مزار منسوب إلى عون بن علي عليه السلام
IRQ-0113
التعريف
هذا المزار الواقع في قرية الباشية، التابعة لناحية المدحتية في قضاء الهاشمية بمحافظة بابل، مقام محلي قديم منسوب إلى عون بن علي. وتثبت الإحداثيات المتحققة واستمرار الزيارة وجود الموقع المادي وهويته المعاصرة، لكنها لا تثبت وحدها هوية المدفون على وجه القطع. ولذلك صنف السجل موضعا منسوبا ثانويا، لا مدفنا رئيسا ثابتا بلا خلاف.
يذكر كتاب الإفادة في تاريخ أئمة السادة، في الصفحة ٢٦ من النسخة الرقمية المتاحة، يحيى وعونا في أبناء الإمام علي بن أبي طالب عليه السلام، ويجعل أمهما أسماء بنت عميس، ويقول إنهما درجا صغيرين. كما يذكر المقريزي في تلخيصه النسبي المتأخر إتعاظ الحنفا يحيى وعونا في أولاد علي من أسماء. وتثبت هذه النصوص وجود تقليد نسبي يذكر ابنا اسمه عون، لكنها لا تصله بالباشية ولا تصف له حياة عسكرية في سن البلوغ.
وتحفظ كتب نسب مبكرة أخرى ترتيبا مختلفا. فنسب قريش، الصفحة ٧٦، يجعل عبد الله ومحمدا وعونا أبناء جعفر بن أبي طالب من أسماء بنت عميس. وكذلك يذكر لباب الأنساب لعلي بن زيد البيهقي يحيى وحده بوصفه ولد علي من أسماء، ويجعل عبد الله ومحمدا وعونا من ولد جعفر. ويبين هذا الاختلاف سبب وجوب الاحتياط في تسمية عون بن علي، وأن لقب عون الأصغر المحلي لا يصح اعتباره اسما مبكرا متفقا عليه.
ويجب أيضا تمييز هذا المقام من الرجال المسمين عونا في أسرة عبد الله بن جعفر. فمقاتل الطالبيين، الصفحة ١١٨ من النسخة الرقمية، يذكر عون بن عبد الله بن جعفر ويميز عون الأصغر من عون آخر متصل بأخبار كربلاء. كما تسجل مصنفات النسب اللاحقة عدة رجال باسم عون في فروع طالبية مختلفة. فلا يجوز دمج صاحب مقام الباشية في الشخصيات الكربلائية الأوثق لمجرد اتحاد الاسم.
وتصبح الكتابة عن الموضع المادي أوضح في مصادر العصر الحديث المبكر والعهد العثماني. فقد نقل مركز تراث الحلة نص مرتضى آل نظمي زاده البغدادي في مقام مشهور يزار في الباشية منسوب إلى عون بن علي. كما نقل خبر مرور مصطفى الصديقي الخلوتي بدوحة العون في رحلته العراقية سنة ١١٣٩هـ، وأحال إلى ياسين العمري وصفاء الدين البندنيجي ممن عرفوا الموضع المشهور في الباشية. وتثبت هذه الأخبار أن نسبة المكان وزيارته كانتا معروفتين منذ قرون.
وتثبت هذه الإشارات المتأخرة قدم تقليد المزار واستمراره بدرجة أقوى من إثباتها الهوية النسبية للمدفون. فهي تكرر غالبا الاسم الذي عرف به المقام عند الزائرين، ولا تقدم سلسلة وثائق متصلة من القرن الأول الهجري إلى القبر. ولهذا يحفظ المقال الاسم التاريخي والذاكرة التعبدية وسجل البناء القديم، مع إبقاء النسب الدقيق وهوية الدفن تحت المراجعة.
وتنقل شبكة الإعلام العراقي في تقرير ميداني حديث الرواية المتداولة لدى إدارة المزار، ومفادها أن عونا ولد سنة ١٦هـ، وقاتل في النهروان، وتوفي متأثرا بجراحه سنة ٣٨هـ ودفن في هذا الموضع، وأن ذكراه في التاسع من صفر. وهذه شهادة مهمة على الرواية الشفوية والمؤسساتية المعاصرة للموقع. غير أن مصادر النسب المبكرة المستخدمة في هذا البحث إما تقول إن عونا المذكور درج صغيرا، أو تختلف في كونه ابن علي أو ابن جعفر، ولا تروي له هذه السيرة النهروانية. ولذلك تحفظ قصة الميلاد والاستشهاد والدفن بوصفها تقليدا محليا حديثا، لا تاريخا مبكرا ثابتا.
