Holiest sites in Islam

Mecca

Masjid al-Haram

Mecca is the holiest city in Islam, as it is the birthplace of Islam, the birthplace Muhammad, and home to the holiest Islamic site, Kaaba in Masjid al-Haram.^[19] Only Muslims are allowed to enter the city.^[20] The rites of pilgrimages include circumambulating the Kaaba seven times. It is the qibla (direction of prayer) of the Muslims, contains the Maqam Ibrahim, Black Stone, the Zamzam Well, the hills of Safa and Marwa, Hateem, and the Al-Hajar-ul-Aswad which belonged to Adam and Eve in Paradise. The Kaaba was built by the first prophet Adam, then after Noah's Flood by Noah. It was then rebuilt by Abraham and his son Ishmael.

Muhammad played a central role in its restoration. Prior to his prophethood, Muhammad was involved in the rebuilding of the Kaaba following flood damage in 605 CE, during which he helped resolve a dispute among Quraysh clans by proposing that the Black Stone be placed on a cloth and lifted collectively, with Muhammad himself setting it in position.

After the conquest of Mecca, Muhammad entered the Kaaba and ordered the removal of its idols, dedicating the sanctuary exclusively to the worship of God. He reaffirmed Kaaba's association with Abraham and Ishmael in Islamic tradition. The area of Mecca, which also includes Mount Arafat, Mina and Muzdalifah, is important for the Ḥajj ('Pilgrimage'). As one of the Five Pillars of Islam, every Muslim who is capable must perform the Hajj at least once in their lifetime. Hajj is one of the largest annual gatherings in the world, second only to pilgrimages to the Shia Shrines.^[21]

Mount Arafat

Mount Arafat is a granodiorite hill about 20 km southeast of Mecca, where Muhammad stood and delivered the Farewell Sermon to his companions who had accompanied him for the Hajj towards the end of his life.

Some Muslims also believe that Mount Arafat is the place where Adam and Eve reunited on Earth after falling from Heaven, believing the mountain to be the place where they were forgiven. A pillar is erected on top of the mountain to show where this event is believed to have taken place.

The mountain is especially important during the Hajj, with the 9th day of the Islamic month of Dhu al-Hijjah, also known as the Day of 'Arafah after the mountain itself, being the day when Hajj pilgrims leave Mina for Arafat; this day is considered to be the most important day of the Hajj. The khuṭbah (sermon) is delivered and ẓuhr and ʿaṣr prayers are prayed together in the valley. The pilgrims spend the whole day on the mountain invoking God to forgive their sins.

Medina

The Prophet's Mosque

The Prophet's Mosque in Medina, Saudi Arabia, is the second holiest site in Islam. Muhammad himself was involved in the construction of the mosque. The mosque's land originally belonged to two young orphans, Sahl and Suhayl, and when they learned that Muhammad wished to acquire their land to build a mosque, they went to Muhammad and offered the land to him as a gift; Muhammad insisted on paying a price for the land because they were orphaned children. The price agreed upon was paid by Abu Ayyub al-Ansari, who thus became the endower or donor of the mosque, on behalf of Muhammad.

Originally an open-air building, the mosque served as a community center, a court of law, and a religious school. It contained a raised platform or pulpit (minbar) for the people who taught the Quran and for Muhammad to give the Friday sermon (khutbah). Subsequent Islamic rulers greatly expanded and decorated the mosque, naming its walls, doors and minarets after themselves and their forefathers.

One of the most notable parts of the mosque is its Green Dome, where the tomb of Muhammad is located. Many pilgrims who perform the Hajj also go to Medina to visit the Green Dome. The mosque also includes the tombs of Abu Bakr and Umar. In 1909, under the reign of Ottoman Sultan Abdul Hamid II, it became the first place in the Arabian Peninsula to be provided with electrical lights.

The Quba Mosque

The Quba Mosque, located on the outskirts of Medina, Saudi Arabia, holds the distinction of being the first mosque in the world.^[22][23] It was founded in 622 CE by Muhammad upon his arrival in the vicinity of Medina during the hijra (migration from Mecca). He is reported to have personally participated in laying its foundations.^[24]

The mosque is frequently mentioned in Islamic tradition due to its association with piety and ritual purity.^[25] Several hadiths state that performing prayer in Quba Mosque carries special merit. The Quran makes reference to a mosque “founded on righteousness from the first day,” which many classical commentators associate with Quba.^[26]

Masjid al-Qiblatayn

Masjid al-Qiblatayn, located in Medina, Saudi Arabia, is renowned for its association with a pivotal moment in Islam.

The mosque is traditionally identified as the place where Muhammad received the revelation instructing Muslims to change the direction of prayer (qibla) from Jerusalem to Mecca.^[27][28] The event occurred approximately 16–17 months after the Hijra.^[29]

The mosque symbolized the transition of Islam from its early phase toward a distinct religious community with Mecca as its spiritual center. For this reason, Masjid al-Qiblatayn occupies a special place in Islamic memory.

