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"Two Renowned Endowments in Iran and India, a Case Study of the Shrines of Imam Reza (A.S.) and Khwaja Moinuddin Chishti"
By: Mohammad Husain Yazdi Nejad
Curator, Stamps, Paper Money and Coins
Museum of the Holy Shrine of Imam Reza (A.S.),
Mashhad, Iran
The Definition of the Wakf
The word "Wakf" means to stop and remain motionless and confined. But according to the Islamic jurisprudence it is to stop the sale and gifting of the bequeathed wealth and properties. The profits obtained from them have to be expended in the way of Allah, which is the humanitarian service, resolving the problems of the people and regulating and organizing their material and spiritual conditions.
Endowments (Wakf) and its General Aims
The general aims of the endowments includes assisting the needy, helping the depressed, organizing the lives of the downtrodden, regulation of the economy, raising the standard of living of the people, dissemination of sciences and knowledge, spreading the culture and education, constructing and administering mosques, shrines, libraries, schools, clinics, hospitals, places of asylum, and other public welfare centers as well as constructing roads and bridges.
Wakf or endowments obliterates all the pecuniary tendencies of amassing and hoarding wealth and fills the society with love for the humankind desirous of high and good qualities. It elevates the thinking and purifies the conscience of the human beings from selfishness and worldly love which are the source of all deviations and aberrations.
In the religion of Islam, the most important and valuable act is the humanitarian service and donating the wealth in the philanthropic causes.
The perpetual charity like endowments is the most useful and best form of charity which brings incessant blessings and rewards to the person bequeathing contributing funds for the help of poor, oppressed and needy persons Among the various ways of contributing and donating for the charity, endowing funds or properties for a special charitable and humanitarian purpose is the best form of charity which brings in perpetual and ever–lasting blessings to the person and relief and solace to the people.
The endowment turns the endowed wealth and properties into an overflowing fountains contributing ever-lasting goodness and blessings in all the periods to the society and continuously rewarding the person who bequeathed his wealth and property with divine perpetual blessings.
Here some of the sayings of the Holy Prophet of Islam (S.A.W.) are mentioned which encourages and exhorts the believers to perform charity.
A narration from the Prophet of Islam (S.A.W.) mentions: “By death the scroll of life gets folded forever and the person's connection with the world is severed forever but three groups are exempted from it -
- A scholar who has left behind a scholarly work as a reminder for the guidance of the people.
- A person who has left behind endowments and charities by which the people are benefited.
- A good and pious offspring who remember their parents during the supplications with goodness.
Imam Ali (A.S.) bequeathed a large number of properties and great wealth for charitable purposes. The endowment deeds of these properties are recorded in the books of traditions. These endowment deeds have always remained as a source of inspiration for the Muslims during the last fourteen centuries.
Till now the wells dug by Imam Ali(A.S.) are being utilized by the public and they are located on the highway from Medina to Makkah and this area is called as "Abyar-i Ali(A.S.)" (the Wells of Imam Ali(A.S.)). These wells were endowed for the benefit of the persons performing the Hajj pilgrimage.
Endowments comprise one of the important and outstanding laws in the Islamic economics for establishing equality and social justice. It strengthens humanitarian values and egalitarianism in the society so that unity, love and affection can be sustained. By this way love and sacrifice dominate the society replacing envy and enmity and creating a perfect and heavenly society based on the mutual love, cooperation and affection of its members.
On account of the endowment the original property cannot be sold, bought, transacted or gifted forever. The profit obtained from them is spent in the way of Allah which consists of the humanitarian service to organize the economy and increase the standard of living both materially and spiritually.
The social history of India and Iran is associated with the righteous deeds of those persons who had bequeathed their properties for the charitable purposes. They shunned the greed and attachment to the hoarded wealth and riches and on account of their far sightedness and noble thinking recorded their names in the pages of the history
Endowments are one of the best and ever-lasting manifestation of benevolence and charity, the best form of philanthropic service, inheriting permanent values, resolving the difficulties of the society and organizing its affairs on sound basis.
Endowments before Islam
If we probe the history we find that in the past also endowments in different forms were existent in various nations and communities of the world. Before Islam, the endowments did not exist according to stated rules and regulations. But it is recorded in the history that the people bequeathed their wealth and property to the places of worship and in the charitable deeds.
For example, it is mentioned in the Book of Daniel, the Prophet, "Obliterate your sins by your benevolent acts towards the poor and the needy."
