Holiest sites in Shia Islam

Shrines of the Imams

Najaf

Imam Ali Shrine

The Imam Ali Shrine in Najaf, Iraq, contains the tomb of Ali, Muhammad's cousin, his son-in-law, and the first Shia Imam. The shrine's significance and holiness is profound. All Muslims revere Ali, but the Shia in particular, as a paragon of justice, knowledge, and piety. As the burial site of one of Islam's most important figures, the Imam Ali Shrine is considered by Shia Muslims as the holiest site in Islam after Mecca, Medina, and Jerusalem. The Quran contains numerous debatable references to Ali, including in the Verse of walaya, Laylat al-mabit, and Verse of Ikmal ad-Din. Numerous sayings of Muhammad highly praise Ali. The Hadith of the Position, attributed to Muhammad, equates the standing of Ali to him with the standing of Aaron to Moses. Muhammad established a pact of brotherhood with him, a distinction he granted to no one else but Ali. Ali played a pivotal role in the early years of Islam, with Sunni Muslims regard Ali as the last of the Rashidun caliphs, while Shia Muslims reveres him as Muhammad’s rightful successor. Every year, millions of pilgrims visit the shrine.

The shrine is surrounded by the world's largest cemetery, Wadi al-Salam. It is believed that being buried near Ali brings spiritual benefits, and many request to be interred in this sacred ground. Ali was buried in Najaf following his assassination. Before his death, Ali instructed his sons, Hasan and Husayn, regarding the location of his burial. In accordance with his wish, Ali's grave was kept secret, and its location was known only to the Shia Imams. This was to protect his grave from desecration by the Kharijites. His grave remained a closely-guarded secret for over a century. It wasn't until the 8th century when the grave was revealed by the sixth Shia Imam, Sadiq. It became publicly known during the reign of the Abbasid caliph Harun al-Rashid, after the decline of the Umayyad dynasty and the dispersal of the Kharijites. He built the first structure over the tomb, which included a green dome. Over the centuries, the shrine has undergone numerous expansions. The Buyid dynasty made significant contributions by building a large dome over the grave. The Safavid Empire in the 16th century also played a crucial role in further developing the shrine, adding ornate decorations, and expanding the complex. The shrine is an architectural masterpiece, distinguished by its golden dome and minarets. The central hall, where the tomb is located, is adorned with intricate mirror work, mosaics, and calligraphy. Many hadiths from the Shia Imams and from Muhammad are about Ali.

Muhammad: "Are you not content, Ali, that you have the same rank with regard to me as Aaron had with regard to Moses, except that there is no prophet after me? There is no sword but Zulfiqar (Ali's sword), and there is no hero but Ali. Whoever visits Ali while he is alive, it is as if he has visited me; and whoever visits him after his death, it is as if he has visited me during my lifetime. I am the city of knowledge, and Ali is its gate."

Karbala

Imam Husayn and Al-Abbas Shrines

The holy city of Karbala in Iraq contains the Imam Husayn and Al-Abbas Shrines, two of the profoundly holy sites in Shia Islam. Husayn was the son of Ali, the grandson of Muhammad, and the third Shia Imam. Husayn's shrine stands on the site of his grave, where he was martyred during the Battle of Karbala. The martyrdom of Husayn and Abbas is commemorated annually by over 20 million Muslims inside Karbala. Up to 34 million pilgrims visit the city to observe Ashura, which marks the anniversary of Husayn's martyrdom. The main event is the Arba'in pilgrimage, where up to 40 million visit the city, the largest annual public gathering on earth. Most of the pilgrims travel on foot and come from all around Iraq and nearly 60 countries. Husayn is a universal, borderless and meta-religion symbol. The Arba'een pilgrimage, while rooted in Shia Islam, has emerged as a symbol of interfaith engagement. It increasingly attracts participants from various religious backgrounds, including Christians, Jews, and non-Abrahamic faiths such as Hindus, Yazidis, and Zoroastrians, who come to commemorate and mourn the martyrdom of Husayn. In addition to Arba'in and Muharram, other significant occasions that draw large crowds to the shrine include the birthdays and martyrdom anniversaries of other Shia Imams.

Husayn, along with his companions and most of his family members, was brutally killed and beheaded by the forces of the Umayyad caliph Yazid. Husayn’s stand against Yazid’s oppressive regime has since been revered as a symbol of resistance and martyrdom. Following the martyrdom, Husayn's grave became a major place of pilgrimage. The first structure over his grave was constructed by the order of al-Mukhtar in the late 7th century. The shrine is renowned for its stunning architecture and intricate decorations, which includes a golden dome, several minarets, and expansive courtyards. The dome is adorned with gold-plated tiles, and the interior features elaborate mirror work, mosaics, and calligraphy that depict verses from the Quran and sayings of Muhammad and the Shia Imams. The shrine also includes a museum that houses objects related to Husayn and the Battle of Karbala, as well as a library. Muhammad reported the events of Karbala on several occasions; For example, he gave a small bottle of soil to Umm Salama and told her that the soil inside the bottle would turn into blood after Husayn was killed. There are narrations that Gabriel informed Muhammad at the time of Husayn's birth that his people would kill Husayn. Several hadiths from the Shia Imams and Muhammad are about Husayn.

Muhammad: "Hasan and Husayn are the masters of the youth of Paradise. Whoever loves them loves me and whoever hates them hates me. Husayn is from me, and I am from Husayn. God loves whoever loves Husayn. Indeed, Husayn is the Lamp of Guidance and the Ark of Salvation."

The Al-Abbas Shrine stands opposite the Imam Husayn Shrine. It is the mausoleum of Abbas ibn Ali, a son of Ali, Husayn's half-brother, his standard-bearer, and a key figure in the Battle of Karbala. Abbas is revered for his loyalty and bravery, and his shrine attracts millions of pilgrims, especially during Arba'een. Abbas, also known as Abu al-Fadl, was a respected warrior known for his unwavering support of his brother Husayn. He played a crucial role in the Battle of Karbala, where he was martyred while attempting to fetch water for the thirsty children and companions of Husayn. His sacrifice is deeply commemorated. The construction of the shrine began in the early Islamic period, with significant contributions from various rulers. The earliest recorded construction was during the Abbasid Caliphate, with later renovations and expansions by the Safavid and Qajar dynasties. The shrine is an architectural marvel, featuring a grand golden dome and two towering minarets. It includes several courtyards, prayer halls, and a museum. The central hall, where the tomb is located, is lavishly decorated with intricate tile work, mirror mosaics, and calligraphy depicting verses from the Quran and sayings of Muhammad and the Shia Imams.

