (AS) was emphasized. Numerous narratives suggest that a structure was built over the blessed grave of the Imam. For instance, there is mention of the “eastern side” of it or a door that was located near the feet of Ali Akbar (AS). (Kamal-al-Ziyarat: 400, Hadith 649).
There is a narration that a Sidr tree near the shrine served as a guide for people, and it was cut down during the time of Harun (d. 193). The most significant transformation of the shrine occurred during the time of Al-Mutawakkil (Caliphate 232-247), the Abbasid Caliph who opposed the Shia. Sources that discuss this event (Tarikh Dimashq: 245/14) agree that it occurred between 236-237.
According to these sources, not only was there a severe restriction on pilgrims visiting Karbala, but the water on the ground of the shrine was also blocked to eliminate the traces of Imam Hussain’s (AS) grave. With the rise of the Buyid dynasty and their control over Baghdad, as well as the emergence of some local Shia dynasties, the reconstruction of the holy sites intensified. Omar ibn Shahin (d. 369) built a portico beside the shrine, which is still known by his name. In 371, Adud Ad-Dawlah visited Najaf and Karbala and spent large sums on the construction of the shrine and for the Shia inhabitants of that city.
On 12 Rabi’ al-Awwal in the year 407, due to negligence, the shrine of Imam Hussain (AS) caught fire (Al-Muntazim 15/120). Jalal-ad-Dawlah Abu Zahir, the son of Bahā’-ad-Dawlah Buyid, visited the holy sites in 241, displaying great humility. He dismounted from his horse a league away from the shrine and proceeded barefoot to the visit (Al-Musta’lim: 15/274).
The Ilkhanid rulers, starting with Ghazan, paid special attention to the shrines of the Imams (peace be upon them), and Ghazan himself visited the shrine of Imam Hussain (AS) in the year 196. The Jalairids, who ruled Iraq from 736 to 814, also undertook actions for the construction of the shrine of Imam Hussain (AS). The date inscribed on a plaque in the shrine indicates that part of the construction occurred in the year 767. (Nuzhat al-Ahl al-Haramayn fi ‘Imarat-al-Mashhadayn: 34). The patron of this construction and development of the shrine was Marjan Amin-ald-Din ibn Abdullah, the governor of Iraq appointed by the Jalairids. Sultan Ahmad Jalairi built two minarets for the shrine in 786.
During the brief periods when Iraq was under Safavid rule, there was significant effort to build and renovate the shrines in Karbala, Najaf, Kadhimayn, and Samarra. These efforts increased during the Qajar period, despite the Ottoman obstacles and their reluctance to allow Iranian-led construction projects. The Qajars made notable contributions in this area, with efforts coming from both governmental figures and private traders. Indian Shia, both Twelvers and Bohras, were also active in this regard and have played a major role in funding religious buildings and water supply projects for Najaf, Karbala, and Hilla over the past two hundred years.
It is noteworthy that many of the inscriptions in the shrine of Imam Hussain (AS) and the shrine of Imam Ali (AS) bore the names of Iranian patrons and Indian Shia, all of which were destroyed during the Ba’athist regime of Saddam Hussein. During the entire Ba’athist rule, Iranians could not play a role in this area, although occasionally Indian Bohras collaborated with Twelver Khojas. During the Shiite uprising in Iraq in 1991, a significant portion of the walls and even the dome of Imam Hussain(AS) and Abul-Fadhl were attacked with artillery.
Many Shias were martyred in this incident. Following this event, for security reasons, all residential and commercial buildings between the two shrines were removed, creating the current space between the two shrines. Since the fall of Saddam in 2003, Iranian-led construction activities in the holy sites have resumed. In 1385 (2006), Iranians began constructing a new shrine for Imam Hussain (AS).