Published online by Cambridge University Press: 01 January 2022
Mashhad, the site in northeastern Iran of the shrine of the eighth Shiʻi imam, is arguably one of the largest and wealthiest sacred shrines in the world. The gilded dome over the imam's mausoleum stands amidst an expansive complex of courts, monumental gateways, libraries, museums, guesthouses, and administrative offices that cater to thousands of pilgrims each year. This paper examines the period, under the aegis of the early Safavid shahs, when Mashhad was established as the preeminent Shiʻi pilgrimage center in Iran. Appropriating the Timurid ecumenical vision for the shrine, the Safavid shahs refashioned the holy city into a site that celebrated the triumph of Twelver Shiʻism in the Safavid realm and reinforced Safavid claims of legitimacy. While highlighting Shah Tahmasb's personal devotion to Mashhad, and his privileging of the shrine within Safavid sacred topography, the paper focuses on Shah ʻAbbas's urban reshaping of Mashhad and the architectural and institutional expansion of the shrine during his reign, thereby enhancing its status as the leading spiritual center in the Safavid empire.
May Farhat would like to thank Sussan Babaie and the anonymous reviewer for commenting on an earlier version of this article. Special thanks are due to Nancy Eickel and Colin Mitchell for their editorial suggestions.
1 For a discussion of Safavid genealogy with a review of the literature on the subject, see Morimoto, Kazuo, “The Earliest ʻAlid Genealogy for the Safavids: New Evidence for the Pre-Dynastic Claim to Sayyid Status,” Iranian Studies 43 (2010): 447–69CrossRefGoogle Scholar.
2 Matthee, Rudi, “The Safavid–Ottoman Frontier: Iraq-i ʻArab as Seen by the Safavids,” International Journal of Turkish Studies 9, nos. 1–2 (2003): 157–73Google Scholar.
3 Eva Subtelny, Maria, “The Timurid Legacy: A Reaffirmation and a Reassessment,” Cahiers d'Asie Centrale nos. 3/4 (1997): 9–19Google Scholar.
4 Shah Rukh (reigned 779–855/1377–1427) performed six pilgrimages during his reign. Ulugh Begh carried out a pilgrimage in 952/1446 during a campaign to subdue Khurasan. Mirza Abu'l Qasim Babur made a pilgrimage after recovering from a severe illness in 860/1455–56. He died in 861/1457 in Mashhad, and was buried in Shah Rukh's madrasa. Sultan Abu Saʻid visited Mashhad and other shrines of Khurasan in 872/1468, before starting the campaign against the Aqqoyunlu. See Farhat, May, “Dynastic Legitimacy and Islamic Piety: The Shrine of ʻAli b. Musa al-Rida in Mashhad” (PhD diss., Harvard University, 2002), 82–110Google Scholar.
5 See ibid.
6 ʻAli al-Rida's imamate was not unanimously accepted. See Halm, Heinz, Shiism (Edinburgh, 1991), 31–2Google Scholar.
7 See Cooperson, Michael, Classical Arabic Biography. The Heirs of the Prophets in the Age of al-Ma'mun (Cambridge, 2000)CrossRefGoogle Scholar; and Gerber Tor, Deborah, “An Historical Re-Examination of the Appointment and Death of ʻAli al-Rida,” Der Islam 78 (2001): 103–28Google Scholar, for an exhaustive discussion of the circumstances leading to the death of ʻAli al-Rida.
8 Jarir al-Tabari, Abu Jaʻfar Muhammad b., The History of al-Tabari XXXI: The Reunification of the ʻAbbasid Caliphate, trans. Edmond Bosworth, Clifford (Albany, NY, 1987), 84Google Scholar.
9 See Krawulsky, Dorothea, ed., Ḫurāsān zur Timuridenzeit nach dem Tārīḫ-e Ḥafeẓ-e Abrū, 2 vols. (Wiesbaden, 1982), 96–7Google Scholar.
10 Ibn Babawayh (d. 381/991–92), author of the hagiography of al-Rida, visited the shrine in 352/963 to collect akhbār for his ʻUyūn akhbār al-Ridā, ed. Mahdi al-Husayni al-Lujavardi (Qum, 1377/1958). Ibn Battuta, who visited the shrine during the middle of the fourteenth century, described rafidis kicking the tomb of al-Rashid and greeting the imam. Battuta, Ibn, Rihlat ibn Battuta (Beirut, 1960), 388Google Scholar.
11 See McChesney, Robert, Waqf in Central Asia: Four Hundred Years in the History of a Muslim Shrine 1480–1889 (Princeton, NJ, 1991), 34CrossRefGoogle Scholar.