Jerusalem

Al-Aqsa in Jerusalem (also known as the Haram Al-Sharif or Temple Mount) includes the Dome of the Rock (left) and Al-Aqsa Mosque (right). It is the third holiest site, where Muhammad ascended into heaven during a night journey, had a vision of the afterlife, and returned. The mosque was the initial qibla (direction of prayer), before it was changed to the Kaaba in Mecca as a result of a revelation to Muhammad.

Al-Aqsa in Jerusalem, also known as the Haram al-Sharif or the Temple Mount, is where Muhammad ascended bodily into heaven. It is the third-holiest site in Islam, held in esteem by all Muslims due to its history as a place of worship by many prophets such as Abraham, David, Solomon, Elijah and Jesus.^[30]

In early history, Muslims faced in the general direction of the Temple Mount as the initial qibla (direction of prayer) before changing the direction to face the Kaaba; a result of a Quranic verse revelation to Muhammad.

It is believed that expressions without a subject in verses 1–18 of Surāh an-Najm and some verses of the 17th chapter of the Quran, commonly called Surāh al-’Isrā’, allude to the night journey. In 610 CE, over the night of the Isra' and Mi'raj, Muhammad was taken from the Masjid al-Haram in Mecca to visit Al-Aqsa Mosque ("the Furthest Mosque"), where he led the prayer among the prophets, and was then taken to the heavens from the Foundation Stone.^[31] The "Furthest Mosque" has been mentioned in the Quran once, in verse 1 of Surat al-Isra'.^[32][33]

Damascus

The Umayyad Mosque in Damascus, Syria, is a holy site in Islam.^[34][35] The head of John the Baptist, revered in Islam as the prophet Yahya, is believed to be inside the mosque, which also houses one of only four original copies of the Quran. Prayers in the Umayyad mosque are considered to be equal to those offered in Al-Aqsa Mosque.^[36]

The Mosque is also the place where Muslims believe the Prophet Isa (Jesus) will return at the end of times, atop the "Minaret of Isa" of the mosque, during the time of a Fajr prayer. Muslims and Christians alike consider the site a holy place.

The mosque also holds a special importance in Shia Islam since it contains shrines commemorating Husayn, whose martyrdom is frequently compared to that of John the Baptist.^[37] There is a location in the mosque where Husayn's head was kept.^[38] Furthermore, the surviving members of his family were imprisoned in the mosque for 60 days.^[39]

Hebron

According to Islam, Hebron was where Abraham settled. Within the city lies the Cave of the Patriarchs, the traditional burial site of the biblical Patriarchs and Matriarchs in both Islam and Judaism, and the Ibrahimi Mosque, built on top of the tomb to honor Abraham, is often considered by some Sunni Muslims to be the fourth holiest site in Islam.^[40][41]

Muslims believe that Muhammad visited Hebron on his night journey from Mecca to Jerusalem to stop by the tomb and pay his respects.^[42] There is also a left footprint in a small niche at the mosque, believed to be from Muhammad.^[43][44]

During the first century BCE, Herod the Great built the wall that still surrounds the Cave of the Patriarchs, which later became a church, and then a mosque. Hebron is one of the oldest continuously inhabited cities in the Levant.

The Great Mosque of Kairouan

The Great Mosque of Kairouan is located in Kairouan, Tunisia, a city founded in 670 CE as the first Muslim stronghold in North Africa and the western Islamic world. The mosque was originally established by Uqba ibn Nafi, a companion of Muhammad.

The mosque functioned as a major center of Sunni Islamic learning, particularly for the Maliki school of jurisprudence.^[55] It played a major role comparable to later institutions such as Al-Azhar in Egypt, influencing religious scholarship throughout North Africa and al-Andalus.^[56]

The mosque is considered a masterpiece of early Islamic architecture. It features a vast hypostyle prayer hall, one of the oldest surviving minarets in Islam, a monumental courtyard, and a richly decorated mihrab. Its architectural style influenced mosque construction across the western Islamic world.

The Eyüp Sultan Mosque

The shrine of Abu Ayyub al-Ansari, a close companion of Muhammad and his standard-bearer, is one of the most significant Sunni religious sites outside the Arabian Peninsula. Abu Ayyub died during the early Muslim siege of Constantinople, and his burial place later became a focal point of Sunni reverence.^[57]

Following the Ottoman conquest of Constantinople in 1453, the shrine gained major religious importance.^[58] Ottoman sultans were traditionally girded with the Sword of Osman at this site, symbolizing their Sunni legitimacy. The site holds strong historical and cultural significance within Sunni Islam.^[59]

The mosque is also important because it holds relics believed to have belonged to Muhammad.^[60] Because of the holiness attached to the mosque, many Ottoman officials and royal family members chose to be buried nearby.

