Shrine Attributed to Awn ibn Ali, Peace Be Upon Him
اردو العربية English فارسی हिन्दी
Maqam Awn ibn Ali; Shrine of Awn al-Asghar; Dawhat al-Awn
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Introduction
This shrine in Al-Bashiya village, Al-Midhatiya Subdistrict, Al-Hashimiyah District, Babil is a long-established local maqam attributed to Awn ibn Ali. Its verified coordinates and continuing visitation establish the physical site, but they do not by themselves prove the identity of the person buried there. The record is therefore classified as a secondary attributed place rather than a conclusively verified principal burial.
The early Zaydi genealogical work al-Ifada fi Tarikh A'immat al-Sada, page 26 of the accessible digital edition, lists Yahya and Awn among the sons of Imam Ali ibn Abi Talib, Peace Be Upon Him, states that their mother was Asma bint Umays, and says that both died young. Al-Maqrizi's later genealogical summary in Itti'az al-Hunafa also lists Yahya and Awn as sons of Ali by Asma. These sources support the existence of a genealogical tradition for a son called Awn, but they do not connect him with Al-Bashiya or describe an adult military career.
Other early genealogical works preserve a different arrangement. Nasab Quraysh, page 76, lists Abd Allah, Muhammad and Awn as the sons of Jafar ibn Abi Talib born to Asma bint Umays. Lubab al-Ansab by Ali ibn Zayd al-Bayhaqi likewise names Yahya as the child born to Ali from Asma, while identifying Abd Allah, Muhammad and Awn as her sons from Jafar. This disagreement explains why the designation “Awn son of Ali” requires caution and why the local title Awn al-Asghar cannot be treated as a uniformly established early name.
The shrine must also be distinguished from the men named Awn in the family of Abd Allah ibn Jafar. Maqatil al-Talibiyyin, page 118 of the digital edition, discusses Awn ibn Abd Allah ibn Jafar and distinguishes Awn al-Asghar from another Awn connected with the Karbala narratives. Later genealogical compilations likewise record several men named Awn in different Talibid branches. The Awn associated with the Al-Bashiya shrine must therefore not be merged with the better-documented Karbala figures merely because the personal name is the same.
The written history of the physical shrine becomes clearer in early modern and Ottoman-period sources. The Hillah Heritage Centre reproduces a notice from Murtada Al Nazmizade al-Baghdadi, who described a famous visited grave attributed to Awn ibn Ali in Al-Bashiya. It also quotes the travel account of Mustafa al-Siddiqi al-Khalwati, who passed “Dawhat al-Awn” during his Iraqi journey in 1139 AH, and cites Yasin al-Umari and Safi al-Din al-Bandniji as later writers who identified the visited place in Al-Bashiya. These reports establish that the attribution and visitation tradition had become well known centuries ago.
Those later notices prove the age and continuity of the local shrine tradition more strongly than they prove the biological identity of the buried person. Their language normally repeats the name by which the maqam was known among visitors; it does not supply an early chain from the first Islamic century to the grave. For this reason, the article preserves the historic name, the devotional memory and the old building record while keeping the exact genealogy and burial identity under review.
A recent Iraqi Media Network field report records the present custodial tradition that Awn was born in 16 AH, fought in the Battle of Nahrawan, died from his wounds in 38 AH and was buried at this location, with a commemoration on the ninth of Safar. This is important evidence for the site's current oral and institutional narrative. However, the early genealogical sources used in this research either say that the reported son Awn died young or disagree over whether Awn was a son of Ali or Jafar, and they do not provide this Nahrawan biography. The birth, martyrdom and burial story is therefore retained as modern local tradition, not presented as established early history.
The physical complex has an independent heritage history. The Hillah Heritage Centre records that the older structure was rebuilt by local residents in 1957, the courtyard was added in 1960 and the shrine was demolished for major reconstruction in July 2014. The 2026 field report also cites a cadastral settlement decision from 1938, states that the shrine entered the administration of the General Secretariat of Shia Shrines in 2011 and describes the preservation of an older dome during the modern rebuilding. These details document the continuity of the institution and architecture without resolving the first-century burial question.
The historical value of IRQ-0113 therefore lies in three distinct layers: a disputed genealogical memory of a person called Awn, a documented early modern and Ottoman-period visitation tradition in Al-Bashiya, and a living modern shrine with verified geography and community activity. Keeping these layers separate protects both devotion and historical accuracy. The site may be visited and documented respectfully as a maqam attributed to Awn ibn Ali, while stronger burial status would require early inscriptional, waqf, archaeological or continuous documentary evidence directly identifying the grave.
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Historical / Religious Importance
The shrine's first historical importance lies in the survival of a local Alid attribution whose written record can be traced through early modern and Ottoman-period authors. Even when burial identity remains uncertain, the continuity of name, visitation and architecture is itself part of the religious history of Babil.
Its second importance is genealogical. The disagreement between al-Ifada and al-Maqrizi on one side, and Nasab Quraysh and Lubab al-Ansab on the other, demonstrates how the children of Ali and the children of Jafar could be confused through their shared connection with Asma bint Umays. The shrine therefore offers a concrete case for careful person disambiguation in the database.
The modern Nahrawan narrative is significant as living community memory but must remain clearly attributed. Treating the reported birth, battle and martyrdom dates as current custodial tradition rather than verified first-century history protects the site from future contradiction and allows new evidence to be assessed honestly.
The verified location, twentieth- and twenty-first-century rebuilding and continued public activity give the shrine real heritage value independent of a conclusive burial verdict. Its correct public role is an attributed Alid maqam under historical review, not a fabricated certainty and not a site to be erased simply because the genealogy is unresolved.
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References
Primary source — الإفادة في تاريخ أئمة السادة High
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.
Primary source — نسب قريش High
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.
Primary source — لباب الأنساب والألقاب والأعقاب High
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.
Primary source — إتعاظ الحنفا بأخبار الأئمة الفاطميين الخلفا High
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.
Secondary source — مقاتل الطالبيين Medium
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.
Secondary source — تذكرة الأولياء في تراجم الأئمة والمتصوفة والزهاد وما جاورها من البلدان Medium
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.
Secondary source — الرحلة العراقية: كشط الصدأ وغسل الران Medium
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.
Secondary source — غاية المرام في تاريخ محاسن بغداد دار السلام Medium
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.
Secondary source — جامع الأنوار في مناقب الأخيار Medium
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.
Website source — usul.ai Medium
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.
Website source — shamela.ws Medium
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.
Website source — usul.ai Medium
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.
Website source — usul.ai Medium
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.
Website source — shamela.ws Medium
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.
Website source — www.mk.iq Medium
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.
Website source — magazine.imn.iq Medium
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.
Website source — alkafeel.net Medium
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.
Website source — alkafeel.net Medium
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.
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