Mashhad

Imam Reza Shrine

The Imam Reza Shrine is the mausoleum of Ali al-Rida, the eighth Shia Imam, located in Mashhad, the province of Razavi Khorasan, Iran. As one of the holiest sites in Shia Islam, nearly 30 million Muslims making pilgrimages to the shrine every year, the most visited site in Islam. He is also part of the chain of mystical authority and asceticism in Sunni Sufism, making him widely respected in Sunni Islam as well. Uyoun Akhbar Al-Ridha recorded miracles which have occurred at the shrine. The shrine covers an area of 1,200,000 square meters, the world's largest mosque after Masjid al-Haram in Mecca and the Prophet's Mosque in Medina. The Goharshad Mosque, the Astan Quds Razavi Central Museum, The Central Library of Astan Quds Razavi, and the Razavi University of Islamic Sciences, are also contained within the complex. The complex is on the tentative list of UNESCO World Heritage Sites. Also buried within the shrine are the members of the Timurid, Safavid and Qajar family members, alongside the Abbasid caliph Harun al-Rashid, polymath Sheikh Bahāʾī, Crown Prince Abbas Mirza, Supreme Leader Ali Khamenei, and many other notable political figures, scholars, and clerics. The city of Mashhad has been named the Cultural Capital of the Islamic World by the Organisation of Islamic Cooperation.

Al-Rida was born in Medina into Muhammad's household in 765 CE. He was contemporary with the Abbasid caliphs Harun al-Rashid, al-Amin and al-Ma'mun. Both Shia and Sunni sources describe him as exceptionally knowledgeable in youth, engaging in scholarly discussions with the greatest scholars of his time. By the age of twenty, al-Rida was issuing fatwas at the Prophet's Mosque, with his reputation spreading throughout the Islamic world. His father designated him as his successor during his lifetime. After his father's death, al-Rida adopted a quiet life in Medina and focused on teaching, but his growing reputation drew the attention of the Abbasid caliph al-Maʾmun. Following the Fourth Fitna, the caliph faced Shia uprisings. To legitimize his rule, al-Ma'mun summoned al-Rida to Khorasan and appointed him as heir apparent. Despite the reluctance, al-Rida accepted the offer on the condition that he would not interfere in governmental affairs. His journey from Medina to Khorasan is the most significant episode in his lifetime. Among the events that were recorded, the most notable is the Hadith of the Golden Chain. When arrived in Khorasan, al-Mamun offered al-Rida the throne, which the Imam rejected. He enjoyed greater freedom than most of his forefathers, benefiting from the relatively open atmosphere of his time and the Islamic Golden Age.

After al-Rida's appointment, the Abbasids in Baghdad opposed al-Mamun's decision. The caliph was briefly deposed in favor of Ibrahim ibn al-Mahdi, prompting him to march with al-Rida toward Baghdad. The Imam, however, fell ill and died mysteriously when the party reached Tus in 818 CE. His sudden death followed shortly after the assassination of Fadl ibn Sahl, the Persian vizier of al-Mamun who was close to the Imam. al-Mamun is widely seen as responsible for both deaths. Imam Reza's grave became a major destination for pilgrimage, and the surrounding settlement gradually developed around his tomb, creating a new city called Mashhad, meaning “place of martyrdom.” The earliest structures around the shrine date back to the 9th century, with significant patronage and expansion carried out during various periods, including by the Samanid, Seljuk, Ilkhanid, Timurid, Afsharid, Safavid, and Qajar Empires. It is still expanding today. The Imam Reza Shrine has been regarded as a very important place of pilgrimage and a major spiritual center for both Shia and Sunni Muslims. Since the presence of Imam Reza in the eastern Islamic region had a significant impact in favor of the Alids and against the Abbasids, it also contributed to the spread of Shia teachings in the region. After his death, the propagation of his teachings was entrusted to his narrators and students, and his burial site gradually became a spiritual center for Shias and, shortly afterward, for Sunnis as well. Visitors ranging from common people to many Shia and Sunni kings made pilgrimages to the shrine throughout history.

The shrine is renowned for its vast scale, architectural grandeur, artistic richness, and spiritual atmosphere. The complex features an icconic golden dome, multiple minarets, numerous courtyards (sahn) and prayer halls (riwaq). The Imam's grave is beneath the gilded dome. The interior of the shrine is richly decorated with mirror work, tile mosaics, stucco carvings, and intricate calligraphy featuring Quranic verses and religious inscriptions. The shrine is an unmistakable Islamic landmark, with the city of Mashhad regarded as Iran's spiritual capital. The shrine also serves as a major center for religious ceremonies, gatherings, and educational activities, attracting scholars and students from across the world. There are numerous historical and modern reports of non-Muslims and even atheists from across the world visiting the shrine and converting to Islam upon visiting. Some of them, who had initially come only as tourists or out of curiosity, were deeply affected by the shrine's spiritual atmosphere and converted. The shrine has long been associated with reports of miraculous events (karāmāt) experienced by pilgrims and visitors.ʿUyūn Akhbār al-Riḍā by Ibn Babawayh has preserved accounts related to these events, and later centuries produced a large body of narratives related specifically to the shrine as a place of healing and spiritual experiences. Many modern accounts describe pilgrims who visited the shrine seeking relief from illnesses and personal hardships and later reported unexpected recoveries or improvements. These accounts have been collected in numerous works and are widely published. Several hadiths from the Shia Imams and Muhammad highlight the importance of pilgrimage to the shrine.

Muhammad: "One of my own flesh and blood will be buried in the land of Khorasan. God the Highest will surely remove the sorrows of any sorrowful person who goes on pilgrimage to his shrine. God will surely forgive the sins of any sinful person who goes on pilgrimage to his shrine."

Kadhimiya

The Kazimiyya Mosque

The Al-Kazimiyya Mosque, also known as the Jawadayn Shrine, is located in the Kādhimiya suburb of Baghdad, Iraq. It contains the tombs of the seventh and ninth Shia Imams, Musa al-Kazim and his grandson Muhammad al-Jawad. Also buried within the premises are scholars Shaykh Mufīd and Shaykh Naṣīr ad-Dīn aṭ-Ṭūsi. Directly adjacent to the mosque are two smaller shrines, belonging to the brothers Sayyid Raḍī (who compiled Nahjul-Balāghah) and Sayyid Murtadā and Qadi Abu Yusuf al-Ansari. The Kazimiyya Shrine is unique for having two golden domes. They were built to symbolize the two Imams buried there, with each golden dome representing one of the two Imams.

The mosque was built on the site of a Quraysh cemetery, which was created with the original Round City of Baghdad. The cemetery was founded by Abbasid Caliph al-Mansur so that members of his family and internment can be buried there. It is generally believed that Zubaidah bint Ja'far and al-Mansur himself were also buried in this location. The current building dates to the restoration carried out by the Safavid Iranian king Ismail I from 1502 to 1524. It was further ornamented by the Ottoman Sultan Suleiman the Magnificent after he conquered Baghdad in 1534.

Similar to many other Islamic settlements throughout history, settlements throughout time started to develop around the mosque which came to be known as the Kadhimiyya area. In 1611, the Ottoman Sultan Ahmed I granted Jamal al-Din bin Mullah Ali, a descendant from Bani Shaiba, a firman (royal decree), allowing him and his family to have full custodianship of the mosque and its shrine. Ancestors of Jamal became known as the al-Jamali family who were entrusted with the mosque and kept the firman. Among the most notable members of the al-Jamali family was Sheikh Abbas al-Jamali, who lived next to the mosque with visitors meeting him and was the father of Iraqi Statesman Muhammad Fadhel al-Jamali, who would become one of the founders of the United Nations.