Hanafi

Maliki

The Maliki school of Sunni Islam was founded by Malik ibn Anas. Malik is buried at Al-Baqi Cemetery in Medina. The Great Mosque of Kairouan in Tunisia is also known since the 9th century as one of the most important Maliki centers.^[62]

Shafi

Hanbali

Imam Ali Shrine

The Imam Ali Shrine in Najaf, Iraq, is the holiest site in Shia Islam after Mecca, Medina and Jerusalem. It contains the tomb of Ali, the first Shia Imam who was also Muhammad's cousin and son-in-law. According to Shia belief, the site also contains the remains of Adam and Noah.^[65] The shrine's significance in Shia Islam is profound. All Muslims revere Imam Ali, but the Shia in particular, as a paragon of justice, knowledge, and piety. His burial site has thus become a symbol of Shia identity and faith. Every year, the shrine is visited by millions of pilgrims, with attendance peaking during Arba'in, the largest peaceful gathering in the world.^[66] Pilgrims often travel on foot from various parts of Iraq and even from neighboring countries to participate in the commemorations.^[67]

In addition to Ali, the shrine complex is the resting place for several notable figures. Among them are many revered Shia scholars, jurists, and theologians. Some of the prominent figures buried here include: Murtada Ansari, a leading Shia jurist of the 19th century,^[68] Muhammad Baqir al-Sadr, a renowned Iraqi Shia cleric and philosopher,^[69] and Abu al-Qasim al-Khoei, one of the most influential Shia marjas of the 20th century.^[70]

The shrine is also surrounded by the world's largest cemetery, Wadi al-Salam. It is believed that being buried near Imam Ali brings spiritual benefits, and many Shia Muslims request to be interred in this sacred ground.^[71] Ali was buried in Najaf following his assassination. However, the location of his grave remained a closely-guarded secret for many years. It wasn't until the Abbasid caliph Harun al-Rashid discovered the grave during a hunting expedition in the 8th century that a shrine was built at the site.^[72]

Over the centuries, the shrine has undergone numerous renovations and expansions. In the 10th century, the Buyid dynasty made significant contributions by building a large dome over the grave and adding other structures.^[73] The Safavid Empire in the 16th century also played a crucial role in further developing the shrine, adding ornate decorations, and expanding the complex.^[74] The shrine is an architectural masterpiece. It is distinguished by its golden dome and minarets, which are covered with approximately 7,777 gold tiles. The complex also includes courtyards, prayer halls, and a museum. The central hall, where the tomb is located, is adorned with intricate mirror work, mosaics, and calligraphy.^[75]

The mosque features a large courtyard, which is surrounded by arched colonnades. The main entrances, such as Bab al-Qibla and Bab al-Reza, are impressive gateways that lead directly to the inner sanctum. Many hadiths from the Shia Imams and from Muhammad highlight the importance of pilgrimage to the shrine.

Muhammad: "There is no sword but Zulfiqar, and there is no hero but Ali. Whoever visits Ali while he is alive, it is as if he has visited me; and whoever visits him after his death, it is as if he has visited me during my lifetime."^[76]

Imam Husayn Shrine

Imam Husayn Shrine in Karbala, Iraq, contains the tomb the third Shia Imam, Husayn ibn Ali. The mosque stands on the site of the grave of Husayn, where he was martyred during the Battle of Karbala.^[79][80] Up to 20 million pilgrims visit the city on the anniversary of Husayn's death.^[81] Husayn and his companions are regarded as martyrs by all Muslims. There are many traditions which narrate the status of Karbala.

The Shrine is a site of immense religious significance in Shia Islam. The Battle of Karbala is one of the most tragic, pivotal and defining moments in Islamic history. Husayn, along with his family and companions, was beheaded by the forces of the Umayyad caliph Yazid. The battle took place on the plains of Karbala, and Husayn’s stand against Yazid’s oppressive regime has since been revered as a symbol of resistance and martyrdom.

Following the martyrdom, the site of Husayn's grave became a major place of pilgrimage. The first structure over his grave was constructed by the order of al-Mukhtar in the late 7th century.^[82] The Shrine is renowned for its stunning architecture and intricate decorations. The complex includes a golden dome, several minarets, and expansive courtyards. The central dome is adorned with gold-plated tiles, and the interior features elaborate mirror work, mosaics, and calligraphy that depict verses from the Quran and sayings of the Prophet Muhammad and the Shia Imams.^[83]

The main courtyard is surrounded by arched porticos and serves as a gathering place for pilgrims to offer prayers and recite elegies. The shrine also includes a museum that houses artifacts related to Husayn and the Battle of Karbala, as well as a library with a vast collection of Islamic manuscripts and texts. The annual Arba'in pilgrimage, which marks the end of the 40-day mourning period for Husayn, draws millions of visitors from around the world. During Arba'in, pilgrims often walk long distances, sometimes covering hundreds of miles, to reach Karbala. In addition to Arba'in, other significant occasions that draw large crowds to the shrine include Ashura durung Muharram, which is the commemoration date of Husayn's martyrdom, and the birthdays and martyrdom anniversaries of other Shia Imams.

