Attributed Memorial of Husayn ibn Mansur al-Hallaj, May Allah Have Mercy On Him
اردو العربية English فارسی हिन्दी
Maqam Mansur al-Hallaj, Memorial of al-Hallaj, Husayn ibn Mansur al-Hallaj, Abu Mughith al-Hallaj, Abu Abd Allah al-Hallaj
What these badges mean
Badges are generated cautiously from the attached references, attribution notes, and GPS metadata. They are not a final historical ruling.
⚙️ Print, share, and more tools
Introduction
The present site in al-Karkh, near the cemetery of Ma'ruf al-Karkhi on the western side of Baghdad, is an attributed memorial to Husayn ibn Mansur al-Hallaj, May Allah Have Mercy On Him, not a historically verified bodily grave. Classical execution narratives state that his body was burned and the remains were dispersed after his death in 309 AH. Louis Massignon's academic reconstruction distinguishes the place of execution near Bab Khurasan from the later cenotaph in southern al-Karkh, which travelers were visiting by 581 AH. The correct place-role is therefore a memorial shaped by later visitation, not an original burial proven by contemporary evidence.
Al-Khatib al-Baghdadi records in Tarikh Baghdad that al-Hallaj was known by the kunya Abu Mughith and, in another report, Abu Abd Allah. His grandfather Mahmi came from al-Bayda in Fars and was remembered as having been Zoroastrian; the family then belonged to the Islamic society in which Husayn was raised. The family report quoted by al-Khatib places his birth at al-Tur near al-Bayda and his upbringing at Tustar, while another notice says Wasit. Later chronology commonly places his birth around 244 AH. These differences are retained rather than forcing one birthplace and childhood route into false certainty.
The same family report says that he trained for two years with Sahl ibn Abd Allah al-Tustari, travelled from Tustar to Basra at about eighteen years of age, and then remained with Amr ibn Uthman al-Makki for eighteen months. In Baghdad he associated with Junayd al-Baghdadi and Abu al-Husayn al-Nuri. These relationships were not all equal: Sahl and Amr appear as formative teachers, while Junayd and al-Nuri belong to the Baghdad circle with whom he conversed and sometimes disagreed. Tarikh Baghdad also preserves that he married a daughter of Abu Ya'qub al-Aqta, an event that contributed to tension with Amr al-Makki.
His life was marked by unusually extensive travel and public preaching. Tarikh Baghdad and Siyar A'lam al-Nubala preserve a family narrative of residence in Mecca, a five-year journey through Khurasan, Transoxiana, Sijistan, Kirman and Fars, later activity in Ahvaz and Basra, another pilgrimage accompanied by many people, and travel toward India, Turkistan and eastern lands. After a third pilgrimage he reportedly remained in Mecca for two years. Communities addressed him by different titles, including al-Mughith, Abu Abd Allah al-Zahid and Hallaj al-Asrar. This material demonstrates a wide public network, but individual itinerary details remain family-transmitted reports rather than a modern travel record.
Al-Hallaj did not remain a secluded ascetic. The sources describe public teaching circles, written correspondence and books composed for audiences in Fars and the eastern regions. Kitab al-Tawasin survives as the best-known work attributed directly to him, alongside poems, prayers, letters and sayings preserved in later collections such as Akhbar al-Hallaj. His language combines Qur'anic allusion, prayer, symbolic argument and intense expressions of love, longing and self-effacement. Because the surviving corpus passed through different compilers and manuscripts, a responsible article distinguishes writings securely attributed to him from later verses and stories attached to his name.
Classical literature gives several explanations for the name al-Hallaj. Al-Sulami transmits a manaqib report in which a cotton-ginner returned to find all the cotton in his shop already ginned after al-Hallaj offered to help him; the narrative preserves the extraordinary element and is presented as a devotional report, not as modern historical proof. Other sources say the title came from his speaking about hidden states and being called Hallaj al-Asrar, while another explanation connects it with his father's trade. The differing explanations show how biography, nickname and devotional memory became intertwined.
Al-Khatib al-Baghdadi preserves counsels attributed to al-Hallaj that place discipline before display: the seeker must occupy the self with truth before the self distracts from truth, live under what God has obligated, follow revelation and fear spiritual reversal. At the same time, his ecstatic language divided the Sufi community. Abu al-Abbas ibn Ata, Muhammad ibn Khafif and Abu al-Qasim al-Nasrabadhi defended aspects of his state, whereas other shaykhs rejected him or accused him of deception and doctrinal error. Ibn Khallikan records the later controversy over phrases such as Ana al-Haqq and notes that al-Ghazali attempted an interpretive defence. The phrase is therefore presented as a disputed expression in later reception, not as a simple summary of his whole teaching.
The political and judicial case was equally complex. He was held for years and moved between places of confinement during the caliphate of al-Muqtadir, before investigation under the vizier Hamid ibn al-Abbas and the judges. Adverse reports accused him of heterodox doctrines, deceptive wonders, political correspondence and proposing symbolic substitutes for pilgrimage; supporters remembered prayer, fasting, preaching and spiritual sincerity. Siyar A'lam al-Nubala also preserves a report that, when confronted with claims of prophethood or lordship, he denied them and described himself as a servant who worshipped God, prayed, fasted and performed good works. The trial should therefore not be reduced to one slogan or one uncontested charge.
The classical histories agree that al-Hallaj was executed publicly in Baghdad in 309 AH, although the exact day and some details of the sequence vary. The narratives describe severe flogging, the cutting of his hands and feet, beheading, burning of the body and public display or dispersal of the remains. Tarikh Baghdad, Siyar A'lam al-Nubala, al-Bidaya wa al-Nihaya and Wafayat al-A'yan preserve overlapping but not identical accounts. Because the body was destroyed and no contemporary source records a normal burial in al-Karkh, the present monument cannot responsibly be called his confirmed physical tomb.
