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Al-Wathiq al-Abbasi

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Al-Wathiq al-Abbasi
9th Abbasid Caliph
Personal Information
Epithetal-Wathiq bi-llah
Birth196/811-12
Death232/847 (Samarra)
FatherAl-Mu'tasim
MotherQaratis
ChildrenMuhammad, Ali, 'Abd Allah, Ibrahim, Ahmad, and Muhammad
Burial PlaceSamarra
Rule
Contemporary withImam al-Hadi (a)
PredecessorAl-Mu'tasim
SuccessorAl-Mutawakkil


Hārūn b. Muḥammad al-Muʿtaṣim (Arabic: هارون بن محمد المعتصم), known as al-Wāthiq bi-llāh (Arabic: الواثق بالله) or al-Wāthiq al-ʿAbbāsī (Arabic: الواثق العباسي), was the ninth Abbasid caliph. His caliphate coincided with the imamate of Imam al-Hadi (a). Unlike some Abbasid caliphs, al-Wathiq exerted relatively little pressure on Imam al-Hadi (a) and the Shi'a. During his reign, Imam al-Hadi (a), building on the efforts of the preceding Imams, took effective steps to promote the school of Ahl al-Bayt (a) and support the Shi'a. It is reported that al-Wathiq treated the descendants of Abu Talib and the Shi'a favorably and improved their living conditions.

Al-Wathiq also paid attention to scientific, cultural, and literary affairs and supported poets and scholars. He was inclined toward the Mu'tazila and continued the policies of the Mihna period, particularly by pressuring opponents of the doctrine of the createdness of the Qur'an. These policies led to public discontent and the emergence of conspiracies against him.

His other measures included suppressing rebellions, developing the city of Samarra, combating economic corruption, and attempting to alleviate poverty and reduce begging in cities such as Mecca and Medina. His caliphate is regarded as a period of relative stability in the transfer of power. However, the growing influence of the Turks during his reign contributed to the decline of the Abbasid Golden Age.

The Last Caliph of the First Abbasid Era

Harun b. Muhammad al-Mu'tasim, known by the title al-Wathiq bi-llah,[1] was the ninth Abbasid caliph.[2] His teknonym is reported to have been Abu Ja'far.[3] Most sources state that his caliphate lasted approximately five years and nine months.[4]

Al-Wathiq was one of the six Abbasid caliphs whose reigns coincided with the 33-year Imamate[5] of Imam al-Hadi (a).[6] The Imam was between 15 and 20 years old during al-Wathiq's caliphate[7] and continued to reside in Medina until the caliph's death. After al-Wathiq's death, the next caliph, al-Mutawakkil, summoned the Imam to Samarra.[8]

Al-Wathiq is regarded as one of the notable Abbasid caliphs,[9] and some sources report that he performed the funeral prayer for Imam al-Jawad (a).[10]

Sources differ regarding the year of al-Wathiq's birth. Some place it in Sha'ban 186 AH/802,[11] others in 190 AH/805–806,[12] and still others in 196 AH/811–812.[13] His mother was a Roman woman. His father, al-Mu'tasim, was the eighth Abbasid caliph,[14] while his brother, al-Mutawakkil, became the tenth Abbasid caliph.[15]

According to historians such as Ibn al-Tiqtaqa, no major events or significant developments occurred during al-Wathiq's caliphate.[16] Sources also differ regarding his age at the time of his death, placing it between 32[17] and 38 years.[18]

Some historians regard al-Wathiq as the last caliph of the First Abbasid Era,[19] which is often described as the Abbasid Golden Age.[20] Others, however, consider his father, al-Mu'tasim, to have been the last caliph of this period.[21]

The end of the Abbasid Golden Age is often attributed to policies introduced under al-Mu'tasim, including the increasing reliance on Turks in government affairs and the transfer of military power and political influence from Arabs to Turks. In the long term, these changes contributed to unrest, political conflict, and instability, eventually weakening the Abbasid caliphate.[22]