Al-Abbas Shrine

Al-Abbas Shrine in Karbala, Iraq, is the mausoleum of Abbas ibn Ali, a son of Ali, the half-brother of both Hasan and Husayn, and a key figure in the Battle of Karbala. Abbas is revered for his loyalty and bravery, and his shrine is one of the holiest sites in Shia Islam, attracting millions of pilgrims, especially during the annual commemoration of Arba'een.^[84] Pilgrims from around the world visit the shrine to pay their respects and seek intercession. Abbas ibn Ali, also known as Abu al-Fadl, was a respected warrior known for his unwavering support of his brother Husayn. He played a crucial role in the Battle of Karbala, where he was martyred while attempting to fetch water for the thirsty children and companions of Husayn. His sacrifice is deeply commemorated, and his shrine stands as a symbol of devotion and courage.^[85]

The construction of the shrine began in the early Islamic period, with significant contributions from various rulers. The earliest recorded construction was during the Abbasid Caliphate, with later renovations and expansions by the Safavid and Qajar dynasties.^[86] The shrine is an architectural marvel, featuring a grand golden dome and two towering minarets. It includes several courtyards, prayer halls, and a museum. The central hall, where the tomb is located, is lavishly decorated with intricate tile work, mirror mosaics, and calligraphy depicting verses from the Quran and sayings of the Prophet Muhammad and the Shia Imams.^[87]

The shrine is surrounded by spacious courtyards that can accommodate the influx of pilgrims during major religious events. The main entrance is an ornate gateway that leads to the inner sanctum. Inside, the walls are adorned with elaborate stucco and mirror work. The Shrine is a beacon of faith and a testament to the enduring legacy of Abbas.

The Great Mosque of Kufa

The Great Mosque of Kufa is one of the earliest surviving mosques in the world. It was home to Ali and the site of his assassination. It also contains the shrine of Muslim ibn Aqeel, his companion Hani ibn Urwa, and the revolutionary Al-Mukhtar.The mosque has been significantly rebuilt and restored multiple times in its history. Masjid al-Kufa is believed to have been built in the 7th century. The mosque holds immense religious significance for Shia Muslims. It was the place where Ali used to lead prayers and deliver sermons.

The mosque is the site where he was struck in the head with a poison-coated sword by Abd al-Rahman ibn Muljam during the month of Ramadan in 661 CE.^[88] Ali was prostrating in the Fajr prayer in the mosque when ibn Muljam struck him. The mosque is a significant pilgrimage site for Shia Muslims, especially during the anniversary of Imam Ali's death and other important Islamic events.

Jannat al-Baqi Cemetery

Jannat al-Baqi Cemetery in Medina, Saudi Arabia, was founded by Muhammad and holds the graves of several of his family members and companions. Among them are the four Shia Imams: Hasan, al-Sajjad, al-Baqir, and al-Sadiq. When Muhammad arrived in Medina from Mecca in September 622 CE, al-Baqi was a land covered with boxthorn. After Muhammad’s arrival, the houses of Medina developed near al-Baqi, which was therefore considered the public tomb.

During the construction of the Prophet’s Mosque, As'ad ibn Zurarah, one of Muhammad's companions, died. Muhammad chose the spot to be a cemetery, and As'ad was the first individual to be buried in al-Baqi among the Ansar. While Muhammad was outside Medina for the Battle of Badr, his daughter Ruqayyah fell ill and died in 624. She was buried in al-Baqi'. Ruqayyah was the first person from the Ahl al-Bayt (Household of Muhammad) to be buried in this cemetery. Shortly after Muhammad arrived from Badr, Uthman bin Maz'oon died in 624 CE and was buried in al-Baqi'. He was considered the first companion of Muhammad from the Muhajirun to be buried in the cemetery.

When his youngest son Ibrahim died, Muhammad commanded that he be buried there as well. Following his instructions, two of his daughters Zainab and Umm Kulthum, were also buried near the grave of Uthman bin Maz'oon. Initially, the third caliph, Uthman, was buried in the large neighbouring Jewish graveyard. Over time, numerous domes and structures were built or reconstructed over various graves in al-Baqi. The cemetery was demolished under the Emirate of Diriyah in 1806. After their reconstruction, they were again demolished in 1926 under the Sultanate of Nejd, in accordance with their Wahhabi interpretation of Islamic law. These demolitions were condemned across the Islamic world, but the Saudi government has rejected calls for reconstruction.^[89][90]

Twelver

Imam Reza Shrine

The Imam Reza Shrine is the mausoleum of Ali al-Rida, the eighth Shia Imam, located in Mashhad, the province of Razavi Khorasan, Iran. As one of the holiest sites in Shia Islam, nearly 30 million Muslims making pilgrimages to the shrine every year,^[92][93][94] the most visited site in Islam.^[95][96] Imam Reza was a descendant of Muhammad, known for his piety and learning. His lineage traces back to Ali via Muhammad's daughter Fatima, from their sons Hasan and Husayn. He is also part of the chain of mystical authority and asceticism in Sunni Sufism, making him widely respected in Sunni Islam as well. The Uyoun Akhbar Al-Ridha recorded miracles which have occurred at the shrine.^[97]

The shrine covers an area of 1,200,000 square meters, making it the world's third largest mosque, after Masjid al-Haram in Mecca and the Prophet's Mosque in Medina. The complex is also on the tentative list of UNESCO World Heritage Sites. Also buried within the shrine are the members of the Timurid, Safavid and Qajar family members, alongside the Abbasid caliph Harun al-Rashid, polymath Baha al-Din al-Amili, crown prince Abbas Mirza, and many other notable political figures, scholars, and clerics.

