The Astan Quds Razavi Museum, Mashad, Iran
By Heshmat Kafili
Astan Quds Razavi is a cultural institution based at a sacred pilgrimage location which has a strong tradition of attracting endowments and religious donations. Endowment and donation both have a long history within Islamic culture, and overlap in many interesting ways with spiritual thought. Today, the Shrine of Imam Reza (the eighth imam of Shia Muslims) is recognised globally as a centre for such endowments; its diverse gifts and its historical records of donors demonstrate its wide appeal to people who come from a vast geographical area and who have different cultures and beliefs.
The endowments given to Imam Reza’s Shrine over the past millennium can be loosely classified into four categories:
1) Socio-Economic
Endowments for the support of properties and lands, including public buildings such as caravanserais, mosques, bathhouses, water supply networks, streets; for paying taxes on properties and lands, lights, perfumeries, pharmacies, officials, strangers, employees, military personnel.
Endowments for food for pilgrims and the needy, the Holy Shrine personnel, and anyone who enters and exits the Holy Shrine of Imam Reza, endowments for the kitchen of the Holy Shrine, and clothes for various people.
2) Ritual and Religious
Endowments for sayyeds and memorisers and reciters of the Quran, callers to prayers, persons near to God and servants in the administrative organization.
Endowments for national and religious celebrations and mourning and other ceremonies, nagara players.
3) Health
Endowments for treatment in hospitals and pharmacies, including free treatment of patients in the Shrine.
Endowments for the construction of hospitals and equipment, for public facilities for drinking-water, and for factories for the production of food products (both in and outside Mashad).
4) Cultural
Endowments for the creation of artistic works in the Shrine and its affiliated areas, architectural decorations, artistic works such as those donated by senior religious and political figures and art elite.
Endowments for traditional schools and special schools for orphans and the needy, religious schools, books and copies of the Quran, universities, and other educational centers.
Endowments and the development of cultural and artistic foundations at Astan Quds Razavi
Looking at the wider history of this area shows the profound influence of the eighth Imam of Shia Muslims in Khorasan, particularly within Mashhad. Followers of the Household of the Prophet (PBUH) have played a crucial role in the whole region’s economic, cultural and artistic development, through the endowment of assets and charitable services. This tradition and culture of service and donations is related to the power of Islamic governments (like those of the Safavid period), which were each involved – in one way or another – in creating sustainable legacies of Imam Reza.
Figure 1. Interior view of the Shrine’s main tomb
One of the earliest projects at the shrine was the foundation, between the 3rd and the 4th century after Hijra, of the building where Imam Reza was buried, which has had rich decorations added over the centuries (Figure 1). Other early gifts include several copies of the Quran. Some of these are more than a thousand years old, with some copies having been given in the fourth century after Hijra (tenth century CE); the oldest copy has an endowment inscription dated 327 after Hijra / 949 CE (Figure 2). The giving of Qurans has continued in conjunction with religious traditions and the rituals around reciting the Holy Quran, both at the Shrine of Imam Reza (AS) and other religious centres (Figure 3).
Figure 2. The Quran given by Keshwad bin Amlas.
Figure 3 (above and below). Quran Reciters and Memorisers in the Dar-alsalam and Dar-alhoffaz buildings.
Today, the Shrine of Imam Reza (AS) houses many historical and religious treasures, which are currently either installed in their places of use, showcased in museums or kept in storehouses. These works include manuscripts, historical objects (which have inscriptions stating the donation date, date of creation of the work, and names of the donor, manufacturers and artists), as well as cultural and artistic objects and historical documents. Works belonging to the Imam’s Shrine date from between the early seventh century after Hijra / 13th century CE until the contemporary era. Other objects endowed or gifted to this holy place date back to around three years BCE until the contemporary era (Figures 4-7 – note that there is a distinction here between ‘gift’ and ‘endowment’, in that the function of endowment is not changeable, but a gift can be modified.).
Figure 4. Image of a precious Quran from the fifth century after Hijra.
Figure 5. Prayer niche made of golden glazed tiles.
Figure 6. Wooden gate of the portico (probably 6th or 7th century AH) with inscriptions, which was mended in the Ilkhani era.
Figure 7. Clay vessel dating to the first millennium before the birth of Jesus Christ.