Beginning of the Caliphate and Relative Stability in the Transfer of Power

Al-Wathiq al-Abbasi became caliph in 227 AH/842, reportedly at the age of 31,[23] in Samarra.[24] From an early age, he was known as a prudent and politically astute figure. During his father's absences, he was entrusted with important government affairs. Al-Mu'tasim had also appointed al-Wathiq as his successor during his lifetime.[25]

The beginning of al-Wathiq's caliphate is regarded as a turning point in Abbasid history. In contrast to the succession disputes that had arisen in earlier periods, the relatively smooth transfer of power reflected a degree of stability in the Abbasid political system.[26] During his reign, Muḥammad b. 'Abd al-Malik al-Zayyat served as vizier.[27]

Like his father, al-Wathiq placed considerable trust in the Turks and replaced Arab commanders with Turkish ones.[28] During his reign, Turkish commanders rose to prominent positions,[29] and their influence grew to such an extent that they also came to control the administration of important cities, including Medina.[30]

Challenges and Measures

Despite facing fewer crises than some of his predecessors, al-Wathiq had to contend with challenges including the growing influence of Turks in high-ranking government and military positions, widening class divisions, and economic corruption among provincial governors.[31] After taking power, he suppressed rebellions in several regions, including Medina[32] and Diyar Rabi'a.[33] In 228 AH/842–843, he also continued military campaigns in regions such as Messina in Sicily.[34]

Al-Wathiq took measures against economic corruption within the caliphal administration.[35] He also distributed financial assistance among the Hashimids, the Quraysh tribe, and the general population in an effort to alleviate hardship in cities such as Mecca and Medina.[36] In addition, he supported the development of Samarra[37] and dispatched groups of researchers to study and draw on the knowledge of other civilizations.[38]

Interest in Science and Scholars

Al-Wathiq al-Abbasi was known as a poet,[39] a musician,[40] and a skilled man of letters.[41] Among the Abbasid caliphs, he was regarded as particularly knowledgeable about music and literature.[42] He paid particular attention to cultural and scientific affairs and supported scholars and men of letters.[43] Scientific discussions and cultural debates were held at his court.[44]

Al-Wathiq is said to have imitated Al-Ma'mun in his conduct and speech[45] and followed his example in pursuing knowledge and taking part in scholarly debates.[46] Because of his intellectual interests and similarities to al-Ma'mun, he was reportedly nicknamed "the Little Ma'mun" (al-Ma'mun al-Saghir).[47]

Death without Appointing a Successor

Al-Wathiq al-Abbasi died in Dhu l-Hijja 232 AH/847 from dropsy (istisqāʾ).[48] He was buried in his renowned Haruni Palace[49] in Samarra.[50] According to one report, no trace remains of his grave or those of other Abbasid caliphs in Samarra.[51]

Despite advice from those around him, al-Wathiq did not appoint a successor before his death.[52] After his death, his brother al-Mutawakkil, who had been imprisoned for disobedience,[53] succeeded him as caliph.[54] Some sources report that al-Wathiq was killed at the instigation of two Turkish commanders, who then appointed al-Mutawakkil as caliph.[55]

According to Shi'a sources, before news of al-Wathiq's death reached Medina from Baghdad, Imam al-Hadi (a) informed his close companion, Khayran al-Asbati, of the event. The Imam also stated that al-Mutawakkil, al-Wathiq's brother who had been imprisoned until the caliph's death, had succeeded him.[56]

Relative Freedom of the Shi'a

During the reigns of al-Wathiq and the two caliphs who preceded him, the political and social conditions of the Shi'a were relatively more favorable than they had been in the periods before and after. During this time, the Shi'a faced comparatively less pressure and persecution[57] and enjoyed a degree of freedom in their activities.[58]