In the early 9th century, the Abbasid caliph Al-Ma'mun invited Reza from Medina to Merv in Khorasan and appointed him as his heir apparent, a move widely interpreted as an attempt to legitimize Abbasid rule and contain Shia influence. He was the only member of Muhammad's household to be formally appointed heir apparent of the Abbasid Caliphate, and the only Shia Imam to hold such a position. Imam Reza died in 818 CE in the city of Tus, allegedly poisoned by al-Ma'mun.

The site of his grave became a major destination for pilgrimage, and the surrounding settlement gradually developed around his tomb, creating a new city called Mashhad, meaning “place of martyrdom.” The earliest structures around the shrine date back to the 9th century, with significant patronage and expansion carried out during various periods, including by the Samanid, Seljuk, Ilkhanid, Timurid, Afsharid, Safavid, and Qajar Empires, and it is still expanding today.^[98]

The shrine is renowned for its vast scale, architectural grandeur, artistic richness, and spiritual atmosphere. The architecture of the shrine represents a blend of Persian and Islamic traditions. The complex features a prominent golden dome, multiple minarets, and numerous courtyards (sahn), prayer halls (riwaq). The central sanctuary houses the Imam's grave beneath the gilded dome. The interior of the shrine is richly decorated with mirror work, tile mosaics, stucco carvings, and intricate calligraphy featuring Quranic verses and religious inscriptions.

The shrine is an unmistakable landmark in Iran and Shia history, with the city of Mashhad regarded as the country's spiritual capital. The Goharshad Mosque, built by Timurid Empress Goharshad in 1418 CE, is also located at the shrine. The Astan Quds Razavi Central Museum, a library, four seminaries, a cemetery, and the Razavi University of Islamic Sciences, are contained within the complex as well. The shrine also serves as a major center for religious ceremonies, gatherings, and educational activities, attracting scholars and students from across the Islamic world. Several hadiths from the Shia Imams and from Muhammad highlight the importance of pilgrimage to the shrine.

Muhammad: "One of my own flesh and blood will be buried in the land of Khorasan. God the Highest will surely remove the sorrows of any sorrowful person who goes on pilgrimage to his shrine. God will surely forgive the sins of any sinful person who goes on pilgrimage to his shrine." ^{[99][100][101][102]}

Kazimiyya Mosque

The Al-Kazimiyya Mosque, located in the Kādhimiya suburb of Baghdad, Iraq, contains the tombs of the seventh and ninth Shia Imams, Musa al-Kazim and his grandson Muhammad al-Jawad. Also buried within the premises are scholars Shaykh Mufīd and Shaykh Naṣīr ad-Dīn aṭ-Ṭūsi. Directly adjacent to the mosque are two smaller shrines, belonging to the brothers Sayyid Raḍī (who compiled Nahjul-Balāghah) and Sayyid Murtadā and Qadi Abu Yusuf al-Ansari.

The mosque was built on the site of a Quraysh cemetery, which was created with the original Round City of Baghdad in 762 CE. The cemetery was founded by Abbasid Caliph al-Mansur so that members of his family and internment can be buried in it. It is generally believed that Zubaidah bint Ja'far and al-Mansur himself were also buried in this location. The current building dates to the restoration carried out by the Safavid Iranian king Ismail I from 1502 to 1524. It was further ornamented by the Ottoman Sultan Suleiman the Magnificent after he conquered Baghdad in 1534.

Similar to many other Islamic settlements throughout history, settlements throughout time started to develop around the mosque which came to be known as the Kadhimiyya area. In 1611, the Ottoman Sultan Ahmed I granted Jamal al-Din bin Mullah Ali, a descendant from Bani Shaiba, a firman (royal decree), allowing him and his family to have full custodianship of the mosque and its shrine. Ancestors of Jamal became known as the al-Jamali family who were entrusted with the mosque and kept the firman. Among the most notable members of the al-Jamali family was Sheikh Abbas al-Jamali, who lived next to the mosque with visitors meeting him and was the father of Iraqi Statesman Muhammad Fadhel al-Jamali, who would become one of the founders of the United Nations.^[103]

Al-Askari Shrine

Al-Askari Shrine in Samarra, Iraq, containts the tomb of the tenth and eleventh Shia Imams, al-Hādī and his son al-'Askarī.^[104] Housed in the mosque are also the tombs of Ḥakīma Khātūn, sister of al-Hādī; and Narjis Khātūn, the mother of al-Mahdī.^[105] Adjacent to the mosque is another domed commemorative building, the Serdab ("cistern"), built over the cistern where the Twelfth Imam, al-Mahdī, first entered the Minor Occultation or "hidden from the view"—whence the other title of the Mahdi, the Hidden Imam.

The Imams al-Hādī and al-'Askarī lived under house arrest in the part of Samarra that had been Caliph al-Mu'tasim's military camp ('Askar al-Mu‘tasim), hence an inmate of the camp was called an ('Askarī). As a result, they are known as the 'Askariyyayn. They died and were buried in their house. Tradition attributes their deaths to poison. The Iranian king Nasir al-Din Shah Qajar added the shrine's golden dome in 1868.