Samarra

Al-Askari Shrine

Al-Askari Shrine in Samarra, Iraq, containts the tomb of the tenth and eleventh Shia Imams, Hādī and his son Askarī. It is a holy site in Shia Islam. Housed in the mosque are also the tombs of Ḥakīma Khātūn, sister of Imam Hādī; and Narjis Khātūn, the mother of Imam Mahdī. Adjacent to the mosque is another domed commemorative building, the Serdab ("cistern"), built over the cistern where the Twelfth Imam, Mahdī, first entered the Minor Occultation or "hidden from the view"—whence the other title of the Mahdi, the Hidden Imam.

The Imams Hādī and Askarī lived under house arrest in the part of Samarra that had been Caliph al-Mu'tasim's military camp ('Askar al-Mu‘tasim), hence an inmate of the camp was called an ('Askarī). As a result, they are known as the 'Askariyyayn. They died and were buried in their house. Tradition attributes their deaths to poison. The Iranian king Nasir al-Din Shah Qajar added the shrine's golden dome in 1868.

Jannat al-Baqi

Jannat al-Baqi Cemetery in Medina, Saudi Arabia, was founded by Muhammad and holds the graves of several of his family members and companions. Among them are the four Shia Imams: Hasan (2nd Imam), Sajjad (4th Imam), Baqir (5th Imam), and Sadiq (6th Imam). When Muhammad arrived in Medina from Mecca, al-Baqi was a land covered with boxthorn. After Muhammad’s arrival, the houses of Medina developed near al-Baqi, which was therefore considered the public tomb.

During the construction of the Prophet’s Mosque, As'ad ibn Zurarah, one of Muhammad's companions, died. Muhammad chose the spot to be a cemetery, and As'ad was the first individual to be buried in al-Baqi among the Ansar. While Muhammad was outside Medina for the Battle of Badr, his daughter Ruqayyah fell ill and died. She was buried in al-Baqi. Ruqayyah was the first person from the Ahl al-Bayt (Family of Muhammad) to be buried in this cemetery. Shortly after Muhammad arrived from Badr, Uthman bin Maz'oon died and was buried in al-Baqi. He was considered the first companion of Muhammad from the Muhajirun to be buried in the cemetery.

When his youngest son Ibrahim died, Muhammad commanded that he be buried there as well. Following his instructions, two of his daughters, Zainab and Umm Kulthum, were also buried in the cemetery. Uthman, the third Rashidun caliph, was also buried in the cemetery. Over time, numerous domes and structures were built over various graves in al-Baqi. In 1806, an alliance of the House of Saud and the followers of Wahhabism, known as the Emirate of Diriyah, demolished the cemetery. After its reconstruction, the cemetery was demolished again under the Sultanate of Nejd in 1926. These demolitions were condemned across the Islamic world, but the Saudi regime has rejected calls for reconstruction.

Kufa

The Great Mosque of Kufa

The Great Mosque of Kufa is one of the earliest surviving mosques in the world. It was home to Ali and the site of his assassination. It also contains the shrines of Muslim ibn Aqeel, his companion Hani ibn Urwa, Maytham al-Tammar and Al-Mukhtar. It is a holy site in Shia Islam.

The mosque has been significantly rebuilt and restored multiple times in its history. Masjid al-Kufa is believed to have been built in the 7th century. The mosque holds immense religious significance for Shia Muslims. It was the place where Ali used to lead prayers and deliver sermons.

The mosque is the place where he was struck in the head with a poison-coated sword by Ibn Muljam during the month of Ramadan in 661 CE. Ali was prostrating in the Fajr prayer in the mosque when ibn Muljam struck him. The mosque is a significant pilgrimage site for Shia Muslims, especially during the anniversary of Imam Ali's death and other important Islamic events.

Qom

Fatima Masumeh Shrine

The Fatima Masumeh Shrine in Qom, Iran, is a holy city in Shia Islam along with Najaf, Karbala, Mashhad, Kadhimiya, Samarra and Kufa. The city is the world's largest center for Shia Islamic scholarship. Fatima Masumeh was a descendant of Muhammad, the granddaughter of Ja'far al-Sadiq, the daughter of Musa al-Kazim, the sister of Ali al-Rida, and the aunt of Muhammad al-Jawad, the sixth, seventh, eighth and ninth of the Twelve Imams. The shrine is a major destination for pilgrimage. Every year, millions travel to Qom to honor Fatima Masumeh and seek her intercession with God. Also buried within the shrine are three daughters of the ninth Shia Imam al-Jawad, Persian poet Parvin Etesami, six members of the Safavid family, eleven members of the Qajar family, and many other notable political figures, scholars, and clerics. The shrine has attracted dozens of seminaries and religious schools.

When her brother Imam Reza was summoned to Khorasan, Fatima set out to join his brother but fell ill along the way in the then-Sunni town of Saveh. There she asked to be taken to the nearby Shia town of Qom, where she died a few days later, after seventeen days. Before her death, a local Shia figure by the name of Musa ibn Khazraj al-Ash'ari brought Fatima to Qom and hosted her during her final days. Fatima is known by the title Ma'suma (lit. 'the immaculate, the infallible'). Fatima Masumeh is revered as the embodiment of the feminine virtues in Shia Islam, where she is recognized for piety and religious scholarship, and often compared to Fatima Zahra, daughter of Muhammad. She is revered by Shia Muslims as a saint who would intercede on the Judgement Day and performs miracles, such as healing those with incurable diseases.

Many hadiths recorded from Shia Imams praising the veneration of Fatima Masumeh, and proclaiming that those who make a pilgrimage to her shrine will certainly be admitted to heaven. The Fatima Masumeh Shrine in Qom is crowded every day of the year with Shia men, women, and children from all around the world. Some stay for hours or days praying at the mosque and circumambulating her tomb. Qom's economy is heavily dependent on pilgrimage. In turn, the city is the most conservative in Iran. Many miracles have been recorded as taking place at this shrine, and they are documented in a special office within the shrine complex. Some are published in the shrines monthly newspaper, the Payam-e Astan. Pilgrims at the shrine follow rituals that have been passed down for centuries. Imam Reza, Fatima's brother, outlined these ritual acts as he described the way he visited her Shrine. The prayer Imam Reza dictated to his sister continues to be part of the pilgrimage. Since the Safavid era, additional rituals have been added that are now typical for many pilgrimages, including ritual washing beforehand, dressing in perfumed clothing, and entering the site with one's right foot.

Other shrines

Shah Cheragh

The Shah Cheragh in Shiraz, Fars province, Iran, is the mausoleum of Ahmad ibn Musa, a son of the seventh Shia Imam Musa al-Kazim and a brother of the eighth Shia Imam Reza, who is known as Shah Cheragh (King of Light) in local traditions, and hence the building's name. Following the Abbasid persecution of the Shi'ite sect, Sayyid Ahmad ibn Musa (also known as Syed Amir Ahmad) and his brother, Muhammad ibn Musa al-Kazim, both of whom were brothers of Reza, took refuge in Shiraz.

