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Build on graves
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Building on graves is a term that
Shiite beliefs means creating any building or
structure on the grave of the dead. The
Theology ruling on making graves based on
graves is a difference between Muslims
Inherent Unity • Unity attributes • Unity of Divine Acts • Unity Ebadi • attributes of the Oneness
( Shiites and Sunnis ) and Wahhabis .
essence and attributes of action Islamic religions, especially Shiites,

Appeal • Intercession • Blessing Branches have built the tombs of elders, leaders,
and some religious scholars over the
(Justice (divine actions centuries. Its history dates back to the
beginning of Islam and according to
Hasan qbh • bada • Amar Ben wills
historical evidence ، it has not been
Prophecy opposed by the Companions and their
followers . Wahhabis believe that
Infallibility of Prophets • Khatamiyyah • Prophet of Islam • Miracle • Non-distortion of Quran building on the graves of the dead is a

Imamate kind of ground for their worship and

. polytheism
Infallibility • Creational Province • Knowledge of the Unseen • Caliph of God • Occultation Beliefs
• Mahdism • Waiting for Faraj • Appearance  • Return
Imam Kazem .7 Imam Ali .1 Imams Contents
Imam Reza .8 In front of Hassan.‫ام‬ Semantics
In front of Jawad.‫ام‬ Imam Hussein .3 Research hub

Imam Hadi .10 In front of carpets.‫ام‬ History of building on

graves
Imam Askari .11 Imam Baqir .‫ام‬ Before Islam

Imam Sadiq .‫ام‬

In the time of the
Imam Mahdi .12 Prophet
Resurrection In the time of the
Companions
Purgatory • bodily resurrection • assembling • path • Ttayr books • The In the era of Tabein
Highlights The second
century
Ahl al-Bayt • Fourteen Innocents • Dignity • Taqiyyah • Authority • Velayat-e-Faqih Third century
(B •And (http://fa.wikishia.net/index.php?title=%D8%A7%D9%84%DA%AF%D9%88:%D8%A7%D8%B9%D8%AA%D9%82%D8%A7%D8%AF%D8%A7%D8%AA_%D8%B4%DB%8C%D8%B9%D9%87&action=edit• ‫ن‬
onwards
Building on the
graves of Imams and
Ahl al-Bayt
Shari'a ruling
Quranic view
Read more
Footnote
References

Semantics
Building tombs has become a term due to the many jurisprudential ، theological and historical discussions about it. The term includes any type of construction on tombs, including domes, tombs, shrines ، mosques ، and
[1] .even, according to some, the placement of stones around graves

Research hub
Based on the disputes that have arisen between the Wahhabis and other Muslims ، the discussion of "building on graves" is a discussion of the Shari'a ruling on building a new building on graves and also the duty of Muslims
.to leave the buildings built on graves and its Shari'a ruling

History of building on graves

Before Islam
The tombs of Prophet David (PBUH) in Jerusalem and the tombs of Abraham ، Isaac ، Jacob and Joseph in Hebron had tall buildings. The Muslims did not destroy these tombs and buildings during the war led by Omar. [2][3]
[4] .This shows that building tombs was not condemned either before Islam or in the eyes of early Muslims
 In the time of the Prophet
Prophet Muhammad (PBUH) ، Fatima bint Asad on the part of the mosque was buried in the tomb of Fatima Islamic history is known. [5] In the
Prophetic era, at the same time as the peace of Hudaybiyyah ، the first building or mosque on the tombs was built by Abu Jundal on the grave of Abu
[6] .Basir Sahabi ، and the Messenger of God, despite knowing this action, did not prevent it

In the time of the Companions

After his death, the Holy Prophet was buried in his house ، and the preservation and repair of this house has been considered by Muslims and caliphs
. since the early years of his death

For the first time, Umar ibn al-Khattab built a wall next to the tomb of the Prophet and separated it from Aisha's residence . [7][8] Walid ibn Abd al-
Malik (rule: 86-96 AH) with the aim of developing the burial place of the Prophet, destroyed his house and in the reconstruction, added the area
around the house and at the end decorated his room with marble. Appeared. During Mutawakkil (reigned 228- 242 BC) and Mstsmy (rule: 640-656Q),
the chamber was rebuilt. In 656 AH, with the materials sent by King Mansour Aibak Salehi, Emir of Egypt ، the shrine of the Holy Prophet (PBUH) was
repaired and decorated and the first dome called the Dome of Zarqa was built on the room of the Prophet. In the years 765، 852، 881، 886 and 891 AH
Picture of the shrine of the Prophet [10] [9] .by the caliphs of Bani AbbasAnd the Ottomans rebuilt it and built domes on it

