AhlulBayt News Agency (ABNA): On Saturday, April 5, 2025, coinciding with the anniversary of the demolition of the shrines of the Imams (a.s.) buried in the Baqi Cemetery in Medina, a seminar titled “The Architectural Evolution of Baqi Graves: Causes of the Demolition and Its Repercussions in the Islamic World” was held at ABNA News Agency in Qom.
In this session, Hojat al-Islam Dr. Ahmad Fallahzadeh, a faculty member at the University of Religions and Denominations, and Dr. Ahmad Khamehyar, writer and researcher in Islamic history, delivered lectures.
The Demolition of Baqi Cemetery Dealt a Severe Blow to Islamic Heritage
During the session, Dr. Ahmad Khamehyar, an Islamic historian and researcher, referred to the historical and architectural significance of the Baqi Cemetery and stated, “Of course, we recognize this cemetery primarily as a sacred site housing the shrines of four of the infallible Imams (a.s.). There are many large cemeteries throughout the Islamic world that possess architectural distinction, such as the Bab al-Saghir Cemetery in Damascus, Wadi al-Salam Cemetery in Najaf, and Takht-e Foulad Cemetery in Isfahan. However, Baqi Cemetery has its own unique features.”
Regarding the distinctive features of Baqi Cemetery, he noted, “The first distinguishing feature of Baqi is that it contains the graves of prominent Islamic figures and relatives of the Prophet Muhammad (p.b.u.h). The second feature is that most of the domes and blessed mausoleums that stood there before the demolition were constructed in different historical periods and according to various architectural styles. It is rare in the Islamic world to find a sacred cemetery with multiple domes, each representing a different architectural tradition from a specific region.”
The Islamic history researcher dated the initial construction of domes in Baqi Cemetery to the 5th century AH (11th century CE) and asserted, “Until the 5th century AH, there were no structures or domes in Baqi Cemetery, and perhaps only one or two simple mosques, such as the Mosque of Lady Fatimah (a.s.) or Bayt al-Ahzan, stood there. The construction of domes in Baqi began in the second half of the 5th century AH, with the first being the dome over the graves of the four infallible Imams (a.s.) buried in the cemetery. According to available documents and photographs, the dome built over the graves of the Imams (a.s.) in Baqi was in the architectural style of the Seljuk mausoleums, and it had Persian architecture. This indicates that the dome remained untouched for a long period and underwent little renovation or expansion. In contrast, the shrines of the Imams (a.s.) in Iraq have been reconstructed numerous times over the same period.”
Referring to the history of the demolition of Baqi Cemetery, Dr. Khamehyar stated, “The Wahhabis once occupied the city of Medina in 1220 AH (1805 CE) and destroyed the shrines in the Baqi Cemetery. However, the second demolition of this cemetery took place in 1344 AH (1926 CE), and the cemetery has remained in its destroyed state ever since. Based on research conducted, it can be concluded that during the Wahhabis’ first occupation of Medina, they were not able to demolish all the shrines in Baqi. After the Ottoman Empire regained control of the city, the shrines were rebuilt.”
He pointed out that travelogues about Medina recount that the majority of Muslims used to visit the graves of the Infallible Imams (a.s.) in the Baqi Cemetery; accounts written even by authors who were not Shiite. “By demolishing Baqi Cemetery, the Wahhabis inflicted a severe blow on Islamic heritage; a heritage that belonged to all Muslims. In order to revive the ideals of Baqi, we must unite Muslims of various schools of thought and demonstrate that Baqi Cemetery does not belong exclusively to the Shiites, rather respected figures of multiple Islamic sects are buried in this cemetery.”
The Need to Form a Baqi Cemetery Reconstruction Committee on the Centennial of Its Demolition
Later in the session, Hojat al-Islam Dr. Ahmad Fallahzadeh, a faculty member at the University of Religions and Denominations, stated, “Future generations will certainly reproach us for not seizing the opportunity of the hundredth anniversary of the demolition of Baqi Cemetery and for failing to carry out significant efforts in reviving it. The destruction of Baqi Cemetery resulted from two forces: one religious and the other political. The fact that these two forces were able to demolish Baqi and maintain it in a ruined state is of critical importance.”
He continued, “The first demolition of Baqi Cemetery occurred about 220 years ago during the reign of Fath-Ali Shah Qajar in Iran. At that time, the Iran-Russia wars were ongoing, and Iran was engaged in a war with Russia in the northwest. Therefore, there was no serious reaction from Iran to this demolition at the time. Later, the Ottoman Sultan was able to recapture Medina from the Wahhabis and, according to Hanafi jurisprudence, had it rebuilt. The second demolition of Baqi Cemetery coincided with World War I. During that period, Iran was politically and militarily unstable, and in this demolition, British involvement was evident, much like in the first demolition of Baqi Cemetery.”
Fallahzadeh stated, “The second demolition of Baqi Cemetery coincided with the fall of the Ottoman Caliphate. The Turkish government at the time had become secular. Additionally, the Islamic countries were under Western colonial rule. Therefore, the Muslim world was not in a position to act on this matter. During this time, only some public movements in Iran and the Indian subcontinent advocated for the reconstruction of Baqi. Within the Iranian government at that time, there were even some individuals who supported the demolition of Baqi. The Iranian representative in Saudi Arabia at the time was the father of Hoveyda (Shah’s Prime Minister), who was a Bahá’í. In his report to the Iranian government regarding Baqi Cemetery, he praised the actions of the Saudi king and portrayed the demolition as an insignificant event!”
Referring to the efforts of Shiites in Iran and India for the reconstruction of Baqi, the faculty member at the University of Religions and Denominations added, “Alongside these efforts by the Shiites in Iran and India, and the discussion of forming a commission for the reconstruction of the Two Holy Shrines (in Mecca and Medina), the necessity of restoring the Caliphate in the Muslim world was raised. This issue caused a confrontation between Shiites and Sunnis and led to division among Muslims. In Iran, the Pahlavi government adopted a secular approach, and the issue of the reconstruction of Baqi was effectively forgotten.”
He emphasized, “On the hundredth anniversary of the demolition of Baqi, it is essential to form a committee consisting of Iran’s National Broadcasting (IRIB), the Islamic Seminary, the Ministry of Foreign Affairs, and Sunni Muslims for the reconstruction of this cemetery. The reconstruction of Baqi should not be considered merely a Shiite issue; the capacity of Sunni Muslims must also be utilized in advocating for this matter.”
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