مزار منسوب إلى عون بن علي عليه السلام

التعريف

المراجع

مصدر أولي — الإفادة في تاريخ أئمة السادة مرتفع

Notes: 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.

مصدر أولي — نسب قريش مرتفع

Notes: 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.

مصدر أولي — لباب الأنساب والألقاب والأعقاب مرتفع

Notes: 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.

مصدر أولي — إتعاظ الحنفا بأخبار الأئمة الفاطميين الخلفا مرتفع

Notes: 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.

مصدر ثانوي — مقاتل الطالبيين متوسط

Notes: 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.

مصدر ثانوي — تذكرة الأولياء في تراجم الأئمة والمتصوفة والزهاد وما جاورها من البلدان متوسط

Notes: 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.

مصدر ثانوي — الرحلة العراقية: كشط الصدأ وغسل الران متوسط

Notes: 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.

مصدر ثانوي — غاية المرام في تاريخ محاسن بغداد دار السلام متوسط

Notes: 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.

مصدر ثانوي — جامع الأنوار في مناقب الأخيار متوسط

Notes: 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.

مصدر إلكتروني — usul.ai متوسط

Notes: 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.

مصدر إلكتروني — shamela.ws متوسط

Notes: 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.

مصدر إلكتروني — usul.ai متوسط

Notes: 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.

مصدر إلكتروني — usul.ai متوسط

Notes: 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.

مصدر إلكتروني — shamela.ws متوسط

Notes: 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.

مصدر إلكتروني — www.mk.iq متوسط

Notes: 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.

مصدر إلكتروني — magazine.imn.iq متوسط

Notes: 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.

مصدر إلكتروني — alkafeel.net متوسط

Notes: 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.

مصدر إلكتروني — alkafeel.net متوسط

Notes: 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.

المزارات القريبة

الشخصيات والمواقع المرتبطة