Hadrat Fatima Masuma (A.S.) of Qum Part II

The following is narrated by Ayatollah Muhammad Bāqir Nāsirī (d. 1407 A.H):
“In the year 1295 A.H around the locality of Qum, there was a famine and drought, the sheep and cattle were dying. The people chose forty pious individuals, who were sent to the Haram of Lady Fatima Masuma (A) to pray for deliverance. The forty individuals prayed in the Haram for three days and nights and on the third night, one of the individuals saw the late Ayatollah Mirzā Qummī in a dream. The late Mirzā asked this individual, ‘what it was that they wanted’. He replied that they were praying for rain to get relief from the difficulty that they were experiencing. The late Mirzā answered: ‘Only for this you all have gathered here? This is nothing, I myself can resolve this. If you have needs such as these then come to us, but if you desire the intercession for all on the Day of Judgement, then appeal to Lady Fatima Masuma (A)’.” (Muhammad Ishtihārdī, Hadrat-e Ma`sūma – Fātima-ye Duvvum, pp. 178 & 179).
[36] Bihār al-Anwār, vol. 43, pp. 86 & 88.
[37] Zindagāni-ye Karimah-ye Ahl al-Bayt, pp. 63 & 64. The episode in which Imam (A) said this phrase has been discussed in section 1.10.
[38] As discussed earlier, in section 1.6, this was related in a dream to the late Ayatollah Sayyid Mahmūd Mar`ashī Najafī by Imam al-Bāqir (A) or Imam al-|ādiq (A), after his insistence on finding the exact location of the burial place of Lady Fatima Zahra (A).
[39] Bihār al-Anwār, vol. 48, p. 290. This matter is explained in detail in section 2.4.
[40] Shaykh Hurr al-‘Āmilī, Wasā’il al-Shī`ah, vol. 14, p. 3.
[41] Wasā’il al-Shī`ah, vol. 14, pp. 7 & 8.
[42] Wasā’il al-Shī`ah, vol. 14, pp. 117 & 118.
[43] Usūl al-Kāfī, vol.1, p. 317. This matter is discussed in section 1.10.
[44] Usūl al-Kāfī, vol. 1, p. 261.
[45] Another reason that is sometimes given in answer to why Lady Fatima Masuma (A) did not marry, is from a weak tradition, in which it is narrated that, Ma’mūn, (the 7th Abbasid caliph), wanted to marry Lady Fatima Masuma (A) for his own political ends, and to avoid this catastrophe, she abandoned marriage altogether. Perhaps it is for this same reason that God did not allow Lady Fatima Masuma (A) to reach Khurāsān, where her brother was, because Ma’mūn might have forced her to marry him.
(See Ghanjīne-ye Āthār-e Qum, vol. 1, p. 384).
[46] `Allāmah Shaykh `Abd al-Husain Amīnī, Al-Ghadīr, vol. 1, p. 197. These traditions have also been reported by many Sunni scholars.
[47] Bih?r al-Anw?r, vol. 68, pp. 76 & 77.
[48] Al-?m?l?, p. 82.
[49] Muhammad bin Ahmad Chisht? D?ghist?n?, Al-Lu’lu’at al-Tham?nat f? al-Ath?r al-Mu`an`anat al-Marw?yah, p. 217; Ghanj?ne-ye D?neshmand?n, vol. 1, pp. 16 & 17.
[50] Us?l al-K?f?, vol.1, p. 317.
[51] The son-in-law of Grand Ayatollah Sayyid Ab? al-Q?sim al-Kh?’?.
[52] Kashf al-La’?l?, vol. 7, p. 14.
[53] Bih?r al-Anw?r, vol. 43, pp. 86 & 88.
[54] Bih?r al-Anw?r, vol. 43, p. 88.
Chapter 2: Journey to Qum
2.1 - The separation of Lady Fatima Masuma (A) from Imam al-Rid? (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’m?n (the 7th Abbasid Caliph), demanded Imam al-Ridha’s (A) presence in Khur?s?n. 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 Am?n (the 6th Abbasid Caliph) was killed by the soldiers of his brother Ma’m?n, and Ma’m?n became the Caliph, his rule was initially very unstable. The kingdom was divided and Ma’m?n felt the need to gather support. So as to gain the support of the Shi`a, he insisted that Imam al-Rid? (A) come to Khur?s?n.