Khwaja Gharib Nawaz
Khwaja Moinuddin Chisti, popularly known as Khwaja Gharib Nawaz (protector of the poor), was born in 1141 C.E. at Sanjar in the Sistan province of Iran. He was a direct descendant of the Prophet Mohammed.
The Urs – observed between the first and sixth days of the Hijri month of Rajab – is also the much sought –after occasion when “Jannati Darwaza” (door to heaven) is opened for the devotees. People from all religions offer chadar and floral tributes at the grave of Khwaja Moinuddin Chisti.
At the beginning of the sixteenth century Maulana Jamali, author of Siyar al-Arifin, undertook the pilgrimage to Ajmer. He refers to the existence of families of attendants long established at the shrine, and the significant quantity of gifts brought to it by Hindus as well as Muslims.
To quote in support the view of Sheikh Jamali, a mystic and historian of the times of Humayun, “Every year, many distinguished men come to kiss the dust of the Astan (Dargah of Ajmer) and present amounts of cash to the khadims of this magnificent tomb, and pay them their respects. (1)
Sultan Mahmud Khilji also built a mosque near the shrine, known as the Sandal Khana especially for the khadims.
The Tarikh-i- Daudi mentions that; Sher Shah Suri himself went to Ajmer to perform the pilgrimage in 1554 C.E. and gave large alms to the faqirs of the khanqa and performed the necessary ceremonies of going around it.
Akbar was the first Mughal Emperor to take an interest in t Khwaja Moinuddin Chisty, and with his imperial patronage the fortunes of the shrine dramatically improved. Akbar visited the grave of Khwaja Moinudin Chisty fourteen times.
Akbar visited the Shrine of Khwaja Moinuddin Chisti every year, on annual Urs, on the birth of a Prince and between successes in his military campaigns. He was always found paying thanks giving pilgrimage at the Shrine and lavishly pouring cash and kind as Nazar on Khadims. The young Emperor firmly believed that all his successes were due to spiritual blessings of Khwaja Moinuddin Chisty whom he considered his Pir. (2)
Akbar converted his residence into a palace which is still in the possession of the descendants of Shaikh Daniyal, known as Mahal Valas among the Khadims. (3)
Each of Akbar’s visits to Ajmer was celebrated by his making substantial offerings at the shrine, conferring endowments on it beautifying it. He also arranged for the management of the shrine and for the treatment of pilgrims, and for the extension of mosques and khanqas in the territory. A lofty college and high spacious palaces were built on the road to Ajmer.
Akbar initiated the building of the mosque (Akbari Masjid) which is named after him at the shrine; in 1571 C.E. he had the mausoleum of Khwaja Moinuddin Chisty further embellished.
It was not only Akbar and the Khilji Sultans who adorned Khwaja Moinuddin Chisty’s tomb. By the early 17th century the dargah was clearly an impressive establishment with a considerable staff financed by the endowments and offerings of devotees. There was already accommodation for the staff, facilities for the pilgrims’ ritual ablutions, monumental gateway (the Buland Darwaza), at the entrance of the shrine, and a lavishly decorated mausoleum for the saint.
Emperor Jahangir believed that he owed not only his ‘very existence’ to Khwaja Moinuddin Chisty but also his throne
Tuzuk-i Jahangir mentions that the king presented 36000 rupees to the servants, who, by way of loyalty, had bored their ears.
In the three years he was at Ajmer, Jahangir visited the shrine nine times. He gave the dargah one of its cauldrons (degs) and on the inaugural occasion he lit the fire beneath it himself and the contents of the pot fed five thousand poor, as well as himself and his wife, Nur Mahal. Jahangir had made a vow that they should place a gold railing with lattice-work at the enlightened tomb of the revered Khawaja. In the month of (Rabi II) it was completed and it cost 110,000 rupees. (4)
Shah Jahan’s daughter Jahan Ara Begum, was a loyal follower of Khwaja Moinuddin Chisty and as an expression of her devotion, she had a porch of white marble built over the main entrance to the saint’s mausoleum known as the Begumi Dalan that has been recently decorated.
In 1888 C.E., the walls and pillars were painted a rich red, gold and blue, at the expense of the Nawab Mushtak Ali Khan of Rampur.
In the 19th century the dargah was not entirely neglected. A succession of Maharajas endowed it with a series of villages.