The non-objection of the Muslims to this reconstruction and the expansion of the construction of the shrine shows the legitimacy of this work and the
[11] .connection of the performance and manners of the Muslims to the time of the Prophet and the permission to build graves

Building graves was also common among the Companions. Tomb of Safia bint Abdulmutallab ، mother of Zubair bin Awwam ‫ ؛‬The aunt of the
Messenger of God, in the reconstruction of the house of Mughirah bin Shuba ، entered the building of his house and a new building was built on it. [12]
In the house of Aqeel, which gradually became the private tomb of Bani Hashem in Baqiya Cemetery, the [13] tombs of the Imams of the Ahl al-Bayt
and some of the Companions had domes and buildings. [14] Ibn Athir reports that Majd al-Mulk Qomi sent an architect to repair the dome of the
tombs of four Imams and Abbas ibn Abd al-Muttalib. [15] Ibn Jubayr ، [16] Ibn Najjar ، [17] Khalid ibn Isa, [18] Ibn Battuta [19] and Awliya Chalapi[20] In
.different years, the existence of tombs on the graves of Imams have been reported

In the era of Tabein

Tomb of Salman Farsi The tombs of Umm Salma and Umm Habiba ، the wives of the Prophet, also had a tomb and a building in the house of Aqeel . Aqeel and his nephew,
Abdullah ibn Ja'far Tayyar and Ibrahim and several other descendants of the Prophet (PBUH) in Baqi has cupola, dome has been erected. According to
Ibn Jubayr ، the tombs of Abbas ibn Abd al-Muttalib and Imam Hassan (AS) and Ibrahim, the son of the Prophet, were higher than the ground. [21][22]
[۲۳]. There is also evidence that shows that there was a building on the tomb of Ibn Abbas before 94 AH

The second century

The tradition of mausoleum and dome construction became more popular in Islamic lands from the second century AH. [24] Dome Jafar son Mansoor
Abbasi (reigned 136 158 AH) that indicate the presence of the dome on some graves in the middle of the second century, the building by Harun al-
Rashid (reigned 170 193 AH) after 170 BC, the tomb of Imam Ali ( This was built and the tomb of Seyyed Nafiseh ، a descendant of Imam Hassan (AS)
.in Cairo ، is one of them

Ibn Battuta reports the existence of a court and a mosque over Talha 's grave . A mosque was also located at the grave of Zubair . Dome and court on the
Shrine of Owais Qarni and Ammar Yasir in Syria
grave of Salman Farsi in Madain and Owais Qarni in the evening and a mosque on the grave of Sa'd ibn 'Abadah, head of the Khazraj tribe ، and dome
and court on the graves of Mu'adh ibn Jabal and Aqaba ibn Amer ، Muhammad ibn Abi Bakr and his sister Asma ، Ibn Zubayr ، and Abi al-Hasan
Dinuri, one of the great jurists of Egypt ، Anas ibn Malik, the servant of the Messenger of God andSahl bin Abdullah Testari is another example of
.building on tombs

Third century onwards

In the first centuries of the emergence of Islam, there are many cases of building buildings on graves and also the construction of courts . This has been
happening in the eyes of Muslims for centuries, while none of the scholars and elders, whether Shiites or Sunnis, have objected to these constructions,
.and no one believed that this was polytheism or that Muslims were subject to polytheism and idolatry . Worship kills other than God

The tombs of the leaders of the Sunni jurisprudential religions also had a dome and a building. Tomb of Abu Hanifa (150 AH), the leader of the
Hanafis in Baghdad, had a dome and a court built in the fourth and fifth centuries. [25][26] Malik bin Anas (197 BC) leader Malkyha in Baqi has been a
(Picture of the shrine of Imam Ali (AS
small dome. [27]The [28] tomb of Muhammad ibn Idris (150 AH), the leader of the Shafi'is in Egypt ،[29] and the tomb of Ahmad ibn Hanbal (241 AH),
[۳۰].the leader of the Hanbalis in Baghdad, also have a dome and have been rebuilt several times

The third century was the time of the construction of domed tombs [31] and from the fourth century onwards, their pilgrimage has become common.
[34] . [32]The [33] tomb of Muhammad ibn Isa al-Tirmidhi (296 AH) in [ al-Tirmidhi ]، which probably belongs to the late third and early fourth centuries