The first structure over his grave, a simple domed mausoleum, was built in the 13th century during the rule of the Salghurids, by the minister, a former Buyid prince, attributed to Atabak Sa'ad Ebn-e-Zangi. Local folklore tells that the grave was found when a light appeared over it, which caught the attention of the people, who told the minister about what they had seen. The tombs of both brothers became celebrated pilgrimage destinations since the 14th century.

Shah Abdol-Azim Shrine

The Shah Abdol-Azim Shrine in Rey, in the province of Tehran, Iran, contains the tomb of Abd al-Azim al-Hasani, a descendant of the second Shia Imam Hasan. Adjacent to the shrine, within the complex, are the mausoleums Tahir (son of the fourth Shia Imam - Sajjad) and Hamzeh (brother of the eighth Shia Imam - Reza). Abd al-ʿAzim, born in 789 CE, was also a prominent figure among the companions of al-Hadi, the tenth Shia Imam. It is narrated from Abu Hammad al-Razi that Imam Hadi instructed people to refer their religious questions to ʿAbd al-ʿAzim. Abd al-ʿAzim also presented his beliefs to Imam Hadi, who affirmed and approved them.

Due to pressure from the Abbasid authorities, ʿAbd al-ʿAzim fled to Rey, where he lived discreetly in the house of one of the Shia. He devoted himself to worship and asceticism until he fell ill and passed away after a short time. The Shia of Rey held a grand funeral for him and later built a large shrine over his grave. In addition to Abdol-Azim al-Hassani, the shrine is the burial site for many notable individuals, including members of the Qajar family, and many notable political figures, scholars, and clerics, from the Medieval period to contemporary times.

Sayyida Zaynab Mosque

The Sayyida Zaynab Mosque is located near Damascus, Syria. Shia Islam considers the mosque to contain the grave of Zaynab, the daughter of Ali and Fatima, sister of Hasan and Husayn, and granddaughter of Muhammad; while Sunni Islam place Zaynab's tomb in the mosque of the same name in Cairo, Egypt. The tomb is a centre of Shia religious studies in Syria and a destination of mass pilgrimage by Shia Muslims from across the world. The zenith of visitation normally occurs in the summer. Zaynab is best known for her role in the aftermath of the Battle of Karbala, in which her brother Husayn and most of her male relatives were massacred. Women and children in Husayn's camp were taken captive after the battle and marched to Kufa and then Damascus, where Zaynab gave impassioned speeches, condemning Yazid and spreading the news of Karbala. She was later freed and died shortly afterward. She is considered to be a symbol of sacrifice, strength, and piety in Islam, and a role model for Muslim women, typifying courage, leadership, and defiance against oppression.

The building of the shrine consists of a large sahn with a square plan. It included a dome and two high minarets. The minarets and walls of the courtyard and porches were tiled by Iranian artists, the roof and walls of the shrine were glazed from the inside and the dome was gilded from the outside. On the eastern side of the courtyard, the building of the Zeinabieh's prayer hall with a small courtyard has been built. A new courtyard has also recently been built on the north side of the Holy Shrine. The shrine is sometimes seen by some as a place of miracles. The shrine has been managed by Mourtada's family since the fourteenth century. Financially, the shrine has been funded mainly by the Iranian government. Several scholars and celebrities such as Mohsen Amin Ameli, and Hossein Yousef Maki Ameli are buried in the shrine of Sayyidah Zainab and the surrounding cemeteries. Ali Shariati, an ideologue of the Iranian Revolution, had wished before his death, to be buried in the yard of the shrine. His tomb is within the compound of Sayyidah Zaynab Mosque and is regularly visited by many Iranians.

Tel Zaynabiyah

Tel Zaynabiyah (Zaynab Hill) in Karbala, Iraq, is a small elevated mound located near the Imam Husayn Shrine. It is associated with Zaynab, the daughter of Ali, the sister of Husayn and the granddaughter of Muhammad.

During the Battle of Karbala, Zaynab went to this hill to stay informed about the status her brother Husayn. It is the place where she stood during the events of Karbala, and witnessed the martyrdom of her brother Husayn and his companions.

Tel Zaynabiyah is part of the sacred landscape of Karbala and is visited by pilgrims from around the world. It receives special attention during major religious occasions such as Ashura and Arba’in, when millions of pilgrims gather in Karbala to pay their respects at the shrines of Husayn and Abbas.

Sayyida Ruqayya Mosque

The Sayyida Ruqayya Mosque in Damascus, Syria, contains the grave of Ruqayya, the young daughter of Imam Husayn. The Mosque is located in the Al-Amara district of Damascus. Recognized for its unique architectural design, its backgrounds with its intricate tilework, and its serene courtyard, the mosque draws guests from a variety of cultures. It is a sacred place for Shia Muslims, attracting tens of thousands who visit the mosque and shrine as a place of pilgrimage to revere Ruqayya. Her life and legacy—which were shaped by the events that followed the Battle of Karbala—have great significance, particularly on religious commemorations. the mosque is a place of prayer and recollection. Husayn and his supporters were massacred in the Battle of Karbala on the order of the Umayyad caliph Yazid. Their women and children were then taken captive and marched to the capital Damascus, where Ruqayya died at the age of about three, due to the hostility of her captors.

Shia Muslims hold the Mosque in high regard because of its connection to the events of Karbala. It is a crucial religious and cultural shrine in the Islamic world because it represents the resiliency and faith of young girls. According to Shia narrations that are commemorated every year on the occasion of Ashura, after enduring the Battle of Karbala and the torturous journey to Damascus that followed it, Ruqayya died at the age of three in Yazid's prison, where her body was originally buried. Years later, however, upon the flooding of her gravesite, her grave was reopened and the body was moved to the site where the mosque now stands. The mosque was built around the mausoleum in 1985 and exhibits a modern version of Iranian architecture, with substantial amount of mirror and gold work.

There is a small mosque area adjoining the shrine room, along with a small courtyard in front. This mosque is found a short distance from the Umayyad Mosque in central Damascus. Over time, the mosque has gone through a lot of construction due to the ongoing war though it became one of the most known mosques in Syria. The mosque's architecture's elaborate tile work and traditional Islamic elements in its design are a reflection of the region's cultural heritage. Every year, Sayyida Ruqayya is honored at the mosque with commemorations and pilgrimages, especially during Muharram and Safar, which attract Shia Muslims from all over the world to take part in ceremonies and pay their respects.

Bibi Shahrbanu Shrine

The Bibi Shahrbanu Shrine in Rey, Iran, is the tomb of Shahrbanu who was the wife of Imam Husayn and the mother of the fourth Shia Imam, Sajjad. A women of Persian origin, she was a Sassanid princess, a daughter of Yazdegerd III, the last Sassanid emperor. Shahrbanu is viewed as a saintly figure in Shia Islam and is especially revered in Iran. However, her historicity is uncertain. Islamic writers, such as al-Mubarrad, Ya'qubi and al-Kulayni, began alluding to Shahrbanu and her imperial Persian background from the 9th century onward.