Maharaja Jai Singh of Jaipur in 1730 C.E. gave approximately 42961 tolas of silver to Kwaja Moinuddin Chisty’s grave.
The Scindia family was devoted to the shrine. Bishop Heber, who visited Ajmer shortly after the beginning of British rule noted that the Scindia family, while masters of Ajmer, were magnificent benefactors of its shrine. They spent annually 2000 rupees on the distribution of food to the poor at the two Id festivals.
Shivaji Maharaj who is venerated in Maharashtra paid deep respect to the shrines of Muslim saints in Deccan and made large endowments for Muslim saint’s tombs. He had great respect for Pir Shaik Yaqub Baba Aulia of Konkan and the Sufi saint Baba Sharifuddin.
In 1793 C.E. the Nawab of Karnatak, Muhammad Ali Khan Wala Jah, built the Karnataki Dalan as a shelter for the pilgrims to the shrine.
In1800 C.E. the Maharaja of Baroda presented a chatgiri with which to cover the ceiling of the mausoleum.
In 1911 December 23 Queen Mary of Britain visited Ajmer and its shrine. She gave 1500 rupees to the shrine.
The present main gate of the dargah was built by the Nizam of Hyderabad in 1915
The dargah at Ajmer Sharif today attracts lakhs of people – Muslims, Hindus, Christians and others – from the Indian sub-continent and from other parts of the world, depicting a rare blend of religions. People assemble at the shrine during the week-long Urs every year to beseech for fulfilment of their prayers.
Brief History of the Endowments of Astan Quds Razavi, the shrine of Imam Reza (A.S.)
We cannot exactly ascertain the exact date of the first endowment of the shrine of Imam Reza (A.S.). Most of the records and documents concerned with the endowments have been lost during the protracted centuries by the pillage, destruction and invasions in the chequered past of the Khorasan region and also by the mismanagement and negligence in maintaining these endowments.
It is an obvious fact that after the burial of the body of Imam Reza (A.S.) was laid to rest in Toos, gradually the lovers and pilgrims of the shrine of Imam Reza (A.S.) started creating endowments.
The oldest historical document regarding the endowment of the shrine of Imam Reza (A.S.) belongs to the copy of the Qur'an endowed by Abul Qasim Muhammad bin Kaseer. This copy of the Qur'an was endowed to the shrine Imam Reza (A.S.) in the year 393 A.H. At present this copy is preserved in the “The Quran Museum”. The endowment deed of this copy of the Qur'an proves that even one thousand years ago the shrine was visited regularly by the pilgrims and was also enjoying an administrative system.
Likewise a large amount of valuable and exquisite antique objects belonging to the shrine are now preserved in the museums located in the precincts of the shrine which were also endowed to the shrine of Imam Reza (A.S.) many centuries ago. For example, Ghazan Khan, the Mongol ruler in the year 699 A.H., endowed three large properties to the shrine of Imam Reza (A.S.) out of which only the portion of Farhadgerd situated in Fariman near Mashhad is surviving till now.
In the course of time with the determination and zeal of the affluent pilgrims and residents of the city of Mashhad the extent of endowments multiplied and its social effect increased continuously.
But it is certain that after the establishment of the Safavid dynasty in Iran, who declared Shia'ism as the state religion the motion for the creation of endowments for the shrine got accelerated with clear historical records. On the whole the endowments during the Safavid period comprise more than forty percent of the total endowments of the shrine.
In two scroll items, one ascribed to Ali Shahi, which was written in the year 1748 C.E. and the other famous scroll of Izzad al-Mulk documented in the year 1858 C.E., all the details regarding the endowments of the shrine are recorded.
For the first time during the reign of Adil Shah Afshar, all the minute details were recorded and registered. In this scroll all the details and the identities of the endowments like agricultural estates, landed properties, attached possessions, orchards, frozen assets along with their balance of profits and incomes and various types of expenditure and utilization are mentioned.
This scroll is preserved in the archives of the shrine.
In this scroll the duties of the administrators and servants of the shrine like the trustee, accountant, supervisors, custodians, secretaries, teachers, supervisor of the servants, persons performing the Ziyarah (Pilgrimage) on behalf of the others, guards, servants, orators, security personnel, the persons reciting the Azaan (call to the prayers), persons in charge of the illumination, persons burning incense and amber, supervisors of the properties, physicians, surgeons and nurses are mentioned by explaining the details of the current expenses, salaries, working duration and the types of responsibilities of all the persons named.
