4.1- Introduction
Qum is the smallest province in Iran. was previously a district belonging to the state of Arak, then it was attached to Tehran until it was finally certified as an independent province.
The province has an area of approximately 12,000 square kilometres. It is bounded by Tehran and Saweh to the north, Delijan and Kashan to the south, and the Salt Lake and Tafresh to the east. The province includes one city, four regions, nine rural districts and 256 villages. Since it adjoins the central desert, Qum has semi-desert climate.
In 1947 C.E, its population was no more than 150,000 but by the time of the Islamic Revolution in 1979 C.E, the population of Qum had reached about 400,000. After the revolution, the city underwent rapid growth and its current population, 1000,000, a large number of whom are religious students coming from all over the world to study in this great centre of Islamic Learning, under the holy patronage and in the blessed presence of Lady Fatima Masuma (A).
Aside from being a world-renowned centre of Islamic knowledge, Qum is also:
- an agricultural city, producing wheat, cotton, pomegranate, fig, pistachio and melon.
- an industrial city, manufacturing carpets, pottery, plastic Products and building meterials.
- a commercial city, due to its location at the crossroads that connects northern Iran to its south, and the vast number of pilgrims.
( 74 )
A slight disadvantage of Qum's location is that its main water supply is through the salty rivers that come from the mountains around it.
4.2- The history of Qum
In the period just before the advent of Islam, Qum was populated by Zoroastrians. The city was conquered by the Muslims in 23 A.H, under the command of Abu Musa Ash'ari, and has remained the Muslim since.1
In 66 A.H, after the uprising of Mukhtar (who was seeking revenge for the murder of Imam Husain (A) in Karbala_, a group of his Shi'a followers from the Bani Asad tribe travelled from Kufa to Qum, and took refuge in the area of Jmakaran.2
In the year 83 A.H, a large number of Arabs belonging to the Ash'ari tribe of Yemen, migrated and settled in this region and repopulated the city.
From the beginning of tis Islamic history, the city Qum became the centre of the Shi'a in the area, and by the end of the first Islamic century, more than 6000 Shi'a had settled in the city.
The Shi'a of this city revolted against the Umayyad caliphs and after the inceptions of the Abbasid caliphate in 132 A.H, they also remained at odds with the Abbasid caliphs.
In the year 200 A.H, when Imam al-Rida (A) was on his way from Madina to Khurasan, he passed through Qum, and the house where he stayed was later converted into a Madrasah (an Islamic seminary).3
____________
1. Fath al-Buldan, Baladhari, p. 384; Tarikh-e Qadim-e Qum, pp. 25 & 26.
2. Ibid., p. 38.
3. Farhat al-Qari, Sayyid ibn Tawus, p. 105.
( 75 )
In the year 201 A.H, Lady Fatima Masuma (A) came to the city, and after a brief illness, she died and was buried there. Her sacred grave became a pilgrimage site for the Shi'a, and the city of Qum was thereafter popularly called "Qum-e Muqaddas" (the Holy Qum).
Over the centuries, Qum emerged as a Shi'a learning centre. The Islamic Seminaries (al-Hawzah al-Ilmiyah) in Qum became particulary popular after the Islamic Revolution in Iran and also due to the decline of the seminaries in Najaf, following the persecution of the hostile regime in Iraq.
4.3- The Islamic Seminaries of Qum
Qum is well known for its many religions seminaries and institutes that offer advanced religious studies. These collectively make up the Hawzah (a short form of al- Hawzah al-'Illmiyah), which presently consists of over 200 education and research centre and organisations, catering for over 40,000 scholars and students from over 80 countries of the world.
From the earliest arrival of the Shi'a in the first Islamic century, schools and Madrasahs were set up for learning and propagating the teachings of the Prophet (S) and his household (A).
The first of these Madrashs in attributed to the Ash'ari family, who settled in Qum towards the end of the first century and set up a Hawzah. When Imam al-Sadiq (A) heard about this establishment, he gave the good tidings of the future greatness of Qum.1
____________
1. See hadith no.5 below under traditon about the virtues of Qum.
( 76 )
The Hawzah gained strenth and was further blessed with a visit by Imam al-Rida (A) at the beginning of the third century. The house in which Imam (A) resided was later converted to a Madrasah, known as "al-Radawiyah".1
However, it was after Lady Fatima Masuma (A) was buried in Qum, that Shi'a scholars began to gather around her shrine and Qum gained a reputation as centre of higher religious learning.