There are tombs from the fourth and fifth centuries on the graves of the martyrs of those wars in the Aswan region of Nubia, which was one of the
areas where Muslims clashed with their enemies . [35] From the sixth century onwards, many tombs were found throughout the Islamic world. [36] In
this century, with the spread of Sufi influence among Muslims ، the construction of Sufi tombs increased. The [37] tomb of Sheikh Ahmad Jam in
.Torbat-e Jam, which was probably built in the sixth century, and the tomb of Bayazid Bastami around the eighth century

According to historical sources, the preservation of these buildings and their pilgrimage has been of interest to Muslims throughout history. [38]
Therefore, the destruction of some buildings by the caliphs, such as the destruction of the tomb of Imam Hussein (AS) in 236 AH by Mutawakkil,
The tombs of the Imams before the destruction [39] .caused the Muslims to be affected and to express his disgust with his actions

Building on the graves of Imams and Ahl al-Bayt

The tradition of building courts and domes on the tombs of Shiite Imams is another historical documentary that has been considered by Muslims. The tomb of Imam Ali (AS) had a dome and a magnificent building and
according to historical reports, the dome and dome on this tomb was built by Harun Al-Rasheed in the second century AH [40][41] and is one of the ancient buildings on the tombs. Muhammad ibn Zayd, one of the Shiite
rulers of Tabarestan ، rebuilt this dome in 287 AH. [42] Ibn Hajjaj Baghdadi, one of the poets of the third and fourth lunar centuries, has mentioned the tomb and dome of Imam Ali (as) in an ode. The [43] first building on the
 jj j g p ( ) g

tomb of Imam Hussein (AS) with the coming to power of Mukhtar SaghafiIt was built by him and then in 371 AH, a teak shrine was placed on the
tomb of Hazrat Az-Dawla. [44] Khatib al-Baghdadi ، the tomb of Imam Kadhim 's tomb mentions the Quraysh who visit and use the Shia and some
[45] .Sunni leaders had been

The tomb of Imam Reza (AS) in Mashhad is like this. [46] Muhammad ibn Momal, a Hanafi scholar, reports the existence of his tomb in the city of Tus
[48] .، as well as the pilgrimage and humility of Sunni elders in front of it. [47] Ibn Habban also introduced it as a refuge for the helpless

[49] . (In the year 333 AH, Nasser al-Dawla Hamdani built a dome on the tombs of Imam Hadi (AS) and Imam Askari (AS

Until the middle of the second century ، a canopy was placed on the tomb of Imam Masoumeh (as) in Qom . [50] In the second half of the third century,
[51] . a tomb was built on it by Muhammad ibn Zayd, the Alawite da'i

Picture of the shrine of Imam Hussein (AS) and The brick entrance of the main gate of the shrine of Hazrat Abdolazim was built by Majdaldin Braustani, the minister of the Seljuk Barkiarq in the
(the shrine of Hazrat Abbas (AS [52] .fifth century AH

Tombs of the Imams of Baqiya in Baqiya ‫ ؛‬The tomb of Bani Hashim ، and the construction of the dome on the tombs of him and Abbas ibn Abd al-
Muttalib was ordered by Majdal Malik Braustani in the fifth century [53] and was rebuilt many times by the caliphs. According to the inscriptions on
these shrines, the first reconstruction was done in 519 AH by Master Abbasullah Khalifa Abbasi, and then in the early seventh century by Mustansir
.Ballah, other repairs were done in the shrine

Shari'a ruling
In the past two centuries Wahhabis decree to ban the construction of the graves and the destruction of buildings have been built on the graves of
action. The history of this ruling dates back to the seventh century and the theories of Ibn Taymiyyah (d. 728 AH) [54] and his disciple Ibn Qayyim (d.
751 AH) [55] that according to their fatwa ، the destruction of these observations and buildings built on graves is obligatory. Their first action was the
destruction of the tomb and shrine of Imam Hussein (AS) [56] in 1216 AH and after that, the destruction of the domes and domes of the shrine of the
(The golden dome of the shrine of Imam Reza (as
Imams of Baqiya in 1221 AH. [57][58] After the reconstruction of the destroyed domes, the Wahhabis regained control of the Hejaz.In 1344 BC, they
collect the fatwas of the scholars of Medina ، to the destruction of the tomb of the Companions and Imams (AS) Baqi acted. [59] Thus, the issue of
. building tombs became one of the most challenging issues in the Islamic world