Another authentic document regarding the endowments of the shrine which includes the endowments of Imam Reza (A.S.) throughout Iran is the scroll of Izzad al-Mulk. This scroll was documented during the period of Syed Muhammad Husain, Husain Ali known as Izzad al-Mulk, the famous, competent and pious dignitary during the reign of Nasir al-Din Shah Qajar. The length of this scroll is 9.1 meters and its breadth is 44 cm. 553 ulama, dignitaries, officials of the shrine including the Accountant General and Nasir al-Din Shah Qajar himself have signed this scroll. Till the end of the reign of the Qajar dynasty the daily affairs of the holy shrine was administered based on the rules and regulations embodied in the set of rules framed by Adil Shah Afshar.
During the reign of Nasir al-Din Shah Qajar deviation, weakness and the gradual decline enveloped Iran and its society. Negligence, imprudence, lust and greed of the kings on one hand and the conspiracies and intrigues of the foreign powers resulted in the decline of the nation which inflicted irreparable losses and damages to the intellectual, cultural and social life of Iran and this nation remained backward for decades.
The situation during the Pahlavi period was not better than the Qajar. During this period great losses were incurred on the properties and endowments of the Astan Quds Razavi with the continuous intrigues, conspiracies, collusion of the rulers. Most of the properties and possessions endowed to the holy shrine were gifted to the courtiers of the kings. Most of the valuable and priceless antique objects and articles were looted from the holy shrine by them and even some of these objects were sold abroad.
Endowments of the shrine after the Revolution
The shrine of Imam Reza (A.S.), treaded the path of construction, progress and development in the cultural, industrial, construction, agricultural and services fields and in a short period achieved great progress and advancements in all these arenas.
The fundamental and outstanding achievements resulted in the large scale development and expansion of religious, cultural and services rendering places and buildings for the benefit of the pilgrims of the shrine. The advancement and progress secured by the shrine of Imam Reza (A.S.) in a short span after the revolution in the cultural, developmental, services, agricultural and industrial fields cannot be compared with any period or era in the history of Iran. The statistics and records clearly prove this fact that the total developmental and expansion works during this short period of 35 years is four times more than the works carried out in the 1200 years old history of the holy shrine.
This extensive analysis and research of all the endowment deeds brought very fruitful results and achievements for the shrine and we refer only two of its results. This investigation helped to trace those endowed properties of the shrine which were usurped by its previous trustees and made their private property. These usurped endowed properties were once again reclaimed by the shrine through negotiations or by lodging lawsuits against them in the judicial courts.
The other result of this investigation was to identify the utilization of the income from the endowments and classify them according to the will of the person who bequeathed. According to this investigation and studies the utilization of the income from the endowments were classified into twenty five types and the important among them are as follows:
- The trusteeship rights.
- Illumination and heating of the holy shrine.
- Cleanliness and hygiene of the holy shrine.
- - The salary for the servants, sentries, shoe-keepers, spreader of the carpets and the persons reciting Azaan (Call to the prayers)
- Construction works in the holy shrine.
- Propagation and cultural affairs.
- Feeding of the pilgrims.
- Conducting mourning sermons and ceremonies.
- Fulfilling the wants of the poor and needy persons.
Some of the interesting endowment deeds in which the person bequeathing the endowments has mentioned the utilization of the income for the following purposes: In the endowment deed of Abdul Karim it is mentioned that the income from the endowment should be utilized for buying stationery material for forty orphaned children and providing livelihood for the widowed women.
The endowment deed of Sayyid Mirza Sarraf states that the income from the endowment should be spent to marry the poor Sayed boys and provide the new dress to the orphaned Sayed children on the occasion of the Nowruz (Iranian New Year).
In addition to the preservation and security of the endowment properties and buildings and the best and optimum utilization from them, The implementation of the cultural services, rendering developmental and economic activities has brought great financial backing and the expansion and progress in the agriculture, animal-husbandry, cattle–breeding, mines and industry sectors has also strengthened the financial structure and base of the shrine and created a vast sphere of work and activity and also generating vast employment opportunities.
Only the review of the sixty developmental, services rendering, agricultural, animal husbandry, cattle-breeding, mining and industrial companies and organization established by the Astan Quds Razavi manifests the panoramic view of the greatness of its achievements and the large sphere of the activities of this holy organization during this short span after the establishment of the Islamic Republic.