From an architectural perspective, the shrine's southeastern corner, which consists of a regular and solid stone building with a stone and brick cladding, dates from the Buyid, and its shrine and long southern room date from the Sasanian era, while the outer walls of the courtyard are contemporary with the stone building from the Buyid dynasty era and the Seljuk era. In the following centuries, by constructing a portico, walls, various rooms, a corridor, etc., the main area was divided into two courtyards and transformed into its current form. The dome of the tomb dates from the Daylamites period.

The carved Marquetry box under the tomb contains saying of Muhammad, and also contains the honorific titles of Shahrbanu; and is dated 888 AH (1483/1484 CE). A beautiful carving Marquetry from the era of King Tahmasp I is located in the southeast of the shrine, which is its main and old entrance. There are also other historical monuments in the tomb. The oldest parts of the shrine date from the 15th century, shortly before the Safavid era.

Al-Hurr Shrine

The Al-Hurr Shrine is located 5 km away from the Imam Husayn Shrine. It is the burial place of Al-Hurr ibn Yazid al-Tamimi, a general of the Umayyad army who was dispatched from Kufa to intercept Husayn, and dramatically ended up allied with him. The newly appointed governor of Kufa, Ubayd Allah ibn Ziyad, issued the command to guard all entrances and exits to Kufa in order to intercept Imam Husayn for the oath of allegiance to Yazid. Al-Hurr was to guard one of the roads with his 1,000 soldiers to sanction Husayn and his followers and bring them to Ibn Ziyad.

Initially responsible for holding Husayn and his followers captive, al-Hurr died fighting on Husayn's behalf. Imam Husayn not only gave Al-Hurr and his companions water from his limited supply, but also gave his horse. Al-Hurr's short but provocative mark on history spans less than one week's time, but is embedded with complex details and fatal turns of events that led to the martyrdom of Imam Husayn during the Battle of Karbala.

Hilal ibn Ali Shrine

Hilal ibn Ali Shrine is located in Aran and Bidgol of Isfahan, Iran. Hilal ibn Ali, or Muḥammad al-Awsaṭ ibn ʿAlī, was one of the sons of Ali. His mother, Umama, was the daughter of Zaynab, and granddaughter of Muhammad and Khadija. He is mentioned many times by scholars, but information about his existence goes back to Al-Tabari who narrates from Al-Waqidi that Ali married Umamah, granddaughter of Muhammad, and she give birth to Muhammad Al-Awsat.

It is mentioned by Abdulmajid, son of Mohammed Ridha al-Shirazi, in his book Dhakhirat Al-Darayn, that Muhammad Al-Awsat attended the Battle of Karbala and fought alongside Imam Husayn. There is a manuscript that was authored by the Arani Mulla, Gholamreza Arani, written in 1826 CE. In it, he gives a biography of Muhammad Al-Awsat from legends of the Iranian city, Aran o Bigdol, where in it lies the shrine and grave of Muhammad Al-Awsat. He speaks about Muhammad Al-Awsat's life post-Karbala and how he got in Iran, as legends have it amongst the Aranis.

Bibi Pak Daman

Bibi Pak Daman is the shrine of Rugayya bint Ali, located in Lahore, Punjab, Pakistan, holds the tomb of Ruqayya bint Ali, a daughter of Ali, sister of Abbas and wife of Muslim ibn Aqil. Apart from her, the mausoleum contains the graves of five other ladies, which are said to be Muslim ibn Aqil's sister and daughters. It traditionally claimed that they came to Lahore after the Battle of Karbala. Bibi Pak Daman, which means the "chaste lady", is the collective name of the six ladies buried at this mausoleum. They were among the women who brought Islam to South Asia, preaching and engaging in missionary activity in the environs of Lahore.

After the events of Karbala, five Muslim women, led by Rugayyah bint Ali, left Mecca to settle and proselytize in Lahore, as a result of which a sizable portion of the Hindu community entered Islam. The events of the massacre at Karbala caused many relatives of Muhammad to migrate to Makran where she preached Islam for several years. The Hindu Raja of Jaisalmer felt threatened by her missionary work. Umayyad rulers were also displeased and a number of Umayyad spies were dispatched to assassinate her. Among such potential assassins had been Muhammad Bin Qasim, who later switched allegiances and became a supporter of Ruqayyah bint Ali after learning of the sufferings experienced by Muhammad's family.

However, continued threats to her life caused her to cross the Indus River to settle in Lahore. The local Hindu ruler there attempted to arrest her but this failed when his son, Prince Bakrama Sahi, accepted Islam and became impressed with Rugayyah's work. This enabled Ruqayyah to continue her missionary activities in peace for some more time. Eventually, fearing disgrace at the hands of the Hindu army when they were again dispatched to arrest her and the other five ladies, she gathered her female kin and made a collective prayer for rescue. As a fulfillment of their wishes, the ground split and their camp went underground. A shawl remained to mark the spot of that event.

Imamzadeh Saleh

Imamzadeh Saleh in Tehran, Iran, contains the tomb of Saleh, a son of the seventh Shia Imam, Musa al-Kazim, and is one of the most popular shrines in Tehran. The main mausoleum building includes a large rectangular building with thick walls and solid inner space of almost 5.6 square meters. Silver enshrines the eastern and northeastern and western sides, decorated with silver and wood lattice on the south side of the endowment of the late Mirza Saeed Khan foreign minister for the late Qajar.

In 700 AH Imam Zadeh Saleh an inscription appears in the repair and alteration of entries according to which the Kingdom of Ghazan Khan was at the same time. In 1210 AH and the name of Fath-Ali Shah Qajar has been engraved on it. The custodians of Imamzadeh Saleh appointed 5 Dhiqaadah (24 March) on the day of commemoration of this Imamzadeh. The commemoration ceremony of Imamzadeh is held every year in 24 March in the mosque.

Bibi-Heybat Mosque

The Bibi-Heybat Mosque is located in the village of Bibiheybət, near Baku, Republic of Azerbaijan. It is the burial place of a daughter of the seventh Shia Imam Kazim. The current structure, completed in the 1990s, replicates the original 13th-century mosque built at the behest of Iranian Shirvanshah. The historic mosque was completely destroyed by the Bolsheviks in 1936, a radical faction of the Russian Marxists RSDLP. After the establishment of Soviet power in Azerbaijan in 1920, the Bolsheviks initiated an anti-religious campaign, and structures of various religions became targets.

Among them were the Bibi-Heybat Mosque, the Russian Orthodox Alexander Nevsky Cathedral, and the Roman Catholic Church of the Immaculate Conception. As part of this campaign, the historic Bibi-Heybat Mosque was demolished in 1936. After Azerbaijan gained independence in 1991, then-President Heydar Aliyev ordered the construction of a new building for the Bibi-Heybat Mosque in 1994, on the original site. The layout and dimensions of the complex were reconstructed using photographs taken shortly before its demolition.

