حضرت عزیر علیہ السلام سے منسوب مزار
IRQ-MSN-0116
تعارف
میسان میں دریائے دجلہ کے مغربی کنارے پر واقع قصبۂ العزیر کا یہ مزار روایتی طور پر حضرت عزیر علیہ السلام، جنہیں عموماً کاتب عزرا سے شناخت کیا جاتا ہے، کی تدفین سے منسوب ہے۔ قرآن مجید سورۂ توبہ میں عزیر کا نام لیتا ہے، جبکہ مسلم علما میں یہ اختلاف رہا ہے کہ انہیں نبی کہا جائے یا بنی اسرائیل کے ایک صالح عالم کے طور پر بیان کیا جائے۔ یہودی روایت عزرا کو کاہن، کاتب اور تورات کے معلم کے طور پر یاد کرتی ہے۔ عراقی مزار کا معروف عنوان قدیم مقامی روایت کی نمائندگی کرتا ہے، قبر کی آثارِ قدیمہ سے ثابت شدہ شناخت کی نہیں۔
کتابِ عزرا انہیں سرایاہ کی اولاد بتاتی اور نسب کو عزریاہ، خلقیاہ، صدوق، فینحاس اور العازار کے ذریعے سردار کاہن حضرت ہارون علیہ السلام تک پہنچاتی ہے۔ یہ صحیفائی نسب انہیں بنی اسرائیل کے لاوی اور کاہن خاندان میں رکھتا ہے۔ اسلامی تفسیری ادب بھی عزیر کو شریعتِ مقدس کے عالم، محافظ یا تجدید کنندہ کے طور پر یاد کرتا ہے، تاہم ان کے مذہبی مرتبے کی تعبیر تمام مآخذ میں یکساں نہیں۔
عزرا کا تاریخی پس منظر بابلی اسیری کے بعد فارسی دور سے وابستہ ہے۔ بائبلی بیان انہیں بابل سے بیت المقدس آنے، شریعت کی تعلیم دینے اور جماعتی مذہبی زندگی کو منظم کرنے سے جوڑتا ہے۔ بعد کی یہودی یادداشت نے تورات کی نقل، تشریح اور تعلیم میں کردار کے باعث انہیں غیر معمولی علمی مقام دیا۔ مسلم تحریریں بھی عزیر کو تباہی اور جلاوطنی کے بعد دینی علم کی تجدید سے مربوط کرتی ہیں۔
سورۂ بقرہ ایک بے نام مسافر کا ذکر کرتی ہے جو ایک تباہ شدہ بستی سے گزرا اور سوچا کہ اللہ اسے دوبارہ کس طرح زندہ کرے گا۔ اللہ نے اسے ایک سو سال موت کی حالت میں رکھا اور پھر زندہ کیا۔ قرآنی آیت خود اس شخص کا نام نہیں بتاتی۔ بہت سے قدیم مفسرین نے اسے عزیر قرار دیا، جبکہ دوسری تفسیری روایات نے ارمیا کا نام لیا یا شخصیت کو غیر متعین رکھا۔
آیت بتاتی ہے کہ اس شخص کا کھانا اور پانی خراب نہیں ہوا، جبکہ اس کے گدھے کی ہڈیوں کو اٹھا کر جوڑا اور گوشت پہنایا گیا۔ یہ نشانی مردوں کو زندہ کرنے پر اللہ کی قدرت کا اظہار تھی۔ واقعہ واضح ہونے پر مسافر نے اقرار کیا کہ اللہ ہر چیز پر قادر ہے۔ یہ قرآنی سبق قطعی ہے؛ مسافر کو خاص طور پر عزیر قرار دینا آیت کے الفاظ کے بجائے تفسیری شناخت ہے۔
بعد کی تفسیری روایات مزید بیان کرتی ہیں کہ واپسی پر نسلیں بدل چکی تھیں اور عزیر کو فوراً پہچانا نہیں گیا۔ بعض قصوں میں ایک ضعیف عورت کا ذکر ہے جس کی بینائی ان کی دعا سے بحال ہوئی اور اس نے انہیں پہچانا، جبکہ اہلِ خانہ نے جسمانی نشان سے شناخت کی۔ یہ جزئیات بعد کے تفسیری قصص سے تعلق رکھتی ہیں اور انہیں منقول مذہبی روایت کے طور پر رکھا گیا ہے، آزاد تاریخی سوانح کے طور پر نہیں۔
یہودی اور اسلامی دونوں روایات عزرا یا عزیر کو ہنگامہ و تباہی کے بعد تورات کی حفاظت اور دوبارہ تعلیم سے جوڑتی ہیں۔ یہودی مآخذ ان کی کاہنانہ علمی حیثیت اور قانونی تعلیم پر زور دیتے ہیں۔ بہت سے مسلم علما نے انہیں نبی مانا، جبکہ بعض نے زیادہ احتیاط سے بنی اسرائیل کا صالح عالم کہا۔ مشترک نکتہ مقدس علم، اصلاح اور تجدید سے ان کا تعلق ہے۔
عراق کا یہ مقام صدیوں تک یہودیوں اور مسلمانوں کے لیے زیارت و عبادت کی جگہ رہا۔ جدید یو سی ایل نہرین ورثہ منصوبہ موجودہ مزار کی روایت اور بنیادی عمارت کو تقریباً گیارہویں صدی عیسوی سے منسوب کرتا اور جگہ کو عزرا کی مبینہ تدفین قرار دیتا ہے۔ بائبل عزرا کی وفات یا تدفین کی جگہ درج نہیں کرتی، اس لیے عراقی قبر ایک قدیم مذہبی نسبت ہے، ثابت شدہ تاریخی مدفن نہیں۔
موجودہ محصور مجموعے میں نیلے گنبد والا مزار، مدرسہ یا عبادت گاہ اور عثمانی دور کے خان کا محفوظ حصہ شامل ہے۔ محققین نے یہاں نو عبرانی تختیوں اور کتبوں کے ساتھ اسلامی کتبوں اور بعد کی تعمیراتی تہوں کو بھی دستاویز کیا ہے۔ عراقی جامعات، آثار و ورثہ کے اداروں اور بین الاقوامی شراکت داروں نے پیمائشی نقشے، تصاویر، حفاظتی مطالعات اور سہ ابعادی نمونے تیار کیے۔
زائر کے لیے یہ مزار کئی معانی کو یکجا کرتا ہے: قیامت و حیاتِ نو پر ایمان، مقدس علم کا احترام، عراقی یہودی زندگی کی یاد، مسلم عقیدت اور کمزور ورثے کی حفاظت۔ اس کی قدر اس دعوے پر منحصر نہیں کہ تاریخی عزرا یقینی طور پر اسی عمارت کے نیچے مدفون ہیں۔ ذمہ دارانہ فہم قدیم مقامی روایت کو محفوظ رکھتے ہوئے عقیدت، صحیفہ، بعد کی تفسیر اور آثارِ قدیمہ کے ثبوت میں واضح فرق رکھتا ہے۔