Contrary to this group's belief, other Muslims allow the construction of tombs, including buildings, domes, mosques ، and schools. [60] Shiites and
some Sunnis ، [61] it as Sira Muslims know. [62] Some Sunni jurists have ruled that this practice is abhorrent only in a few cases ، and others consider it
[63] . permissible to build on the graves of prophets ، martyrs and the righteous

Some Sunni scholars believe that the difference of opinion that has arisen over the issue of building around graves is due to the Wahhabis' carelessness
in the forbidding narrations and the lack of attention to the arguments against them. Prohibition in these narrations is not general ، but is specific to
a specific time and based on reasons such as the contact of the materials of this building with fire or their weight on the corpse or their identification
from the graves of other Muslims or preventing the burial of other Muslims next to the grave. According to the rules of principles, the verdict, along
with which the reason is stated, is specific to the same case and cannot be extended to other cases. [64] In addition, there are other reasons that allow
[65] .the construction of the building, and may be stronger in terms of evidence and signification than the prohibitive narrations

Shrine of Imam Masoumeh in 1313 AH Nahi narrations of this action are also carried on by hatred. Of course, the graves of religious leaders, saints, Hosea, the righteous and martyrs are
beyond this hatred; Because they are one of the rituals of religion and the construction of mosques and domes on their graves, because it causes the
identification of their grave and its pilgrimage ، is considered as their bow. Bowing rituals, which according to the Holy Qur'an ، is considered a [66] sign
[67] .of self-health and sincerity of intention

Quranic view
The Holy Qur'an has expressed the views of both groups during the dispute between Christians and pagans over the bodies of the Companions of the
Kahf / 18، 21) to hide from people. Others) "‫ " َﻓ َﻘﺎﻟُﻮا ْاﺑ ُﻨﻮا َﻋ َﻠ ِﻴﻬ ِْﻢ ُﺑ ْﻨﺎ ًﻧﺎ‬:Cave . Some said that a tomb or a wall should be built in front of the door of their cave
[68] . ‫ ﻟَﻨﺘ ِﺨﺬَ ن ﻋﻠَﻴﻬِﻢ ﻣﺴ ِﺠﺪا‬.suggested building a mosque and a temple on their graves
ً ْ َ ْ َ ‫َﱠ ﱠ‬

Finally, it was decided to build a mosque on their graves so that they could worship God there and the relics of the Companions of the Cave would
remain there and be blessed from the graves of the Companions of the Cave . These verses do not mention the polytheism of this act, while if the
[69] .construction of a building or a mosque was a polytheistic act, it must have been mentioned

Tombs of the Imams after the destruction of the

domes by the Wahhabis Read more
Building on tombs in different Islamic religions according to the Quran and authentic Sunni books, doctrinal
discussion on building on graves of pilgrimage, intercession and recourse; Hussein Gheiboghlami Harsavi, Alhadi,
.1997/1418 AH

Footnote

Destruction of the dome Destruction of the Askari

shrine by Salafi extremist groups

.Ibn Taymiyyah, Al-Fatawi Collection, vol. 27, p. 27 .3

.n ..., Dar thought, c 2, p . 137‫ﯾﯽ‬Demyati, retinue subsidy Atalib .1
Tb i K l d f W hh bi 2012 801 4
 .Tabasi, Knowledge of Wahhabism, 2012, p. 801 .4
.Ibn Taymiyyah, appropriate Alsrat mustaqim,: Page 331 .2

.۱۰۵‫ ص‬،‫ ﺑﻮﮐﻬﺎرت‬.37 .Samhudi, Wafa fulfill, ۱۳۷۴ s, c ۳, p .5

.۳۹۲‫ ص‬،‫ ﺳﯿﻮﻃﯽ‬.38 Maghazi, by means of which it was reported, the restoration of the graves from .6

.Tabari, Muhammad ibn Jarir, vol. 2, p. 365 .39 .evidence of the permissibility of building mosques ..., ۱۴۲۹s, c ۱, p

.useful, guidance, p . 19 .40 .Amin, discover Alartyab ... books of Islam, p. 313 .7

.۹۷‫ ص‬،۶‫ ج‬،‫ ﺧﻠﯿﻠﯽ‬.41 .Samhudi, Wafa fulfill, ۱۳۷۴ s, c ۲, p .8

.۲۷-۲۴‫ ص‬،‫ ﮔﺮاﺑﺮ‬.42 .Amin, discover Alartyab ..., Dar al-Islam books, S316-317 .9

