Imam Reza shrine

Early years

Dar-ul-Imarah (Royal Residence) or the garden of Humayd ibn Qahtaba al-Ta'i was a fortress in the village of Sanabad. It dates from before the Islamic era. It had been placed at the fork road of Sanabad, Neishabour, Sarakhs, Toos and Radkan. This fortress had been a place for the frontier guards to take position and establish the security of these roads and regions. After the demise of Harun al-Rashid, he was buried in this place. Due to this historical event, the Dar-ul-Imarah was known as the Mausoleum of Haruniyyeh. The original inner building of Dar-ul-Imarah had been a Zoroastrian temple. This building was demolished by the order of al-Ma'mun, and then it was reconstructed according to the special architecture of Khorasan. Four plain and short walls, covered with a low-slope dome, were constructed around the building. Afterwards, the name of the mausoleum (Haruniyyeh) was changed and known as the Mashhad-al-Reza. Mashhad literally means 'a place where a martyr has been buried'.^[24]

Martyrdom of Imam Reza

In 818, Imam Ali al-Ridha was murdered by the Abbasid caliph al-Ma'mun (ruled 813–833) and was buried beside the grave of al-Ma'mun's father, Harun al-Rashid (r. 786–809).^[25] After this event, the location was called Mashhad al-Ridha ("the place of martyrdom of al-Ridha"). Shias and Sunnis (for example, Ibn Hibban wrote in his Kitab al Siqqat that whenever troubled and in Mashad he would always visit the shrine to ask for relief from problems that bothered him) began visiting his grave on pilgrimage. By the end of the 9th century, a dome was built on the grave and many buildings and bazaars sprang up around it. For the next thousand years, it has been devastated and reconstructed several times.^{[26]: 12–16}The celebrated Muslim traveler Ibn Battuta visited Mashhad in 1333 CE and reported that it was a large town with abundant fruit trees, streams and mills. A great dome of elegant construction surmounts the noble mausoleum, the walls being decorated with colored tiles. Opposite the tomb of the Imam is the tomb of Caliph Harun al-Rashid, which is surmounted by a platform bearing chandeliers.^[1]

Samanid and Ghaznavid era

The Samanids (819–999 CE), who ruled over a large part of Greater Khorasan, were notable patrons of Sunni Islamic scholarship. They maintained and supported the Imam Reza shrine.^[27][28] Although there are limited architectural remnants from their time, historical accounts suggest that the Samanids contributed to the preservation and modest development of the shrine, ensuring that it remained a focal point for pilgrims.^[29][30] Their support laid the groundwork for later dynasties to expand the shrine.^[31][32]

By the end of the 3rd century AH, a dome was built on the grave of Imam Reza and many buildings and bazaars sprang around the shrine. In 383 AH (993/994 CE), Sebuktigin, the Ghaznavid sultan devastated Mashhad and stopped the pilgrims from visiting the shrine. But in 400 AH (1009/1010 CE), Mahmud of Ghazni restarted the expansion and renovation of the shrine and built many fortifications around the city.^[33]

Seljuk and Mongols era

Sultan Sanjar, after the healing of his son in the shrine, renovated the sanctuary and added new buildings within its precincts. At the time of Sultan Sanjar, after Sharaf al-Din Abu Tahir b. Sa'd b. Ali Qummi repaired the shrine, he began to construct a dome over it.^[34] In 612 AH (1215/1216 CE), as borne out by inscriptions on certain tiles, Allaudin Khwarezm Shah carried out renovations on the shrine.^[34]

During the Khwarazmian dynasty, some repair and decoration was made inside the shrine.^[34] In 612 AH (1215/1216 CE) two very glorious embossed Thuluth inscriptions in form of square tile work were fixed on both sides of the shrine entrance-by the side of Dar al-Huffaz porch—in which the names and descent of Imam Reza back to Imam Ali were written. The complex includes some other inscriptions and three mihrabs of this era. During the Mongol invasion in 617 AH (1220/1221 CE), Khorasan was plundered by the invading hordes and the survivors of this massacre took refuge in Mashhad and settled around the shrine.^[35] Sultan Muhammad Khudabandeh Öljaitü, the Mongol ruler of Iran, converted to Shia Islam and ruled Iran from 703 AH (1303/1304 CE) until 716 AH (1316/1317 CE). Under his rule, the shrine was once again renovated on a grand scale.^[33]

