زیارتگاه منسوب به عون بن علی، درود خدا بر او
IRQ-0113
معرفی
این زیارتگاه در روستای باشیه از ناحیه مدحتیه و شهرستان هاشمیه در استان بابل، مقامی محلی و کهن است که به عون بن علی منسوب شده است. مختصات تأییدشده و تداوم زیارت، وجود مکان مادی و هویت کنونی آن را ثابت می‌کنند، اما به تنهایی هویت فرد مدفون را قطعی نمی‌سازند. از این رو مدخل به عنوان مکانی منسوب و ثانوی، نه آرامگاه اصلی و بی‌اختلاف، طبقه‌بندی شده است.
کتاب کهن زیدی الإفادة فی تاریخ أئمة السادة، در صفحه ۲۶ از نسخه دیجیتال در دسترس، یحیی و عون را در شمار فرزندان امام علی بن ابی طالب، درود خدا بر او باد، می‌آورد، مادرشان را اسماء بنت عمیس معرفی می‌کند و می‌گوید هر دو در کودکی درگذشتند. مقریزی نیز در خلاصه نسبی متأخر خود، إتعاظ الحنفا، یحیی و عون را فرزندان علی از اسماء می‌شمارد. این منابع وجود سنتی نسبی درباره پسری به نام عون را پشتیبانی می‌کنند، اما او را به باشیه پیوند نمی‌دهند و زندگی نظامی در بزرگسالی برایش بیان نمی‌کنند.
دیگر کتاب‌های کهن نسب ترتیب متفاوتی حفظ کرده‌اند. نسب قریش، صفحه ۷۶، عبدالله، محمد و عون را فرزندان جعفر بن ابی طالب از اسماء بنت عمیس معرفی می‌کند. لباب الأنساب اثر علی بن زید بیهقی نیز یحیی را فرزند علی از اسماء می‌داند، ولی عبدالله، محمد و عون را فرزندان جعفر می‌شمارد. این اختلاف نشان می‌دهد چرا عنوان عون بن علی نیازمند احتیاط است و چرا لقب محلی عون اصغر را نمی‌توان نامی کهن و مورد اتفاق دانست.
این مقام باید از مردان دیگری که در خاندان عبدالله بن جعفر عون نام داشتند نیز جدا شود. مقاتل الطالبیین، صفحه ۱۱۸ از نسخه دیجیتال، عون بن عبدالله بن جعفر را معرفی می‌کند و عون اصغر را از عون دیگری که با گزارش‌های کربلا ارتباط دارد، متمایز می‌سازد. کتاب‌های نسبی بعدی نیز چند فرد به نام عون در شاخه‌های گوناگون طالبی ثبت کرده‌اند. بنابراین صاحب زیارتگاه باشیه را تنها به دلیل همانندی نام نمی‌توان با چهره‌های شناخته‌شده‌تر کربلا یکی دانست.
تاریخ مکتوب خود زیارتگاه در منابع آغاز دوره جدید و عصر عثمانی روشن‌تر می‌شود. مرکز تراث حله گزارشی از مرتضی آل نظمی زاده بغدادی نقل کرده که از مقامی مشهور و زیارت‌شونده در باشیه، منسوب به عون بن علی، یاد می‌کند. همین مرکز سفرنامه مصطفی صدیقی خلوتی را نقل کرده که در سفر عراق در سال ۱۱۳۹ هجری از دوحة العون گذشت، و به یاسین عمری و صفاءالدین بندنیجی نیز استناد کرده است که مکان مشهور باشیه را معرفی کرده‌اند. این گزارش‌ها نشان می‌دهند انتساب و زیارت محل از چند قرن پیش شناخته‌شده بود.
این اشاره‌های متأخر، قدمت و استمرار سنت زیارتگاه را نیرومندتر از هویت زیستی فرد مدفون ثابت می‌کنند. زبان آنها معمولاً همان نامی را تکرار می‌کند که مقام نزد زائران به آن معروف بود و زنجیره‌ای پیوسته از قرن نخست هجری تا قبر ارائه نمی‌دهد. به همین دلیل مقاله نام تاریخی، حافظه عبادی و سابقه بنای کهن را حفظ می‌کند، اما نسب دقیق و هویت دفن را همچنان در دست بررسی می‌گذارد.
