Attributed Shrine of Imran ibn Ali
اردو العربية English فارسی हिन्दी
Imran ibn Ali, Imran Shrine, Imran Maqam, Babylon
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Introduction
This existing regional shrine stands south of ancient Babylon near al-Hillah and is locally known as the shrine or maqam of Imran ibn Ali. Ammar Muhsin al-Ta'i and Ali Karim Muhammad document the monument and the local use of the names Umar and Imran in their study “Babylon in Arabic-Islamic Sources and Material Remains,” Journal of Studies in History and Archaeology, issue 98, September 2025, pages 591–592. That modern study is useful evidence for the shrine's presence in the religious landscape of Babylon and for the circulation of the local tradition; it is not a first-century genealogical document proving the identity of the buried person.
The Babylon burial account appears in later shrine literature. Al-Sayyid Muhammad Mahdi al-Qazwini states in the al-Mazar section of Falak al-Najat, page 137 as cited by later works, that Imran ibn Ali was wounded at Nahrawan and that his grave in Babylon was known. Al-Sayyid Ja'far Bahr al-Ulum reproduces this statement in Tuhfat al-Alim, volume 1, page 459. Muhammad Harz al-Din records in Maraqid al-Ma'arif, volume 2, pages 129–130, that many people of al-Hillah visited the shrine, and he transmits reports about a wounded man carried toward Kufa, an inscribed stone, and the reappearance of the grave. On page 130, however, Harz al-Din expressly says that he did not directly find this claim in the books of antiquities, biography and history available to him. The Nahrawan, stone and burial details must therefore be presented as later shrine reports, not as independently established first-century events.
The structure of Tuhfat al-Alim itself gives a further reason for caution. On volume 1, page 459, the author completes a numbered list of twenty-seven children of Imam Ali, Peace Be Upon Him, and writes that this was the extent of what he had found concerning the Imam's children. Only after closing that list does he add the separate sentence about Imran's wound and Babylon grave, and his footnote attributes it to al-Qazwini's al-Mazar, page 137. This layout shows that Tuhfat al-Alim is transmitting a later burial notice; it does not independently insert Imran into the preceding genealogical list. The caution stated here is therefore based on the cited page and is not an unsupported opinion of the website.
Earlier and specialist genealogical works do not supply a secure separate lineage for an Imran who can be identified with this shrine. Al-Shaykh al-Mufid's al-Irshad, volume 1, pages 354–355, gives a named list of Imam Ali's children and includes Umar, the twin of Ruqayyah, without separately listing Imran. Ibn Inabah's Umdat al-Talib, pages 361–362, devotes a chapter to Umar al-Atraf ibn Imam Ali, identifies his mother and descendants, and states that he died at Yanbu. These texts explain why some later writers considered possible confusion between the names Imran, Umar and Amr. They do not, however, prove that the Babylon shrine belongs to Umar al-Atraf, so one uncertain identification must not be replaced by another.
The physical shrine and its visitation history remain worthy of documentation. The Hillah Heritage Center records the present monument, local visitation and architectural work, including the rebuilding of domes in 1919–1920 and blue tile covering in 1920–1921. These modern details support the site's heritage history, not the disputed early lineage. The record therefore preserves the shrine as an attributed maqam, retains the later Nahrawan and Babylon tradition with its named sources, and keeps the person and burial identity Under Review. No person code is assigned and the row remains in Other Shrines and Historical Sites until an early or independently corroborated genealogical and burial source is found.
Historical / Religious Importance
The shrine has documented importance as a continuing element of the religious geography and visitation culture of Babylon and al-Hillah. The 2025 study by Ammar Muhsin al-Ta'i and Ali Karim Muhammad, pages 591–592, records the monument and the local Umar/Imran tradition, while the Hillah Heritage Center documents the surviving building and twentieth-century architectural work. These sources establish the modern and regional presence of the shrine, even though they cannot by themselves establish a first-century genealogy or burial.
Its principal research value is the visible layering of sources. Falak al-Najat, page 137 as cited in Tuhfat al-Alim, and Maraqid al-Ma'arif, volume 2, pages 129–130, preserve the later Nahrawan and Babylon reports; Maraqid al-Ma'arif also records its author's inability to find direct support in the early books available to him. Tuhfat al-Alim, volume 1, page 459, places the Imran notice after closing its list of Imam Ali's children, while al-Irshad, volume 1, pages 354–355, and Umdat al-Talib, pages 361–362, document Umar rather than a securely separate Imran. Quoting these pages allows the reader to see precisely why the attribution is retained but not certified.
For this reason, the site remains valuable as a documented attributed maqam and regional heritage place, while the person and burial claims remain Under Review. The Other Shrines and Historical Sites category, the absence of an invented person code, and the explicit source distinction protect both the dignity of the local ziyarat tradition and the integrity of the historical record.
📝 5 paragraphs · ~573 words
References
Primary source — تحفة العالم في شرح خطبة المعالم High
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Primary source — مراقد المعارف High
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Primary source — الإرشاد في معرفة حجج الله على العباد High
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Primary source — عمدة الطالب في أنساب آل أبي طالب High
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Secondary source — المزار، فصل من فلك النجاة في أحكام الهداة Medium
Notes: Page/Volume: ص 137 بحسب إحالة تحفة العالم ج 1 ص 459؛ ويبدأ البحث في الطبعة الرقمية الحديثة عند ص 145 | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Secondary source — بابل في المصادر العربية الإسلامية والشواخص المادية Medium
Notes: Page/Volume: مجلة دراسات في التاريخ والآثار، العدد 98، أيلول 2025، ص 591-592 | ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — books.rafed.net Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — www.aljawadain.iq Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — books.rafed.net Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — books.rafed.net Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — h-najaf.iq Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — books.rafed.net Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — jcoart.uobaghdad.edu.iq Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — mk.iq Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
Website source — www.imamali.net Medium
Notes: ARTICLE ROLE: SECONDARY ATTRIBUTED PLACE. Tuhfat al-Alim 1:459 closes its numbered list of twenty-seven children of Imam Ali and only afterward adds the Imran/Babylon notice, explicitly attributing it to al-Qazwini's al-Mazar p.137. Maraqid al-Ma'arif 2:129-130 supports the later visitation, wounded-man, inscribed-stone and grave-reappearance reports; on p.130 its author expressly states that he did not directly find the claim in the books of antiquities, biography and history available to him. Al-Irshad 1:354-355 lists Umar, twin of Ruqayyah, without a separate Imran; Umdat al-Talib pp.361-362 gives the genealogy and Yanbu death notice of Umar al-Atraf. These works justify caution but do not prove that the local tradition is false or that the Babylon shrine belongs to Umar; the identity remains unresolved. The 2025 academic study, pp.591-592, documents the present shrine and local Umar/Imran tradition, not an early genealogy. The Hillah Heritage Center supports modern site identity and architectural history, including 1919-1921 work, but is not used as proof of first-century lineage. No person, father or mother code was invented. Map and coordinate links were excluded from historical references.
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