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 Khur?s?n, where his presence in the court of Ma’m?n served the interests of the Shi`a and Islam. The Imam (A) reached Khur?s?n in 200 A.H, and he was poisoned to death by Ma’m?n in 203 A.H.
Ma’m?n had prepared a document of the ‘wil?yat’ (successorship) of Imam al-Rid? (A) in five copies. One of these copies was sent to Makka, one to Madina, one to Sh?m, one to Baghdad and one was kept in Khur?s?n.[55]
According to the orders of Ma’m?n, the name of Imam al-Rid? (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 Khur?s?n. Some were also misled by the apparent respect being accorded to the Imam (A) by Ma’m?n, 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 Khur?s?n, 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 Karbal? and in the aftermath of Karbal? at the side of Imam Ali Zayn al-`?bid?n (A).
There are many different narrations of the events leading to this journey of the family of the Imam (A) from Madina to S?weh 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 Khur?s?n via S?weh.[56]
According to another tradition, the Imam (A) wrote a letter to all his family members, inviting them to come to Khur?s?n.
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 Khur?s?n.[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 Ibr?h?m, son of Imam al-K?zim (A), and they began their journey to Khur?s?n.[58]
It is narrated that two separate caravans headed towards Khur?s?n. One of these groups was the one that Lady Fatima Masuma (A) was in. It was comprised of 23 people, under the leadership of H?r?n ibn M?s? ibn Ja`far.[59]
The other group travelling to Khur?s?n consisted of about 12,000 people under the leadership of Ahmad ibn M?s? al-K??im.[60]
These caravans reached a town called S?weh on their way to Khur?s?n. Here they were attacked by enemies of the family of the Prophet (S).
Many were martyred, including H?r?n, 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 H?r?n 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 S?weh, who at that time had great enmity towards the family of the Prophet (S). In the book Q?y?m-e S?d?t-e `Alaw?, it is mentioned that the ambush was actually carried out by the soldiers of Ma’m?n.
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’m?n, through the ruler of F?rs, in a place called Sh?r?z. 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 S?weh itself, the graves of Sayyid Ish?q, Sayyid Ab? Rid?, Sayyid `Ali Asghar (all from the family of Imam (A)) are popular sites for pilgrims, as are the graves in villages around S?weh, also attributed to children of the Imams (A).[64]
2.3 - Lady Fatima Masuma’s (A) journey from S?weh to Qum
When Lady Fatima Masuma (A) became ill at S?weh, 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] S?weh, on the other hand, was hostile towards the family of the Prophet (S).[67]
`All?mah Majlis? narrates:
“The more accurate narration is that, when it became known to the family of Sa`d Ash`ar?, the leading Shi’a family in Qum at the time, that Lady Fatima Masuma (A) was in S?weh and that she was ill, all of them went to S?weh to invite her to come to Qum.
Prominent amongst this family was M?s? ibn Khazraj ibn Sa`d Ash`ar? who was a companion of Imam al-Rid? (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 Rab?` al-Th?n? 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 Rab?` al-Awwal, 201 A.H.
The house of M?s? ibn Khazraj ibn Sa`d Ash`ar?, where Lady Fatima Masuma (A) lived for the few days that she was in Qum, has now become a school named “Madres-ye Sitt?yeh”. [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 (mihr?b `ib?dat) of this noble lady, where she spent hours of the last days of her life worshiping Allah. It has been named “Bayt al-N?r’ – “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 “B?bel?n”. It was a deserted area with no buildings. It belonged to M?s? 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 (sal?t 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-Rid? (A) and his son Imam al-Taq? (A).
They had come from Khur?s?n 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-K??im (A) came from Madina to Neysh?b?r to participate in the burial ceremonies of an old woman by the name of ‘Shat?teh’, who was a sincere and devout Shi`a. At that time, Imam (A) said to Abu Ja`far Neysh?b?r?, 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 Murtad? `?mil?, Al-Hay?t al-S?y?s?yah Li al-Im?m al-Rid?, p. 428.
[62] Shaykh Mahdi Mans?r?, Hay?t al-Sitt, p. 160.
[63] Q?y?m-e S?d?t-e `Alaw?, p. 169.
[64] Q?y?m-e S?d?t-e `Alaw?, p. 166.
[65] Bih?r al-Anw?r, vol. 60, p. 219.
[66] Zindegi-ye Hadrat-e M?s? ibn Ja`far, vol. 2, p. 384.
[67] Ghanj?neh-ye Ath?r-e Qum, vol. 1, p. 382.