Timurid and Safavid era

The glorious phase of Mashhad started during the reign of Shahrukh Mirza, son of Timur, and reached its zenith during the reign of the Safavid kings, who ruled Iran from 1501 to 1736 CE. Shahrukh Mirza, whose capital was Herat, regularly visited Mashhad for the pilgrimage. In the 15th century, during the reign of the Shahrukh Mirza, Mashhad became one of the main cities of the realm. In 1418 CE, his wife, Empress Goharshad, funded the construction of an outstanding mosque beside the shrine, which is known as the Goharshad Mosque.^[26]

With the emergence of the Safavid Empire in 1501 CE and their declaration of the Twelver Shia Islam as the state religion, Mashhad reached the peak of its development. However, since Khorasan was a border province of the Safavid Empire, Mashhad suffered repeated invasions and periods of occupation by the Uzbek Khans. These invasions continued up to 996 AH (1587/1588 CE), the reign of Abbas the Great, who finally drove out the Uzbeks from Khorasan. Sahn Atiq was extended in the time of Abbas the Great, and during this era, efforts were made for its further improvement. During the Safavid era, the shrine also received patronage from rulers of the Indian subcontinent, namely Quli Qutb-ul-Mulk (founder of the Qutb Shahi dynasty) and Mughal Emperor Akbar. The latter was notably a Sunni.^[36]

Afsharid and Qajar eras

Nader Shah and the Qajar Shahs who ruled Iran from 1789 to 1925 CE expanded the various places in the shrine. There were also some improvements in the shrine complex during the Qajar Dynasty. There was also some repair in both courtyards during the reign of Mozaffar ad-Din Shah. Following the coup in December 1911, Russian artillery shelled revolutionaries who had taken refuge in the shrine.^[37] The whole complex was greatly damaged in 1911, but it was repaired after a while.

Modern era

There were significant changes in the complex in 1347 AH (1928/1929 CE). The Old Falakah was extended up to a radius of 620 metres (2,030 ft) and an important part of Holy Buildings' historical structure was demolished without considering its antiquity and elegance.

On 13 July 1935 (11th Rabi al-Thani 1354 AH), during the Goharshad Mosque rebellion, armed forces of Reza Shah, the reigning monarch of Iran and founder of Pahlavi dynasty, invaded the shrine and massacred people gathered in the Goharshad Mosque.^[38][39] The people there were protesting against the modernization policies of the Shah which many, especially amongst the Shia clergy, considered to be anti-Islamic, including the banning of hijab for women in Iran.^[40] During the Iranian Revolution, on 21 November 1978, troops under orders from the regime of Mohammad Reza Shah, Reza Shah's son and successor, killed 2 people inside the shrine.^[41][42] The Imam Reza Shrine is depicted on the reverse of the Iranian money, issued since 2004.^[43][44]

Incidents

1994 bombing

Main article: Imam Reza shrine bombing

On 20 June 1994, a bomb explosion occurred at the shrine. To maximize the number of casualties, the explosion took place on Ashura, one of the holiest days in Shia Islam,^[45] when countless of pilgrims had gathered to commemorate the death of the third Imam, Husayn.^[46] The attack left at least 25 dead and at least 70 injured.^[45][a] The bomb was equivalent to 4.5 kilograms (10 lb) of TNT, according to experts.^[48] Although a radical Sunni militant group claimed responsibility, the Iranian government laid the blame on the People's Mujahedin of Iran, and others accused a Pakistani militant.