Al-Hallaj's enduring importance lies in the scale of the debate he generated about spiritual experience, religious law, political authority and the responsibility of public language. Later Sufi, Persian, Turkish and South Asian literary traditions often remembered him as a symbol of consuming love and suffering, while many jurists and biographers remained sharply critical of his formulations and conduct. The Baghdad memorial should invite careful reading rather than careless imitation or insulting condemnation. Its strongest educational lesson is that spiritual claims must be examined with knowledge, humility, lawful conduct, awareness of social consequences and honesty about the difference between a documented life, a later manaqib tradition and a symbolic place of visitation.
👨👦 Father's Side
💑 Spouses
🗺 Journey Timeline
📚 Books
Historical / Religious Importance
The memorial preserves the memory of one of the most consequential conflicts in Abbasid religious history: the meeting of ecstatic Sufi expression, legal judgment, public preaching and caliphal power. Its importance lies not in proving a grave, but in keeping the historical dispute visible without reducing it to either hagiography or denunciation.
Al-Hallaj's biography is important for the history of Sufism because it documents the movement from private ascetic circles toward wider public teaching, travel and literary expression. His surviving writings and the reports gathered in Tarikh Baghdad, Siyar A'lam al-Nubala, Wafayat al-A'yan, Tabaqat al-Sufiyya and Akhbar al-Hallaj became reference points for later debates about love, annihilation, spiritual utterance and the limits of religious language.
The Karkh monument is also a major lesson in sacred geography. Academic reconstruction and medieval travel memory show that the later cenotaph was not the execution ground and cannot be treated as a normal bodily burial. Preserving the place as an attributed memorial protects both Baghdad's visitation heritage and the integrity of the historical record.
For present visitors and researchers, the site encourages disciplined reading across competing sources. It reminds readers to distinguish a securely verified person from disputed doctrines, a classical manaqib report from independent history, and a symbolic monument from a physical grave. That distinction allows respect, learning and responsible remembrance to coexist.
📝 10 paragraphs · ~1016 words · 👨👦 1 father side · 💑 1 Spouses · 🗺 12 Journey stages · 📚 2 Books
References
Primary source — Tarikh Baghdad High
Notes: Page/Volume: Vol. 8, pp. 112–141; identity, family report, teachers, journeys, sayings, trial and execution | ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Primary source — Siyar A'lam al-Nubala High
Notes: Page/Volume: Vol. 14, biographical entry beginning p. 313; pagination varies by edition | ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Primary source — Wafayat al-A'yan High
Notes: Page/Volume: Vol. 2, pp. 140–142; biographical notice and later interpretation controversy | ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Secondary source — Tabaqat al-Sufiyya Medium
Notes: Page/Volume: P. 307 in the cited edition; nickname and Sufi biographical notices | ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Secondary source — Akhbar al-Hallaj Medium
Notes: Page/Volume: Biographical reports, prayers and sayings; pagination varies by edition | ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Secondary source — La Passion de al-Hallaj / Alam al-Hallaj Medium
Notes: Page/Volume: Arabic translation, Vol. 1, pp. 28–30; execution place and later Karkh cenotaph | ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Website source — shamela.ws Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Website source — shamela.ws Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Website source — shamela.ws Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Website source — shamela.ws Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Website source — book-shadow.com Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED MEMORIAL AND MAIN DATABASE BIOGRAPHICAL RECORD FOR AL-HALLAJ. Tarikh Baghdad, Vol. 8, pp. 112–141, supplies the strongest connected early biography: kunya, family origin, birth/upbringing variants, training with Sahl al-Tustari and Amr al-Makki, association with Junayd and Abu al-Husayn al-Nuri, marriage to a daughter of Abu Ya'qub al-Aqta, three pilgrimages, eastern journeys, public teaching, sayings, imprisonment and execution. Siyar A'lam al-Nubala preserves the same family narrative, the division among Sufis, the long imprisonment and the report that he denied prophethood and lordship when questioned. Wafayat al-A'yan supports the long-standing controversy and records al-Ghazali's attempt to interpret phrases such as Ana al-Haqq. Al-Sulami's cotton-ginning story is included only as a named manaqib report and is not used to prove an occupation or burial. Massignon's academic reconstruction distinguishes the execution ground near Bab Khurasan from the later Karkh cenotaph visited by travelers from the late sixth AH century. Because the classical accounts describe burning and dispersal of the body, the current site remains an attributed memorial, not a confirmed bodily grave. The uploaded reference lines were truncated and the reference_notes were repetitively duplicated; they were replaced with aligned, source-specific entries. Protected coordinates, map link, GPS fields, verification_level and publication_status were preserved. No person_code or parent code was invented.
Gallery
📤 Submit a photo of this site
Nearby shrines
⏳ Loading nearby shrines…
Maruf al-Karkhi
0.35 km away
Mausoleum of Zumurrud Khatun, May Allah Have Mercy on Her
0.35 km away
Maqam attributed to Dawud al-Ta'i, May Allah Have Mercy on Him
0.61 km away
Habib al-Ajami
1.06 km away
Maqam of Al-Khidr Elias, Peace Be Upon Him
1.18 km away
Junayd of Baghdad
1.19 km away
Shaykh Abu al-Hasan Sari ibn al-Mughallis al-Saqati
1.19 km away
Maqam of Prophet Joshua bin Nun, Peace Be Upon Him
1.27 km away
Tomb of Bahlool Dana, May Allah Have Mercy On Him
1.32 km away
Ibrahim al-Khawwas
1.34 km away