Many prominent works at Imam Reza’s Shrine were made during the Timurid era (c.1370-1506. The rulers of this era built new monuments, repaired existing monuments, and commissioned new works for the walls of the Shrine of Imam Reza (AS). Other contemporary works included the construction of the Goharshad Grand Mosque by the greatest architects of the time (Image 8). During the Safavid era (1501-1736), actions were also taken to improve welfare facilities in Mashhad, including streets, canals, bathhouses, numerous schools, and the Astan Quds Hospital, as well as some magnificent religious and charitable monuments. Meanwhile, in the Shrine of Imam Reza (AS), Safavid-era rulers employed the best artists of their time to create some unique works of art for the shrine’s collection.
Figure 8. Goharshad Mosque in Mashhad.
Figure 9. Bala Khiaban Water, built at the beginning of the Pahlavi Era.
Figure 10. One of the old schools.
Figure 11. Document relating to the hospital’s services.
Figure 12 (above and below). Enqelab Apron, Mashad.
Devotion by Muslims worldwide to this holy shrine has given it a truly international status, and visitors to the shrine from other nations beyond Iran can see valuable works of art and industries of their home territories.
Figure 13. A gold lattice endowment letter from Shah Tahmasp.
Archival documents and inscriptions
Manuscripts from Astan Quds preserve the inventory lists that were regularly made by Shrine personnel in the past. In past centuries historical works produced for, or donated to, the Holy Shrine were kept in the Treasury after they were used (Figures 14 and 15).
Figures 14 (above) and 15 (below). Financial Documents of the Safavid and Qajar eras.
Donation inscriptions have consistently been added to manuscripts of books and Qurans, as well as to objects used in the Holy Shrine including zarihs (ornate structures containing tombstones), caskets, zarih and casket covers, pilgrimage messages, gates and windows, locks, lighting tools and devices, washing and cleaning equipment, dishes, carpets and curtains, historical epigraphs, letters and papers, and many other things. Some were added at the time of gifting, while others have been added afterwards. These inscriptions make the objects sacred, and moreover remind us of two points: 1) The love and devotion of visitors to the shrine, who donate their most precious belongings, and 2) the importance and sacred respect that the custodians have dedicated to the works they safeguard.
Figure 16. Renovation document dating to the Safavid Era.
Several other deeds and documents show that the remit of the custodians’ work has always included the protection of artefacts, the protection of works through periodic inspections, and when necessary, the repair of artefacts by highly-skilled craftsmen (Figure 16)
Historical documents also include references to charitable services provided by this Holy Shrine, including the treatment of patients and pilgrims, and the provision of clothes and food to those in need.
Furthermore, donations to the shrine have subsidised national religious ceremonies, as well as ceremonies of mourning – each with their own particular rituals and systems. One of the most interesting rituals has been performed at the beginning of Nowrouz (New Year according to the Solar calendar), and involves the renovation and repair of buildings, the weaving of new carpets for pilgrimage areas and the porticos of the Shrine of Imam Reza (AS), and the provision of new clothes for orphans. The first moment of the New Year is marked by the playing of nagaras. Some of these traditions are still performed (Figure 17).
Figure 17. Playing Nagara
The Formation and Development of the Museum in Astan Quds Razavi
Around 1935 the museum of Astan Quds Razavi was founded adjacent to the Shrine of Imam Reza (AS). Rooted in the tradition of endowment and donation, the museum continues to grow ever-richer, with new gifts constantly being added to the historic collections. Industrialists of different ethnicities and social classes have made endowments and donations, including many unique and valuable hand-made works. Crucially, the spiritual status and sanctity which come from the museum’s proximity to the Shrine of Imam Reza (AS) have had a direct impact on the protection and preservation of these works.
In addition to all the historical objects in the Treasury, there are some important documents in the archive of the libraries, museums and Astan Quds Razavi documents centre, which narrate the development and formation of the museum of Astan Quds and its history. The endowed and donated works gathered in the shrine used to be kept for a long time in a place known as the Treasury, where they were supervised by custodians. The Treasury of Astan Quds is currently located inside the Holy Shrine’s portico; according to some sources (e.g. the Travelogue of Nasreddin Shah in 1283 AH), for more than a hundred years it was located between the two porticos of Dar al-Siyada and Dar al-Hifaz, with its entrance on the western side of the Dar al-Hifaz portico. During the custodianship of the late Mohammad Vali Asadi (1925-1935), the financial and other affairs of the shrine were put in order, and a Register was prepared which recorded all the objects in the collection. Meanwhile, it was proposed that a large museum be established to preserve and display the treasures of Astan Quds Razavi. Finally, during the custodianship of Fathollah Pakravan (1935-1939), the design and plan of the museum were developed by André Godard (Director of Technical Affairs of the French Archeology Department).