12 See Farhat, “Dynastic Legitimacy and Islamic Piety,” chap. 2, “Mashhad-i Tus: Historical and Architectural Settings (10th–14th century),” 22–72.
13 For the religious landscape of Khurasan in the fifteenth century, see Manz, Beatrice, Power, Politics and Religion in Timurid Iran (Cambridge, 2007)CrossRefGoogle Scholar.
14 See Clavijo, , Embassy to Tamerlane, 1403–1406 (New York and London, 1928), 185Google Scholar; Muhammad Zamchi Isfizari, Muʻin al-Din, Rawdāt al-jannāt fī awsāf-i madīnat-i Harāt, 2 vols., ed. Kazim Imam, Muhammad (Tehran, 1338–39/1959–60), 2: 182–6Google Scholar.
15 For the works of Gawhar Shad, see O'Kane, Bernard, Timurid Architecture of Khurasan (Costa Mesa, CA, 1989), cat. no. 2Google Scholar; Golombek, Lisa and Wilber, Donald, The Architecture of Iran and Turan, 1: 328–31Google Scholar; Sayyidi, Mahdi, Masjid va mawqufāt-i Gawharshād (Tehran, 1386/2007)Google Scholar.
16 Subtelny, Maria E., Timurids in Transition. Turko-Persian Politics and Acculturation in Medieval Iran (Leiden and Boston, 2007), 207CrossRefGoogle Scholar.
17 Ruzbihan Khunji, Fazlullah b., Mihmān-namā-i Bukhārā (Tehran, 1976), 338–9Google Scholar.
18 Dickson, Martin B., “Shah Tahmasb and the Uzbeks. The Duel for Khurasan with Ubayd Khan: 930–946/1520–1540” (PhD diss., Princeton University, 1958)Google Scholar.
19 Mitchell, Colin, The Practice of Politics in Safavid Iran (London, 2009), 36CrossRefGoogle Scholar.
20 Dressler, Markus, “Inventing Orthodoxy: Competing Claims for Authority and Legitimacy in the Ottoman-Safavid Conflict,” in Legitimizing the Order. The Ottoman Rhetoric of State Power, ed. Karateke, Hakan T. and Reinkowski, Maurus (Leiden and Boston, 2005), 152Google Scholar.
21 Mitchell, Practice of Politics, 63–79.
22 Babaie, Sussan, “Building on the Past: The Shaping of Safavid Architecture, 1501–76,” in Hunt for Paradise. Court Arts of Safavid Iran 1501–1576, ed. Thompson, Jon and Canby, Sheila (Skira, 2003), 27–30Google Scholar.
23 The endowments of the Mashhad shrine cannot be addressed adequately in this article. Suffice it to say that the most important documents date to the Afsharid period, such as the tumār (tax scroll) of ʻAdil Shah Afshar, which lists the shrine's endowments confiscated by Nadir Shah Afshar. See Sefatgol, Mansour, “The Question of Awqaf under the Afsharids,” in Matériaux pour l'histoire économique du monde iranien, ed. Gyselen, Rika and Szuppe, Maria (Paris, 1999), 209–32Google Scholar. The earliest surviving Safavid waqf document is dated to Jamadi II 931/April 1525, established by ʻAtiq ʻAli Munshi Urdubadi, the munshī of Shah Ismaʻil, who built his tomb near the madrasa of Shah Rukh. See Minorsky, V., Calligraphers and Painters. A Treatise by Qadi Ahmad, son of Mir Munshi (ca. A.H. 1015/A.D. 1606) (Washington, DC, 1959), 87–8Google Scholar.
24 Babayan, Kathryn, Mystics, Monarchs, and Messiahs: Cultural Landscapes of Early Modern Iran (Cambridge, MA, 2002), 295–334Google Scholar.
25 See Dickson, “Shah Tahmasb and the Uzbeks,” 253–95.
26 Babayan, Mystics, Monarchs, and Messiahs, 309.
27 Tahmasb Safavi, Shah, “Tazkirah-i shāh Tāḥmasb,” ed. Horn, P., Zeitschrift des Deutschen Morgenlandischen Gesellschaft 44 (1890): 583Google Scholar.
28 Beg Shirazi, Abdi, al-ʻAbidin ʽAli, Zayn, Takmilat al-akhbār, ed. al-Husayn Navaʻi, Abd (Tehran, 1369/1990), 90Google Scholar.
29 Shah Tahmasb Safavi, “Tadhkira-yi shāh Tāhmasb,” 599–600.
30 Allah Natanzi, Mahmud b. Hidayat, Naqāvat al-āthār fī dhikr al-akhyār, ed. Ishraqi, Ihsan (Tehran, 1350/1971), 12Google Scholar.