It is reported that, in his dealings with the Shi'a, al-Wathiq continued the policies of al-Ma'mun.[59] His relations with the Shi'a were reportedly so favorable that some sources have suggested that he had Shi'a leanings.[60] Other sources, however, maintain that no significant change occurred during his caliphate that substantially affected the situation of the Shi'a.[61] The situation changed dramatically after al-Mutawakkil came to power, as conditions for the Shi'a became much more difficult.[62]

Imam al-Hadi (a) during al-Wathiq's Reign

According to researchers, historical sources provide little information about al-Wathiq al-Abbasi's treatment of Imam al-Hadi (a).[63] Nevertheless, the available evidence suggests that the Imam faced relatively little pressure during al-Wathiq's caliphate and the reigns of the preceding caliphs.[64] Imam al-Hadi took advantage of these circumstances and built on the careful, strategic efforts of the preceding Imams to promote the school of Ahl al-Bayt (a), continuing their work and achieving significant results.[65]

The relatively favorable circumstances Imam al-Hadi experienced during al-Wathiq's reign should not, however, be taken to mean that the Imam was entirely free from pressure. Like other Abbasid caliphs, al-Wathiq viewed the Imam as a potential rival and was wary of his spiritual authority and social standing.[66] It is also reported that the caliphs contemporary with the Imam, including al-Wathiq, continued the policies of al-Ma'mun and eased their restrictions on the Alids only when the interests of the caliphate required it.[67]

One possible explanation for the relatively limited pressure on Imam al-Hadi is al-Wathiq's Mu'tazili inclination.[68] Another factor may have been the Imam's careful and deliberate approach to communicating with the Shi'a through the Network of Wikala in different regions.[69]

One report states that al-Wathiq invited Imam al-Hadi to a scholarly gathering to answer a question that other scholars had been unable to resolve. The Imam attended and provided an answer to the question.[70]

Connections between the Shi'a and Imam al-Hadi during This Period

During al-Wathiq's reign, groups of Shi'a from cities in Iraq, Iran, and Egypt traveled to Medina to meet Imam al-Hadi (a) and benefit from his presence and teachings. Shi'a pilgrims also communicated with the Imam while traveling. Nevertheless, during the imamate of Imam al-Hadi and that of his son, Imam al-Hasan al-Askari (a), direct contact between the Imams and the Shi'a gradually decreased.[71]

Al-Wathiq's Regard for the Descendants of Abu Talib

After al-Wathiq al-Abbasi became caliph, he showed particular concern for the descendants of Abu Talib.[72] He reportedly held Imam Ali (a) and his family in high regard[73] and openly expressed his affection for them.[74] His treatment of them was characterized by generosity and kindness,[75] although some sources question the sincerity of this conduct.[76]

Al-Wathiq distributed substantial sums of money among the family of Abu Talib[77] and returned Fadak to them.[78] According to historians, the living conditions of the family of Abu Talib improved during his reign, and none of its members lived in poverty.[79]

According to Abu l-Faraj al-Isfahani, author of Maqatil al-Talibiyyin, none of the descendants of Abu Talib were killed during al-Wathiq's caliphate.[80] He also reports that al-Wathiq's generosity toward the Alids led a group of them and other descendants of Abu Talib to settle in Samarra, where they lived in relative comfort.[81]

Continuation of the Mihna

Al-Wathiq al-Abbasi was inclined toward the Mu'tazili school and actively enforced the doctrine of the Createdness of the Qur'an during the Mihna period.[82] He used religious examinations to put pressure on people[83] and ordered judges to accept testimony only from those who adhered to Mu'tazili principles, including their understanding of Tawhid. These policies led to the imprisonment of many scholars[84] and the suppression of opponents of the government.[85]

Sources differ regarding al-Wathiq's treatment of Ahmad b. Hanbal, a leading opponent of the Mihna.[86] Some report that al-Wathiq did not interfere with him,[87] while others state that he was placed under house arrest.[88] Another account holds that Ahmad b. Hanbal went into hiding and avoided openly challenging the caliph.[89]