[68] Bih?r al-Anw?r, vol. 60, p. 219.
[69] Bih?r al-Anw?r, vol. 48, p. 290 and T?r?kh-e Qad?m-e Qum, p. 213.
[70] Ibn Hamza , Al-Th?qib f? al-Man?q?b, p. 445.
[71] Bih?r al-Anw?r, vol. 60, pp. 220 & 229.
[72] Muntah? al-?m?l, vol. 2, p. 162.
[73] M?rz? M?s? Far?h?n?, Iq?mat al-Burh?n dar Us?l-e D?n, p. 479.
[74] Bih?r al-Anw?r, vol. 22, p. 550; Man L? Yahduruh-u al-Faq?h, vol. 1, p. 121.
The Shrine of Lady Fatima Masuma (A)
3.1 - A brief history
After the burial of Lady Fatima Masuma (A), M?s? ibn Khazraj placed a ceiling made of wicker over the grave, which remained unchanged until Zaynab, daughter of Imam al-Taq? (A), came to Qum and had a dome built on the grave.[75] 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-Taq? (A) was herself buried.
These three domes remained till the year 457 A.H, when the vizier of Tughrul the Great, M?r Ab? al-Fadl al-`?r?q?, at the urging of the great scholar, Shaykh T?s? (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,[76] 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 Sh?h Ism?`?l I built a gold porch on the North side and laid the foundation of what is now called the old courtyard. After him, Shah Tahm?sb 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 Sh?h Saf?y 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 Tab?tab?’?. This courtyard is the burial place for Sh?h `Abb?s and Sh?h Sulaym?n and Sh?h Sult?n Husain.
In the time of the reign of Sh?h `Abb?s, 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 Q?j?rs
After the reign of the Safav?ds, further repairs to the shrine of Lady Fatima Masuma (A) did not take place until the time of the reign of the Q?j?rs in Iran.[77]
In the year 1218 A.H Fath Ali Sh?h Q?j?r made a dome of gold using 12000 gold-covered bricks. In the year 1236 A.H, the mosque known as Masjid-e B?l? 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 Sh?h Ism?`?l Safav? was decorated with gold and in the year 1275 A.H the steel burial chamber of Sh?h `Abb?s 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 N?sir al-D?n Sh?h, in the year 1303 A.H.[78]
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`?am, 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, Am?r Ahmad ibn Ism?`?l commissioned the leading glass tile-maker and engraver of the time, Muhammad ibn Ab? T?hir K?sh?k?r Qumm?, to decorate the tomb of Lady Fatima Masuma (A). The work was completed in 8 years.
In the year 950 A.H, Sh?h Tahm?sb Safav?, 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 Sh?h `Abb?s, a steel grill was placed in front of the bricked burial chamber.
In the year 1230 A.H, Fath Ali Sh?h Q?j?r, 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 (Dar?h) 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`?d?, made the decision in the year 1415 A.H to replace the burial chamber. For this purpose, the leading expert in the field, ?gh? Husain Parwaresh Isf?h?n? was commissioned to design a new chamber. He died before he could finish the work and it was completed by ?gh? Muhammad Husain `Abb?sp?r Isf?h?n?.
The New Burial Chamber (Dar?h) 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 Ghad?r 1422 A.H, by Grand Ayatollah Muhammad Taq? 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 (dar?h), the porches, the halls, the three courtyards and the two earlier mosques (Tab?tab?’? and B?l? Sar).
More recently, a new mosque (Masjid-e A`?am), which was built by the great Marja’, Grand Ayatollah Sayyid Husain Bur?jird?, 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`?am and the darih of Lady Fatima Masuma (A) is situated the mosque known as Masjid-e B?l? Sar. Within this mosque are buried several great scholars of the past, including:
- Grand Ayatollah Shaykh `Abd al-Kar?m H?’ir?.
- Grand Ayatollah Shaykh Muhammad Ali Ar?k?,
- Grand Ayatollah Sayyid Muhammad Rid? Gulpayg?n?
- Grand Ayatollah Sayyid Sadr al-D?n Sadr
- Grand Ayatollah Sayyid Muhammad Taq? Kh?ns?r?.
- Grand Ayatollah Sayyid Muhammad Hasan Shir?z?
- All?mah Sayyid Muhammad Husain Tab?tab?`?
- Shah?d Shaykh Murtad? Mutahhar?