.۵۰۲‫ ص‬،۴‫ ج‬،‫ اﻣﯿﻦ‬.43 For more information on the history of the buildings built on the tombs, see: .10
"History of the construction of the Prophet's Mosque (3)". (http://www.hajij.co
.۱۸۲‫ ص‬،۸‫ ج‬،‫ ﺧﻠﯿﻠﯽ‬.44
(m/fa/hadj/learning-hijaz/item/1070-----3
.۱۲۰‫ ص‬،۱‫ ج‬،‫ ﺧﻄﯿﺐ‬.45
.Subhani, Antiquities Maintenance, Hairy Publishing, pp. 10--2 .11
.scholastic Tabatabai, vol. 1, p. 18 .46
.Subhani, Antiquities Maintenance, Hairy Publishing, pp. 10--2 .12
.Ibn Hajar, c 7, p . 339 .47
.Ibn Saad, classes major, Dar Sader, c 4, p . 31 .13
.Ibn Habban, c ۸, p. ۴۵۷ .48
.My role and my request, News of the Abbasid state, ۱۹۷۱m, p .14
.۱۲۵‫ ص‬،‫ زﻧﺠﺎﻧﯽ‬.49
.Ibn Athir, Al-Kamil, ۱۴۱۵ Q, vol. 1, p .15
.۱۸‫ ص‬،۱‫ ج‬، ‫ ﻣﺪر‬.50
.۱۷۴-۱۷۳‫ ص‬.16
Great Islamic Encyclopedia; Volume 1, Article 202 (Entrance of the Threshold of .51
.۱۶۳‫ ص‬،۱‫ ج‬.17
.(Hazrat Abdul Azim
.۲۸۸‫ ص‬،۱‫ ج‬.18
.۱۴۶‫ ص‬،۱‫ ج‬،‫ ﻣﺼﻄﻔﻮی‬.52
.۶۵‫ ص‬،۱‫ ج‬.19
.Ibn Athir, Al-Kamil, ۱۴۱۵ Q, vol. 1, p .53
.flight Alhijazip 0.1420 s, S149-150 ,‫ﭘﯽ‬l‫ چ‬.20
.Ibn Taymiyyah, appropriate Alsrat mustaqim, Ss184-187 .54
.Ibn Jubayr, p. 174 .21
.Ibn Qayyim, p. 504 .55
.Ibn Battuta, vol. 1, p. 65 .22
.Amin, discover Alartyab ... books of Islam, p. 287 .56
.۲۸۶‫ ص‬،‫ ﺷﺒﻠﻨﺠﯽ‬.23
.Ibn Musa, S5-6 .57
.Helen Brand, p. 27 .24
.۱۷-۱۶ ،‫ اﻣﯿﻦ‬.58
.Ibn Jozi, vol. 16, p. 100 .25
.Amin, discover Alartyab ..., Dar al-Islam books, S287-288 .59
.Ibn Battuta, vol. 1, p. 172 .26
.۴۸۷‫ ص‬،۱‫ ج‬،‫ ﺟﺰﯾﺮی‬.60
.Ibn Jubayr, p. 173 .27
.Haiti, Ibn Hajar, c ۲, p .61
.Ibn Battuta, vol. 1, p. 65 .28
.Subhani, Antiquities Maintenance, Hairy Publishing, pp. 10--2 .62
.Ibn Battuta, vol. 1, p. 25 .29
.Haiti, Ibn Hajar, c ۲, p .63
.Ibn Battuta, vol. 1, p. 173 .30
.۱۸‫ ص‬،۱‫ ج‬،‫ ﻏﻤﺎری‬.64
.۲۲‫ ص‬،‫ ﮔﺮاﺑﺮ‬.31
.۱۵‫ ص‬،۱‫ ج‬،‫ ﻏﻤﺎری‬.65
.۲۱‫ ص‬،‫ ﮔﺮاﺑﺮ‬.32
.32 ‫ آﯾﻪ‬، ‫ ﺳﻮره ﺣﺞ‬.66
.۳۷‫ ص‬،‫ ﻣﻈﺎﻫﺮی‬.33
. ;Ghmary, vol. 1, p. 10, 24, 59 and 60 .67
.۲۷-۲۴‫ ص‬،‫ ﮔﺮاﺑﺮ‬.34
Tabatabai, vol. 13, p. 265; Tabari, Jame 'al-Bayan, vol. 15, p. 149; Tabarsi, Majma .68
.'al-Bayan, vol. 6, p. 710 .۱۹۹-۱۹۷‫ ص‬،۱‫ ج‬،‫ ﻣﻘﺮﯾﺰی‬.35