During this period there were many great Shi'a scholars, including Ahmad ibn Ishaq Ash'ari Qummi, who was the deputy of Imam al-Askari (A) in Qum and who was privileged to have been shown the infant Imam al-Mahdi (A).
Under the orders of Imam al-Askari (A), Ahmad ibn Ishaq built the oldest mosque in Qum today, the Masjid-e Imam. 2
Probably the greatest Qummi scholar of the fourth century was Shaykh Abu Ja'far Muhammad ibn Ali Babawayh Qummi, popularly known as Shykh Saduq (d. 381 A.H). It is famously reported that he was born as a result of the prayer of Imam al-Mahdi (A).
The Hawzah continued to gain strngth and the sixth century writer, Shaykh Abd al-Jalil Razi, reported over ten active Madrasahs in Qum at this time.
The Safavids, who ruled Iran from 905 A.H, until 1135 A.H, were great patrons of the Hawzah and provided financial assistance for the construction of new Madrasahs and for improving the facilities for the students.
It was at this time that the Madrasah Faydiyah was built.
____________
1. Farhat al-Qari, p. 105.
2. A'yan al-Shi'a, vol. 2, p. 478.
( 77 )
Great scholars of Qum of this era include, Mulla Sadra Shirazi, (the author of Asfar), and his two illustrious sons-in-law, Mulla Muhsin Fayd and Mulla Abd Razzaq Fayyad. Shaykh Baha'i also reported to have spent some time in Madrasah Faydiyah during this period.1
The presence of these great scholars in Qum was a great boost for the Hawzah and their influence persisted in the rule of the Qajars, who ruled Iran between 1200 A.H, and 1339 A.H. During this time, the Hawzah was under the guardianship of great scholars such as, Grand Ayatollah Mirza Abu al-Qasim Qummi, Grand Ayatollah Mirza Muhammad Fayd and Grand Ayatollah Shaykh 'Abd al-Karim Ha'iri.
Grand Ayatollah Ha'iri (d. 1355 A.H) is credited with reviving the Hawzah of Qum and setting the foudation of the present day organisation. He organised the classes and syllabi, devised a system of examinations, arranged the stipends for the students and brought uniformity to the formal dress of the scholars. During his time, the Hawzah gained world-wide fame and over 3,000 students flocked to Qum to study. Some of the well known scholars who studied under him were Grand Ayatollah Shaykh Muhammad Ali Araki, Grand Ayatollah Sayyid Muhammad Rida Gulpaygani and Grand Ayatollah Sayyid Ruhullah Khomeini.
After the passing away of Grand Ayatollah Ha'iri, the running of the Hawzah fell to the responsibility of Grand Ayatollah Sayyid Muhammad Hujjat, then Grand Ayatollah Sayyid Sadr al-Din Sadr and then Grand Ayatollah Sayyid Muhammad Taqi Khansari.
____________
1. Tarikh-e Madhhabi-ye Qum, p. 131.
( 78 )
Then came the era of the eminent scholar, Grand Ayatollah Sayyid Husain Burujerdi (d. 1380 A.H), under whom the Hawzah gained new heights. He built a great mosque next to the shrine of the Lady Fatima Masuma, called "Masjid-e A'zam".
After the victory of Islamic Revolutions in Iran, the political pressure on the Hawzah and religious scholars and students was removed and the activities of the Hawzah were expanded.
At present, a high council of scholars (Shur-ye Ali-ye Hawze-ye Ilmiyeh-ye Qum) appointed by the Supreme Leader and Grand Ayatollah (marji) supervise the Hawzah. Under this council, there is an admisnistrative body that runs the religious training of over 40,000 students in Qum.
4.4- Other places of interest in Qum
Museum fo the Holy shrine : The museum, which is called "the Astane Museum", is attached to the Madrasah Faydiyah, abutting the new courtyard. It contains the gifts and bequests that have made to Lady Fatima Masuma (A) over the years by various well-wishers.
Prior to the establishment of the museum in 1314 A.H/1925 C.E, the endowed treasures of the sanctuary which are now on display were stored in what was termed "the treasury". The treasury was deemed necessary by the custodians of the sanctuary after a pate of thefts at the end of the Safavid period.