The Graves of Some Grand Ayatollahs in Masjid B?l? Sar, in the Shrine of Lady Fatima Masuma (A)
3.7 - The golden dome
In 1218 A.H, Fath Ali Sh?h Q?j?r 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-`U?m?, Muhammad Taq? 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 Kh?mene’?.”
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.” [79]
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), Insh? Allah. Continuous progress reports are published in the monthly newspaper of the Haram, Pay?m-e ?st?n.
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.”[80]
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:[81]
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 shrineNumerous 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 Pay?m-e ?st?n.
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 `Abb?s (A) in Karbal? 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 M?rz? Asadull?h, 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, M?rz? Asadull?h 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 M?rz? Asadull?h 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 M?s? ibn Ja`far.’”[82]
2. Seeking guidance from Lady Fatima Masuma (A) by Mull? Sadr?:
Sadr al-D?n Muhamad ibn Ibr?h?m Sh?r?z?, well known as Mull? Sadr? or Sadr al-Muta’allih?n, was a great scholar of philosophy during the time of the Safavids. After the death of his father, Mull? Sadr? moved to a village called “Kahak” (near Qum), where he spent a lot of his time in deep thought and contemplation.
Mull? Sadr? 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‘?l?yat f? al-Asf?r al-‘Aql?yah al-Arbi‘at (The Transcendent Wisdom Concerning the Four Intellectual Journeys), Kit?b al-Mash?‘ir (The Book of Metaphysical Penetrations) and Al-Hikmat al-‘Arsh?yat (The Wisdom of the Throne).
Whenever Mull? Sadr? 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.[83]
The late Grand Ayatollah Sayyid Shah?b al-D?n Mar`ash? Najaf? has said, “Whenever Mull? Sadr? 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.” [84]
3. The resolution of the difficulties of Ayatollah Najaf? by Lady Fatima Masuma (A):
The late Grand Ayatollah Sayyid Shah?b al-D?n Mar`ash? Najaf? 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 Shah?b! 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.[85]
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:
[75] Bih?r al-Anw?r, vol. 60, p. 219.
[76] The family of the Safavids reigned in Iran for 230 years, from 905AH until 1135AH. The rulers were: Sh?h Ism?`?l I, Sh?h Tahmasb I, Sh?h Ism?`?l II, Sh?h `Abb?s I, Sh?h |af?y, Sh?h `Abb?s II, Sh?h Sulaym?n, Sh?h Sult?n Husain, Sh?h Tahm?sb II, Sh?h Ism?`?l III and Sh?h `Abb?s III.
[77] The reign of the Q?j?rs in Iran was from 1200 A.H until 1339 A.H. The rulers were: ?q? Muhammad Kh?n, Fath Ali Sh?h, Muhammad Sh?h, N?sir al- D?n Sh?h, Muzaffar al-D?n Sh?h, Muhammad Ali Sh?h and Ahmad Sh?h.
[78] Ganj?ne-ye Ath?r-e Qum, p. 10.
[79] Cited from the monthly newspaper of the holy shrine in Qum, Pay?m-e ?st?n, 23/09/1379 Hejr? Shams?, p. 4.
[80] Bih?r al-Anw?r, vol. 100, p. 121.
[81] Cited from, Hadrat-e Ma`s?ma – F?tima-ye Duvvum, pp. 227 & 228.
[82] Anw?r al-Masha`sha`?n, vol. 1, p. 216.
[83] Shaykh `Abb?s Qumm? , Faw?’id al-Radaw?yah, p. 379.
[84] Ghanj?ne-ye D?nishmand?n, vol. 1, p. 39.
[85] `Al? Raf?`?, Shah?b-e Shar?`at (Biography of Ayatollah Mar`ash? Najaf?), p. 288.
Chapter 4: The Holy City of Qum
4.1 - Introduction
Qum is the smallest province in Iran. It was previously a district belonging to the state of Ar?k, 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 S?weh to the north, Del?j?n and K?sh?n 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 Ab? M?s? Ash`ar?, and has remained Muslim since.[86]
In 66 A.H, after the uprising of Mukht?r (who was seeking revenge for the murder of Imam Husain (A) in Karbal?), a group of his Shi`a followers from the Ban? Asad tribe travelled from Kufa to Qum, and took refuge in the area of Jamkar?n.[87]
In the year 83 A.H, a large number of Arabs belonging to the Ash`ar? 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-Rid? (A) was on his way from Madina to Khur?s?n, 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-`Ilm?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-`Ilm?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`ar? family, who settled in Qum towards the end of the first century and set up a Hawzah. When Imam al-S?diq (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-Rid? (A) at the beginning of the third century. The house in which Imam (A) resided was later converted to a Madrasah, known as “al-Radaw?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 Ish?q Ash`ar? Qumm?, who was the deputy of Imam al-`Askar? (A) in Qum and who was privileged to have been shown the infant Imam al-Mahd? (A).
