Holiest sites in Islam


All schools and branches|branches and schools of Islam] agree on three holiest sites being, in descending order: Masjid al-Haram in Mecca, the Prophet's Mosque in Medina, and Al-Aqsa Mosque in Jerusalem. Beyond this shared consensus, different branches place varying degrees of importance on other sites.
In Sunni Islam, sites associated with the founders of their schools, as well as some historically significant mosques, are regarded with high religious significance. In Shia Islam, sites associated with the Imamate hold an extremely high level of significance, including Najaf, Karbala, Mashhad, Kadhimiya, Samarra, and Qom. Shrines of some Shia Imams—such as Ali, Husayn, and Reza—are also revered by many Sunnis, primarily due to their close familial connection to Muhammad and their broader importance in Islamic history.
In Ibadi Islam, there is no formal doctrine of other sacred sites. Distinct orientations place different significance on other sites: in Sufism, the burial places of Sufi saints are widely revered; in the Ahmadiyya movement, additional importance is given to sites central to their history; and in Quranism, no sites beyond the three holiest mosques are considered sacred.

Hejaz

The Hejaz region in Saudi Arabia is where Mecca and Medina are located. It is where Muhammad was born and raised. The area also includes Jabal al-Nour, which holds tremendous significance for Muslims throughout the world, as it is here where Muhammad received his first revelation of the Quran, which consisted of the first five ayat of Surah Al-Alaq from Gabriel.
The two holiest cities of Islam, Mecca and Medina, are traditionally known as the Ḥaramayn, which is the dual form of ḥaram, thus meaning "The Two Sanctuaries". They should not be confused with Jerusalem and Hebron, which were also called Haramain during the Mamluk period.

Mecca

Masjid al-Haram

Mecca is the holiest city in Islam, as it is the birthplace of Islam, the birthplace Muhammad, and home to Islam's holiest site, Kaaba in Masjid al-Haram. Only Muslims are allowed to enter the city. It is the qibla of the Muslims, contains the Maqam Ibrahim, Hateem, and the Al-Hajar-ul-Aswad which belonged in Paradise to Adam and Eve. According to Islam, the Kaaba was built by the first prophet Adam, then after Noah's Flood by Nūḥ. It was then rebuilt by Abraham and his son Ishmael. It has been rebuilt several times. The rites of both pilgrimages include circumambulating the Kaaba seven times. The Great Mosque contains other important sites, such as the Black Stone, the Zamzam Well, and the hills of Safa and Marwa.
Muhammad played a central role in the restoration of the Kaaba as a monotheistic sanctuary. Prior to his prophethood, he was involved in the rebuilding of the Kaaba following flood damage around 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. From that point onward, the Kaaba became the central religious focal point of Islam and the destination of the Hajj pilgrimage. The area of Mecca, which includes Mount Arafat, Mina and Muzdalifah, is important for the Ḥajj. 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 Muslim gatherings in the world, second only to pilgrimages to the Shia Shrines.

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 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.File:Masjid Nabawi The Prophet's Mosque, Madina.jpg|thumb|248x248px|The Prophet's Mosque in Medina, Saudi Arabia, is the second holiest site in Islam. Muhammad himself was involved in the mosque's construction, and its Green Dome is where his tomb is located.

Medina

The Prophet's Mosque

The Prophet's Mosque is located in Medina, making the city the second holiest site in Islam, after Mecca. The mosque is the resting place of Muhammad, and where his qabr is located. Muhammad himself was involved in the construction of the mosque.
At the time, the mosque's land 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. One of the most notable features of the site is the Green Dome in the south-east corner of the mosque, originally Aisha's house, where the tomb of Muhammad is located. Many pilgrims who perform the Hajj also go to Medina to visit the Green Dome.File:Quba Mosque Full Picture.jpg|thumb|240x240px|The Quba Mosque in Medina, Saudi Arabia, was the first mosque built by Muhammad, established on the first day of his hijra. Muhammad himself laid its first stone, and the structure was completed by his companions.