Minarets

The shrine began as a modest mausoleum built after the death of Imam Reza. Over more than twelve centuries, successive dynasties—including the Abbasids, Seljuks, Timurids, Safavids, Afsharids, Qajars, and the modern Iranian state—expanded it into the monumental complex that is today, and it is still expanding.^[51] At the heart of the complex stands the sacred burial chamber beneath the shrine's iconic golden dome, which rises about 31 meters (102 feet) above its base and is covered with thousands of gold plates. The dome has become one of the most recognizable architectural landmarks in Islam. Surrounding it are 14 minarets, ranging in height from roughly 40 to 43 meters, positioned around the various courtyards. Two of these stand beside the golden dome itself, while others frame the entrances and monumental iwans of the larger courtyards.^[52]

Courtyards

The shrine is organized around seven principal courtyards (sahns).^[53] The oldest is courtyards Enghelab, built in 16th–17th century, which serves as the historic heart of the complex and contains the famous marble Saqqakhaneh, a traditional drinking fountain used by pilgrims. The Azadi courtyard, built in the 17th century, is another historic courtyard dating largely from the Safavid period and is distinguished by the elegant Golden Veranda overlooking the shrine. Sahn Quds provides a quieter space inspired by Islamic architecture associated with Jerusalem. Sahn Jomhuri Islami was created during the twentieth century and is recognized by its broad ceremonial space and twin minarets. Sahn Jame Razavi is the largest courtyard in the entire complex, capable of accommodating enormous congregations during major religious occasions. Sahn Ghadir and Sahn Kowsar are among the newer courtyards added to handle the steadily growing number of pilgrims.

Iwans

There are four main iwans located on the east, west, north, and south sides of the shrine. The northern iwan of the shrine’s central structure, which corresponds to the southern side of Sahn Inqilab, is known as the Nadiri Golden Iwan.^[54] It is one of the gilded iwans of the complex. It connects to the surrounding areas through four doors leading to different sections of the shrine complex. The southern iwan of the central shrine, which corresponds to the northern side of Goharshad Courtyard, serves as a connection between Sahn Goharshad and the Dar al-Siyadah hall. This is known as the Dar al-Siyadah Iwan. Above its entrance is a silver-decorated window bearing the hadith from the Prophet saying “I am the city of knowledge, and Ali is its gate.” The eastern iwan, corresponding to the western side of Sahn Azadi, is known as the Naseri Golden Iwan. It was originally built by order of Fath-Ali Shah and later gilded during the reign of Naser al-Din Shah. It connects to surrounding halls through five doors.^[55] The western iwan, also known as the Golden Iwan of Sahn Jomhuri, was constructed in 1989–1990 CE and is one of the modern gilded iwans of the shrine. It connects Sahn Jomhuri to Dar al-Wilayah through a corridor.

In addition to these four main iwans leading to the sacred precincts, there are several other notable iwans within the complex. The western iwan of Sahn Inqilab, known as the Clock Iwan, dates back to the reign of Abbas the Great in the Safavid era.^[56] A large clock was installed on top of it during the Qajar period, giving it its current name. On the northern side of Sahn Inqilab stands the Abbasid Iwan, built during the Safavid era under Abbas the Great. Later, a golden minaret (known as the Nadiri minaret) was added by Nader Shah above it. The eastern side of Sahn Inqilab contains the Naqareh-Khaneh Iwan, also dating back to Abbas the Great. It became known by this name after the naqareh (ceremonial drums) were installed there during the Qajar period. Another major structure is the Maqsura Iwan, located on the southern side and associated with the Goharshad Mosque. Its grand arched entrance is richly decorated with tilework, and the dome of Goharshad Mosque is built above it. Finally, the largest and tallest iwan of the entire complex is Vali Asr Iwan (Qibla Iwan), located in the southern section of Sahn Jame Razavi. It it the most monumental iwan in the complex.

Fountains and pools

Within these courtyards are three principal fountains and numerous reflecting pools, the most famous being the octagonal Saqqakhaneh in Sahn Inqilab. Besides serving practical purposes, these water features contribute to the visual harmony of the shrine by reflecting the golden dome and surrounding tilework.