Ganja

The Imamzadeh Complex of Ganja is located near Ganja, in the Republic of Azerbaijan. It bears the grave of Imamzadeh Ibrahim, son of Imam Muhammad al-Baqir, the fifth Shia Imam. The mausoleum was constructed in the 8th century. According to the inscription found inside the mausoleum, the sons of Mohammad al-Baqir, left their motherland and moved to Azerbaijan and Iran to escape from the ruling circles of the Umayyad Caliphate, who carried out persecution against the family of Muhammad. Imamzadehs Ibrahim and Ismail came to the cities of Barda and Ganja. Mausoleums were erected on the graves of Imamzadeh Ismail in Barda, and Imamzadeh Ibrahim in Ganja.

The Imamzadeh was originally a grave in the early Middle Ages. The complex evolved as a mausoleum was constructed above the grave, and then, with the increased importance of the mausoleum as a sanctuary, new craftsmanship and architectural elements were added. The mausoleum is the major monument of the complex. This mausoleum shows how many mausoleums acquired cultic architectural features, losing their features of memorial monuments in the 16th-19th centuries. The mausoleum belongs to tower-cupola types of buildings. A two-storeyed arch shaped the extension of the mausoleum, surrounding the central kernel from three sides, with a portal from the eastern part. This arch dates from the 17th century. A margin of lancet arches with rectangular frames is a peculiar feature of the extension. The mausoleum is built of square bricks. Inside the mausoleum there is a zarih.

Barda

The Imamzadeh Mausoleum of Barda is located in the center of Barda, Republic of Azerbaijan. The monument, which was the only building completed in Azerbaijan in the 14th century with four minarets, was in the form of a pilgrimage mausoleum. It contains the tomb of the granddaughter of the 5th Shia Imam, Muhammad al-Baqir. The Barda monument is similar to the monument "Char Minar" in Bukhara. The figured layout of the bricks of the Imamzadeh mosque, the coordination of stone and brick used in construction, and the use of tiles, appear to be influenced by the Barda Mausoleum, that was built in 1322.

The Imamzadeh Mausoleum at Barda was rebuilt in 1868 by Karbalayi Safikhan Karabakhi, who was instrumental in the development of Karabakh architecture. Karabakhi linked the architectural elements of the eastern architecture with local traditions, especially in the mosques he built and restored, including the Imamzadeh Mosque in Barda (1868), Aghdam Mosque (1870), Ashaghi Govhar Agha Mosque in Shusha (1874–75) and Govharaga Mosque (19th century), as well as the Tatar Mosque in Odessa (1870), and the Garghabazar Mosque (1880) in Ashgabat Safikhan.

Believers who died in other places but were buried in a cemetery around the Imamzadeh mosque in Barda, according to their testimony. There are several other historic monuments nearby the Imamzadeh Mosque. Approximately 20 m (66 ft) to the north of the mosque, is Bahman Mirza Qajar Mausoleum and to the east, are the ruins of Akhsadan Baba Mausoleum, which was built in the 14th century.

Tomb of Seyed Alaeddin Husayn

The Tomb of Sayyid ʿAlāʾed-Dīn in Shiraz, Iran, houses the remains of Ala'ed-Din Husayn, a son of the 7th Shia Imam Musa al-Kazim. Seyed Alaeddin Hussein, also known as "Hussein Musa" and "Little Hussein", is said to have been the youngest brother of the eighth Imam, Reza. Sayyid Alauddin Hussein is the son of the seventh Shia Imam, Musa al-Kazim. He was killed in Shiraz by the soldiers of al-Ma'mun in the late 2nd century AH while traveling from Medina to Tus.

The exterior of the complex appears similar to most Safavid style mosques. The interior, however, is quite unusual in that the interior of the arches, walls and dome are covered in intricate mosaics of mirror and colored glass shines of various shades of green, blue, yellow and white colors, that create an unusual light combination.

Jamkaran Mosque

The Jamkaran Mosque in the village of Jamkaran, on the outskirts of Qom, Iran, is where Twelver belief holds that the 12th Imam—the promised Mahdi—once appeared and offered prayers. Many Shia Muslims go to this mosque on Wednesday nights and the night of the middle of Sha'ban - the birthday of Mahdi - and perform its rituals. The mosque has a history of over a thousand years, and receives more than 15 million pilgrims annually. Every year, millions celebrate Mid-Sha'ban at the mosque, marking the birth of Muhammad al-Mahdi.

It was further developed after the residents of Ghadiriyah from the Bani Asad tribe fled to Qom, during the Mukhtar uprising in Kufa (685 CE). The mosque has been a sacred place at least since around 983 CE, when Sheikh Hassan ibn Muthlih Jamkarani reportedly met the Twelfth Imam along with Khidr. Jamkarani was instructed that the land they were on was "noble" and that the owner, Hasan bin Muslim, was to cease cultivating it and finance the building of a mosque on it from the earnings he had accumulated from farming the land.

Sometime in the decade of 1995–2005, the mosque's reputation spread, and many pilgrims, particularly young people, began to come to it. In the rear of the mosque, there is a "well of requests" where it is believed the Twelfth Imam once "became miraculously unhidden for a brief shining moment of loving communion with his creator." Pilgrims tie small strings in a knot around the grids covering the holy well, which they hope will be received by Imam Mahdi. Every morning custodians cut off the strings from the previous day.

Al-Sahlah Mosque

The Al-Sahlah Mosque, located in Kufa, Iraq, is of great importance and is said to be the future home of the Mahdi. The mosque is believed to have been established during the 7th century CE. The mosque is revered from narrations. These beliefs include that the mosque is where the twelfth Imam, the Mahdi, will reside upon his return. It is also believed that the mosque served as a home for the prophets and figures: Ibrahim (Abraham), Idris (Enoch), and Khidr.

Every prophet is said to have established prayers within the mosque. The establishment of two Rakats of Islamic Prayer in the mosque is believed to grant a person safety and protection for an entire year. It is believed that the trumpet announcing the Day of Judgement will be blown from the mosque. Seventy thousand people will be resurrected at the mosque, according to narrations, and can enter Heaven without questioning.