The Quba Mosque

The Quba Mosque, located on the outskirts of Medina, Saudi Arabia, holds the distinction of being the first mosque. It was founded in 622 CE by Muhammad upon his arrival in the vicinity of Medina during the hijra. He is reported to have personally participated in laying its foundations, giving the mosque exceptional religious importance.
The mosque is frequently mentioned in Islamic tradition due to its association with piety and ritual purity. Several hadiths state that performing prayer in Quba Mosque carries special merit, and the Quran makes reference to a mosque “founded on righteousness from the first day,” which many classical commentators associate with Quba.

Masjid al-Qiblatayn

Masjid al-Qiblatayn is located in Medina, Saudi Arabia, and 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 from Jerusalem to Mecca. The event occurred approximately 16–17 months after the Hijra.
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.

Levant

Jerusalem

Al-Aqsa in Jerusalem, also known as the Haram al-Sharif or the Temple Mount, is where according to Islam, 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.
In early history, Muslims faced in the general direction of Al-Aqsa Mosque as the initial qibla 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, where he led the prayer among the prophets, and was then taken to the heavens from the Foundation Stone. The "Furthest Mosque" has been mentioned in the Quran once, in verse 1 of Surat al-Isra'.
File:Syria, Damascus, The Umayyad Mosque.jpg|thumb|240x240px|The Umayyad Mosque in Damascus, Syria, where Muslims and Christians alike consider it a holy site. According to Islam, Prophet Isa will appear close to the Day of Judgment at the mosque. Prayers in the Umayyad Mosque are considered to be equal to those offered in Al-Aqsa Mosque.

Damascus

The Umayyad Mosque in Damascus, capital city of Syria, is another holy site in Islam. 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.
The Mosque is also the place where Muslims believe the prophet Isa will return at the end of times, atop the "Minaret of Isa" of the mosque, during the time of a Fajr prayer. It is believed that prayers in the Umayyad mosque are considered to be equal to those offered in Al-Aqsa Mosque. Muslims and Christians alike consider it a holy place. File:Ibrahimi Mosque.jpg|thumb|The Ibrahimi Mosque in Hebron, Palestine, the city which according to Islam, was where Abraham settled. Muslims believe that Muhammad visited Hebron on his night journey from Mecca to Jerusalem. There is also a left footprint in the mosque, believed to be from Muhammad.|240x240px
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. There is a location in the mosque where Husayn's head was kept. Furthermore, the surviving members of his family were imprisoned in the mosque for 60 days.

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

Sinai Peninsula

The Sinai Peninsula is associated with the prophets Harun and Musa. In particular, numerous references to Mount Sinai exist in the Quran, where it is called Ṭūr Saināʾ, Ṭūr Sīnīn, and aṭ-Ṭūr and al-Jabal. As for the adjacent Wād Ṭuwā, it is considered as being muqaddas, and a part of it is called Al-Buqʿah Al-Mubārakah.

Sunni Islam

The Great Mosque of Kairouan

The Great Mosque of Kairouan is one of the oldest and most important mosques. It 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, during the early Umayyad period.
The mosque functioned as a major center of Sunni Islamic learning, particularly for the Maliki school of jurisprudence. It played a major role comparable to later institutions such as Al-Azhar in Egypt, influencing religious scholarship throughout North Africa and al-Andalus.
File:Istanbul Eyüp Mosque from hill in 2014 8662.jpg|thumb|240x240px|The Eyüp Sultan Mosque in Istanbul, Turkey, is one of the most significant Sunni sites outside the Arabian Peninsula. Following the Fall of Constantinople, the shrine gained major religious importance and became a focal point of Sunni reverence. Ottoman sultans were girded with the Sword of Osman at this site, symbolizing their Sunni legitimacy.
Architecturally, 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 with early Islamic tilework. 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.
Following the Ottoman conquest of Constantinople in 1453, the shrine gained major political and religious importance. 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.