Goharshad Mosque

Connected directly to the shrine is the magnificent Goharshad Mosque, built in 1418 AD by Empress Goharshad during the Timurid Empire. It features a classic four-iwan layout, a large turquoise dome, two soaring minarets, expansive prayer halls, and some of the finest mosaic tilework in Persian Islamic architecture. The complex is entered through four major bast gateways, each serving as a monumental transition from the city into the sacred precinct. Beyond the religious structures, the shrine also includes one of the Islamic world's largest libraries, containing millions of books and manuscripts, several museums displaying Qurans, carpets, jewelry, coins, ceramics, weapons, and historical manuscripts, as well as seminaries, universities, administrative buildings, hospitals, dining facilities, gardens, and extensive underground prayer spaces.^[57]

Schools

Around the Shrine, historical records mention about 10 religious schools, although today only four of them remain.^[58] The oldest known one was the Balasar Madrasa, located on the western edge of the Zanjir Bazaar near the “head side” (balasar) of the shrine. It dates back to the Ghaznavid period.^[59] It was a two-story structure with 28 rooms and a small courtyard with four iwans, used for housing students and visitors. Over time it was repaired several times during the Safavid and later Qajar periods, but it was eventually demolished during modern shrine expansions, and no trace of it remains today. Another important school is the Peyr-e Zard Madrasa (Pirezad), founded by Pirezad Khanom, a lady-in-waiting of Gowharshad Agha. It is located next to the Goharshad Mosque and opposite the Do Dar Madrasa. It originally had around 20–30 students and was rebuilt during the Safavid era. Although it was demolished during 20th-century expansions, it was later reconstructed in the 1980s in its original Timurid-style form, with two floors and 22 rooms decorated with fine tilework and plasterwork.^[60]

The Paeen Pa Madrasa was built during the Safavid period by Mirza Sa’d al-Din Mohammad in the reign of Shah Soleiman. It was located near the eastern side of Goharshad Mosque, but was demolished in 1931 during development of new shrine courtyards and the museum complex. The Abd al-Khan Madrasa, once located near the tomb of Pir-e Palandouz in Mashhad, also disappeared despite several restorations, especially after modern shrine expansion projects. The Baqeriyeh Madrasa was another Safavid-era school built on the northern side of the Bala Khiyaban area. It covered about 1,200 square meters and was eventually demolished in the 1970s during large-scale redevelopment of the shrine area. In general, these madrasas were an important part of the shrine’s scholarly environment, but most were gradually removed during modern expansion projects, with only a few reconstructed or preserved to maintain the historical memory of the complex.^[61]

Halls

The riwaqs (halls) are the enclosed prayer and ceremonial halls that surround the central shrine. They provide indoor spaces for worship, reflection, and access to the sacred tomb. The complex contains 21 riwaqs, with some of the best-known being Dar al-Hifaz, Dar al-Siyadah, Dar al-Shukr, Dar al-Wilayah, Dar al-Rahmah, and Dar al-Hidayah.^[62] Each hall is richly decorated with mirror mosaics, marble, Qur'anic calligraphy, and traditional Persian-Islamic ornamentation. The basts are the shrine's monumental entrance precincts that connect the surrounding city to the sacred courtyards. They serve as the main gateways through which pilgrims enter the complex. The four principal basts are Bast Shaykh Toosi, Bast Shaykh Tabarsi, Bast Shaykh Baha'i, and Bast Shaykh Hur Ameli, each named after a prominent Islamic scholar and leading to different sections of the shrine.

Naqareh-khaneh

The Naqareh-khaneh (drum house) is one of the important traditional parts of the Imam Reza Shrine. It is the place where ceremonial drums and trumpets are played as part of a long-standing ritual known as naqareh-zani.^[63] Each performance of this music is called a “nobat” (turn). Historically, rulers would order the drums and trumpets to be played during specific times of day and night to announce celebrations and royal occasions. While this tradition once existed in various parts of Iran, today it survives exclusively at the Imam Reza Shrine. At the shrine, naqareh is played twice daily—at sunrise and sunset—for about 20 minutes. On special religious occasions, such as important commemorative days, it may be played for up to 30 minutes. The sound is considered a symbol of the shrine’s grandeur and religious significance.