Other holy Imamzadehs

• Mada'in in Iraq holds the tomb of Muhammad's Iranian companion, Salman the Persian.
• Balad, Iraq, is home to the Sayyid Muhammad Shrine, dedicated a son of the tenth Imam Hadi.
• Imamzadeh Hamzeh in Kashmar, Iran, contains the tomb of Sayyid Ḥamzah, a son of the seventh Imam Kazim.
• Imamzadeh Hossein in Kordan, Iran, contains the tomb of a descendant of the fourth Imam Sajjad.
• Imamzadeh Seyed Mohammad in Tabriz, Iran, Seyed Mohammad, a son of Imam Sajjad.
• Imamzadeh Ja'far in Isfahan, Iran, contains the tomb of Ja'far ibn Abi Talib, a companion of Muhammad.
• Imamzadeh Hossein in Qazvin, Iran, contains the tomb of Hossein, a son of the eighth Imam Reza.
• Imamzadeh Sayyid Muhammad Kojajani in Tabriz, Iran, contains the tomb of Shams al-Din Sayyid Muhammad ben Sadiq ben Muhammad, a descendant of the fourth Imam Sajjad.
• Imamzadeh Davood in Tehran, Iran, contains the tomb of a descendant of the second Imam Hasan.
• Emamzadeh Hashem Shrine in Haraz, Iran, contains the tomb of a descendant of Hasan, the second Imam.
• Imamzadeh Ismail and Shayah Mosque in Isfahan, Iran, contains the tomb of a descendant of the second Imam, Hasan.
• Imamzadeh Haroun-e-Velayat in Isfahan, Iran, contains the tomb of a descendant of Kazim, the seventh Imam.
• Imamzadeh Ja'far in Borujerd, Iran, contains the remains of Abulqāsim Ja’far ibn al-Husayn, grandson of the fourth Imam Sajjad.
• Imamzadeh Hoseyn ibn Musa al-Kazim in Tabas, Iran, contains the tomb of a son of the seventh Imam Kazim, and a brother of the eighth Imam Reza.
• Imamzadeh Seyed Morteza in Kashmar, Iran, contains the tomb of a song of the seventh Imam, Kazim.
• Imamzadeh Sultan Mutahhar in Rudehen, Iran, contains the tomb of the murdered son of Sadiq, the 6th Imam.
• Imamzadeh Shahreza in Khorasan, Iran, contains the tomb of a brother of the eighth Imam, Reza.
• Imamzadeh Hamzah in Tabriz, Iran, contains the grave of Hamzah, a son of the seventh Imam, Kazim.
• Imamzadeh Sayyid Muhammad Kojajani in Tabriz, Iran, contains the tomb of Shams al-Din Sayyid Muhammad ben Sadiq ben Muhammad, a descendant of the fourth Imām, Sajjad.

Ismailism, Zaydism, and Alawites

Historically, the most important place in Ismailism was Cairo during the Fatimid period. When the Fatimids established their caliphate in the 10th century, they ruled as Ismaili leaders. Al-Azhar Mosque and University was founded specifically to teach Ismaili theology, philosophy, and law, and it functioned as the intellectual heart of the Ismailism. Al-Azhar remains the single most powerful symbol of Ismaili achievement, representing the only time Ismailism governed a major Islamic empire.

After its dedication in 972, and with the hiring by mosque authorities of 35 scholars in 989, the mosque slowly developed into what it is today. Over the course of its over a millennium-long history, the mosque has been alternately neglected and highly regarded. Because it was founded as a Shiite Ismaili institution, Saladin and the Sunni Ayyubid dynasty that he founded shunned al-Azhar, removing its status as a congregational mosque and denying stipends to students and teachers at its school.

These moves were reversed under the Mamluk Sultanate, under whose rule numerous expansions and renovations took place. Later rulers of Egypt showed differing degrees of deference to the mosque and provided widely varying levels of financial assistance, both to the school and to the upkeep of the mosque. Today, al-Azhar remains a deeply influential institution in Egyptian society that is highly revered and a symbol of Islamic Egypt.

Al-Hakim Mosque is important to Ismailism because it comes from the period when Ismaili leaders ruled openly as caliphs. It was built under the Fatimid Imamate in Cairo and functioned as a major state mosque and teaching center for Ismaili doctrine. It represents a time when Ismailism was not a minority tradition but the ideological core of a powerful empire. Teaching there was tied directly to the Fatimid daʿwa.

Architecturally, the mosque consists of a hypostyle prayer hall and a wide internal courtyard (sahn), accessed via a projecting entrance portal. Its most notable features are its two unusual minarets: the original minarets of the mosque have ornate multi-tiered designs but, for reasons that remain unclear, these were encased shortly afterwards inside the massive square bastions still seen today.

Alawites are an ethnoreligious group, an offshoot of Shia Islam as a ghulat branch during the ninth century. Alawites venerate Ali, the first Imam, as a manifestation of the divine essence. It is the only ghulat sect still in existence today. The group was founded during the ninth century by Ibn Nusayr, who was a disciple of the tenth Imam, Hadi, and of the eleventh Imam, Askari.

The Quran is one of their holy books, but its interpretation differs significantly from the mainstream Shia Muslims and aligns with early Batiniyya. Alawite theology and rituals differ sharply from Shia Islam in several important ways. For instance, various Alawite rituals involve the drinking of wine and the sect does not prohibit the consumption of alcohol for its adherents. As a creed that teaches the symbolic/esoteric reading of Qur'anic verses, Alawite theology is based on the belief in reincarnation and views Ali as a divine incarnation of God. Moreover, Alawite clergy and scholarships insist that their religion is theologically distinct from Shia Islam.

Alawites have historically kept their beliefs secret from outsiders and non-initiated Alawites, so rumours about them have arisen. At the core of the Alawite creed is the belief in a divine Trinity, comprising three aspects of the one God. The aspects of the Trinity are Mana (meaning), Ism (Name) and Bab (Door). Alawite beliefs hold that these emanations underwent re-incarnation cyclically seven times in human form throughout history. According to Alawites, the seventh incarnation of the trinity consists of Ali, Muhammad himself, and Salman the Persian. An important component of Alawism is the belief in the transfer of souls, rejected by both the Shia and Sunni, leading to the Alawites being considered heretics by theologians of Sunni and Shia Islam. Khidr holds special spiritual and mystical significance. Unlike mainstream Sunni and Shia Islam, Alawite theology incorporates esoteric interpretations of Qur’anic figures, and Khidr is viewed as a hidden, eternal guide, a spiritual intermediary, and a source of divine wisdom.

Zaydism, also referred to as Fiver Shi'ism, is a branch of Shia Islam that emerged in the eighth century following Zayd ibn Ali's unsuccessful rebellion against the Umayyad Caliphate. Zaydism is typically considered the Shia branch that is closest to Sunni Islam, although the "classical" form of Zaydism (usually referred to as Hadawi) historically changed its stance on Sunni and Shia traditions multiple times, to the point where Zaydis' simply accepting Ali as a rightful successor to Muhammad was enough to consider them Shia. Zaydis regard rationalism as more important than Quranic literalism and historically were quite tolerant towards Shafi'i Sunnism, the jurisprudential school of about half of the Yemenis. Most of the world's Zaydis are located in northwestern Yemen and Najran in Saudi Arabia.

Zayd ibn ʿAlī was the son of Imam Sajjad, and great-grandson of Ali. His unsuccessful revolt against the Umayyad Caliphate, in which he died, gave rise to the Zaydiyya sect of Shia Islam, which holds him as the next Imam after his father Imam Sajjad. Zayd ibn Ali is also seen as a major religious figure by many Sunnis and was supported by the prominent Sunni jurist, Abu Hanifa, who issued a fatwa in support of Zayd against the Umayyads. To most Shias however, his elder half-brother Imam Baqir is seen as the next Imam. Nevertheless, Zayd is considered an important revolutionary figure by Shias and a martyr (shaheed) by all schools of Islam, including both Sunnis and Shias. The call for revenge for his death, and for the brutal display of his body, contributed to the Abbasid Revolution.

Historically Significant Places

Quba Mosque

The Quba Mosque, located on the outskirts of Medina, Saudi Arabia, holds the distinction of being the first mosque in the world. It was founded by Muhammad upon his arrival in the vicinity of Medina during the hijra (migration from Mecca). He is reported to have personally participated in laying its foundations.

