The cemetery is located near the shrine of Ali ibn Abi Talib, the fourth Sunni Caliph, as well as the first Shia Imam.[5] Thus, many Shi'ites in Iraq request that they be buried in this cemetery.[5] As a result of improved transportation methods, Shi'ites from across the globe are (or seek to be) buried in the cemetery. However, to be buried at the cemetery, one has to be interred inside one of the shared crypts in the cemetery.[6]
Shi'ite traditions about the cemetery
Shi'ites traditions hold that Abraham bought land in Wadi-us-Salaam, and that Ali had said the Wadi Al-Salaam was a part of heaven.[7] Shia also widely believe that Ali has the power to intercede for the deceased—lessening their suffering—during the passage of their soul from the worldly life[8] and if they are buried there, they will be raised from the dead on judgment day with their spiritual leader.[9] Additionally, it is believed that prophets Hud and Salih are buried here, according to some narrations.
Shi'ites are encouraged to bury their dead at the location through religious edicts[6] and the cemetery's expansion is also seen as being a result of Shi'isms "more permissive attitude than Sunnism with regard to the commemoration of the dead and the erection of mausoleums."[10]
Shi'ite funerary rituals
Religious rituals practiced at Wadi-us-Salaam before burial include:
Washing the body and wrapping it at the cemetery.
Conducting funeral prayers at the adjacent shrine of Ali.
Carrying the freshly wrapped corpse around the shrine, in an act similar to that of Tawaf, before it is transported to the cemetery.
Reciting some Qur'anic verses at the cemetery for the deceased.[11]
The cemetery saw heavy fighting during the 2004 Battle of Najaf. It is estimated that during the Iraq War, about 200 to 250 corpses were buried there daily; however, in 2010 this number had decreased to less than 100.[5] Approximately 50,000 new bodies are interred in the cemetery annually from across the globe.[14] This figure is an increase on the approximately 20,000 bodies, primarily from Iran, that used to be interred annually in the early 20th century.[15] Most Iraqi and many Iranian Shi'ites have a relative buried in the cemetery.[16]
As of 2014—coinciding with conflict against ISIL—it has been reported that burial plots are running out, resulting in many being stolen, illegally resold or improvised.[17] According to one gravedigger: "I've never had it so busy. Not even after 2003 or 2006 [the height of Iraq's civil war]."[18]
First built in the 18th century under request of Moḥammad Mahdī Baḥr al-ʿUlūm over the purported tombs of Hud and Salih based on Shi'ite narrations. It was restored in the years 1918 to 1919 after the British desecrated it in 1917.[20] A full new reconstruction was started in 2018.
^Dumper, Michael; Stanley, Bruce E., eds. (2007). Cities of the Middle East and North Africa: A Historical Encyclopedia (illustrated ed.). ABC-CLIO. p. 269. ISBN978-1576079195. There is also the tradition that Abraham bought land in the Wadi as-Salaam (Valley of Peace) that runs through the present city, predicting that it would be from here that 70,000 of those buried in the valley would be guaranteed entrance into paradise and would then be able to intercede with Allah for others. Imam Ali is reported to have said that Wadi as-Salaam was a part of heaven.
^Yasser Tabbaa; Sabrina Mervin (2014). Najaf, the Gate of wisdom. UNESCO. pp. 162–163. ISBN978-9231000287.
^Yasser Tabbaa; Sabrina Mervin (2014). Najaf, the Gate of wisdom. UNESCO. p. 162. ISBN978-9231000287. In addition to historical precedence, there are at least two main factors that have contributed to the expansion of cemeteries around Najaf, and specifically in Wadi al-Salam. First, Shi'ism has developed a somewhat more permissive attitude than Sunnism with regard to the commemoration of the dead and the erection of mausoleums...
^George Farag (2007). Diaspora and Transitional Administration: Shiite Iraqi Diaspora and the Administration of Post-Saddam Hussein Iraq. pp. 131–132. ISBN978-0549410034.
^Yasser Tabbaa; Sabrina Mervin (2014). Najaf, the Gate of wisdom. UNESCO. p. 162. ISBN978-9231000287. Such burial sites are quite common in ancient Mesopotamian cities, where the accumulation of tombs has created mounds on the outskirts of these early settlements
^Yasser Tabbaa; Sabrina Mervin (2014). Najaf, the Gate of wisdom. UNESCO. p. 163. ISBN978-9231000287.
^Fair, C. Christine; Ganguly, Sumit, eds. (2008). Treading on Hallowed Ground:Counterinsurgency Operations in Sacred Spaces. Oxford University Press. p. 145. ISBN978-0199711895.