In earlier times, the musicians of the Naqareh-khaneh were known as “amaljat-e shokuh” (servants of glory), and today they are called “naqareh-chi”. The position is traditionally hereditary, passed from father to son, provided the successor meets the required qualifications. The Naqareh-khaneh is located on the eastern side of Sahn Inqilab. In addition to regular performances, naqareh is sometimes played on exceptional occasions, such as when a miracle is believed to have occurred. Historical records do not clearly identify the exact origin date of this tradition at the shrine. However, the earliest known reference appears to come from the 15th century, which describes the practice as established and active.^[64] Later Safavid-era sources mention an organized system for managing the Naqareh-khaneh, while during the Qajar period it was also referred to as the “Karna-khaneh” (trumpet house). Today, even special events such as the recovery of ill patients at the shrine may be marked by the sound of the naqareh, continuing this centuries-old tradition.

Saqqakhaneh

There are two main saqqakhanehs (water fountains) in the Imam Reza Shrine complex. The most famous one is the Ismail Talaei Saqqakhaneh, located in the center of Sahn Inqilab. It is also historically known as the Nadiri Saqqakhaneh.^[65] This fountain is one of the symbolic elements of the shrine and has long served as a place where pilgrims traditionally take blessed water. The second saqqakhaneh is located in front of the golden iwan of Sahn Jomhuri Islami. Its design was inspired directly by the architectural style of the Al-Aqsa Mosque in Jerusalem.^[66]

Dome

The dome of the shrine is a double-layered structure. In the late 9th century AH, the outer shell was constructed over it, which is the present golden dome.^[67] The height of the dome is approximately 19 meters to the base of the central point and about 31 meters to the top of the dome’s neck. The shrine dome consists of two main layers above the tomb chamber. The first layer is the inner dome of the shrine (gonbad-khāneh), formed with vaulted and muqarnas-style architecture, known as the qobbeh. The second layer sits above it and is what is commonly referred to as the dome itself. Originally, it was built with yellow Iranian bricks and later decorated with tiles.

During the reign of Shah Tahmasp I of the Safavid dynasty, the dome was gilded for the first time without altering its structure. The tiles were removed and the surface was covered with copper sheets plated with gold. At the same time, the nearby minaret was also gilded. During the Seljuk period, Sharf al-Din Abu Taher Qomi, the vizier of Sultan Sanjar, made major restorations to the shrine, including tilework and the construction of a dome over the structure. This dome has remained in place for nearly 900 years. Inscriptions around the dome mention its builders, identifying Kamal al-Din Yazdi as the tile artisan and Reza Abbasi as the calligrapher of the circular inscriptions.

During an Uzbek invasion, Abd al-Mu’min Khan plundered the shrine and stole the gold covering of the dome and minaret. After this event, Abbas the Great traveled on foot from Isfahan to Mashhad and ordered the re-gilding of the dome.^[68] After some years, a severe earthquake caused cracks in the outer dome and led to the loss of some gold tiles. Shah Suleiman ordered its repair and re-gilding. The details of this restoration were recorded in four decorative panels around the dome by the calligrapher Mohammad Reza Emami. Then the dome was damaged by Russian artillery fire, and bullet marks are still visible inside the structure today. Later, the governor of Khorasan, Nayer al-Dawla, carried out repairs.

Several important inscriptions decorate the golden dome, commemorating major restorations carried out by the Safavid kings. The most prominent is the circumferential inscription that encircles the base of the dome. Commissioned by Abbas the Great after his restoration of the shrine, it is written in elegant Thuluth script on a lapis-blue background in Arabic. The inscription commemorates Shah Abbas the Great's famous pilgrimage on foot from Isfahan to Mashhad and records that he ordered the dome to be gilded using his own wealth.^[69] In translation, the inscription reads:

"In the name of God, the Most Compassionate, the Most Merciful. Among the greatest blessings bestowed by God was that the supreme sovereign, the ruler of the kings of Arabs and Persians, the noble descendant of the Prophet and the glorious heir of Imam Ali, Shah Abbas al-Mousavi al-Safavi Bahadur Khan, humbly regarded himself as a servant of this radiant and heavenly shrine. He came on foot from his capital, Isfahan, to visit this sacred sanctuary and, from his purest wealth, ordered this dome to be adorned with gold. The work began in the year 1010 AH and was completed in 1016 AH."^[70]

Another famous set of inscriptions consists of the four medallion-shaped panels, known collectively as the Four Cartouches. These were added after the dome was repaired following the devastating earthquake during the reign of Shah Suleiman I. This inscription proclaims:

"God Almighty adorned the lowest heaven with stars and embellished the dome of the world with their radiant light. Among His blessings was that the supreme sovereign, the most noble of kings by lineage and character, the promoter of the faith of his pure forefathers and the reviver of the legacy of the Imams, Shah Suleiman al-Safavi al-Mousavi, restored this heavenly dome after it had been damaged by an earthquake. He rebuilt its ruined parts, and now the sacred dome shines once again like the radiant sun. This restoration was completed in the year 1086 AH."^[71]

Astan Quds Razavi Central Museum

The Astan Quds Razavi Central Museum is one of the largest and most important museum complexes in Iran and West Asia. Located within the shrine complex, it preserves the treasures of the shrine, objects related to Imam Reza, as well as centuries of donated artworks, manuscripts, and historical objects. The museum was founded in 1937, although the present building dates to 1977.

The museum complex is spread across four main buildings. It displays the history of the shrine along with collections of coins, medals, weapons and armor, astronomical instruments, clocks, ceramics, visual arts, shells, stamps, and paper money. The Quran and Rare Objects Museum houses priceless handwritten Qurans, illuminated manuscripts, gifts presented to the shrine, and works by the renowned Iranian artist Mahmoud Farshchian. The Carpet Museum exhibits historic Persian carpets, many of which were donated to the shrine over several centuries. The Anthropology Museum, located in the restored Mahdi Gholi Beik Bathhouse near the shrine, explores traditional Iranian daily life and culture.

The museum's collections include thousands of historical artifacts, such as rare Qurans, Safavid and Qajar carpets, ceremonial weapons, coins, medals, clocks, scientific instruments, precious gemstones, ceramics, manuscripts, and objects that have been donated to the shrine by rulers, scholars, and pilgrims over the course of more than a thousand years.

The Central Library of Astan Quds Razavi

The Central Library of Astan Quds Razavi is the official library of the Imam Reza Shrine and is one of the oldest libraries in the Islamic world. It is widely recognized as one of the most important centers for Islamic and religious studies. In historical sources, this library has been referred to by many names, such as “Qur’an House of the Shrine,” “Blessed Library of the Sacred Astan,” and “Library of Mashhad-e Reza,” among others. Under its supervision, dozens of libraries (about 47 branches) were managed across Mashhad and other cities in Iran and abroad, including places like India, Tehran, and Yazd.^[72]

Today, the Central Library holds approximately one million volumes, including more than 242,000 handwritten manuscripts. Among them are around 94,000 handwritten Qurans, making it one of the richest manuscript collections in the world. In addition to books, the collection includes about 4 million historical documents and over 61,000 microfilm reels. Another important library in the shrine complex is the Goharshad Mosque Library, located opposite the Goharshad Mosque. Its architectural style is inspired by the Ganjali Khan Bath in Kerman. It contains around 65,000 volumes in Persian, Arabic, and Latin, and serves as a key research and reading space within the shrine complex.

Razavi University of Islamic Sciences

Razavi University of Islamic Sciences is located in the shrine. It was established in 1984 through the efforts of Ayatollah Abbas Vaez Tabasi under the supervision of Astan Quds Razavi. The university was created by merging and revitalizing older seminary schools, some of which date back several centuries, into a modern academic structure. It operates as a hybrid between a traditional Islamic seminary (hawza) and a formal university. That means students study both classical Islamic sciences—such as jurisprudence (fiqh), Quranic studies, hadith, theology, and Islamic philosophy—and, in some departments, more contemporary academic subjects like law, Arabic, and English. Its main mission is to train scholars, researchers, teachers, and specialists in Islamic studies and related fields, especially those who can serve in educational, judicial, and religious institutions.

The environment of the university is strongly religious and closely connected to the spiritual atmosphere of Mashhad. Because of its location next to the shrine, it is often described as a place where academic life and religious devotion overlap. It is also officially recognized by Iran’s Ministry of Science, Research and Technology, meaning its degrees are valid within the national higher education system. It is considered one of Iran’s key institutions for Islamic studies, combining seminary tradition with a structured university framework, and playing an important role in training religious scholars and specialists in Shia Islamic thought.