The Great Mosque of Córdoba

The Great Mosque of Córdoba was one of the most important religious and intellectual centers of Sunni Islam in al-Andalus. Construction began in 784 CE under the Umayyad ruler Abd al-Raḥmān I and continued through several expansions over two centuries.
At its height, the mosque served not only as the principal congregational mosque of Córdoba but also as a major hub of religious scholarship, education, and political authority. It symbolized the continuity of Umayyad Sunni rule after the fall of the Umayyads in the eastern Islamic world.
Its design had a lasting influence on mosque architecture in the western Islamic world. The mosque was converted to a cathedral in 1236 CE when Córdoba was captured by the Christian forces of Castile during the Reconquista. The structure itself underwent only minor modifications until a major building project in the 16th century inserted a new Renaissance cathedral nave and transept into the center of the building.

Hanafi

Abu Hanifa Shrine
The tomb of Abu Hanifa, founder of the Hanafi school of Sunni jurisprudence, is a major historical site reflecting the development of Sunni thought. It is located in Baghdad, Iraq. The Hanafi school or Hanafism is the largest school of Islamic jurisprudence out of the four principal schools within Sunni Islam. Abu Hanifa’s legal methodology profoundly influenced Islamic law across the Abbasid Caliphate, Central Asia, the Ottoman Empire, and South Asia. His burial site became associated with scholarship and Sunni legal identity, particularly in regions where the Hanafi school predominated.

Maliki

The Maliki school of Sunnism was founded by Malik ibn Anas in Medina. It emphasizes the practice of the people of Medina as a source of Islamic law, alongside the Quran and Hadith. In contrast to the Ahl al-Hadith and Ahl al-Ra'y schools of thought, the Maliki school takes a unique position known as Ahl al-A'mal, in which they consider the Sunnah to be primarily sourced from the practice of the people of Medina and living Islamic traditions for their rulings on Islamic law. Malik is buried at Al-Baqi Cemetery in Medina. The Great Mosque of Kairouan in Tunisia is known since the 9th century as one of the most important Maliki centers.

Shafi

Al-Shafiʿi Shrine

The al-Shafiʿi Shrine, founder of the Shafiʿi school of Sunni jurisprudence, is one of Cairo’s most important monuments. Al-Shafiʿi played a foundational role in systematizing Islamic legal theory, and his influence extends across East Africa, Southeast Asia, and parts of the Middle East. His tomb became a major site of Sunni scholarly memory. The current mausoleum structure dates largely to the Ayyubid and Mamluk periods.

Hanbali

Ahmad ibn Hanbal Shrine

The burial site of Ahmad ibn Hanbal, founder of the Hanbali school of Sunni jurisprudence, holds strong significance in Sunni Islam. Ahmad ibn Hanbal is particularly remembered for his resistance during the Mihna, during which he upheld traditional Sunni doctrine against state-imposed theology. His legacy shaped Sunni creedal orthodoxy and later influenced movements such as Atharism.

Shia Islam

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 tomb also contains the remains of Adam and Noah. 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, when estimates suggest more than 20 million visitors.
In addition to Imam 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, Muhammad Baqir al-Sadr, a renowned Iraqi Shia cleric and philosopher, and Abu al-Qasim al-Khoei, one of the most influential Shia marjas of the 20th century.
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. Ali was buried in Najaf following the Assassination of Ali. However, the location of his grave remained a closely-guarded secret for many years due to political tensions at the time. It wasn't until the Abbasid caliph Harun al-Rashid reportedly discovered the grave during a hunting expedition in the 8th century that a shrine was built at the site.
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. The Safavid Empire in the 16th century also played a crucial role in further developing the shtine, adding ornate decorations, and expanding the complex. The shrine is an architectural masterpiece. The shrine 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.
The mosque features a large courtyard, which is surrounded by arched colonnades. The main entrance, Bab al-Qibla, is an impressive gateway that leads directly to the inner sanctum. The interior is lavishly decorated with Persian carpets, chandeliers, and intricate stucco work, reflecting the rich artistic heritage of the region. The shrine is a focal point for Shia pilgrimage. Every year, millions of devotees travel to Najaf to pay their respects, particularly during significant religious occasions, including the anniversaries of Ali's birth and martyrdom, as well as the Arba'in. This pilgrimage marks the end of the 40-day mourning period for Imam Hussein, Ali's son, who was martyred at the Battle of Karbala.
During Arba'in, the number of visitors can exceed 20 million, making it one of the largest peaceful gatherings in the world. Pilgrims often travel on foot from various parts of Iraq and even from neighboring countries to participate in the commemorations. Many hadiths from the Shia Imams and from Muhammad highlight the importance of pilgrimage to this 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.”''