During the same period, Ahmad b. Nasr was arrested for opposing the doctrine of the createdness of the Qur'an and participating in a revolt against al-Wathiq. The caliph personally executed him.[90] Al-Wathiq also reportedly made the release of Muslim prisoners held by the Byzantines conditional on their accepting the doctrine of the createdness of the Qur'an.[91] Some historians, however, state that he recanted this position before his death.[92]

After al-Wathiq's death, his brother al-Mutawakkil ended the Mihna and reportedly ordered the circulation of hadiths concerning the vision of God and the Divine attributes.[93]

Imam al-Hadi's Guidance to the Shi'a

During al-Wathiq's caliphate, Muslims, including the Shi'a, disagreed over the doctrine of the createdness of the Qur'an. Some Shi'a maintained that the Qur'an was created, while others held that it was uncreated. In response to these circumstances, Imam al-Hadi (a) sent letters to several prominent Shi'a figures, urging them not to become involved in this controversy and the resulting discord.[94] By explaining his position, the Imam also warned his followers and associates against becoming embroiled in this theological dispute.[95]

Notes

  1. ↑ Kutbī, Fawāt al-wafayāt, vol. 4, p. 228; Subkī, Ṭabaqāt al-Shāfiʿiyya, vol. 2, p. 53.
  2. ↑ Qummī, Nigāhī bar zindagī-yi chāhardah maʿṣūm (a), p. 428.
  3. ↑ Ṭabarī, Tārīkh al-umam, vol. 9, p. 123; Masʿūdī, Murūj al-dhahab, vol. 3, p. 477; Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 14, p. 16.
  4. ↑ Ṭabarī, Tārīkh al-umam, vol. 9, p. 151; Ibn Qutayba, al-Maʿārif, p. 393; Ibn Miskawayh, Tajārib al-umam, vol. 4, p. 286; Maqdisī, al-Badʾ wa l-tārīkh, vol. 6, p. 120.
  5. ↑ Jamʿī az niwīsandigān, Farhang-i Shīʿa, p. 122.
  6. ↑ Aḥmadī, Tārīkh-i Imāmān-i Shīʿa, p. 238.
  7. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  8. ↑ Jamʿī az niwīsandigān, Farhang-i Shīʿa, p. 122.
  9. ↑ Ibn Ṭaqṭaqī, Tārīkh-i Fakhrī, p. 327.
  10. ↑ Taqīzāda Dāwarī, Taṣwīr-i Imāmān-i Shīʿa dar Dāʾirat al-maʿārif-i Islām, p. 371.
  11. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 479; Ṭabarī, Tārīkh al-umam, vol. 9, p. 151.
  12. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 14, p. 16; Kutbī, Fawāt al-wafayāt, vol. 4, p. 228.
  13. ↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 400.
  14. ↑ Mustawfī Qazwīnī, Tārīkh-i guzīda, p. 316.
  15. ↑ Ibn al-Jawzī, al-Muntaẓam, vol. 11, p. 178.
  16. ↑ Ibn Ṭaqṭaqī, Tārīkh-i Fakhrī, p. 327.
  17. ↑ Maqdisī, Al-Badʾ wa l-tārīkh, vol. 6, p. 120; Ibn al-ʿIbrī, Tārīkh mukhtaṣar al-duwal, p. 141.
  18. ↑ Ibn al-ʿUmrānī, al-Inbāʾ, p. 113.
  19. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 93.
  20. ↑ Jān-aḥmadī, Tārīkh-i farhang wa tamaddun-i Islāmī, p. 111.
  21. ↑ Āqānūrī, Khāstgāh-i Tashayyuʿ, p. 178.
  22. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 93.
  23. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 477.