In 1992 C.E, as a result of the extra acquisitions of the meseum, the basement level of the building was refashioned and annexed to the museum. The result was a museum complex, including administrative rooms, display areas and restoration facilities in some 1000 square metres. The displays are on two floors and include costly carpets, coinage, artword and rare manuscripts of the Holy Qur'an.
( 79 )
Masjid-e Jamkaran : This mosque was built in 293 A.H, during the Minor the Occultation (al-Ghaybat al-Sughra) of Imam Mahdi (A), and according to his recommendation.
Grand Ayatollah Sayyid Shahab al-Din Mar'shi Najafi (d. 1411 A.H) writes, "This mosque was established from the earliest days of the Ghaybah ...1 Imam al-Mahdi (A) has been continuously seen at this mosque since that time ... Shaykh Saduq enlarged the mosque and during the Safavid era it was repaired several times ... I personally have witnessed numerous miraclous events at this mosque ... In short, there is no doubt that this mosque is
____________
1. For details on how the mosque came to be constructed, see Bihar al-Anwar, vol.3, p.175
( 80 )
one of the frequenting places of Imam Mahdi (A), and, after Masjid-e Sahlah in Kufa, it is the most probable site for a viewing of the Imam (A)"1
The mosque is situated six kilometres to the south-east of Qum, and draws large crowds of pilgrims, especially on Tuesday nights. According to many reports, this is the night on which the Imam (A) visits this mosque.
Musalla-ye Quds : This is a large mosque situated near Safa'iyeh Square in Qum is the location for the weekly Friday prayers. Presently, the three Imams of Friday prayers are Ayatollah Ali Meshkini, Ayatollah Ibrahim Amini and Ayatollah Jawadi Amuli.
The huge silver-coloured dome of this beautiful mosque, which is currently under construction, is a familiar landmark in Qum.
Various shrines of children of the Imams (A) : Various members of the family of Ahl al-Bayt (A) migrated to Iran after Imam al-Rida (A) moved to Khurasan. After the martyrdom of the Imam (A), many of them came to settle in Qum, the major Shi'i centre at the time. It is estimated that there are over 400 graves of these members of the family of the Imams (Imamzadehs) in Qum.2
Some of these graves are within the holy shrine of Lady Fatima Masuma (A). They are situated at different locations in the shrine, some with small domes of their own. These days, the chambers in which their graves are situated also serve as administrative offices for the various departments in charge of the shrine.
____________
1. Bar Setigh-e Nur, The life of Grand Ayatollah Shahab al-Din Mar'ashi Najafi, p. 94.
2. Hadrat-e Ma'suma -Fatima-ye Duvvum, p.272.
( 81 )
Other graves are scattered around the city, for example:
- Musa Mubarqa, son of Imam Taqi (A) is buried in Azar Square, where there is also a large buried site called "Chehel Akhtaran" which was reserved as a burial area for the descendants of the Prophet (S).
- Imamzadeh Ahmad, the grandson of Imam al-Sadiq (A), is buried at Darveh Qal'eh" in the sourthern side of Qum.
- Ali ibn Ja'far (A) is buried in "Chahar Mardan."
There is a narration that whenever one visits these graves of the pious descendants of the Prophet (S), one should recite the following salutation:1
السلام عليك ايها السيد الزكي الطاهر الولي الداعي الحفي اشهد انك قلت حقاً و نطقت حقاً و صدقاً و دعوت الي مولاي و مولاك علانية و سراً فاز متبعك و نجي مصدقك وخاب وخسر مكذبك والمختلف عنك اشهد لي بهذه الشهادة لأكون من الفائزين بمعرفتك وطاعتك وتصديقك واتباعك والسلام عليك يا سيدي انت باب الله المؤتي منه والمأخوذ عنه اتيتك زائراً و حاجاتي لك مستودعاً وها انا ذا استودعك ديني و امانتي وخواتيم عملي وجوامع املي الي منتهني اجلي والسلام عليك ورحمة الله وبركاته
____________
1. Bihar al-Anwar, vol.102, p.272
( 82 )
4.5- Traditions about the virtues of Qum
There are many traditions narrated from the Prophet (S) and the Imams (A) about the virtues of Qum, and a few are narrated below:
1. Affan Basri narrtes that Imam al-Sadiq (A) asked him:
أتدري لم سميت قم قم
"Do you know why Qum has been named Qum'?"