FatherSide: سرایاہ بن عزریاہ، پھر خلقیاہ، صدوق، فینحاس اور العازار کے واسطے سے حضرت ہارون علیہ السلام تک؛ مفصل کہانتی سلسلہ کتاب عزرا میں محفوظ ہے
Journey: بابل، بیت المقدس، بنی اسرائیل کی آبادیاں اور میسان کے شہر العزیر میں روایتی طور پر منسوب مزار
Books: کتاب عزرا؛ تورات کی تعلیم اور تجدید سے متعلق بعد کی یہودی و اسلامی روایات
تاریخی / دینی اہمیت
العزیر کا یہ مزار ایک قدیم عراقی زیارتی مقام، حضرت عزیر علیہ السلام سے وابستہ مضبوط مذہبی روایت اور عراقی یہودی و اسلامی ورثے کے مشترک نشان کے طور پر تاریخی اہمیت رکھتا ہے۔ قرآن مجید میں عزیر کا نام موجود ہے، لیکن سورۂ بقرہ کی آیت ۲۵۹ کے بے نام شخص کی شناخت اور حضرت عزیر کے نبی ہونے کے مسئلے میں کلاسیکی مفسرین کے اقوال یکساں نہیں۔ اس لیے مقام کی قدر ایک طاقتور زیارتی روایت کے ساتھ مآخذ کے درجات واضح رکھنے میں بھی ہے۔
موجودہ مجموعے کا نیلا گنبد، عبادت کی جگہیں، عثمانی دور کی سرائے، عبرانی تختیاں اور کتبے صدیوں کی مقامی مذہبی زندگی کی شہادت دیتے ہیں۔ جدید ورثہ جاتی سروے، معماری ریکارڈ اور سہ ابعادی دستاویز بندی نے اسے جنوبی عراق کی مقدس معماری، کتابی ثقافت، کتبہ شناسی اور مشترک سماجی یادداشت کے مطالعے کے لیے اہم بنا دیا ہے۔
زائر کے لیے یہ مقام حیات بعد الموت، تباہی کے بعد تجدید، مقدس علم کی حفاظت اور مختلف مذہبی جماعتوں کی تہہ دار تاریخ کے احترام کا سبق دیتا ہے۔ ذمہ دارانہ تحریر اس کی قائم شدہ زیارتی شناخت کا احترام کرتی ہے، مگر جسمانی تدفین کو آثار قدیمہ سے قطعی ثابت یا ہر بعد کی تفسیری حکایت کو یکساں قدیم تاریخ قرار نہیں دیتی۔
حوالہ جات
القرآن الكريم
كلام الله تعالى
سورة التوبة ٩:٣٠؛ سورة البقرة ٢:٢٥٩
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
جامع البيان عن تأويل آي القرآن
محمد بن جرير الطبري
تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باخ
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
سفر عزرا
من أسفار العهد القديم
الإصحاح السابع ١–٥
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
The Shrine of Prophet Uzayr: Nahrein Network Heritage Project
University of Misan, State Board of Antiquities and Heritage, and UCL Nahrein Network project team
Project documentation, site survey, inscriptions a
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
Hebrew Writings in the Shrine of the Prophet Al-Uzair in Maysan
Academic research team documented by the Nahrein project
Magazine of Historical Studies and Archaeology, no
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
quran.com
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
quran.com
ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.
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ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: تفسير آية البقرة وتعيين الشخصية؛ الصفحات تختلف باختلاف الطبعات | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Project documentation, site survey, inscriptions and conservation outputs | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial. | Page/Volume: Magazine of Historical Studies and Archaeology, no. 252, 4 May 2021 | ARTICLE ROLE: PRIMARY MAIN RECORD FOR A TRADITIONALLY ATTRIBUTED SHRINE. The Qur'an names Uzair in 9:30 but does not name the revived traveler in 2:259; identifying that figure as Uzair is a widespread exegetical interpretation, with other reports naming Jeremiah or leaving him unidentified. Muslim authorities also differ over Uzair's prophetic rank. The Book of Ezra supports the priestly genealogy and his role in teaching sacred law. The UCL-Nahrein project documents the existing eleventh-century shrine tradition, blue dome, school, Ottoman khan, nine Hebrew inscriptions and centuries of Jewish and Muslim pilgrimage, while describing the place as believed—not archaeologically proven—to be Ezra's burial.