Dar al-shifa

Historical sources mention that a hospital (dar al-shifa/dispensary) once operated alongside the Imam Reza Shrine, where poor and needy people could go for medical treatment and care. The earliest references to physicians and medical services at the shrine date back to the Safavid period. However, an even earlier endowment document records that Atiq Ali ibn Ahmad ibn Malik Ismail al-Tusi donated properties to the shrine, with their income specifically dedicated to treating poor patients.

Today, the shrine’s medical center continues this tradition on a large scale, treating around 500,000 patients per year, and its pharmacy is considered one of the largest in Mashhad. In addition to the main medical complex in Mashhad, the Astan Quds system has also supported healthcare facilities in other cities, including Imam Reza Hospital in Sirjan, the Razavi Rehabilitation Center in Rafsanjan, and Mortazavi Hospital in Jahanabad Nowq.^[73]

The Guesthouse

The Guesthouse (Mehman-Sara) of the Imam Reza Shrine is one of the shrine’s main welfare facilities for pilgrims.^[74] Traditionally, it has been responsible for preparing meals for visitors and distributing them free of charge. Historical evidence suggests that the practice of serving food to pilgrims at the shrine dates back to at least the 15th century.^[75]

Due to the increasing number of pilgrims, the original facilities eventually became insufficient, leading to the construction of the current modern guesthouse. The present building is located on the northern side of Bast Shaykh Hur al-Amili. It is a multi-story complex that includes industrial-scale kitchens, large dining halls, special reception halls, and administrative sections, allowing it to serve a very large number of pilgrims efficiently.

Kitchen

The shrine's kitchen receives 10 to 40 thousand visitors per day and sometimes on occasional events cooks for as many as 250,000. It has an Astan quds website page and there is an ID register and ticket lottery for a one course meal per person every three years.^[76][77] During Ramadan, the Commune Kitchen feeds approximately one million pilgrims and citizens.^[78]

Zarih

There is no available historical information about the zarihs placed over the grave of Imam Reza prior to the Safavid Empire. The first historically recorded zarih was installed during the Safavid period, and since then, five different zarihs have been built and replaced over the grave. The first zarih dates back to the reign of Shah Tahmasp I. It was made of pure wood decorated with gold and silver. After it deteriorated, the second zarih known as the “Negin-Neshan” (Gem-Studded) zarih was installed. This structure, made of decorated steel and adorned with rubies and emeralds, was donated by Shahrukh Mirza, the grandson of Nader Shah. It featured intricate latticework with multiple openings, and remained in place for over 260 years.

During the reign of Fath-Ali Shah Qajar, a third zarih made of steel was installed over the second one. It was decorated with gold plating and jewel-inlaid rings, and inscriptions of Surah Yaseen and Surah Al-Insan in Thuluth script were engraved on it. This zarih remained in place until when it was removed due to structural deterioration and its now on displat at the Astan Quds Razavi Museum. After its removal, the fourth zarih was installed.

The fourth zarih, known as the "Lion and Sugar", was installed. It was designed to enclose the second zarih inside it. It had fourteen lattice sections and was a masterpiece of traditional Iranian metalwork. The project was overseen by Seyed Abolhasan Hafizian, with master craftsmen from Isfahan working under Mohammad-Taqi Zofon. Gold grape motifs were placed at its corners, and verses of Surah Yaseen were engraved in Thuluth script around it. This zarih remained in place for over 40 years before being transferred to the museum. After that, due to wear and structural weakening of the fourth zarih, plans were made for its replacement.

After years of study, the design of the fifth zarih was ultimately chosen from a proposal by the Iranian artist Mahmoud Farshchian. Construction took nearly seven years and resulted in a masterpiece of art weighing about 12 tons. It was built using steel, iron, gold, and silver. The fifth zarih, which is the current one, is also known as Silver and Gold, and includes fourteen decorative arches symbolizing the Fourteen Infallibles, all converging toward a larger central arch representing “Allah.” Surah Yaseen and Surah Al-Insan are inscribed on it in gold and silver Thuluth calligraphy. The metal engraving was carried out by Khodadad Esfahani, while the calligraphy was done by Moahhed. It's installation coincided with Eid al-Adha, officially reopening the shrine with the fifth zarih in place.