I answered: God, the Prophet (S) and you are more knowledgeable.' Imam (A) replied:
إنما سميت قم لأن أهلها يجتمعون مع قائم أل محمد و يقومون معه ويستقيمون عليه وينصرونه
"Qum has been so named because the people of Qum will gather around the Steadfast Imam of the household of the Prophet (S) [Qa'im-e Al-e Muhammad; Imam Mahdi (A)]; they will make a stand (Qiyam) under his banner, stay loyal to him and be helpers for him."1
2. The Prophet (S) narrates that at the time of his Mi'raj [Ascension to the Heavens], his attentions was drawn to a land which stood out [Qum]. He asked Jibra'il about it and Jibra'il answered:
بقعة شيعتك و شيعة وصيك علي
"This is the land of your Shi'a and the Shi'a of your successor, Ali."
In the beginning of this tradition, it is narrated that the Prophet (S) banished Satan from this area, saying to him:
____________
1. Ibid., vol. 60, p. 216; Tarikh-e Qadim-e Qum, p. 100.
( 83 )
قم يا ملعون
"Get away, Oh cursed one"
And this how the name of Qum came about.1
3. Imam al-Kazim (A) has said:
قم عش آل محمد ومأوي شيعتهم ولكن سيهلك جماعة من شبابهم بمعصية آبائهم والإستخفاف والسخرية بكبرائهم ومشايخهم ومع ذالك يدفع الله عنهم شر الأعادي وكل سوء
"Qum is the home of the family of the Prophet (S) and a sanctuary for their Shi'a. However, a group from their youth will be destroyed due to their disobedience to their fathers and their belittling and insulting of their great figures and elders. However, Allah will defend them [the people of Qum] from the evil intent of their enemies and from any unpleasant event."2
4. Imam al-Kazim (A) has said:
رجل من أهل قم يدعو الناس الي الحق يجتمع معه قوم كزبر الحديد لا تزلهم الرياح العواصف ولا يملون من الحرب ولا يجنبون وعلي الله يتوكلون والعاقبة للمتقين
"A man from the people of Qum will call the people
towards the truth. A group of men will be attracted to
him like pieces of iron to a magnet. Strong winds will
not shake them. They will not flinch from war and
they will not be afraid; they will trust in Allah; and
the [good] end belongs to the pious."3
____________
1. Bihar al-Anwar, vol. 18, p. 407; Shaykh Saduq, Ilal al-Shara-'i, p. 572.
2. Bihar al-Anwar, vol. 60, p. 214; Tarikh Qadim-e Qum, p. 98
3. Bihar al-Anwar, vol. 60, p. 216; Tarikh-e Qadim-e Qum. p.100
( 84 )
5. Imam al-Sadiq (A) has said:
ستخلو كوفة من المؤمنين ويأزر عنها العلم كما تأزر الحية في جحرها ثم يظهر العلم ببلدة يقال لها قم ويصير معدناً للعلم والفضل حتي لا يبقي في الأرض مستضعفٌ في الدين حتي المخدرات في الحجال وذلك عند قرب ظهور قائمنا
"Soon Kufa will become empty of the faithful, and knowledge will go out of Kufa as a snake goes out of its lair. Then the knowledge will appear in a land called Qum. It will become the centre of knowledge and merits. No-one, not even the women at home, will be unaware of the religion of God. This will be close to the time of the reappearance of our Qa'im (Imam Mahdi)1
____________
1. Bihar al-Anwar, vol.60, p.213; Tarikh-e Qadim-e Qum, p.95.
( 85 )
5.1- The merits of the pilgrimage of Lady Fatima Masuma (A)
There have been many traditions from the Imams (A)about the rewards awarded to those who perform the pilgrimage of this noble lady, some of which are mentioned below:
1. Imam al-Sadiq (A) has said:
وستدفن فيها امرأة من اولادي تسمي فاطمة فمن زارها وجبت له الجنة
"A lady from my children, by the name of Fatima will be buried in Qum. Whoever visits her (shrine), will certainly be admitted to Heaven."1
2. Imam al-Sadiq (A) has also said:
ان زيارتها تعدل الجنة
"Visiting her earns Heaven."2
3. Sa'd ibn Sa'd al-Ash'ari narrates, "I asked Imam al-Rida (A) about the reward awarded for perfoming the pilgrimage of Lady Fatima Masum (A) and the Imam (A) replied:"