  24. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 477; Ibn Qutayba, al-Maʿārif, p. 393.
  25. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 479; Ṭabarī, Tārīkh al-umam, vol. 9, p. 123.
  26. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  27. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, pp. 477–478; Ibn Ṭaqṭaqī, Tārīkh-i Fakhrī, p. 327; Khwāndamīr, Tārīkh-i ḥabīb al-siyar, vol. 2, p. 267.
  28. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, pp. 308–310; Kutbī, Fawāt al-wafayāt, vol. 4, pp. 228–230; Ṭaqqūsh, Dawlat-i ʿAbbāsiyān, p. 178.
  29. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 487.
  30. ↑ Jaʿfariyān, Āthār-i Islāmī-yi Makka wa Madīna, p. 192.
  31. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  32. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 480; Ṭabarī, Tārīkh al-umam, vol. 9, pp. 129, 140; Ibn Miskawayh, Tajārib al-umam, vol. 4, p. 284.
  33. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 483.
  34. ↑ Ibn al-ʿIbrī, Tārīkh mukhtaṣar al-duwal, p. 141.
  35. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 481.
  36. ↑ Khwāndamīr, Tārīkh-i ḥabīb al-siyar, vol. 2, p. 267; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 483.
  37. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, vol. 3, p. 198.
  38. ↑ Bī-āzār Shīrāzī, Bāstān-shināsī, p. 379.
  39. ↑ Ibn ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 3, p. 150; Ibn Ṭaqṭaqī, Tārīkh-i Fakhrī, p. 327.
  40. ↑ Abu l-Faraj al-Iṣfahānī, Al-Aghānī, vol. 9, p. 189; Ibn al-ʿUmrānī, al-Inbāʾ, p. 111.
  41. ↑ Ibn al-ʿUmrānī, al-Inbāʾ, p. 111.
  42. ↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 402.
  43. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 92.
  44. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 92.
  45. ↑ Ibn Ṭaqṭaqī, Tārīkh-i Fakhrī, p. 327.
  46. ↑ Muntaẓir al-Qāʾim, Tārīkh-i Imāmat, p. 244.
  47. ↑ Kutbī, Fawāt al-wafayāt, vol. 4, p. 228; Ṭaqqūsh, Dawlat-i ʿAbbāsiyān, p. 178.
  48. ↑ Ṭabarī, Tārīkh al-umam, vol. 9, p. 150; Maqdisī, al-Badʾ wa l-tārīkh, vol. 6, p. 120; Ibn al-ʿIbrī, Tārīkh mukhtaṣar al-duwal, p. 141.
  49. ↑ Ibn al-ʿUmrānī, al-Inbāʾ, p. 113; Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 14, p. 20.
  50. ↑ Ibn al-Jawzī, al-Muntaẓam, vol. 11, p. 188; Minhāj Sirāj, Ṭabaqāt-i Nāṣirī, vol. 1, p. 115.
  51. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 317.
  52. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 483.
  53. ↑ Ṭabarī, Tārīkh al-umam, vol. 9, p. 156.
  54. ↑ Ibn ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 3, p. 150.
  55. ↑ Muntaẓir al-Qāʾim, Tārīkh-i Imāmat, p. 244.
  56. ↑ Kulaynī, al-Kāfī, vol. 1, p. 498; Khaṣībī, al-Hidāya al-kubrā, p. 314; Mufīd, al-Irshād, vol. 2, p. 301.
  57. ↑ Rabbānī Gulpāyigānī, Darāmadī bi Shīʿa-shināsī, p. 116; Muḥarramī, Tārīkh-i Tashayyuʿ, p. 128.
  58. ↑ Muḥarramī, Tārīkh-i Tashayyuʿ, p. 127.
  59. ↑ Rabbānī Gulpāyigānī, Darāmadī bi Shīʿa-shināsī, p. 115.