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 ibn Ali, where he was martyred during the Battle of Karbala in 680. Up to 20 million pilgrims visit the city for the anniversary of Hussein ibn Ali's death. There are many traditions which narrate the status of Karbala.
The Imam Husayn Shrine is a site of immense religious significance in Shia Islam. It commemorates the martyrdom of Husayn ibn Ali, the grandson of the Prophet Muhammad, who was killed in the Battle of Karbala on the 10th of Muharram in the year 680 AD. This event is one of the most tragic and pivotal moments in Islamic history, especially for Shia Muslims, as it symbolizes the struggle against injustice. The Battle of Karbala was a defining moment in Islamic history. Husayn ibn Ali, along with his family and companions, was martyred 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 in Shia Islam.
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. The Imam Husayn Shrine is renowned for its stunning architecture and intricate decorations. The shrine 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 Imams.
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 ibn Ali, draws millions of visitors from around the world. During Arba'in, pilgrims often walk long distances, sometimes covering hundreds of miles, to reach Karbala. This pilgrimage is considered an act of devotion and solidarity with the sacrifices made by Husayn and his companions.
In addition to Arba'in, other significant occasions that draw large crowds to the shrine include Ashura, which is the commemmoration date of Husayn's martyrdom, and the birthdays and martyrdom anniversaries of other Shia Imams. The shrine also plays a central role in commemorating various religious events and serves as a hub for religious learning and scholarship.
Muhammad: "Whoever visits the grave of Hussein on the banks of the Euphrates, it is as if they have visited God Himself. ''Know that prayers are answered beneath the dome of his shrine, healing is found in his soil, and the Imams are from his offspring. Karbala is the purest shrine on earth and, in terms of reverence, the greatest of all shrines; indeed, Karbala is truly one of the courts of Paradise, an exceptional land that has always been the dome of Islam, just as God saved the faithful companions of Prophet Noah in that very place from the flood."''

Al-Abbas Shrine

Al-Abbas Shrine in Karbala, Iraq, is the mausoleum of Abbas ibn Ali, who was 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. 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 son of Ali and 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.
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. The shrine is an architectural marvel, featuring a grand golden dome and two towering minarets, which are visible from miles away. 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 Imams.
The shrine is surrounded by spacious courtyards that can accommodate the influx of pilgrims during major religious events. The main entrance, known as Bab al-Qibla, 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 ibn Ali. It stands as a symbol of loyalty, bravery, and the eternal struggle for justice, drawing millions of devotees who seek solace and inspiration from his exemplary life.

The Great Mosque of Kufa

The Great Mosque of Kufa is one of the earliest surviving mosques in the world. The mosque 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. It is one of the four major mosques that Shia Muslims consider to be significant. According to Shia Islam, the mosque was constructed by Adam, with subsequent renovations by Noah, Abraham, and Ishmael.
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 also the site where he was struck in the head with a fatal blow by Abd al-Rahman ibn Muljam during the month of Ramadan in 661 CE. The mosque is a significant pilgrimage site for Shia Muslims, especially during the anniversary of Imam Ali's death and other important Islamic events. Pilgrims visit the mosque to pay their respects, pray, and reflect on its spiritual significance.

Al-Baqi Cemetery

in Medina, Saudi Arabia, is a cemetery founded by Muhammad that 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. The bramble growth was cleared, and the place was consecrated to be the future cemetery of the Muslims who died in Medina.During the construction of the Prophet’s Mosque on the site Muhammad purchased from two orphan children after his migration from Mecca to Medina, 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 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. The first expansion of al-Baqi' was carried out by Muawiyah I, the first Umayyad caliph. To honor Uthman, Muawiyah incorporated the extensive Jewish cemetery into al-Baqi’s burial grounds. The Umayyad Caliphate constructed the first dome over Uthman’s grave in al-Baqi’. 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.