It’s a fact that describing these great achievements and explaining the implemented measures and activities of the shrine is highly impossible in this brief explanation and it requires more space and time to describe in detail all the multifarious activities of the shrine.
The Shrine of Imam Reza (A.S.), the Greatest Endowment in the Muslim World
The city of Mashhad is the administrative capital of the Khorasan Razavi province. Its present population is nearing three millions and occupies an area of more than 200 square kilometers. It is situated in the north-east of Iran between Binalood and Hazar mountain ranges. It is 945 kilometers away from Tehran and its altitude is 980 meters above the sea level. At present Mashhad is the second largest city in Islamic Republic of Iran after Tehran.
In the beginning of the third century Hijrah, the ancient city of Mashhad was a small village called Sanabad, situated 24 kilometers away from Toos. The summer palace of Humaid bin Qahtabah, the governor of Khorasan, during the end of the second century Hijrah was situated in that village. Harun al-Rashid, the Abbasid caliph, in order to put down the insurrection of Rafeh ibn Laith, went on an expedition to Transoxania. In 193 A.H. / 808 C.E., when he reached Toos, he became critically ill and died. He was buried under the hall of the palace of Humaid bin Qahtabah, in the Sanabad village.
The city of Mashhad came into existence when Imam Reza (A.S.), the eighth Shi'ite Imam, after his martyrdom at the hands of Mamun, the Abbasid caliph, the son of Harun al- Rashid (born. 786 C.E., ruled. 813-833 C.E.); on the last day of the month of Safar 203 A.H. / 5 September 818 C.E., was buried in the palace of Humaid bin Qahtabah beside the grave of Harun al-Rashid.
After this event, the mausoleum of Imam Reza (A.S.) became the pilgrimage center of the Shi'ites and the lovers of the Ahlal-Bayt (A.S.) in the world and the small village of Sanabad was soon transformed into a flourishing city called as Mashhad ar-Reza (tomb sanctuary of Imam Reza (A.S.) also briefly called Mashhad. Mashhad literally means a place where a martyr has been buried.
By the end of the third century Hijrah, a dome was built on the grave of Imam Reza (A.S.) and many buildings and bazaars sprang around the holy shrine. Followers of the Ahlal-Bayt (A.S.), from various parts of the world started visiting Mashhad for pilgrimage. In 383 A.H. / 993 C.E., Sebuktigin, the Ghaznevid sultan devastated Mashhad and stopped the pilgrims from visiting the holy shrine of Imam Reza (A.S.).
For the knowledge of my Parsi audience present here, the first box covering the actual grave of Imam Reza (A.S.) was donated by a Zoroastrian by name “Anushirvan Zarthusti” around 12th century, who was miraculously cured from an incurable disease when he visited the shrine and beseeched the Imam for his cure. This box was beautifully carved in wood and decorated with silver.
The shrine was decorated with fine marbles, quality wooden, stucco works and a burial chamber was built on the grave of Imam Reza (A.S).
Later on around1030 C.E., a wall was built around the holy shrine.
During the Mongol invasion in 617 A.H. / 1220 C.E., Khorasan was plundered by the invading hordes and the survivors of this massacre took refuge in Mashhad and settled around the holy shrine. Sultan Muhammad Khudabandeh Iljaitu (b. 1282 C.E), the Mongol ruler of Iran converted to Shi'ism and ruled Iran from 703-716 A.H/ 1304-1316 C.E., once again renovated the holy shrine on a grand scale.
Ibn Batutah who visited Mashhad in 734/1333 C.E. mentioned the nice tile decorated building of the Shrine and silver Zareeh (burial chamber) over the tomb which might has been built in Iljaitu period. It also seems that the complete construction of the present dome is one of Iljaitu's services.
The expansion phase of Mashhad started during the reign of Shahrukh Mirza (b. 1377 C.E., r, 1405-1447) son of Tamerlane and reached its zenith during the reign of Safavid kings who ruled Iran from 1501-1786 C.E. Shahrukh Mirza, whose capital was Herat, regularly visited Mashhad for the pilgrimage of the shrine of Imam Reza (A.S.). His wife Gowharshad Agha in 821 A.H. / 1418 C.E. ordered the building of the famous and historical Gowharshad Mosque, which is one of the biggest and most beautiful mosques in the world. This historical mosque is situated beside the shrine of Imam Reza (A.S.). During this period the shrine developed into an extensive complex comprising various grand historical monuments.