گزارش میدانی جدید شبکه رسانه‌ای عراق، روایت کنونی متولیان را نقل می‌کند که عون در سال ۱۶ هجری به دنیا آمد، در نبرد نهروان جنگید، در سال ۳۸ هجری بر اثر زخم‌ها درگذشت و در همین مکان دفن شد و یادبود او در نهم صفر برگزار می‌شود. این گزارش برای شناخت روایت شفاهی و نهادی امروز مکان اهمیت دارد. با این حال منابع نسبی کهن مورد استفاده در این پژوهش یا می‌گویند عون یادشده در کودکی درگذشت یا درباره فرزند علی یا جعفر بودن او اختلاف دارند و این زندگی‌نامه نهروانی را نقل نمی‌کنند. بنابراین داستان تولد، شهادت و دفن به عنوان سنت محلی جدید حفظ شده، نه تاریخ کهن ثابت.
مجموعه مادی زیارتگاه سابقه میراثی مستقلی دارد. مرکز تراث حله ثبت کرده است که بنای پیشین را مردم منطقه در سال ۱۹۵۷ میلادی بازسازی کردند، صحن در سال ۱۹۶۰ ساخته شد و ساختمان در ژوئیه ۲۰۱۴ برای بازسازی بزرگ تخریب گردید. گزارش سال ۲۰۲۶ نیز از تصمیم ثبتی زمین در سال ۱۹۳۸، پیوستن مزار به مدیریت امانت عمومی زیارتگاه‌های شیعی در سال ۲۰۱۱ و حفظ گنبدی کهن‌تر هنگام ساخت جدید سخن می‌گوید. این جزئیات استمرار نهاد و معماری را نشان می‌دهند، اما پرسش دفن در قرن نخست را حل نمی‌کنند.
ارزش تاریخی این مدخل در سه لایه جداست: حافظه نسبی مورد اختلاف درباره فردی به نام عون، سنت زیارت مستند از آغاز دوره جدید و عصر عثمانی در باشیه، و زیارتگاهی زنده و معاصر با جغرافیای تأییدشده و فعالیت اجتماعی پیوسته. جدا نگه داشتن این لایه‌ها هم احترام و هم دقت تاریخی را حفظ می‌کند. مکان را می‌توان با احترام به عنوان مقامی منسوب به عون بن علی ثبت و زیارت کرد، اما برای اثبات آرامگاه قطعی به کتیبه کهن، وقف‌نامه، مدرک باستان‌شناختی یا زنجیره مستند پیوسته‌ای نیاز است که قبر را مستقیماً شناسایی کند.
FatherSide: بر پایه یک سنت نسبی، علی بن ابی طالب
MotherSide: بر پایه همان سنت، اسماء بنت عمیس
Journey: نسب کهن مورد اختلاف، سنت چندصدساله زیارت در باشیه، مدیریت جدید زیارتگاه و تداوم زیارت
Books: الإفادة فی تاریخ أئمة السادة، نسب قریش، لباب الأنساب، إتعاظ الحنفا، مقاتل الطالبیین
اهمیت تاریخی / دینی
نخستین اهمیت تاریخی زیارتگاه در بقای یک انتساب محلی علوی است که سابقه مکتوبش را می‌توان در آثار آغاز دوره جدید و عصر عثمانی پی گرفت. حتی با حل نشدن هویت فرد مدفون، تداوم نام، زیارت و معماری بخشی مستقل از تاریخ دینی بابل است.
اهمیت دوم آن نسب‌شناختی است. اختلاف میان الإفادة و مقریزی از یک سو، و نسب قریش و لباب الأنساب از سوی دیگر، نشان می‌دهد ارتباط مشترک با اسماء بنت عمیس چگونه می‌توانست فرزندان علی و جعفر را با هم مشتبه سازد. از این رو زیارتگاه نمونه‌ای عینی برای ضرورت جداسازی هویت اشخاص در پایگاه داده است.
روایت جدید نهروان به عنوان حافظه زنده جامعه اهمیت دارد، اما باید با نسبت روشن ارائه شود. قرار دادن تاریخ تولد، نبرد و شهادت در جایگاه روایت امروزی متولیان، نه تاریخ ثابت قرن نخست، مکان را از تناقض‌های آینده حفظ می‌کند و امکان بررسی صادقانه شواهد تازه را می‌دهد.
مکان تأییدشده، بازسازی‌های سده‌های بیستم و بیست‌ویکم و تداوم فعالیت عمومی، مستقل از حکم قطعی دفن، ارزش میراثی واقعی به زیارتگاه می‌بخشند. نقش عمومی درست آن مقامی علوی و منسوب در دست بررسی تاریخی است؛ نه یقینی ساختگی و نه مکانی که تنها به سبب حل نشدن نسب حذف شود.
منابع
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.