وللمجمع المادي تاريخ تراثي مستقل. يذكر مركز تراث الحلة أن البناء السابق أعاده أهل المنطقة سنة ١٩٥٧م، وأن الصحن بني سنة ١٩٦٠م، وأن المرقد هدم لإعادة إعماره في تموز سنة ٢٠١٤م. كما يشير تقرير سنة ٢٠٢٦م إلى قرار تسوية عقارية سنة ١٩٣٨م، وإلى دخول المزار ضمن إدارة الأمانة العامة للمزارات الشيعية سنة ٢٠١١م، وإلى حفظ قبة أقدم خلال مشروع البناء الحديث. وتوثق هذه التفاصيل استمرارية المؤسسة والعمارة، ولا تحسم سؤال الدفن في القرن الأول.
فتكمن القيمة التاريخية للسجل هذا السجل في ثلاث طبقات متميزة: ذاكرة نسبية مختلف فيها لشخص اسمه عون، وتقليد زيارة موثق منذ العصر الحديث المبكر والعهد العثماني في الباشية، ومزار حديث حي له جغرافية متحققة ونشاط مجتمعي مستمر. والفصل بين هذه الطبقات يحفظ الاحترام والدقة معا. ويمكن توثيق الموقع وزيارته باحترام بوصفه مقاما منسوبا إلى عون بن علي، أما رفعه إلى مدفن ثابت فيحتاج إلى نقش قديم أو وثيقة وقف أو دليل أثري أو سلسلة وثائق متصلة تعرف القبر تعريفا مباشرا.
FatherSide: علي بن أبي طالب عليه السلام وفق تقليد نسبي
MotherSide: أسماء بنت عميس وفق التقليد نفسه
Journey: نسب مبكر مختلف فيه، تقليد زيارة قديم في الباشية، إدارة حديثة للمزار واستمرار الزيارة
Books: الإفادة في تاريخ أئمة السادة، نسب قريش، لباب الأنساب، إتعاظ الحنفا، مقاتل الطالبيين
الأهمية التاريخية / الدينية
تكمن الأهمية التاريخية الأولى للمزار في بقاء نسبة علوية محلية يمكن تتبع سجلها المكتوب في مؤلفي العصر الحديث المبكر والعهد العثماني. وحتى مع عدم حسم هوية المدفون، فإن استمرار الاسم والزيارة والعمارة جزء قائم بذاته من التاريخ الديني لبابل.
وتكمن أهميته الثانية في البحث النسبي. فالاختلاف بين الإفادة والمقريزي من جهة، ونسب قريش ولباب الأنساب من جهة أخرى، يبين كيف أمكن التباس أولاد علي بأولاد جعفر بسبب صلتهم المشتركة بأسماء بنت عميس. ولذلك يقدم المزار حالة عملية لضرورة تمييز الأشخاص في قاعدة البيانات.
أما رواية النهروان الحديثة فلها قيمة بوصفها ذاكرة مجتمعية حية، لكنها تحتاج إلى نسبة واضحة. فاعتبار تواريخ الميلاد والقتال والاستشهاد رواية متداولة لدى السدنة، لا تاريخا ثابتا من القرن الأول، يحمي الموقع من التناقض المستقبلي ويسمح بتقييم أي دليل جديد بأمانة.
ويمنح الموقع المتحقق، وإعمار القرنين العشرين والحادي والعشرين، واستمرار النشاط العام، المزار قيمة تراثية حقيقية مستقلة عن الحكم القطعي في الدفن. ودوره العام الصحيح مقام علوي منسوب تحت المراجعة التاريخية، لا يقين مصنوع ولا موضع يمحى لمجرد بقاء النسب غير محسوم.