The mosque is frequently mentioned in Islamic tradition due to its association with piety and ritual purity. Several hadiths state that performing prayer in Quba Mosque carries special merit. While The Quba Mosque is not considered a holy site, it occupies a distinguished place in Islamic tradition.

Masjid al-Qiblatayn

Masjid al-Qiblatayn in Medina, Saudi Arabia, is renowned for its association with a pivotal moment in Islam. The mosque is identified as the place where Muhammad received the revelation instructing Muslims to change the direction of prayer (qibla) from Jerusalem to Mecca. The event occurred approximately 16–17 months after the Hijrah. The mosque symbolized the transition of Islam from its early phase toward a distinct religious community with Mecca as its spiritual center.

For this reason, Masjid al-Qiblatayn occupies a special place in Islamic memory. The mosque is one of the few mosques in the world to have contained two mihrabs (niches indicating the qibla) in different directions. It is among the few mosques that date to the time of Muhammad, along with the Quba Mosque and the Prophet's Mosque, considering that Masjid al-Haram and Al-Aqsa Mosque are associated with earlier prophets.

Ibrahimi Mosque

Hebron in Palestine is venerated in Judaism, Christianity and Islam. Abraham settled in Hebron and bought the Cave of the Patriarchs as a burial place for his wife Sarah. Abraham, Isaac, and Jacob, along with their wives Sarah, Rebecca, and Leah, were all buried in the cave. Muslims built the Ibrahimi Mosque on top of the cave to honor Abraham, and believe that Muhammad visited Hebron on his night journey from Mecca to Jerusalem. There is also a left footprint in a small niche at the mosque, believed to be from Muhammad.

Following the Babylonian captivity, the Edomites settled in Hebron. During the first century BC, Herod the Great built the wall that still surrounds the Cave of the Patriarchs today, which later became a church, and then a mosque. With the exception of a brief Crusader control, successive Muslim dynasties ruled Hebron from the 7th century CE until the Ottoman Empire's dissolution following World War I, when the city became part of British Mandatory Palestine. Hebron is one of the oldest continuously inhabited cities in the world.

Mount Sinai

The Sinai Peninsula is associated with the prophets Harun (Aaron) and Musa (Moses). Numerous references to Mount Sinai exist in the Quran, where it is called Ṭūr Saināʾ, Ṭūr Sīnīn, and aṭ-Ṭūr and al-Jabal (both meaning "the Mount"). As for the adjacent Wād Ṭuwā (Valley of Tuwa), it is considered as being muqaddas (sacred), and a part of it is called Al-Buqʿah Al-Mubārakah ("The Blessed Place").

It is the location where, according to the sacred scriptures of the three major Abrahamic religions (Torah, Bible, and Quran), Moses received the Ten Commandments from God. The summit has a mosque that is still used by Muslims. At the summit also is "Moses' cave", where Moses is believed to have waited to receive the Ten Commandments from God.

Umayyad Mosque

The importance of Umayyad Mosque in Damascus, Syria, stems from the eschatological reports concerning the mosque and historic events associated with it. The head of John the Baptist, revered in Islam as Yahya, is believed to be inside the mosque, which also houses one of only four original copies of the Quran. Prayers in the Umayyad mosque are considered to be equal to those offered in Al-Aqsa Mosque. The Mosque is also the place where Muslims believe Isa (Jesus) will return at the end of times, atop the "Minaret of Isa" of the mosque, during the time of a Fajr prayer.

The mosque's site has been used as a house of worship since the Iron Age. It enjoyed great prestige throughout its history and was regarded as a "wonder of the world" by many medieval Muslim writers. Muslims and Christians alike consider the site a holy place. The mosque also holds a special importance in Shia Islam since it contains shrines commemorating Husayn, whose martyrdom is frequently compared to that of John the Baptist. There is a location in the mosque where Husayn's head was kept. Furthermore, the surviving members of his family were imprisoned in the mosque for 60 days.

Jabal al-Nour

Jabal al-Nour in Mecca holds tremendous significance for Muslims throughout the world, as it is here where Muhammad received his first revelation of the Quran, which consisted of the first five verses of Surah Al-Alaq from the angel Gabriel. Visitors climb the mountain daily to see the Cave of Hira, the place where Muhammad also received the first revelation on the Laylat al-Qadr (night of power) from Gabriel. During the Hajj (pilgrimage), an estimated five thousand visitors climb it daily to see the cave.

Before Muhammad's first revelation, he had transcendental dreams, in which were signs that his prophethood had begun and that the stones in Mecca would greet him with the salaam. These dreams lasted for six months. An increasing need for solitude led Muhammad to seek seclusion and meditation (Muraqabah) in the rocky hills of Mecca. He retreated to the cave for one month each year, engaging in seclusion (Tahannuth). He took provisions and fed the poor who came to him. Before returning home to his family for more provisions, he would circumambulate the Kaaba seven times.

Badr, Uhud and Khaybar

The Battle of Badr is referred to as The Day of the Criterion in the Quran. On 13 March 624 CE, Muhammad, commanding an small army of his companions, defeated a massive army of the Quraysh polytheists led by Abu Jahl. It was the first large-scale engagement between the Muslims and the Quraysh Meccans. Advancing from the north, the Muslims faced the polytheist Meccans. The Muslim victory strengthened Muhammad's position; The Medinese eagerly joined his future expeditions, and tribes outside Medina openly allied with Muhammad. The battle has been passed down as a decisive victory attributable to divine intervention. The site of Badr marks the location of the battle and is regarded as one of the most significant historical sites in Islam. The story of Badr has been passed down throughout the centuries, before being combined in the multiple biographies of Muhammad that exist today. All knowledge of the battle comes from traditional Islamic accounts.

Mount Uhud was the site of the second battle between Muhammad and the polytheists of his tribe, Quraysh. The Battle was fought on 19 March, 625 CE, between a small force of Muslims and a much larger polytheist force from Mecca. It is especially revered because many companions of Muhammad, including Hamza, were martyred there, and Muhammad is reported to have said, "Uhud is a mountain that loves us and we love it." The grave of Hamza is located near the Mount. The Quran discusses the events and lessons of the Uhud Battle in considerable detail, especially in Surah Al Imran, verses 121–180.

The Battle of Khaybar was fought between the early Muslims and the Jewish community of Khaybar in April 628 CE. Khaybar was home to a sizable community of Jewish tribes. As Muhammad's army began to march on Khaybar, the Banu Ghatafan and other Jewish tribes did not, or could not, send the reinforcements that had been expected to arrive to defend the settlement, further endangering the Jewish army's poor fortifications. After a brief period of fighting, Khaybar fell to the Muslims and the Jewish knight Marhab was killed by Ali. Khaybar was a major victory and marked an important turning point in the consolidation of the early Muslims. The site holds special significance in Shia Islam because of the prominent role of Ali in the battle. Ali is said to have lifted the fortress' gate from their hinges, climbed into the moat and held them up to make a bridge whereby the attackers gained access to the redoubt. The gate was so heavy that forty men were later required to put it back in place.