Twelver

Kadhimiyya Mosque

The Al-Kazimiyya Mosque, located in the Kādhimiya suburb of Baghdad, Iraq, contains the tombs of the seventh and ninth Shia Imams, Mūsā al-Kādhim 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 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.

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 province|Razavi Khorasan], Iran. As one of the holiest sites in Shia Islam, nearly 30 million Muslims making pilgrimages to the shrine every year, the most visited site in Islam.
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.
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 World Heritage Sites in Iran#Tentative list|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 Khorasan and appointed him as his heir apparent, a move widely interpreted as an attempt to legitimize Abbasid rule and contain Shia influence. 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.
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, prayer halls. 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 this shrine. A hadith from Muhammad says: "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." File:Aerial photographs of Qom, 29 March 2018 .jpg|thumb|270x270px|The Fatima Masumeh Shrine in Qom, Iran, considered to be the most sacred city in Shia Islam after Najaf, Karbala, Mashhad, Kadhimiya and Samarra. Fatima Masumeh, regarded as a saint, was the daughter of Musa al-Kazim and sister of Reza, the seventh and eighth Shia Imams.

Fatima Masumeh Shrine

The Fatima Masumeh Shrine in Qom, Iran, is considered to be the most sacred city in Shia Islam after Najaf, Karbala, Mashhad, Samarra and Kadhimiya. 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 Imam Muhammad al-Taqi, 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.

Al-Askari Shrine

Al-Askari Shrine in the city of Samarra, Iraq, containts the tomb of the 10th and 11th Shia Imams, al-Hādī and his son al-'Askarī. Housed in the mosque are also the tombs of Ḥakīma Khātūn, sister of al-Hādī; and Narjis Khātūn, the mother of al-Mahdī. Adjacent to the mosque is another domed commemorative building, the Serdab, built over the cistern where the Twelfth Imam, Muḥammad al-Mahdī, first entered the Minor Occultation or "hidden from the view"—whence the other title of the Mahdi, the Hidden Imam.
The Imams 'Alī al-Hādī and Haṣan al-'Askarī lived under house arrest in the part of Samarra that had been Caliph al-Mu'tasim's military camp , hence an inmate of the camp was called an. As a result, they are known as the 'Askariyyayn''. They died and were buried in their house on Abī Ahmad Street near the mosque built by Mu'tasim. A later tradition attributes their deaths to poison.
The Iranian king Nasir al-Din Shah Qajar added the shrine's golden dome in 1868. Adjacent to the mosque is another domed commemorative building, 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.

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 in local traditions, and hence the building's name. The complex is one of the holiest sites in Twelver Shia Islam. Following the Abbasid persecution of the Shi'ite sect, Sayyid Ahmad ibn Musa 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.File:Bagh_Toti_8167.jpg|thumb|240x240px|The Shah Abdol-Azim Shrine in Rey, Iran, contains the tomb of Abd al-Azim al-Hasani, a descendant of the second Shia Imam Hasan.

Shah Abdol-Azim Shrine

The Shāh Abdol-Azīm Shrine in Tehran, Iran, contains the tomb of ‘Abdul ‘Adhīm ibn ‘Abdillāh al-Hasanī. He was a fifth generation descendant of Hasan ibn ‘Alī and a companion of Muhammad al-Taqī. Adjacent to the shrine, within the complex, are the mausolea of Imamzadeh Tahir and Imamzadeh Hamzeh. Shah Abdol Azim was sent to Ray by Imam Reza.
The complex is one of the holiest sites in Twelver Shi'ism. Abdol Azim migrated to Ray out of persecution and subsequently died there. A piece of paper was found in his pocket outlining his ancestry as being: "Abdul ‘Adhīm son of ‘Abdillāh son of ‘Alī son of Hasan son of Zayd son of Hasan ibn ‘Alī." File:Jamkaran_Mosque_مسجد_جمکران_قم_21.jpg|thumb|240x240px|The Jamkaran Mosque in Qom, Iran, is where Twelver belief holds that the twelfth Shia Imam—the promised Mahdi—once appeared and offered prayers.

