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.
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.
Al-BukhārīSirr al-Silsila pp. 23and 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-BukhārīSirr 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-BukhārīSirr 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-QummīTārīkh-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).
See al-IṣfahānīMaqātil al-Ṭālibiyyīn pp. 597-599for 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).