.۳۱‫ ص‬،۱‫ ج‬،‫ ﻏﻤﺎری‬.69 .۲۱‫ ص‬،‫ ﮔﺮاﺑﺮ‬.36

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Ibn Battuta, Muhammed bin Abdullah, a masterpiece of overseer in the strangeness of the storms and the wonders of travel: Ibn Battuta Trip, Bijja, Dar Al Sharq Al Arabi,

.Pita

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.Ibn Hajar Asqalani, Ahmad Ibn Ali, Tahzeeb al-Tahzeeb, Beirut, Dar al-Fikr, 1 q

.Ibn Sa'd, Muhammad, Al-Tabqat Al-Kubra, Beirut, Dar Sader, Bita

.Ibn Issa, Khaled, the divine crown in his analysis bright scholars, Morocco, Fadalah Press, Pita

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Ibn Najjar Muhammad ibn Mahmud Al Durah Al Thamniyyah research by Hussein Muhammad Ali Shukri Bija company of Dar Al Arqam Ibn Abi Al Arqam
 ‫‪Ibn Najjar, Muhammad ibn Mahmud, Al-Durah Al-Thamniyyah, research by Hussein Muhammad Ali Shukri, Bija, company of Dar Al-Arqam Ibn Abi Al-Arqam‬‬

‫اﻣﯿﻦ‪ ،‬ﻣﺤﺴﻦ‪ ،‬ﮐﺸﻒ ا رﺗﯿﺎب ﻋﻦ اﺗﺒﺎع ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪاﻟﻮﻫﺎب‪ ،‬ﺑﯽﺟﺎ‪ ،‬دار اﻟﮑﺘﺐ ا ﺳ م‪ ،‬ﺑﯽﺗﺎ‪.‬‬

‫اﻟﻬﯿﺘﻤﯽ‪ ،‬اﺑﻦ ﺣﺠﺮ‪ ،‬اﻟﻔﺘﺎوی اﻟﻔﻘﯿﻪ اﻟﮑﺒﺮی‪ ،‬ﺑﯽﺟﺎ‪ ،‬دار اﻟﻔﮑﺮ‪ ،‬ﺑﯽﺗﺎ‪.‬‬

‫ﺑﻮﮐﻬﺎرت‪ ،‬ﺗﯿﺘﻮس‪ ،‬ﻫﻨﺮ اﺳ ﻣﯽ‪ :‬زﺑﺎن و ﺑﯿﺎن‪ ،‬ﺗﺮﺟﻤﻪ ﻣﺴﻌﻮد رﺟﺐﻧﯿﺎ‪ ،‬ﺗﻬﺮان‪ ،‬ﺑﯽﻧﺎ‪۱۳۶۵ ،‬ش‪.‬‬

‫»ﺗﺎرﻳﺦ ﺑﻨﺎی ﻣﺴﺠﺪ اﻟﻨﺒﯽ )‪ ،«(3‬در ﺳﺎﯾﺖ رواق اﻟﺤﺠﺎج‪ ،‬ﺗﺎرﯾﺦ درج ﻣﻄﻠﺐ‪ ۲۵ :‬ﺷﻬﺮﯾﻮر ‪۱۳۹۱‬ش‪ ،‬ﺗﺎرﯾﺦ ﺑﺎزدﯾﺪ‪ ۱۲ :‬ﻣﻬﺮ ‪۱۳۹۶‬ش‪.‬‬

‫ﺟﺰﯾﺮی‪ ،‬ﻋﺒﺪاﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ ﻋﻮض‪ ،‬اﻟﻔﻘﻪ ﻋﻠﯽ ﻣﺬاﻫﺐ ا رﺑﻌﺔ‪ ،‬ﺑﯿﺮوت‪ ،‬داراﻟﮑﺘﺐ اﻟﻌﻠﻤﯿﻪ‪ ،‬ﭼﺎپ دوم‪۱۴۲۴ ،‬ق‪۲۰۰۳/‬م‪.‬‬

