Oleg Grabar, “The Earliest Islamic Commemorative Structures”, Ars Orien talis VI (1966), p. 46.

Oleg Grabar, “The Earliest Islamic Commemorative Structures”, Ars Orien talis VI (1966), p. 46.)| false
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See Christopher Taylor, “Reelvaluating the Shiʿi Role in the Development of Monumental Islamic Funerary Architecture: The Case of Egypt”, Muqarnas 9 (1992), pp. 1-10.

See Christopher Taylor, “Reelvaluating the Shiʿi Role in the Development of Monumental Islamic Funerary Architecture: The Case of Egypt”, Muqarnas 9 (1992), pp. 1-10.)| false
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Taylor, “Reevaluating the Shi‘i Role”, p. 1. Grabar’s arguments and their influence on later scholarship were eloquently summarized by Taylor. Taylor’s point is developed in the work of Joseph Meri on the cult of saints in medieval Syria. He highlights the sacred aspects of shrines and pilgrimage among Muslims, Jews, and Christians, and stresses the sharing of a fundamental set of rituals around the veneration of saints; see Josef Meri, The Cult of Saints Among Muslims and Jews in Medieval Syria (Oxford, 2002), especially pp. 120-213, and 284; idem, “The Etiquette of Devotion in the Islamic Cult of Saints”, in James Howard-Johnston and Paul Anthony Hayward (eds.), The Cult of Saints in Late Antiquity and the Early Middle Ages (Oxford, 1999), p. 265.

Taylor, “Reevaluating the Shi‘i Role”, p. 1. Grabar’s arguments and their influence on later scholarship were eloquently summarized by Taylor. Taylor’s point is developed in the work of Joseph Meri on the cult of saints in medieval Syria. He highlights the sacred aspects of shrines and pilgrimage among Muslims, Jews, and Christians, and stresses the sharing of a fundamental set of rituals around the veneration of saints; see Josef Meri, The Cult of Saints Among Muslims and Jews in Medieval Syria (Oxford, 2002), especially pp. 120-213, and 284; idem, “The Etiquette of Devotion in the Islamic Cult of Saints”, in James Howard-Johnston and Paul Anthony Hayward (eds.), The Cult of Saints in Late Antiquity and the Early Middle Ages (Oxford, 1999), p. 265.)| false
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Grabar, “Commemorative Structures”, p. 15. Regarding the historicity of the accounts of Fāṭima’s death in Qum, see Takamitsu Shimamoto, “Some reflections on the origin of Qum: Myth and History”, Orient 27 (1991), pp. 101-2, and Andreas Drechsler, Geschichte der Stadt Qum im Mittelalter (605-1305) (Berlin, 1999), pp. 129-131.

Grabar, “Commemorative Structures”, p. 15. Regarding the historicity of the accounts of Fāṭima’s death in Qum, see Takamitsu Shimamoto, “Some reflections on the origin of Qum: Myth and History”, Orient 27 (1991), pp. 101-2, and Andreas Drechsler, Geschichte der Stadt Qum im Mittelalter (605-1305) (Berlin, 1999), pp. 129-131.)| false
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B. Scarcia Amoretti, “Ibn ʿInaba”, EI2.

B. Scarcia Amoretti, “Ibn ʿInaba”, EI2.)| false
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Leisten, Architektur für Tote, pp. 67-70; Meri, The Cult of Saints, pp. 262-272.

Leisten, Architektur für Tote, pp. 67-70; Meri, The Cult of Saints, pp. 262-272.)| false
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Al-Bukhārī, Sirr al-Silsila, pp. 23 and 55 (Balājird—should read Talājird?); p. 38 (Baghdād, Maqābir Quraysh); p. 89 (Karbalāʾ); p. 37 (Marw); p. 36 (Nīshāpūr, Maqābir al-Ḥīra); pp. 46-47 (Baghdād), p. 51 (Miṣr, lā yuʿarrifu qabruhu).