من زارها فله الجنة
"Whoever visits her [shrine], his reward
will be Heaven."3
____________
1. Bihar al-Anwar, vol. 48, p. 317; vol. 60, p. 217 & vol. 102, p. 266.
2. Ibid., vol. 60, p. 219.
3. Uyun Akhbar al-Rida, vol. 2, p. 267
( 86 )
4. Imam al-Rida (A) has also said:
من زارها عارفاً بحقها فله الجنة
"Whoever visits her [shrine] while knowing and being aware of her high status, the reward for him will be Heaven."1
5. Imam al-Rida (A) has also said:
من زار المعصومة بقم كمن زارني
"Whoever visits Masuma in Qum, it is like he
has visited me.2
And Imam al-Rida (A) has also said:
الا فمن زارني وهو علي غسل خرج من ذنوبه كيوم ولدته امه
"Be aware, whoever visits me in a state of purity [after doing ghusl], he will come out of sin and become cleansed [purified of sin], as if he has just been born from his mother."3
Therefore, it follows that same purity of obtained from performing the pilgrimage of Lady Fatima Masuma (A).
6. A Shi'a went to perform the pilgrimage of Imam al-Rida (A) and after the pilgrimage he decided to go to Karbala. On his way, he saw Imam al-Rida (A) in a dream. Imam (A) said to him, "Why did you not also pass through Qum and perform the pilgrimage at the grave of my sister?4
____________
1. Bihar al-Anwar. vol. 48, p. 317.
2. Nasikh al-Tawarikh, vol. 3, p. 68; Rayahin al-Shari'a, vol. 5, p. 35.
3. Uyun Akhbar al-Rida, vol. 2, 260
4. Anwar al-Masha'sha'in, vol. 1, p. 212
( 87 )
7. Mulla Haydar Khasari narrates a tradition from Imam al-Rida (A): "whoever is unable to perform my pilgrimage, he should perform the pilgrimage of my brother in Ray [Hadrat Hamzah, buried near Hadrat Abd al-Azim] or my sister [Lady Fatima Masuma (A)] in Qum. He will get the same reward as he would for performing my pilgrimage."1
8. Imam Muhammad Taqi al-Jawad (A) has said:
من زار عمتي بقم فله الجنة
"Whoever visits my aunt [Lady Fatima
Masuma (A)] in Qum, will enter Heaven."2
From the foregoing traditions we can see the immense reward, narrated from the three Imams (A), of performing the pilgrimage of this noble lady.
An interesting point is that, in tradition no. 5 above, Imam al-Rida (A) has made the reward of performing the pilgrimage of Lady Fatima Masuma (A) equal to that of performing pilgrimage at his own grave.
It is also interesting to compare this tradition with the following: Imam al-Sadiq (A) was asked, "what is the reward of someone who performs the pilgrimage of one of the Imams (A)?" Imam (A) replied:
كمن زار رسول الله
"It is like he has visited the Prophet (S) of Allah.3
____________
1. Mulla Haydar Khawansari, zubdat al-Tasanif, vol. 6, p. 159
2. Bihar al-Anwar, vol. 102, p. 265.
3. Uyun Akhbar al-Rida, vol. 2, p. 262.
( 88 )
5.2- Etiquettes of the pilgrimage
The following points should be borne in mind at the time of going to the holy shrine for Zirayat:
Before going to the shrine, purify yourself by performing the ritual bath (ghusl).
Then with clean, perfumed clothes go to the shrine. Before enterring the hall of the burial chamber, one must recitethe short request of permission to enter (idhn-e dukhul).
Then enter with right foot, with humility and revernce, face the Qiblah and recite:
Allahu Akbar ( الله اكبر - Allah is greater) 34 times;
Subhan Allah ( سبحان الله - Glory be to Allah) 33 times;
Allhamdu Lillah ( الحمدلله - All praise is for Allah) 33 times.
On first seeing the tomb, recite the Salawat, then recite the Ziyarat facing her shrine, with full concentration and awarness of the meaning of the words you are saying and of the personality you are addressing.
After completing the Ziyarat, recite two units of prayer (salat), which is recommended after every Ziyarat. This prayer demonstrates the fact that while we reverse the personalities that we have addressed in the Ziyarat, it is only Allah Whom we worship. All Prostration are for Allah only, and prostration for anyone else is forbidden.
أتقرب إلي الله بحبكم
"(O Ahl al-Bayt) I seek nearness to Allah through my love for you."