With the emergence of the Safavid dynasty in 1501 C.E., Mashhad reached the peak of its development and soon became one of the greatest sites of pilgrimage. However, since Khorasan was a border province of the Safavid Empire, Mashhad consequently suffered repeated invasions and periods of occupation by the Uzbek Khans - Muhammad Khan, Abdullah Khan Shaibani,
Muhammad Sultan and especially Abdul - Momen Khan. These invasions continued up to 996 A.H. / 1586 C.E., the time of Shah Abbas I, who finally drove out the Uzbeks from Khorasan.
Sahn Atiq was extended in the time of Shah Abbas I, and still, during the Safavids era, great efforts were made for its improvement. Shah Tahmasb Safavi began to repair and gild the minaret near the dome and in 932/1525 C.E.; precious tiles covering the dome were changed into gold-coated bricks. After they were plundered during 'Abd al-Mu'min Khan Uzbeg invasion, the gold-coated bricks were rebuilt by Shah 'Abbas in 1010/1601 C.E., the details of which was written on an enameled inscription by 'Ali Reza Abbasi. Shah 'Abbas also began to establish northern porch, rooms, chambers, facades, as well eastern and western porches.
It is said that Mullah Muhsin Fayd Kashani ordered to establish Tawhid Khanah portico in the north side of the Shrine. Allahverdikhan portico, porch in the north side of Dar al-Ziyafah (reception chamber) and Hatam Khani portico, all were built in the time of great princes of Safavids , Allahverdikhan and Hatam Beq Ordoobadi.
Shah Sulaiman ordered the repair of the Shrine Dome which had been cracked because of the earthquake. He also donated a large amount to establish several Madrasahs (Islamic Seminaries).
Afshar and the Qajar kings who ruled Iran from 1779-1923 C.E. illuminated, beautified and expanded the various courtyards (Sahn), porches (Riwaq) and places in the holy shrine.
There have also been some improvements in Shrine complex during Qajar period that bestowed a large amount for the construction a new courtyard and gilded its porch which was started in the reign of Fath Ali Shah Qajar and ended in Nasir al-Din Shah's era.
The Outstanding Monument of the Islamic World
The magnificent and marvelous buildings and structures in the holy shrine of Imam Reza (A.S.) situated in the city of Mashhad, comprises one of the oldest and most beautiful religious and historical monuments in the world. The visitors, travelers and historians have called this religious complex as "The Glory of the Islamic World".
The grand complex of the holy shrine is round in structure which includes six courtyards (Sahn), twenty - three porches (Riwaq), Gowharshad Mosque, Razavi University of Islamic Sciences, Islamic Research Foundation, Museums, the Central Library Complex, Offices, Hospital, Inn and administrative buildings. The present surface area of the holy shrine is 267079 sq. meters.
The New Zarih on the holy grave of Imam Reza (A.S.)
One of the outstanding achievements after the establishment of the Islamic Republic of Iran accomplished along with grand scale development and expansion of the holy shrine is the planning, making and installing the new Zarih on the holy grave of Imam Reza(A.S.).
After a lapse of forty years after the installation of the last Zarih the structure of that Zarih got weakened and its golden and silver frame was worn out, thus raising the necessity for the preparation of a new Zarih to be placed on the holy grave.
In 1993, Ayatullah Waiz Tabasi, the Reverend Chief Custodian of the shrine ordered to carry out the feasibility study for the construction of the new Zarih. Many plans for the new Zarih were furnished by the master artisans in Iran and finally the world renowned artist Ustad Mahmud Farshchiyan achieved the great privilege of planning and constructing this new Zarih.
One of the famous seminaries in the shrine was built by Khayrat Khan, a noble of Qutb Shahi dynasty in Hyderabad, in 16th century which is still functioning.
Astan Quds Razavi Central Library
It is the most important and the largest library in the Muslim world. This historical library was founded in 363 A.H. /973 C.E., about 1027 years ago. There is a copy of the Holy Quran preserved in the library endowed by Muhammad ibn Kathir, dating back to the year 393 A.H./1002 C.E.
At present this library with its around 50 branches spread throughout Iran is furnished with more than four million copies of printed books in farsi and Arabic, above 100,000 books in 90 languages, more than 74,000 rare manuscripts, above 44,000 lithographs, about 48,000 microfilms of rare manuscripts.