Fatima Masumeh Shrine

The Fatima Masumeh Shrine in Qom, Iran, is considered to be the most sacred city in Shia Islam along with Najaf, Karbala, Mashhad, Samarra, Kadhimiya and Kufa. Fatima Masumeh was the daughter of the seventh Shia Imam, Musa al-Kazim, and the sister of the eighth Shia Imam, Reza. In Shia Islam, women are often revered as saints if they are close relatives to one of the Imams. Fatima Masumeh is therefore honored as a saint, and her shrine in Qom is one of the most significant Shia shrines, a major destination for pilgrimage.

Every year, millions travel to Qom to honor Fatima Masumeh and seek her intercession with God. Also buried within the shrine are three daughters of the ninth Shia Imam al-Jawad, Persian poet Parvin Etesami, six members of the Safavid family, eleven members of the Qajar family, and many other notable political figures, scholars, and clerics. The shrine has attracted dozens of seminaries and religious schools.

In 816, when her brother Imam Reza was summoned to Khorasan, Fatima set out to join his brother in Merv but fell ill along the way in the Sunni town of Saveh. There she asked to be taken to the nearby Shia town of Qom, where she died a few days later, possibly after seventeen days. A local Shia figure by the name of Musa ibn Khazraj al-Ash'ari brought Fatima to Qom and hosted her during her final days.

Shah Gheragh

The Shah Cheragh in Shiraz, Fars province, Iran, is the mausoleum of Ahmad ibn Musa, a son of the seventh Shia Imam Musa al-Kazim and a brother of the eighth Shia Imam Reza, who is known as Shah Cheragh (King of Light) in local traditions, and hence the building's name.^{[106][107][108]}

The complex is one of the holiest sites in Shia Islam. Following the Abbasid persecution of the Shi'ite sect, Sayyid Ahmad ibn Musa (also known as Syed Amir Ahmad) and his brother, Muhammad ibn Musa al-Kazim, both of whom were brothers of Reza, took refuge in Shiraz.

The first structure over his grave, a simple domed mausoleum, was built in the 13th century during the rule of the Salghurids, by the minister, a former Buyid prince, attributed to Atabak Sa'ad Ebn-e-Zangi. Local folklore tells that the grave was found when a light appeared over it, which caught the attention of the people, who told the minister about what they had seen. The tombs of both brothers became celebrated pilgrimage destinations since the 14th century.

Shah Abdol-Azim Shrine

The Shāh Abdol-Azim Shrine located in Rey, the province of Tehran, Iran, contains the tomb of Abd al-Azim al-Hasani, a descendant of the second Shia Imam Hasan. Abd al-ʿAzim, born in 789 CE, was also a prominent figure among the companions of al-Hadi, the tenth Shia Imam. It is narrated from Abu Hammad al-Razi that Imam al-Hadi instructed people to refer their religious questions to ʿAbd al-ʿAzim. Abd al-ʿAzim also presented his beliefs to Imam al-Hadi, who affirmed and approved them.

Due to pressure from the Abbasid authorities, ʿAbd al-ʿAzim fled to Rey, where he lived discreetly in the house of one of the Shia. He devoted himself to worship and asceticism until he fell ill and passed away after a short time in 866 CE. The Shia of Rey held a grand funeral for him and later built a large shrine over his grave.

The monument dates back to the Ilkhanid, Safavid, and Qajar periods. The original structure of the shrine was significantly restored in the 9th century CE. The main northern entrance gate of the shrine was built by order of the rulers of the Buyid dynasty. Adjacent to the shrine, within the complex, are the mausoleums Tahir (son of the fourth Shia Imam - Sajjad) and Hamzeh (brother of the eighth Shia Imam - Reza). After the death of Abd al-Azim al-Hasani, when people intended to perform the ritual washing of his body, they found a piece of paper in his shirt on which his lineage was written as follows:

"I am Abu al-Qasim, Abd al-Azim ibn Abdullah ibn Ali ibn Hasan ibn Zayd ibn Hasan ibn Ali ibn Abi Talib."^[109]

Jamkaran Mosque

The Jamkaran Mosque in the village of Jamkaran, on the outskirts of Qom, Iran, is where Twelver belief holds that the 12th Shia Imam—the promised Mahdi according to Twelvers—once appeared and offered prayers.^[110] Many Shia Muslims go to this mosque on Wednesday nights and the night of the middle of Sha'ban - the birthday of Mahdi - and perform its rituals. The mosque has a history of over a thousand years, and receives more than 15 million pilgrims annually.^[111][112]

It was further developed after the residents of Ghadiriyah from the Bani Asad tribe fled to Qom, during the Mukhtar uprising in Kufa (685 CE). The mosque has been a sacred place at least since around 983 CE, when Sheikh Hassan ibn Muthlih Jamkarani reportedly met the Twelfth Imam along with the prophet Al-Khidr. Jamkarani was instructed that the land they were on was "noble" and that the owner, Hasan bin Muslim, was to cease cultivating it and finance the building of a mosque on it from the earnings he had accumulated from farming the land.