Jamkaran Mosque

The Jamkaran Mosque in the village of Jamkaran, on the outskirts of Qom, Iran, is where local belief holds that the 12th Shia Imam—the promised Mahdi according to Twelvers—once appeared and offered prayers at Jamkaran.
The architecture of the mosque is defined by its stunning display of Islamic art and craftsmanship, featuring intricate tile work, five majestic domes, and spacious courtyards, including the Sahib Al-Zaman Courtyard. The main prayer hall, with its impressive Iwan, is adorned with verses from the Quran and Islamic motifs.

Other Twelver shrines

Ismailism

Ismailism is a branch of Shia Islam. Like all Shia, the Ismailis emphasize a distinction between the exoteric and esoteric dimension of Islam. However, unlike the minstreat Shia, the Ismailis are characterized by a unique emphasis on the esoteric that approaches antinomianism. The Isma'ili get their name from their acceptance of Imam Isma'il ibn Jafar as the appointed Imām to Ja'far al-Sadiq, wherein they differ from the Twelver Shia, who accept Musa al-Kazim, the younger brother of Isma'il, as the true Imām. In summary, the Isma'ili accept Isma'il ibn Jafar as the sixth Imam. Isma'ili thought is heavily influenced by Neoplatonism.
After the death of Muhammad ibn Isma'il in the 8th century CE, the teachings of Ismailism further transformed into the belief system as it is known today, with an explicit concentration on the deeper, esoteric meaning of the Islamic religion. With the eventual development of Usulism and Akhbarism into the more literalistic oriented, Shia Islam developed into two separate directions: the metaphorical Ismaili, Alevi, Bektashi, Alian, and Alawite groups focusing on the mystical path and nature of God, along with the "Imam of the Time" representing the manifestation of esoteric truth and intelligible divine reality, with the more literalistic Usuli and Akhbari groups focusing on divine law and the deeds and sayings of Muhammad and the Twelve Imams who were guides and a light to God.

Zaydism

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 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.

Alawites

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, Ali al-Hadi, and of the eleventh Imam, Hasan 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, Ism and Bab. 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 al-Farsi, a Persian companion of Muhammad. 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.

Ibadi Islam

Ibadism is the third branch of Islam whose roots go back to the Kharijite secession from Ali. Ibadi Muslims are known as the Ibadis or, as they call themselves, 'The People of Truth and Integrity'. Contemporary Ibadis may object to being classified as Kharijites.
In Ibadi Islam, there is no formal doctrine of sacred shrines or saint-centered holy sites. Ibadis place strong emphasis on tawḥīd. Like all Muslims, they recognize Mecca, Medina and Al-Aqsa Mosque as holy. Beyond the three universally sacred sites, Ibadism does not promote pilgrimage to shrines or mosques.
As a result, mosques in Ibadi communities—such as those in Oman, Libya, Tanzania, Tunisia, Dominican Republic, and Algeria—are valued primarily as centers of communal worship, learning, and governance.

Sufism

Like all Muslims, Sufis recognize Mecca, Medina, and the al-Aqsa Mosque as holy. The concept of other sacred sites in Sufism is primarily associated with the spiritual presence and legacy of prominent Sufi saints. As a result, certain locations have gained exceptional religious significance due to their connection with influential mystics, founders of Sufi orders, and major centers of spiritual transmission.
Among the most important Sufi sites is the Mausoleum of Abdul-Qadir Gilani, founder of the Qadiriyya order, one of the oldest and most widespread Sufi brotherhoods. Ajmer Sharif in India, the shrine of Muʿin al-Din Chishti, is another major pilgrimage site and a central symbol of Chishti Sufism.
Other significant Sufi sites include Bukhara, Delhi, Fez, Damascus, and Touba in Senegal, the spiritual center of the Muridiyya order.