المراجع
الإفادة في تاريخ أئمة السادة
أبو طالب يحيى بن الحسين الهاروني
ص 26 من النسخة الرقمية: يحيى وعون من أولاد علي، أم
Page/Volume: ص 26 من النسخة الرقمية: يحيى وعون من أولاد علي، أمهما أسماء بنت عميس، ودرجا صغيرين | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
نسب قريش
مصعب بن عبد الله الزبيري
ص 76 من النسخة الرقمية: عبد الله ومحمد وعون أبناء
Page/Volume: ص 76 من النسخة الرقمية: عبد الله ومحمد وعون أبناء جعفر من أسماء بنت عميس | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
لباب الأنساب والألقاب والأعقاب
علي بن زيد البيهقي المعروف بابن فندمه
ترجمة يحيى بن علي وأولاد جعفر؛ الترقيم يختلف باختل
Page/Volume: ترجمة يحيى بن علي وأولاد جعفر؛ الترقيم يختلف باختلاف الطبعة: يذكر يحيى لعلي، وعونا لجعفر | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
إتعاظ الحنفا بأخبار الأئمة الفاطميين الخلفا
تقي الدين المقريزي
ج 1، قسم نسب أولاد علي في النسخة الرقمية: يحيى وعو
Page/Volume: ج 1، قسم نسب أولاد علي في النسخة الرقمية: يحيى وعون أمهما أسماء بنت عميس؛ الترقيم المطبوع يختلف | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
مقاتل الطالبيين
أبو الفرج الأصفهاني
ص 118 من النسخة الرقمية: عون بن عبد الله بن جعفر و
Page/Volume: ص 118 من النسخة الرقمية: عون بن عبد الله بن جعفر وتمييز عون الأصغر من غيره | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
تذكرة الأولياء في تراجم الأئمة والمتصوفة والزهاد وما جاورها من البلدان
مرتضى آل نظمي زاده البغدادي
ترجمة عون بن علي، نقلها مركز تراث الحلة: المقام ال
Page/Volume: ترجمة عون بن علي، نقلها مركز تراث الحلة: المقام المشهور في قرية الباشية | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
الرحلة العراقية: كشط الصدأ وغسل الران
مصطفى الصديقي الخلوتي الدمشقي
ص 98–99: المرور بدوحة العون في رحلة سنة 1139هـ، بح
Page/Volume: ص 98–99: المرور بدوحة العون في رحلة سنة 1139هـ، بحسب النص المنقول في مركز تراث الحلة | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
غاية المرام في تاريخ محاسن بغداد دار السلام
ياسين خير الله العمري الخطيب الموصلي
موضع مراقد بغداد وما جاورها: مرقد عون في قرية البا
Page/Volume: موضع مراقد بغداد وما جاورها: مرقد عون في قرية الباشية؛ الترقيم يختلف باختلاف الطبعة | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
جامع الأنوار في مناقب الأخيار
صفاء الدين عيسى البندنيجي القادري
ص 581 بحسب نقل مركز تراث الحلة: مدفن منسوب إلى عون
Page/Volume: ص 581 بحسب نقل مركز تراث الحلة: مدفن منسوب إلى عون بن علي في قرية الباشية | Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
usul.ai
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
shamela.ws
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
usul.ai
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
usul.ai
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
shamela.ws
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
www.mk.iq
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
magazine.imn.iq
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
alkafeel.net
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.
alkafeel.net
Article role: SECONDARY ATTRIBUTED PLACE / LONG-STANDING LOCAL BURIAL TRADITION. The physical location, GPS and current shrine activity are verified independently from the identity of the buried person. Al-Ifada fi Tarikh A'immat al-Sada, p. 26, lists Yahya and Awn as sons of Ali by Asma bint Umays and says both died young. Al-Maqrizi preserves a similar later list. In contrast, Nasab Quraysh, p. 76, and Lubab al-Ansab identify Asma's Awn as a son of Jafar ibn Abi Talib and name only Yahya as her child by Ali. The exact genealogical identity is therefore Level B. Maqatil al-Talibiyyin, p. 118, distinguishes men named Awn in the family of Abd Allah ibn Jafar and the Karbala narratives. The Hillah Heritage Centre documents a centuries-old Al-Bashiya attribution through Al Nazmizade, Mustafa al-Siddiqi's 1139 AH journey, Yasin al-Umari and Safi al-Din al-Bandniji; these support the shrine tradition, not a first-century burial chain. The 2026 Iraqi Media Network field report records the present custodial narrative of birth in 16 AH, martyrdom after Nahrawan in 38 AH, burial at the site and commemoration on 9 Safar. Because this is not corroborated by the early genealogical sources and conflicts with the report that Awn died young, it is retained only as modern local tradition. Building history, cadastral notice and administration are retained as site heritage. No fake person code, body-transfer story, spouse, child or definitive grave claim was added.