Under the orders of Imam al-`Askar? (A), Ahmad ibn Ish?q built the oldest mosque in Qum today, the Masjid-e Imam.[91]
Probably the greatest Qummi scholar of the fourth century was Shaykh Ab? Ja`far Muhammad ibn Ali B?bawayh Qumm?, popularly known as Shaykh Sad?q (d. 381 A.H). It is famously reported that he was born as a result of the prayer of Imam al-Mahd? (A).
The Hawzah continued to gain strength and the sixth century writer, Shaykh `Abd al-Jal?l R?z?, 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 Fayd?yah was built.
Great scholars of Qum of this era include, Mull? Sadr? Sh?r?z?, (the author of Asf?r), and his two illustrious sons-in-law, Mull? Muhsin Fayd and Mull? `Abd al-Razz?q Fayy?d. Shaykh Bah?’? is also reported to have spent some time in Madrasah Fayd?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 Q?j?rs, 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 M?rz? Ab? al-Q?sim Qumm?, Grand Ayatollah M?rz? Muhammad Fayd and Grand Ayatollah Shaykh `Abd al-Kar?m H?’ir?.
Grand Ayatollah H?’ir? (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 Ar?k?, Grand Ayatollah Sayyid Muhammad Rid? Gulpayg?n? and Grand Ayatollah Sayyid Ruhull?h Khomeini.
After the passing away of Grand Ayatollah H?’ir?, the running of the Hawzah fell to the responsibility of Grand Ayatollah Sayyid Muhammad Hujjat, then Grand Ayatollah Sayyid Sadr al-D?n Sadr and then Grand Ayatollah Sayyid Muhammad Taq? Kh?ns?r?.
Then came the era of the eminent scholar, Grand Ayatollah Sayyid Husain Bur?jerd? (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`?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 (Shur?-ye `?l?-ye Hawze-ye `Ilm?yeh-ye Qum) appointed by the Supreme Leader and Grand Ayatollahs (mar?ji`) 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 ?st?ne Museum”, is attached to the Madrasah Fayd?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 manuscripts of the Holy Qur’an.
Masjid-e Jamkar?n: This mosque was built in 293 A.H, during the Minor Occultation (al-Ghaybat al-Sughr?) of Imam Mahd? (A), and according to his recommendation.
The Mosque of Jamkaran
Grand Ayatollah Sayyid Shah?b al-D?n Mar`ash? Najaf? (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 Sad?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.
Musall?-ye Quds: This is a large mosque situated near Saf?’?yeh Square in Qum and is the location for the weekly Friday prayers. Presently, the three Imams of Friday prayers are, Ayatollah Ali Meshk?n?, Ayatollah Ibr?h?m Am?n? and Ayatollah Jaw?d? ?mul?.
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-Rid? (A) moved to Khur?s?n. 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 (Im?mz?dehs) 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:
§ M?s? Mubarqa`, son of Imam Taq? (A) is buried in ?zar Square, where there is also a large burial site called “Chehel Akhtar?n” which was reserved as a burial area for the descendants of the Prophet (S).
§ Im?mz?deh Ahmad, the grandson of Imam al-S?diq (A), is buried at “Darv?zeh Qal`eh” in the southern side of Qum.
§ Ali ibn Ja`far (A) is buried in “Chah?r Mard?n.”