Since 1936, the Naw (Azadi) Courtyard rooms have been used to store the shrine’s treasure (Figures 18 and 19).
Figures 18 (top) and 19 (bottom). Documents Relating to Asadi’s Procedures for Operating the Museum).
On December 5, 1937, the foundation stones of the first museum of Astan Quds were laid in an official ceremony. At this time, a number of valuable and historical works were chosen to be put on display. The Visitors Books suggest that these works were on view until 1942 (Figure 20).
Figure 20. Foundation stone, Old Museum and Library Hall 1934.
The museum has an area of 5700 square meters, and is spread over three floors (including one basement floor) on a piece of land with an area of 1034 square metres. 189 historical objects were selected by experts to be transferred to the museum for display. These objects were displayed in eleven halls, according to chronological order. The building was opened on December 13, 1945 (Figure 21).
Figure 21 (above and below). The first museum building.
The Museum’s Development before the Islamic Revolution
Astan Quds Museum was based in the same building until 1970. However, in 1971, because of changes in spaces belonging to the Holy Shrine and the demolition of the existing museum building, it became necessary to transfer the collection to a temporary exhibition space, under the supervision of the then-manager, Dr. Ardalan Javan, and with the cooperation of Madame Baptiste, an Art History specialist from France. Then, in 1974, planning began for the construction of the new Museum and Library and the Treasury of historical objects, by Borbor Consulting Engineers Co, and with the participation of museum experts from the UK. Meanwhile, the contract for the design and interior decoration of the new building and its equipment was concluded with the French company Jansen (Figure 22).
Figure 22: Watercolour image of Museum and Library Equipment.
1977 saw the inauguration of the central Museum and Library of Astan Quds. The two upper floors were occupied by the Library, while the ground floor, which has an area of 1300 square metres, was dedicated to the Museum. The Treasury of historical works and the warehouse occupied the two lower levels.
The development of the Astan Quds Razavi Museum
In 1967, the then-manager of Astan Quds Razavi Library, Dr. Golchin Ma’ani, opened the Quran Treasury in Astan Quds, selecting 200 copies of Quran manuscripts from the collections of the first Treasury. These Qurans were displayed in chronological order in two halls. This section was closed after the building of Astan Quds Literary and Museum was changed in 1971. However, given the importance of the Quran manuscripts, which reflected a whole millenium of Quran book printing and endowment to Imam Reza’s Shrine, a special museum was established for their display. This new building opened in February 1986, as a Treasury of Qurans and valuable objects.
Since 1978-1979, several important changes have been made by senior directors of the Astan Quds Museum. For instance, specialised departments have been introduced, reflecting and increase in the number and diversity of endowed works.
In February 1991, the second specialised section of the museum opened in the basement floor of the central building, which was designed to showcase c.1210 stamps and banknotes from Iran and other countries. This section has grown over the past 30 years and the collection now consists of more than a million stamps and financial documents from Iran and 240 other countries, including former colonies.
In 1995, Ayatollah Khamenei donated an important collection to Astan Quds Razavi, which included manuscripts, woven carpets, paintings, mosaics, wood carving, and scale models.In the same year, a number of works were selected for display on the first floor. From 1996 to 1998, a selection of carpets from the Safavid era were chosen for display in the Astan Quds ceremonial hall, together with a number of exquisite fabrics from the Shrine of Imam Reza (AS). In 1999, this section was officialy inaugurated and named ‘the Treasury of Carpets and Handicrafts’.
After the Islamic Revolution, a beautiful library was built with the financial support of the then custodians. After the transfer of the Central Library in 1995, a collection of historical, scientific and artistic works in the repository of items was moved into this section on July 28, 1999, and the Central Museum was re-organised into the following five departments:
An ‘Astronomy and Clock’ department, which curated the collection of scientific and astronomical items of the astronomer, mathematician and politician Seyed Jalaluddin Tehrani;
A ‘Utensils’ department, displaying a collection of pottery, celadon, blue and white porcelain, five-colour porcelain, crystal, and metal utensils;
A ‘Weapons’ department, displaying a collection of steel and firearms;
A ‘Visual Arts’ section displaying an unique collection of paintings by Iranian artists including Kamal-ol-molk and Farshchian, as well as works by international painters;
A department dedicated to the display of seashells and snails and natural artifacts – a collection donated by the Syrian Shia Mohammad Saeed Fouad Wahba.