31 Fazl b. Zayn al-ʻAbidin al-Khuzani al-Isfahani, Afzal al-tavārikh, British Library Or. 4678, ff. 230–31.
32 In an inscription in the main ivan of Isfahan's Friday mosque dated to 938/1531–32 and commissioned by his sadr Muʻiz al-Din Muhammad Isfahani (d. 952/1545–46), Shah Tahmasb is referred to as the commander of the army of al-Mahdi (sāhib al-zamān); see Rafiʻ Mihrabadi, Abu al-Qasim, Athār-i milli Isfahān (Tehran, 1352), 537–8Google Scholar. A similar shift can be observed in Safavid historical narratives in the rewriting of Safavid origins, in which the early Safavid shaykhs are represented as practicing Twelver Shiʻis. See Quinn, Shohleh, Historical Writing during the Reign of Shah ʿAbbas: Ideology, Imitation, and Legitimacy in Safavid Chronicles (Salt Lake City, UT, 2000), 65, 75Google Scholar. Similarly, the rewriting of Safavid genealogy in Ibn Bazzaz's Safwat al-Safā (ca. 751/1350) by Abu al-Fath al-Husayni reinforcing the Safavids’ status as sayyids takes place in 940/1533.
33 Rizvi, Kishvar, The Safavid Dynastic Shrine. Architecture, Religion and Power in Early Modern Iran (London, 2011), 76CrossRefGoogle Scholar.
34 Ibid., 91–3.
35 Ibid., 83.
36 Ahmad Qummi, Qazi, Khulasat al-tavarikh, 2 vols, ed. Ishraqi, Ihsan (Tehran, 1980–1984), 1:380Google Scholar.
37 Sources do not mention the reasons for Shah Tahmasb's displeasure. In one instance, prior to the accession of Shah ʻAbbas to the throne, a Qizilbash governor of Mashhad confiscated the shrine's treasury to raise a large army. Tapping into the shrine's endowments and treasury was a constant threat in a cash-strapped country. Beg Munshi, Iskandar, History of Shah ʻAbbas the Great, trans. Savory, Roger, 3 vols. (Boulder, CO, 1978), 1: 406–7Google Scholar.
38 Qummi, , Khulāsat, 1: 382Google Scholar.
39 Abisaab, Rula, Converting Persia. Religion and Power in the Safavid Empire (London, 2004), 24Google Scholar.
40 Qummi, , Khulāsat, 1: 380Google Scholar; 2: 598
41 Mir Muhammad Ashraf Astarabadi acted as legal deputy for Shah Tahmasb on official visits to the shrine. Ibrahim Astarabadi was the official munshī of the shrine. Minorsky, Calligraphers and Painters, 89–90. Amir Dust Muhammad Husayni Astarabadi was the kitābdār. See Mahbub Farimani, Elaheh, Tarikhcha-i kitābkhana-yi āstān-i Quds-i Razavī bar payā-yi asnād-i Safavī tā Qajarīya (907–1344) (Mashhad, 1390/2011), 70Google Scholar. On the ascendance of the Astarabadi sayyids, see Mitchell, Practice of Politics, 107.
42 Shaykh Lutfallah Maysi (d. 1032/1622–23) was appointed as mudarris; Shaykh Husayn ʻAbd al-Samad (d. 984/1576), shaykh al-Islam of Mashhad, ca. 971–74/1563–67.
43 Qummi, , Khulāsat, 1: 438–9Google Scholar. Asad Allah Isfahani was Shaykh Husayn b. ʻAbd al-Samad's patron, whom he met in Najaf. Husayn b. ʻAbd al-Samad replaced him as shaykh al-Islam of Mashhad upon his death.
44 Qummi, , Khulāsat, 1: 384Google Scholar.
45 Bahram Mirza, his wife, Zaynab Sultan, and their son, Ibrahim Mirza, were buried at Mashhad. For a list of the royal Safavid family members interred in Mashhad see Riza Jalali, Ghulam, Mashāhir madfūn dar ḥaram- i razavī, 4 vols. (Mashhad, 1387/2008), 4: 212–86Google Scholar.
46 Szuppe, Maria, “La participation des femmes de la famille royale a l'exercice du pouvoir en Iran Safavide au XVIe siècle,” Studia Iranica 23 (1994): 250–51CrossRefGoogle Scholar.
47 Qummi, , Khulāsat, 1: 430–31Google Scholar. She was buried first at the Shrine of Maʻsuma in Qum. Her body was transferred to Najaf at the order of Muhammad Khudabanda in 993/1585.