Ahmadiyya

Ahmadiyya is an Islamic messianic movement originating in British India in the late 19th century. It was founded by Mirza Ghulam Ahmad, who said he had been divinely appointed as both the promised Messiah and Mahdi expected by Muslims to appear towards the end times and bring about, by peaceful means, the final triumph of Islam; as well as to embody, in this capacity, the expected eschatological figure of other major religious traditions. Adherents of the Ahmadiyya—a term adopted expressly in reference to Muhammad's alternative name Ahmad — are known as Ahmadi Muslims or simply Ahmadis.
Ahmadi thought emphasises the belief that Islam is the final dispensation for humanity as revealed to Muhammad and the necessity of restoring it to its true intent and pristine form, which had been lost through the centuries. Its adherents consider Ahmad to have appeared as the Mahdi—bearing the qualities of Jesus in accordance with their reading of scriptural prophecies—to revitalise Islam and set in motion its moral system that would bring about lasting peace. They believe that upon divine guidance he purged Islam of foreign accretions in belief and practice by championing what is, in their view, Islam's original precepts as practised by Muhammad and the early Muslim community. Ahmadis thus view themselves as leading the propagation and renaissance of Islam.
Mirza Ghulam Ahmad established the Community on 23 March 1889 by formally accepting allegiance from his supporters. Since his death, the Community has been led by a succession of Caliphs. Ahmadiyya's recognition of Ahmad as a prophet has been characterised as heretical by mainstream Muslims, who believe that Muhammad was the final prophet, and the Ahmadi movement has faced non-recognition, takfir, and persecution in many parts of the world. The movement is almost entirely a single group. Ahmadiyya Muslims fully recognize Mecca, Medina, and Jerusalem as holy sites, just like Sunni and Shia Muslims.

Quranism

Quranism, or Quran-only Islam, is a movement that accepts the Quran as the sole source of religious authority and rejects Hadith literature as binding. Because of this emphasis on scripture rather than tradition, Quranism does not have shrines, tombs, or pilgrimage sites comparable to those in Sunni and Shia Islam. The Quranists do recognize Mecca, Medina, and Jerusalem as sacred due to their Quranic significance. Quranism is an Islamic denomination that considers the Quran to be the only dependable religious text. Quranist Muslims believe that the Qur'an is clear and complete and can be fully understood without recourse to external sources. The extent to which Quranists reject the authenticity of the Sunnah varies, though the most established groups of Quranism have thoroughly criticised and rejected the Hadith, the most prevalent being the Quranist claim that the Hadith is not mentioned in the Qur'an as a source of Islamic theology or practise, was not recorded in written form until two centuries after the death of Muhammad, and contains perceived errors and contradictions. Quranists also believe that previous revelations of God have been altered, and that the Qur'an is the only book of God that has valid divine significance.
As they believe that Hadith, while not being reliable sources of religion, can serve as historical records, Quranists cite some early Islamic writings in support of their positions, including those attributed to Muhammad, caliph Umar and materials dating to the Umayyad and Abbasid caliphates. Modern scholarship holds that controversy over the sufficiency of the Qur'an as the only source of Islamic law and doctrine dates back to the early centuries of Islam, where some scholars introduced followers of the Qur'an alone as Mu'tazilites or sects of the Kharijites, such as the Haruri and the Azariqa. Though the Qur'an-only view waned during the classical Islamic period, it re-emerged and thrived with the modernist thinkers of the 19th century in Egypt and the Indian subcontinent. Some scholars hold that Quranism in the early 20th century was influenced by the Salafi movement. Quranism has since taken on political, reformist, fundamentalist, and militant dimensions in various countries. Currently, it is reported that the Quranists encompasses tens of thousands to potentially a million followers globally.
In matters of faith, jurisprudence, and legislation, Quranists differ from Ahl al-Hadith, who consider the Hadith in addition to the Quran. Unlike Sunnis and Shias, Quranists argue that Islam can be practised without the Hadith. Whereas Hadith-followers believe that obedience to Muhammad entails obedience to Hadiths, Quranists believe that obedience to Muhammad means obedience to the Qur'an. In addition, several extra-Quranic traditions, such as kissing the Black Stone, the symbolic Stoning of the Devil, and the Tashahhud during the Ṣalāh, are regarded as idolatry or possible idolatry by Quranists. This methodological difference has led to considerable divergence between Quranists and both Sunnis and Shias in matters of theology and law as well as the understanding of the Quran.