Al-Bukhārī, Sirr al-Silsila, pp. 23 and 55 (Balājird—should read Talājird?); p. 38 (Baghdād, Maqābir Quraysh); p. 89 (Karbalāʾ); p. 37 (Marw); p. 36 (Nīshāpūr, Maqābir al-Ḥīra); pp. 46-47 (Baghdād), p. 51 (Miṣr, lā yuʿarrifu qabruhu).)| false
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Al-Bukhārī, Sirr al-Silsila, p. 26. For the lineage of the ʿAlid, see the early genealogy of Yaḥyā b. al-Ḥasan al-ʿAqīqī (d. 277/891), Kitāb al-Muʿaqqibīn min Wuld al-Imām Amīr al-Muʾminīn (Qum, 2001), p. 74, or Shaykh al-Sharaf al-ʿUbaydalī (d. 435/1043), Tahdhīb al-Ansāb wa-Nihāyat al-Aʿqāb (Qum, 1413/1992-93), p. 145. The uprising of al-Rāfiʿ b. Layth in the year 190/805 is given in al-Ṭabarī, Ta⁠ʾrīkh al-Rusul wa-ʾl-Mulūk (Leiden, 1879-1901), vol. III, pp. 707-709.

Al-Bukhārī, Sirr al-Silsila, p. 26. For the lineage of the ʿAlid, see the early genealogy of Yaḥyā b. al-Ḥasan al-ʿAqīqī (d. 277/891), Kitāb al-Muʿaqqibīn min Wuld al-Imām Amīr al-Muʾminīn (Qum, 2001), p. 74, or Shaykh al-Sharaf al-ʿUbaydalī (d. 435/1043), Tahdhīb al-Ansāb wa-Nihāyat al-Aʿqāb (Qum, 1413/1992-93), p. 145. The uprising of al-Rāfiʿ b. Layth in the year 190/805 is given in al-Ṭabarī, Ta⁠ʾrīkh al-Rusul wa-ʾl-Mulūk (Leiden, 1879-1901), vol. III, pp. 707-709.)| false
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Al-Bukhārī, Sirr al-Silsila, p. 80; he is al-Ḥusayn b. ʿAbdallāh b. ʿAbbās b. ʿAbdallāh b. al-Ḥasan b. ʿAlī b. ʿAlī [b. al-Ḥusayn b. ʿAlī].

Al-Bukhārī, Sirr al-Silsila, p. 80; he is al-Ḥusayn b. ʿAbdallāh b. ʿAbbās b. ʿAbdallāh b. al-Ḥasan b. ʿAlī b. ʿAlī [b. al-Ḥusayn b. ʿAlī].)| false
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Al-Bukhārī, Sirr al-Silsila, p. 22.

Al-Bukhārī, Sirr al-Silsila, p. 22.)| false
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Al-Bukhārī, Sirr al-Silsila, p. 47 (the grave of al-Ḥusayn b. ʿAlī b. Muḥammad b. Jaʿfar in Baghdad, who died there is the reign of al-Muʿtamid, r. 870-892).

Al-Bukhārī, Sirr al-Silsila, p. 47 (the grave of al-Ḥusayn b. ʿAlī b. Muḥammad b. Jaʿfar in Baghdad, who died there is the reign of al-Muʿtamid, r. 870-892).)| false
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Al-Bukhārī, Sirr al-Silsila, p. 27. His head was sent to the Sāmānid amīr in Bukhārā. For the tomb of Muḥammad b. Jaʿfar al-Dībāj, a son of Jaʿfar al-Ṣādiq, known as qabr al-dāʿī, see al-Sahmī (d. 427/1035), Ta⁠ʾrīkh Jurjān (Beirut, 1981), p. 360, no. 620; also p. 248, no. 388; Ibn Funduq, Lubāb, p. 254. For al-Dībāj’s revolt in Mecca and Medina in 200/815, see al-Ṭabarī, Ta⁠ʾrīkh, vol. III, pp. 989-995, and other references in Bernheimer, Social History, Appendix I: ʿAlid Revolts, p. 174.