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]

اَلسَّلامُ عَلَيْكَ اَيُّها السِّيِّدُ الزَّكِيُّ، اَلطّاهِرُ الْوَلِيُّ، الدّاعِي الْحَفِيُّ، اَشْهَدُ اَنَّكَ قُلْتَ حَقًّا وَنَطَقْتَ حَقًّا وَصِدْقًا وَدَعَوْتَ اِلَى مَوْلايَ وَمَوْلاكَ عَلانِيَةً وَسِرًّا، فازَ مُتَّبِعُكَ وَنَجَى مُصَدِّقُكَ وَخابَ وَخَسِرَمُكَذِّبُكَ وَالْمُتَخَلِّفُ عَنْكَ، اِشْهَدْ لِي بِهِذهِ الشَّهادَةِ لاَِكُونَ مِنَ الْفائِزينَ بِمَعْرِفَتِكَ وَطاعَتِكَ وَتَصْدِيقِكَ وَاتِّباعِكَ، وَاَلسَّلامُ عَلَيْكَ يا سَيِّدِي؛ اَنْتَ بابُ اللهِ الْمُؤْتَى مِنْهُ وَالْمَأْخُودُ عَنْهُ، اَتَيْتُكَ زائِرًا وَحاجاتِي لَكَ مُسْتَوْدِعًا، وَها اَنَا ذا اَسْتَوْدِعُكَ دينِي وَاَمانَتِي وَخَواتِيمَ عَمَِلي وَجَوامِعَ اَمَلِي اِلى مُنْتَهى اَجَلِى، وَاَلسَّلامُ عَلَيْكَ وَرَحْمَةُ اللهِ وَبَرَكاتُه

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. `Affān Basrī narrates that Imam al-Sādiq (A) asked him:
أَتَدْري لِمَ سُمِّيَتْ قُمّ قُمّ
“Do you know why Qum has been named ‘Qum’?”
I answered: ‘God, the Prophet (S) and you are more knowledgeable.’ Imam (A) replied:
إِنَّما سُمِّيَتْ قُمّ، لأَِنَّ أَهْلَها يَجْتَمِعُونَ مَعَ قائِمِ آلِ مُحَمَّدٍ وَيَقُومُونَ مَعَهُ، وَيَسْتَقيمُونَ عَلَيْهِ وَيَنْصُرُونَهُ
“Qum has been so named because the people of Qum will gather around the Steadfast Imam of the household of the Prophet (S) [Qā’im-e Āl-e Muhammad; Imam Mahdī (A)]; they will make a stand (Qīyām) 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`rāj [Ascension to the Heavens], his attention was drawn to a land which stood out [Qum]. He asked Jibrā’īl about it and Jibrā’īl answered:
بُقْعَةُ شيعَتِكَ وَشيعَةِ وَصِيِّكَ عَلِيٍّ
“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:
قُمْ يا مَلْعُونُ
“Get away, Oh cursed one!”
And this is how the name of Qum came about.[98]
3. Imam al-Kāđim (A) has said:

قُمّ عُشُّ آلِ مُحَمَّدٍ وَمَأْوى شيعَتِهِمْ، وَلكِنْ سَيُهْلَكُ جَماعَةٌ مِنْ شَبابِهِمْ بِمَعْصِيَةِ آبائِهِمْ وَالإِسْتِخْفافِ وَالسُّخْرِيَّةِ بِكُبَرائِهِمْ وَمَشايِخِهِمْ، وَمَعَ ذالِكَ يَدْفَعُ اللهُ عَنْهُمْ شَرَّ الأَعادي وَكُلَّ سُوءٍ

“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]
4. Imam al-Kāđim (A) has said:

رَجُلٌ مِنْ أَهْلِ قُمّ يَدْعُو النَّاسَ إِلَى الْحَقِّ، يَجْتَمِعُ مَعَهُ قَوْمٌ كَزُبُرِ الْحَديدِ، لا تُزِلُّهُمُ الرِّياحُ الْعَواصِفُ، وَلايَمَلُّونَ مِنَ الْحَرْبِ، وَلا يَجْبُنُونَ، وَعَلَى اللهِ يَتَوَكَّلُونَ، وَالْعاقِبَةُ لِلْمُتَّقينَ

“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]
5. Imam al-Sādiq (A) has said:

سَتَخْلُو كُوفَةُ مِنَ الْمُؤمِنينَ وَيَأْزَرُ عَنَهَا الْعِلْمُ كَما تأزَرُ الحَيَّةُ فى جُحْرِها، ثُمَّ يَظْهَرُ الْعِلْمُ بِبَلْدَةٍ يُقالُ لَها قُمُّ، وَيَصيرُ مَعْدِناً لِلْعِلْمِ وَالفَضْلِ حَتَّى لا يَبْقى فِى الأرْضِ مُسْتَضْعَفٌ فى الدّينِ حَتَّى الْمُخَدَّراتِ في الْحِجالِ، وَذلِكَ عِنْدَ قُرْبِ ظُهُورِ قائِمِنا