At the same time, the ground floor (Central Museum), entitled the Department of the History of Mashhad, was reopened. This was organized by theme, and included works related to Mashhad and the Shrine of Imam Reza (AS). In addition, in the ‘Coins and Medals’ department, a collection of coins from the Seleucid, Parthian, and Sassanid periods were kept, as well as Islamic-period coins such as the ones from the Abbasid, Seljuk and Safavid periods, two silver coins related to the time of Imam Reza (AS), and a collection of medals donated by the World Champion Takhti and other Iranian champions, and by veterans of the Islamic Revolution and winners of scientific medals.
One of the most important actions taken during the 1980s (with the financial support of Astan Quds Razavi and technical cooperation with experts of the Cultural Heritage Organization) was the restoration of the historical bath-building of Mehdi Gholi Bey (Mirakhor or the head of the royal stables), a commander in Shah Abbas Safavid period. This building had been endowed, along with other properties, to the pilgrims to the Imam’s shrine in 1027 Hijra (1617 CE), to emphasise the importance of cleanliness in Islam. It was renovated and rebuilt in 2006, before being inaugurated as an anthropological museum.
In the year 2001, a new building was constructed to display the existing historical and artistic carpets in the important Astan Quds carpet collection. This building occupied three floors and had an area of 6600 square metres; it now displays more than 100 carpets, which showcase the diverse carpet textures produced in the different regions of Iran. Its inauguration was accompanied by an exhibition of special historical carpets given to the shrine of Imam Reza (AS); these included exquisite Iranian and Indian carpets dating from the Safavid period to the present day, as well as special ‘curtain carpets’ installed on the entrance doors of the shrine in 2011.
Museums Affiliated to Astan Quds
Among the endowment collections affiliated with Astan Quds, some benefactors dedicated all their property to Imam Reza (AS), with the aim of contributing to cultural, artistic and scientific development.
Malek National Library and Museum Institute
One of these endowments, which is prominent and well-known all over the world, is Malek National Museum and Library Institute. This museum was initially located in the personal home of Haj Hossein Aghamalek in the old bazaar of Tehran. However, after the Islamic Revolution it was developed under the management of Astan-e-Quds and was opened with five display halls occupying 5000 square metres next to the National Museum of Iran.
Above and below: Images from Malek Museum
Yazd Vaziri Library and Museum
On July 3, 1969, Hujjat al-Islam Haj Seyed Ali Mohammad Vaziri gave to Astan Quds Razavi a collection of manuscripts and printed books, along with some very valuable Qurans, as well as letters of endowment, calligraphy, Muraqqas and important artistic works. Further endowments of historical, cultural and artistic objects such as pottery, chinaware, lighting ( candles, clay candlesticks and different kind of lamps), fabrics and other artistic works were gradually added to the Museum. A Yaz Vaziri Museum was chosen to exhibit all these items. This library and museum are located in the historical city of Yazd, in a building renovated by Astan Quds Razavi, which is adjacent to the Congregational Mosque of the city (Figure 24).
Figure 24. Vaziri Museum.
Developments in the Administrative Organisation and Specialised Activities of Astan Quds Razavi Museum
In 2003, because of the need to develop more specialized services, Astan Quds Museums Office became the Department for Museums Affairs of the Organization. It now consisted of three departments: the Treasures (Museums) Office, the Research and Introduction of Works Office, and the Protection and Restoration of Cultural Works Office. In line with this, specialists in museology and archeology as well as other areas of art were recruited to help document works in the various museums and repositories. Meanwhile, three large and exquisite collections of tiles, pottery and stone inscriptions were added from elsewhere on the site. Thus, about 4,000 new historical and cultural works were added to the repository. Once documented by experts, these works were published as a book for researchers to use. In addition, in 2017-2018, a book introducing selected displayed works at the Astan Quds Museum was published.
Currently, Astan Quds Razavi still works to develop cultural and scientific spaces and has established several educational institutions for public use in addition to cultural and research institutions. The organisation is also constructing a new building, linked to further museum development. In addition, restoration work is happening at a unique historical monument of the Timurid period – the tomb of Amir Shah Malek Mosque. It is hoped that this holy place will soon be open to visitors.
Heshmat Kafili, Head of Department of Studies and Introduction of Works of Astan Qudz Razavi, MSc in Archaeology, kafili.h1963@gmail.com