There are 12000 hand written copies of the Quran in the library. This is the largest collection of handwritten copies of the Quran in the world. Some of the handwritten copies of the Quran are attributed to be written by Shi'ite Imams like Imam Ali (A.S.), Imam Hasan (A.S.), Imam Husain (A.S.), Imam Sajjad (A.S.) and Imam Reza (A.S.) on the deer skin. The rare collection of the handwritten copies of the Holy Quran is displayed in the "Quranic Treasure Museum" situated within the precincts of the:
- Sultan Ibrahim Qutb Shah (1550 -1580 C.E), the famous Shia king of Qutb Shahi dynasty in Deccan and the great patron of Telugu poetry (regional language of the State of Andhra Pradesh).
- Qazi Nurullah Shushtri, Chief Judge during the reigns of Emperor Akbar the Great and Jahangir, bought the manuscripts looted by Abdul Momen Khan Uzbek from the shrine of Imam in Mashhad and sold in Delhi, and returned the manuscripts back to the library of Imam.
- Emperor Jahangir
- Shah Abbas the Great of the Safavid dynasty of Iran.
- Ibn Khatun, the Peshwa (Prime Minister) of the Qutb Shahi rulers Sultan Muhammad and Sultan Abdullah.
- The Afshar dynasty kings in Iran.
The above mentioned personalities donated hundreds of rare manuscripts to the shrine of Imam Reza (A.S.).
In the present time Ayatollah Khamnaee, the spiritual leader of Iran has donated 14000 manuscripts and 2000 lithograph books which make him the biggest donor in the thousand year old history of the library. Bibliography of the donated manuscripts by Ayatollah Khamnaee has been published in 14 volumes.
The late President of India Dr. Shankar Dayal Sharma presented a beautifully chiseled marble book rack to Ayatollah Khamnaee which is now in public display in the museum of the shrine of Imam Reza (A.S.).
H.E. Dr. Manmohan Singh presented an exquisite hand carved side table made of stone and mother- of- pearl to the leader of Iran which is also on display in the museum.
A three - storied new complex for the library constructed on an area of 11000 sq. meters is also considered as the miracle of Islamic architecture occupies an area of 28000 sq. meters. The architecture of new complex of the library is completely based on beautiful and intrinsic Islamic style.
There are different reading rooms' allotted for men, women and children in this library which is also equipped with and audio-visual room, as well as rooms for men and women researchers. It is equipped with all the necessary sophisticated equipments needed for preserving the manuscripts. The library is centrally computerized with well-furnished reading rooms, laboratories, treasure for rare manuscripts completely immune to all forms of disasters, conference hall, various specialized sections for newspapers and magazines, archives, calligraphy, traditional book - binding and casing, illuminating (gilding), painting (miniature) and designing of books.
Some of the famous Indian notables buried in the premises of the shrine of Imam Reza (A.S.)
Muhammad Bairam Khan during the reign of Emperor Humayun (1529-1555 C.E.) and Akbar the Great (year 1560 C.E.) died in 1560 C.E. and buried in Agra and then transferred to Mashhad and buried in the courtyard of the shrine in 1564 C.E. (Mashahir Madfun dar Mashhad page-82)
Chand Bibi daughter of Husain Nizamshah (ruled: 1554-1565 C.E.) of Nizamshahi dynasty in Ahmadnagar ( in Maharashtra State) and sister of Murtuza Nizamshah (1565-1588 C.E.) and wife of Ali Adil Shah of Adil Shahi Kingdom in Bijapur .She was killed in 1601 C.E., during Akbar’s military campaigns to annex Nizamshahi kingdom. Her body was taken by Mir Abu Turab Mashhadi to Mashhad and buried in the shrine of Imam Reza (A.S.) (Mashahir Madfun dar Haram-e-Razavi Vol 4 p -113)
Gifts and Endowments to the Museum of the Shrine:
Every year hundreds of gifts and offerings are presented to the museum of the Imam which includes carpets, chandeliers, rare art works, paintings, manuscripts, coins, stamps and other exquisite artifacts.
In the past few years the carpet museum of the shrine has amassed a collection of 700 rare carpets, the oldest of which is more than 450 years old from the Safavid Era and is the biggest museum of its kind in Iran. The museum has gathered a large collection of coins which exceeds 50,000.
Above 95 percent of the artifacts displayed in the museums of the shrine were offered as gifts and endowments.
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