The Tomb

Three inscribed burial stones have been used for the tomb of Imam Reza. The first burial stone dates back to 516 AH. It is made of marble. In addition to a mihrab (prayer niche) design, it contains inscriptions in Kufic script, making it highly valuable in terms of both antiquity and calligraphic significance. The second burial stone, which is currently placed over the tomb in the crypt, is made of white limestone marble. The third burial stone is made from stone extracted from the Turanposht mine near Yazd. This stone is located on the ground floor of the shrine and was installed alongside the installation of the fifth (current) zarih. It contains the most recent recorded information about the life of Imam Reza.

From the early 6th century AH, a wooden chest was placed over the grave. It was made from high-quality wood and decorated with silver fittings. This chest was donated to the shrine in 500 AH by a Zoroastrian from Isfahan. It remained in the crypt for centuries until it deteriorated. In 1311 SH, it was removed, and its darkened fittings were polished. The gold from it was later used—under the supervision of religious scholars—to purchase endowment properties for the shrine. This chest, known as the “Abbasid Chest”, is now preserved in the museum of the Astan Quds Razavi.

Other burials

Around the Imam Reza Shrine, there are several mausoleums and burial sites of notable religious and scholarly figures. One of the most famous is the tomb of Pir-e Palandouz, located in the northeastern part of the shrine complex. It is a small square-shaped building with a dome on top and dates back to the Safavid period. Inside it lies Mohammad Aref Abbasi, a mystic of the Zahabi Sufi order, who became known as Pir-e Palandouz, and the site is named after him.^[79] Another important burial site is the tomb of Sheikh Baha’i, located in the southwest of Sahn Azadi.^[80] It belongs to the renowned Safavid scholar and polymath Sheikh Baha’i. The tomb of Sheikh Hur al-Amili is located in the northeast of Sahn Inqilab, while the tomb of Sheikh Tabarsi is situated in the western area near the Sheikh Tabarsi circulation route.^[81]

There is also the tomb of Hasan Ali Nakhodaki, another well-known spiritual figure associated with the shrine complex. In addition, several prominent Iranian scholars and philosophers are buried within or around the shrine, including Hassan Ali Morvarid, Mohammad-Taqi Jafari, Habibollah Golpaygani, and Ali Falsafi. Beyond individual mausoleums, there is a large underground cemetery complex called Behesht-e Saman located beneath several courtyards, including Sahn Quds, Sahn Jomhuri, and Sahn Azadi. This cemetery is divided into three sections.

Poetry

The Imam Reza Shrine has been celebrated in Persian literature for centuries. Numerous poets have mentioned the tomb. Two of the most famous Persian poets of the 12th century, Sanai and Khaqani Shirvani, are recorded as having visited the shrine and composed poetry praising both the pilgrimage and the sanctity of the site. Their works helped establish the shrine as a major spiritual and literary symbol in Persian culture.

Artistic heritage

The Imam Reza Shrine is renowned for its rich artistic and architectural decoration, much of which has survived for centuries. In the 12th century CE, the lower walls of the shrine chamber were decorated with exceptional lusterware tiles known as Sanjari tiles. These rare golden-glazed ceramic tiles are still preserved within the shrine and are among its oldest surviving decorative elements.

Beneath one of the minarets is a Thuluth calligraphic inscription, completed in 1729–1730 CE by Baha al-Din Mohammad al-Khadim, containing blessings upon the Prophet Muhammad and the Twelve Imams. Another famous inscription appears on the Nadiri Minaret above the Abbasi Iwan, where similar invocations are written in elegant Thuluth script on gilded bricks.

Mirror work is another hallmark of the shrine's artistic heritage. Introduced during the Safavid period, it first adorned the central sanctuary and was later extended to many halls and porticoes. Some sections combine clear mirrors with colored glass to create dazzling visual effects. The shrine also showcases a remarkable variety of traditional Islamic decorative arts, including calligraphy, tilework, muqarnas, decorative brickwork, stucco carving, and mosaic faience.