48 See Shreve Simpson, Maria, Sultan Ibrahim Mirza's Haft Awrang: A Princely Manuscript from Sixteenth-Century Iran (New Haven, CT, 1997)CrossRefGoogle Scholar.
49 Szuppe, Maria, “Kingship Ties between the Safavids and the Qizilbash Amirs in Late Sixteenth-Century Iran: A Case Study of the Political Career of Members of the Sharaf al-Din Ogli Tekelu Family,” in Safavid Persia, ed. Melville, Charles (New York, 1996), 79–104Google Scholar.
50 Minorsky, Calligraphers and Painters, 186–7.
51 Munshi, Iskandar, History of Shah ʻAbbas, 1: 324Google Scholar.
52 See Riza Jalali, Ghulam, Mashāhir madfūn dar ḫaram-i razavī, 4 volsGoogle Scholar.
53 Munshi, Iskandar, History of Shah ʻAbbas, 2: 705Google Scholar.
54 An unpublished document, no. 27511 in the archives at the Directorate of Documents and Publications of the Central Library of Astan-e Quds-e Razavi dated Jumadi II 1010/December 1601, mentions Hajj Hasan Beg, the servitor (khādim) of the tomb (maqbara) of Shah Tahmasb.
55 Munshi, Iskandar, History of Shah ʻAbbas, 2: 705Google Scholar.
56 Babaie, Sussan, Isfahan and Its Palaces. Statecraft, Shiʻism and the Architecture of Conviviality in Early Modern Iran (Edinburgh, 2008), 86–7Google Scholar.
57 Qummi, , Khulāsat, 1: 889–90Google Scholar.
58 See Soudavar, Aboulala, “A Chinese Dish from the Lost Endowment of Princess Sultanum (925–69/1519–52),” in Iran and Iranian Studies. Essays in Honor of Iraj Afshar, ed. Eslami, Kambiz (Princeton, NJ, 1998), 125–36Google Scholar.
59 Munshi, Iskandar, History of Shah ʻAbbas, 2: 588–90Google Scholar.
60 Ibid., 2: 752.
61 This statement by Iskandar Munshi confirms the important role Shah Tahmasb played in the shrine's organization, although documents from his reign related to the changes he introduced are lacking in the shrine's archives.
62 Munshi, Iskandar, History of Shah ʻAbbas, 2: 764Google Scholar.
63 Charles Melville, “Shah ʻAbbas and the Pilgrimage to Mashhad,” in Safavid Persia, 191–229; see also Mawer, Caroline, “Shah ʻAbbās and the Pilgrimage to Mashhad,” Iran 49 (2011): 123–47CrossRefGoogle Scholar.
64 Munshi, Iskandar, History of Shah ʻAbbas, 2: 801Google Scholar; al-Din Yazdi, Jalal, Tarikh-i Abbasi, ya ruznama-yi Mulla Jalal, ed. Vahidniya, S. (Tehran, 1987), 281Google Scholar.
65 McChesney, Robert, “Waqf and Public Policy: The Waqf of Shah ʿAbbas, 1011–1023/16002–16,” Asian and African Studies 15 (1981): 169–70Google Scholar.
66 P. Sykes, “Historical Notes on Khurasan,” Journal of the Royal Asiatic Society (1910): 1138.
67 An archive composed of thousands of documents—the earliest dating to 998/1589—has survived and records the shrine's fiscal operations over the Safavid, Afsharid, and Qajar periods. See Hasanabadi, Abol Fazl and Mahbub, Elaheh, “Introducing the Safavid Documents of the Directorate of Documents and Publications of the Central Library of the Holy Shrine at Mashhad (Iran)” Iranian Studies 42, no. 2 (April 2009): 311–27CrossRefGoogle Scholar. I consulted these archives in 2009.
68 The keshik, a Mongol institution, refers to an imperial guard corps that functioned as royal bodyguards and supervised the princely household. It survived into the Il-Khanid imperial government. See Subtelny, Timurids in Transition, 20. The meaning of keshik under the Safavids requires further investigation. Its usage to refer to a corps of caretakers at the Mashhad shrine, however, indicates that the administration of the sacred shrine was most likely structured along the administration of the imperial household.
69 McChesney, “Waqf and Public Policy,” 174. See also Canby, Sheila R., “Royal Gifts to Safavid Shrines,” in Muraqqaʻe Sharqi: Studies in Honor of Peter Chelkowski, ed. Rastegar, S. and Vanzan, A. (Milan, 2007), 57–68Google Scholar; Canby, Sheila R., Shah ʻAbbas. The Remaking of Iran (London, 2009)Google Scholar.