‫ح ﻗﺮة اﻟﻌﯿﻦ ﺑﻤﻬﻤﺎت اﻟﺪﯾﻦ‪ ،‬ﺑﯿﺮوت‪ ،‬دار اﻟﻔﮑﺮ‪ ،‬ﺑﯽﺗﺎ‪.‬‬ ‫دﻣﯿﺎﻃﯽ‪ ،‬ﻣﺤﻤﺪ ﺷﻄﺎ‪ ،‬ﺣﺎﺷﯿﺔ اﻋﺎﻧﺔ اﻟﻄﺎﻟﺒﯿﻦ ﻋﻠﯽ ﺣﻞ اﻟﻔﺎظ ﻓﺘﺢ اﻟﻤﻌﯿﻦ ﻟ‬

‫دوری‪ ،‬ﻋﺒﺪاﻟﻌﺰﯾﺰ و ﻋﺒﺪاﻟﺠﺒﺎر ﻣﻄﻠﺒﯽ‪ ،‬اﺧﺒﺎر اﻟﺪوﻟﺔ اﻟﻌﺒﺎﺳﯿﺔ‪ ،‬ﺑﯿﺮوت‪ ،‬ﺑﯽﻧﺎ‪۱۹۷۱ ،‬م‪.‬‬

‫زﻧﺠﺎﻧﯽ‪ ،‬ﺟﻮﻟﺔ ﻓﯽ اﻣﺎﮐﻦ اﻟﻤﻘﺪﺳﺔ‪ ،‬ﺑﯿﺮوت‪ ،‬ﻣﺆﺳﺴﺔ ا ﻋﻠﻤﯽ‪۱۴۱۴ ،‬ق‪.‬‬

‫‪ ،‬ﻗﺎﻫﺮه‪ ،‬ﺑﯽﻧﺎ‪۱۴۲۰ ،‬ق‪.‬‬ ‫ﭼﻠﭙﯽ‪ ،‬اوﻟﯿﺎ‪ ،‬اﻟﺮﺣﻠﺔ اﻟﺤﺠﺎزﯾﺔ‪ ،‬ﺗﺮﺟﻤﻪ اﺣﻤﺪ ﻣﺮ‬

‫ﺧﻠﯿﻠﯽ‪ ،‬ﺟﻌﻔﺮ‪ ،‬ﻣﻮﺳﻮﻋﺔ اﻟﻌﺘﺒﺎت اﻟﻤﻘﺪﺳﺔ‪ ،‬ﺑﯿﺮوت‪ ،‬ﻣﻮﺳﻮﻋﺔ ا ﻋﻠﻤﯽ ﻟﻠﻤﻄﺒﻮﻋﺎت‪ ،‬ﭼﺎپ دوم‪۱۳۰۷ ،‬ق‪.‬‬

‫ﻣﺸﻌﺮ )ﻣﻌﺎوﻧﯿﺔ اﻟﺘﻌﻠﯿﻢ و اﻟﺒﺤﻮث ا ﺳ ﻣﯿﺔ(‪ ،‬ﺑﯽﺗﺎ‪.‬‬ ‫ﺳﺒﺤﺎﻧﯽ‪ ،‬ﺟﻌﻔﺮ‪ ،‬ﺻﯿﺎﻧﺔ ا ﺛﺎر ا ﺳ ﻣﯿﺔ‪ ،‬ﻗﻢ‪ ،‬ﻧ‬

‫ﺳﻤﻬﻮدی‪ ،‬ﻋﻠﯽ ﺑﻦ ﻋﺒﺪﷲ‪ ،‬وﻓﺎء اﻟﻮﻓﺎء‪ ،‬ﺑﯽﺟﺎ‪ ،‬اﻟﺴﻌﺎدة‪۱۳۷۴ ،‬ق‪.‬‬

‫‪ ،‬اﻟﺴﻌﺎدة‪۱۳۷۱ ،‬ق‪.‬‬ ‫ﺳﯿﻮﻃﯽ‪ ،‬ﻋﺒﺪاﻟﺮﺣﻤﻦ ﺑﻦ اﺑﯽ ﺑﮑﺮ‪ ،‬ﺗﺎرﯾﺦ اﻟﺨﻠﻔﺎء‪ ،‬ﺗﺤﻘﯿﻖﻣﺤﻤﺪ ﻣﺤﯽ اﻟﺪﯾﻦ ﻋﺒﺪاﻟﺤﻤﯿﺪ‪ ،‬ﻣ‬