Sometime in the decade of 1995–2005, the mosque's reputation spread, and many pilgrims, particularly young people, began to come to it. In the rear of the mosque, there is a "well of requests" where it is believed the Twelfth Imam once "became miraculously unhidden for a brief shining moment of loving communion with his creator." Pilgrims tie small strings in a knot around the grids covering the holy well, which they hope will be received by Imam Mahdi. Every morning custodians cut off the strings from the previous day.

Ismailism, Zaydism, and Alawites

Historically, the most important place in Ismailism was Cairo during the Fatimid period. When the Fatimids established their caliphate in the 10th century, they ruled as Ismaili leaders. Al-Azhar Mosque and University was founded specifically to teach Ismaili theology, philosophy, and law, and it functioned as the intellectual heart of the Ismailism. Al-Azhar remains the single most powerful symbol of Ismaili achievement, representing the only time Ismailism governed a major Islamic empire.

After its dedication in 972, and with the hiring by mosque authorities of 35 scholars in 989, the mosque slowly developed into what it is today. Over the course of its over a millennium-long history, the mosque has been alternately neglected and highly regarded. Because it was founded as a Shiite Ismaili institution, Saladin and the Sunni Ayyubid dynasty that he founded shunned al-Azhar, removing its status as a congregational mosque and denying stipends to students and teachers at its school.

These moves were reversed under the Mamluk Sultanate, under whose rule numerous expansions and renovations took place. Later rulers of Egypt showed differing degrees of deference to the mosque and provided widely varying levels of financial assistance, both to the school and to the upkeep of the mosque. Today, al-Azhar remains a deeply influential institution in Egyptian society that is highly revered and a symbol of Islamic Egypt.

Al-Hakim Mosque is important to Ismailism because it comes from the period when Ismaili leaders ruled openly as caliphs. It was built under the Fatimid Imamate in Cairo and functioned as a major state mosque and teaching center for Ismaili doctrine. It represents a time when Ismailism was not a minority tradition but the ideological core of a powerful empire. Teaching there was tied directly to the Fatimid daʿwa.

Architecturally, the mosque consists of a hypostyle prayer hall and a wide internal courtyard (sahn), accessed via a projecting entrance portal. Its most notable features are its two unusual minarets: the original minarets of the mosque have ornate multi-tiered designs but, for reasons that remain unclear, these were encased shortly afterwards inside the massive square bastions still seen today.

Alawites are an ethnoreligious group, an offshoot of Shia Islam as a ghulat branch during the ninth century. Alawites venerate Ali, the first Imam, as a manifestation of the divine essence. It is the only ghulat sect still in existence today. The group was founded during the ninth century by Ibn Nusayr, who was a disciple of the tenth Imam, al-Hadi, and of the eleventh Imam, al-Askari.

The Quran is one of their holy books, but its interpretation differs significantly from the mainstream Shia Muslims and aligns with early Batiniyya. Alawite theology and rituals differ sharply from Shia Islam in several important ways. For instance, various Alawite rituals involve the drinking of wine and the sect does not prohibit the consumption of alcohol for its adherents. As a creed that teaches the symbolic/esoteric reading of Qur'anic verses, Alawite theology is based on the belief in reincarnation and views Ali as a divine incarnation of God. Moreover, Alawite clergy and scholarships insist that their religion is theologically distinct from Shia Islam.

Alawites have historically kept their beliefs secret from outsiders and non-initiated Alawites, so rumours about them have arisen. At the core of the Alawite creed is the belief in a divine Trinity, comprising three aspects of the one God. The aspects of the Trinity are Mana (meaning), Ism (Name) and Bab (Door). Alawite beliefs hold that these emanations underwent re-incarnation cyclically seven times in human form throughout history. According to Alawites, the seventh incarnation of the trinity consists of Ali, Muhammad himself, and Salman the Persian. An important component of Alawism is the belief in the transfer of souls, rejected by both the Shia and Sunni, leading to the Alawites being considered heretics by theologians of Sunni and Shia Islam.

Khidr holds special spiritual and mystical significance. Unlike mainstream Sunni and Shia Islam, Alawite theology incorporates esoteric interpretations of Qur’anic figures, and Khidr is viewed as a hidden, eternal guide, a spiritual intermediary, and a source of divine wisdom.

Zayd ibn ʿAlī was the son of Ali ibn al-Husayn Zayn al-Abidin, and great-grandson of Ali. He led an unsuccessful revolt against the Umayyad Caliphate, in which he died. The event gave rise to the Zaydiyya sect of Shia Islam, which holds him as the next Imam after his father Ali ibn al-Husayn Zayn al-Abidin. Zayd ibn Ali is also seen as a major religious figure by many Sunnis and was supported by the prominent Sunni jurist, Abu Hanifa, who issued a fatwa in support of Zayd against the Umayyads.

To Twelver and Isma'ili Shias, however, his elder half-brother Muhammad al-Baqir is seen as the next Imam. Nevertheless, he is considered an important revolutionary figure by Shias and a martyr (shaheed) by all schools of Islam, including Sunnis and Shias. The call for revenge for his death, and for the brutal display of his body, contributed to the Abbasid Revolution.