  60. ↑ Muḥarramī, Tārīkh-i Tashayyuʿ, p. 127.
  61. ↑ Rabbānī Gulpāyigānī, Darāmadī bi Shīʿa-shināsī, p. 115.
  62. ↑ Abu l-Faraj al-Iṣfahānī, Maqātil al-ṭālibiyyīn, p. 809; Rabbānī Gulpāyigānī, Darāmadī bi Shīʿa-shināsī, p. 116.
  63. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  64. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  65. ↑ "Guftārī az Dr. Rajabī Davānī, ʿilal-i maḥdūd būdan-i iṭṭilāʿāt-i tārīkhī darbāra-yi Imām Hādī (a)", Khamenei.ir.
  66. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", p. 48.
  67. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  68. ↑ "Guftārī az Dr. Rajabī Davānī, ʿilal-i maḥdūd būdan-i iṭṭilāʿāt-i tārīkhī darbāra-yi Imām Hādī (a)", Khamenei.ir.
  69. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  70. ↑ Qummī, Muntahā al-āmāl, vol. 3, p. 1840.
  71. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  72. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 14, p. 19; Kutbī, Fawāt al-wafayāt, vol. 4, p. 229.
  73. ↑ Amīn, Aʿyān al-Shīʿa, vol. 1, p. 29.
  74. ↑ Muḥarramī, Tārīkh-i Tashayyuʿ, p. 127.
  75. ↑ Ibn Ṭaqṭaqī, Tārīkh-i Fakhrī, p. 327; Ṣanʿānī, Nasmat al-saḥar, vol. 3, p. 295.
  76. ↑ Khwāndamīr, Tārīkh-i ḥabīb al-siyar, vol. 2, p. 267.
  77. ↑ Amīn, Aʿyān al-Shīʿa, vol. 1, p. 29; Rabbānī Gulpāyigānī, Darāmadī bi Shīʿa-shināsī, p. 115.
  78. ↑ Ṣanʿānī, Nasmat al-saḥar, vol. 3, p. 295.
  79. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 14, p. 19; Kutbī, Fawāt al-wafayāt, vol. 4, p. 229.
  80. ↑ Abu l-Faraj al-Iṣfahānī, Maqātil al-ṭālibiyyīn, p. 809.
  81. ↑ Sāmānī, "Barrasī-yi taṭbīqī-yi raftār-i khulafā-yi ʿAbbāsī bā Imām Hādī (a)", pp. 51–52.
  82. ↑ Ibn ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 3, p. 152; Rabbānī Gulpāyigānī, Darāmadī bi Shīʿa-shināsī, p. 115.
  83. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 482.
  84. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 482.
  85. ↑ Jamʿī az niwīsandigān, Aʿlām al-hidāya, vol. 12, pp. 86–88.
  86. ↑ Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 10, p. 335.
  87. ↑ Ziriklī, al-Aʿlām, vol. 1, p. 203; Subḥānī, Mawsūʿat ṭabaqāt al-fuqahāʾ, vol. 3, p. 89.
  88. ↑ Ibn Khallikān, Wafayāt al-aʿyān, vol. 1, p. 64.
  89. ↑ Shahrastānī, Wuḍūʾ al-Nabī (s), vol. 1, p. 408.
  90. ↑ See, for example, Ṭabarī, Tārīkh al-umam, vol. 9, p. 135; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, pp. 303, 309.
  91. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 482; Suyūṭī, Tārīkh al-khulafāʾ, p. 400.
  92. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 14, p. 18; Kutbī, Fawāt al-wafayāt, vol. 4, p. 229.
  93. ↑ Ibn ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 3, p. 150; Abū Makhrama, Qilādat al-naḥr, vol. 2, p. 481.
  94. ↑ Jamʿī az niwīsandigān, Aʿlām al-hidāya, vol. 12, p. 88, quoting al-Shaykh al-Saduq.
  95. ↑ Jamʿī az niwīsandigān, Aʿlām al-hidāya, vol. 12, p. 88, quoting al-Kulayni.

References

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