‫ﺷﺒﻠﻨﺠﯽ‪ ،‬ﻣﺆﻣﻦ‪ ،‬ﻧﻮرا ﺑﺼﺎر ﻓﯽ ﻣﻨﺎﻗﺐ آل ﺑﯿﺖ اﻟﻨﺒﯽ اﻟﻤﺨﺘﺎر‪ ،‬ﺑﯿﺮوت‪ ،‬ﺑﯽﻧﺎ‪۱۴۰۹ ،‬ق‪.‬‬

‫اﻟﺴ ﻣﯽ‪ ،‬ﭼﺎپ ﭘﻨﺠﻢ‪۱۴۱۷ ،‬ق‪.‬‬ ‫ﻃﺒﺎﻃﺒﺎﯾﯽ‪ ،‬ﻣﺤﻤﺪﺣﺴﯿﻦ‪ ،‬اﻟﻤﯿﺰان ﻓﯽ ﺗﻔﺴﯿﺮ اﻟﻘﺮآن‪ ،‬ﻗﻢ‪ ،‬ﻧ‬

‫و‪ ،‬ﭼﺎپ ﺳﻮم‪۱۳۷۳ ،‬ش‪.‬‬ ‫ﺧ‬ ‫‪ ،‬ﻓﻀﻞ ﺑﻦ ﺣﺴﻦ‪ ،‬ﻣﺠﻤﻊ اﻟﺒﯿﺎن ﻓﯽ ﺗﻔﺴﯿﺮ اﻟﻘﺮآن‪ ،‬ﺗﻬﺮان‪ ،‬ﻧﺎ‬ ‫ﻃﺒﺮ‬

‫ﻃﺒﺮی‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﯾﺮ‪ ،‬ﺗﺎرﯾﺦ ا ﻣﻢ و اﻟﻤﻠﻮک‪ ،‬ﺗﺮﺟﻤﻪ اﺑﻮاﻟﻘﺎﺳﻢ ﭘﺎﯾﻨﺪه‪ ،‬ﺗﻬﺮان‪ ،‬ﺑﯽﻧﺎ‪۱۳۵۴ ،‬ق‪.‬‬

‫ﻃﺒﺮی‪ ،‬ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﯾﺮ‪ ،‬ﺟﺎﻣﻊ اﻟﺒﯿﺎن ﻓﯽ ﺗﻔﺴﯿﺮ اﻟﻘﺮآن‪ ،‬ﺑﯿﺮوت‪ ،‬داراﻟﻤﻌﺮﻓﺔ‪۱۴۱۲ ،‬ق‪.‬‬

‫ﻏﻤﺎری‪ ،‬اﺣﻤﺪ ﺑﻦ اﻟﺼﺪﯾﻖ‪ ،‬اﺣﯿﺎء اﻟﻤﻘﺒﻮر ﻣﻦ ادﻟﺔ ﺟﻮاز ﺑﻨﺎء اﻟﻤﺴﺎﺟﺪ و اﻟﻘﺒﺎب ﻋﻠﯽ اﻟﻘﺒﻮر‪ ،‬ﻗﺎﻫﺮه‪ ،‬ﻣﮑﺘﺒﺔ ﻗﺎﻫﺮه‪ ،‬ﭼﺎپ ﭼﻬﺎرم‪۱۴۲۹ ،‬ق‪.‬‬

‫‪ ،‬اﺛﺮ ش‪۱۳۵۷ ،۲۷-۲۶‬ش‪.‬‬ ‫ﮔﺮاﺑﺮ‪ ،‬اوﻟﮏ‪ ،‬اوﻟﯿﻦ ﺑﻨﺎﻫﺎی ﯾﺎدﺑﻮد اﺳ ﻣﯽ‪ ،‬ﺗﺮﺟﻤﻪﮐﻠﻮد ﮐﺮﺑﺎ‬

‫‪.Modarresi Tabatabai, Hossein, Torbat Pakan, Qom, Bina, 1976‬‬

‫‪.Mostafavi, Mohammad Taghi, Historical Works of Tehran, Tehran, National Works Association, 1982‬‬

‫‪.Maqrizi, Ahmad Ibn Ali, Sermons and Credit with the mention of calligraphy and works, Bija, Bina, Bita‬‬

‫‪.Mazaheri, Ali, The Life of Muslims in the Middle Ages, translated by Morteza Ravandi, Tehran, Bina, 1348‬‬

‫‪.Helen Brand, Robert, Tombs in Iranian Architecture: The Islamic Period, Translated by Keramatollah Afsar, Tehran, published by Mohammad Yousef Kiani, 1987‬‬

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