Muʿin al-Din Chishti Shrine

The Shrine of Muʿin al-Din Chishti, better known as Ajmer Sharif in Rajasthan, India, is the most important Sufi site in South Asia. Muʿin al-Din Chishti founded the Chishti Order in India.^[113]

The shrine is significant and it is one of the most popular sites of religious visitation for Sufis in the Indian subcontinent that can attract up to 20,000 pilgrims per day, swelling to hundred of thousands on Chishti's urs.

The shrine became a center of spiritual devotion, learning, and social gathering. People visit to seek baraka, spiritual blessings, and guidance, reflecting the inclusive and devotional nature of Chishti Sufism.

The shrine’s significance comes from the saint’s life, teachings, and ongoing veneration. Over centuries, Ajmer Sharif Shrine has grown into a major pilgrimage site, drawing millions annually.

Data Darbar

Data Darbar is the shrine of Ali Hujwiri, also known as Data Ganj Bakhsh, one of the most revered Sufi saints in South Asia. Located in Lahore, Pakistan, it is considered the oldest Sufi shrine in the region.^[114]

The site is considered to be the most sacred place in Lahore, and attracts up to one million visitors to its annual urs festival.^[115] It is a major cultural and spiritual hub, and is the largest Sufi shrine in South Asia.

Lal Shahbaz Qalandar Shrine

The Shrine of Lal Shahbaz Qalandar is located in Sehwan, Sindh, Pakistan, and is one of the most important Sufi sites in South Asia.^[116]

The vibrant rituals at the shrine reflect the inclusive, ecstatic, and transformative nature of Qalandari Sufism, making it a cornerstone of Sufi heritage in Sindh and beyond. The shrine is one of the most important in Pakistan, and attracts up to one million visitors annually.^[117]

The shrine's construction was started under the reign of Shah Tughluq, who ordered that the saint's remains be enshrined in Sehwan. The tomb complex was built in 1356 CE.

In 1639, the shrine was greatly expanded under the rule of Mirza Jani of the Tarkhan dynasty. Though the shrine was founded centuries ago, its popularity expanded in the late 20th century.

The shrine is considered to be the chief shrine for malangs and qalandars who follow the teachings of Lal Shahbaz Qalandar. The Shrine of Ibrahim in Bhadresar in the Indian state of Gujarat is believed by some locals there to be the resting place of Lal Shahbaz.

Mausoleum of Abdul-Qadir Gilani

The Mausoleum of Abdul-Qadir Gilani in Baghdad is one of the most important Sufi sites in the Islamic world. Abdul-Qadir Gilani was the founder of the Qadiriyya order, which became one of the largest and most influential Sufi orders across the Middle East, South Asia, and beyond.

The library, known as Qadiriyya Library, houses rare old works related to Islamic studies.^[118] The son of the entombed scholar, Abdul Razzaq al-Gilani, is also buried there.

Devotees visit to seek guidance, and inspiration from the saint’s life and teachings. Today, the site continues to attract pilgrims from around the world, serving both as a symbol of spiritual authority and a hub for the Qadiriyya Sufi network.

Shrine of Bahauddin Zakariya

The Shrine of Bahauddin Zakariya is located in Multan, Pakistan, and is one of the most important Sufi sites in the region. Bahauddin Zakariya was a leading figure of the Suhrawardi Sufi order and played a key role in spreading Islam in Punjab.

Bahauddin Zakariya emphasized piety, scholarship, and social welfare, and his shrine continues to reflect these values.

Over time, it became not just a religious site, but also a cultural and social hub, hosting annual festivals and drawing devotees from across Pakistan and beyond, making it a cornerstone of Sufism in the region.

It considered to be one of the most important Muslim shrines in the wider Punjab region, and is the prototype for Multan's classical architectural style.^[119]

Shah Jalal Dargah

The Shah Jalal Dargah is located in Sylhet, Bangladesh, and is the shrine of Shah Jalal, a celebrated Sufi saint who played a central role in spreading Islam in the Bengal region. He belonged to a mystical tradition that emphasized spiritual discipline, devotion, and service to the community.

The site, known as a dargah, was originally constructed c. 1500, though many additions and alterations were made to its structures over the following centuries.

It became a religious centre in the region, respected across multiple ruling administrations and greatly venerated among Bengalis, with local folklore and legends developing around it.

The extensive surrounding compound serves several functions and includes four mosques, a religious school and a public cemetery among others. The Dargah is presently the largest and most visited religious site in Bangladesh.

Hazrat Nizamuddin Dargah

The Hazrat Nizamuddin Dargah is located in Delhi, India, and is the tomb of Nizamuddin Auliya, one of the most revered saints of the Chishti Sufi order.

Nizamuddin Auliya emphasized love, humility, service to humanity, and devotion to God, which made his teachings widely influential across northern India and beyond.

His influence extends beyond India: the Dargah has shaped Sufi practices, devotional music, and spiritual traditions across South Asia.^[120][121] Today, it is one of the most visited and important Sufi shrines in the world.^[122]