70 See Mahbub Farimani, Tarikhcha-i kitābkhana-yi āstān-i Quds-i Razavī, 57.
71 For Hatim Beg's exceptional contributions to the Safavid chancellery and the restructuring of Safavid administration, see Mitchell, Practice of Politics, 179–83.
72 See Babaie, Sussan, Babayan, Kathryn, Baghdiantz-McCabe, Ina, and Farhad, Massumeh, Slaves of the Shah. New Elites of Safavid Iran (London, 2004), 92–4Google Scholar.
73 For a discussion of Shah ʻAbbas's cenotaph in Kashan, see Golmohammadi, Javad, “The Cenotaph in Ḥabīb b. Mūsa, Kashan: Does it Mark the Tomb of Shah ʻAbbas,” in Sifting Sand, Reading Signs: Studies in Honor of Geza Fehervari, ed. Baker, Patricia and Brend, Barbara (London, 2006), 61–9Google Scholar.
74 Qur'an, 33: 33.
75 “The Apostle of God said: I have left among you two weighty matters which if you cling to them you shall not be led into error after me. One of them is greater than the other: the Book of God which is a rope stretched from Heaven to Earth and my progeny, the people of my house. These two shall not be parted until they return to the pool of [Paradise].” Momen, Moojan, Introduction to Shiʻi Islam (New Haven, CT, 1985), 16Google Scholar.
76 “My Family among you are like Noah's Ark. He who sails on it will be safe, but he who holds back from it will perish.” See Ibid., 17.
77 The inscriptions on the tomb of Allahverdi Khan are given in Mu'taman, ʻAli, Tārīkh-i Astān-i Quds-i Razavī (Tehran, 1348/1969), 150–56Google Scholar.
78 Ibid., 156.
79 Babaie, Isfahan and Its Palaces, 65–70.
80 Mu'taman, Tarīkh-i Astān-i Quds, 180.
81 McChesney, “Waqf and Public Policy,” 181–2.
82 For a plan of the garden see Daneshdoust, Ya‘qub, “Islamic Gardens in Iran,” in Islamic Garden. ICOMOS-IFLA, Granada, Spain 29 Oct–4 Nov. 1973 (Granada, 1976), 71–4Google Scholar. For a celebrated manuscript illustration of the footprints of the imam, see Farhad, Massumeh and Bağci, Serpil, Falnama. The Book of Omens (Washington, DC, 2009), 136–7Google Scholar.
83 See Sykes, P.M., “Historical Notes on Khurasan,” Journal of the Royal Asiatic Society 42 (1910): 1120–29CrossRefGoogle Scholar.
84 Khunji, Mihmān namā-i Bukhārā, 329–39.
85 Sykes, “Historical Notes,” 1125–6.
86 Abisaab, Converting Persia, 141.
87 Rafi‘a, Mirza, Dastūr al-Mulūk, ed. Danish-pashuh, Muhammad Taqi, in Majalla-yi Dānishkada-yi Adabiyyāt-i Danishgāh-i Tihrān 16 (1347 SH/1968–69), 66–8Google Scholar; Floor, Willem and Faghfoory, Muhammad H., trans., Dastur al-Moluk. A Safavid State Manual by Mohammad Rafiʻ al-Din Ansāri (Costa Mesa, CA, 2007), 5–7Google Scholar.
88 Melville, “Shah ʻAbbas and the Pilgrimage to Mashhad in 1601,” 216.
89 The most spectacular is the pilgrimage of the last Safavid ruler, Shah Sultan Husayn (1694–1722), which took a year to finish. Interestingly, Shah Sultan Husayn stipulated in a number of waqfiyyas that three pious Shiʻi Muslims should each perform the visitation to the Mashhad shrine, the Iraqi shrines, and the hajj on behalf of his three predecessors, Shah Safi, Shah ʻAbbas II, and Shah Sulayman. See Moazzem, Maryam, “Shiʻte Higher Learning and the Role of the Madrasa-yi Sultani in Late Safavid Iran” (PhD diss., University of Toronto, 2011), 131Google Scholar.
90 See Melville, “Shah ʻAbbas and the Pilgrimage to Mashhad in 1601,” 215–20.
91 A poem by Vaʻiz Qazvini celebrating the restoration of the Mashhad dome by Shah Sulayman beautifully fuses the characteristics of the dome, the shah, and the imam. See Losensky, Paul, “Coordinates in Space and Time. Architectural Chronograms in Safavid Iran,” in New Perspectives on Safavid Iran. Empire and Society, ed. Mitchell, Colin (London, 2011), 205–6Google Scholar.