Al-Bukhārī, Sirr al-Silsila, p. 27. His head was sent to the Sāmānid amīr in Bukhārā. For the tomb of Muḥammad b. Jaʿfar al-Dībāj, a son of Jaʿfar al-Ṣādiq, known as qabr al-dāʿī, see al-Sahmī (d. 427/1035), Ta⁠ʾrīkh Jurjān (Beirut, 1981), p. 360, no. 620; also p. 248, no. 388; Ibn Funduq, Lubāb, p. 254. For al-Dībāj’s revolt in Mecca and Medina in 200/815, see al-Ṭabarī, Ta⁠ʾrīkh, vol. III, pp. 989-995, and other references in Bernheimer, Social History, Appendix I: ʿAlid Revolts, p. 174.)| false
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Al-Bukhārī, Sirr al-Silsila, p. 24; al-ʿUmarī (d. 450/1058), al-Majdī fī Ansāb al-Ṭālibiyyīn, (Qum, 1409), p. 219 (qabr); Fakhr al-Dīn al-Rāzī (d. 606/1209), al-Shajara al-mubāraka fī Ansāb al-Ṭālibiyya (Qum, 1410), p. 78 (mashhaduhu bihā [Rayy] maʿrūf wa-mashhūr).

Al-Bukhārī, Sirr al-Silsila, p. 24; al-ʿUmarī (d. 450/1058), al-Majdī fī Ansāb al-Ṭālibiyyīn, (Qum, 1409), p. 219 (qabr); Fakhr al-Dīn al-Rāzī (d. 606/1209), al-Shajara al-mubāraka fī Ansāb al-Ṭālibiyya (Qum, 1410), p. 78 (mashhaduhu bihā [Rayy] maʿrūf wa-mashhūr).)| false
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Farhat, Islamic Piety, p. iii, and Introduction, p. 1.

Farhat, Islamic Piety, p. iii, and Introduction, p. 1.)| false
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Al-Qummī, Tārīkh-i Qum, p. 220; see Ann Lambton, “An Account of the Tārīkhi Qum”, BSOAS 12 (1948), p. 596. For an excellent discussion of the history of the shrine, see Hossein Modarressi Ṭabāṭabāʾī, Turbat-i pākān: āthār va bināhā-yi qadīm-i maḥdūdah-i kunūnī-i dār al-muʾminīn-i Qum, 2 vols. (Qum, 1976).

Al-Qummī, Tārīkh-i Qum, p. 220; see Ann Lambton, “An Account of the Tārīkhi Qum”, BSOAS 12 (1948), p. 596. For an excellent discussion of the history of the shrine, see Hossein Modarressi Ṭabāṭabāʾī, Turbat-i pākān: āthār va bināhā-yi qadīm-i maḥdūdah-i kunūnī-i dār al-muʾminīn-i Qum, 2 vols. (Qum, 1976).)| false
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Ibn Funduq, Lubāb, p. 722.

Ibn Funduq, Lubāb, p. 722.)| false
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Ibn Isfandyār, Tārīkh-e Ṭabaristān, p. 27; Leisten, Architektur für Tote, p. 102.

Ibn Isfandyār, Tārīkh-e Ṭabaristān, p. 27; Leisten, Architektur für Tote, p. 102.)| false
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See al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 597-599, for the destruction of the gave of al-Ḥusayn at Karbalāʾ; p. 505, for the funeral and grave (qabr) of Mūsā al-Kāẓim in the Maqābir Quraysh in Baghdad, where one gets the sense that there was no great structure there (he describes the location of the grave in relation to another grave, of one ʿĪsā b. ʿAbdallāh al-Nawfalī).

See al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 597-599, for the destruction of the gave of al-Ḥusayn at Karbalāʾ; p. 505, for the funeral and grave (qabr) of Mūsā al-Kāẓim in the Maqābir Quraysh in Baghdad, where one gets the sense that there was no great structure there (he describes the location of the grave in relation to another grave, of one ʿĪsā b. ʿAbdallāh al-Nawfalī).)| false
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