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Template:Infobox Companions ʿAbd Allāh b. Muʿāwiya (killed in 130/747-8) was a descendant of 'Abd Allah b. Ja'far b. Abi Talib who staged an uprising during the time of Imam al-Sadiq (a) against Marwan b. Muhammad, the last caliph of the Marwanids. Abu l-Faraj al-Isfahani has described him as a generous, courageous person and a poet, but at the same time has pointed to his corrupt beliefs and the bloodthirstiness of him and his companions, who were accused of zandaqa (heresy) and atheism. According to historians, 'Abd Allah was in contact with the Umayyad caliphs and sometimes composed poems in praise of the Nizari tribe, which caused discord. Beliefs such as reincarnation, knowledge of the unseen, and claims of divinity and prophethood have been attributed to him, although some consider these to be propaganda against him. His uprising began in 127/744-5 in Kufa, and he called the people to pledge allegiance to "Al-Rida min Al Muhammad (s)" (the chosen one from the family of Muhammad).

The motives for 'Abd Allah b. Mu'awiya's uprising have been mentioned as multifaceted; including encouraging the Shi'a and supporters of Banu Hashim to seize the caliphate, claiming succession from 'Abd Allah b. Muhammad b. al-Hanafiyya as the Imam of Banu Hashim, and a desire for power and taking advantage of the weakness of the Umayyad government.

According to historians, 'Abd Allah b. Mu'awiya initially used the slogan "Al-Rida min Al Muhammad" (the chosen one from the family of Muhammad), but after taking control of regions in Fars and Jibal, he called the people in his own name. The nature of this uprising is categorized among the ghali (extremist), Shi'a, and Kaysani movements, and it is considered to have paved the way for the fall of the Umayyads and the rise of the Abbasids. His companions included a wide spectrum of Shi'a, Zaydis, ghulat, Kaysaniyya, opponents of the Umayyads, Persian mawali (clients), and even the Khawarij.

'Abd Allah b. Mu'awiya's rule in Iran ended with a defeat by the army of Marwan b. Muhammad in Marw Shadhan, and he was killed by the order of Abu Muslim al-Khurasani after fleeing to Herat. His followers became known as the "Janahiyya," whose beliefs included the transfer of the Imamate to 'Abd Allah through the will of 'Abd Allah b. Muhammad b. al-Hanafiyya, the dropping of religious obligations upon knowing the Imam, and the return of 'Abd Allah as the Mahdi. This sect divided into several groups after his death.

Lineage and Life

Shrine of 'Abd Allah b. Mu'awiya and Qasim b. Ja'far in Herat, known as Ziyarat of the Princes

'Abd Allah b. Mu'awiya was the grandson of 'Abd Allah b. Ja'far b. Abi Talib.[1] According to Abu l-Faraj al-Isfahani, his mother's teknonym was Umm 'Awn and her name was Asma' daughter of 'Abbas b. Rabi'a b. Harith b. 'Abd al-Muttalib.[2] His father, Mu'awiya, frequented the court of Yazid b. Mu'awiya, the caliph of the Umayyads.[3]

Mu'awiya b. 'Abd Allah was one of the three people who were present at the time of the death of 'Abd Allah b. Muhammad b. al-Hanafiyya.[4]
According to Hasan b. Musa al-Nawbakhti, author of Firaq al-Shi'a, he was a child at the time of the death of 'Abd Allah b. Muhammad b. al-Hanafiyya (d. 98/716-7).[5] However, his birth year is not mentioned in historical sources. Al-Tabari (a historian of the 3rd and 4th centuries AH) has recorded one wife[6] and al-Baladhuri (a historian of the 3rd century AH) two wives[7] for him. According to Ibn Hazm (a scholar of the 5th century AH), 'Abd Allah had a son named Mu'awiya and it is said "he was like his father in evil."[8] Some also reject 'Abd Allah's marriage and having children.[9]
Abu l-Faraj al-Isfahani has mentioned 'Abd Allah's brothers named 'Ali, Hasan, Salih, and Yazid who participated in his uprising.[10]
'Abd Allah was killed and buried in Herat in 130 AH.[11] His grave is located next to the grave attributed to Abu l-Qasim Muhammad al-Dibaj, the son of Imam al-Sadiq (a), in the old citadel neighborhood of Masrakh in Herat and close to the minarets of the Musalla, and is known as Ziyarat-i Shahzada-ha.[12][13]

Personality

Abu l-Faraj al-Isfahani in the book Maqatil al-Talibiyyin has considered Mu'awiya b. 'Abd Allah to be a generous, courageous, poetical, evil-natured individual, holding corrupt beliefs and being bloodthirsty.[14] He has also described the companions and associates of 'Abd Allah as base and despicable individuals accused of zandaqa and atheism.[15] In some sources, 'Abd Allah b. Mu'awiya has been listed among the friends and associates of al-Walid b. Yazid, the eleventh Umayyad caliph.[16] Poems by 'Abd Allah are found in the book "Al-Aghani" by Abu l-Faraj al-Isfahani and also the book "Al-Bayan wa l-Tabyin" by al-Jahiz, a litterateur of the third century AH.[17] 'Ali b. al-Husayn al-Mas'udi, a historian of the 4th century AH, wrote that 'Abd Allah, in support of Al-Kumayt b. Zayd al-Asadi who had composed the Mimiyya ode in praise of Banu Hashim, collected gifts from Banu Hashim and gave them to him, but al-Kumayt did not accept them. Then al-Kumayt, at his suggestion, composed a poem in praise of the Nizari tribe to cause discord between them and the Yemenis.[18] He participated several times in the poetry gatherings of Hisham b. 'Abd al-Malik and Walid b. Yazid, among the Marwanid caliphs, and once also recited a poem in praise of Banu Hashim.[19] Template:Poem

In some heresiographical sources, beliefs such as reincarnation, possessing knowledge of the unseen, claiming divinity and also prophethood have been attributed to 'Abd Allah.[20] Of course, some contemporary writers have attributed these beliefs to those around him and also to the propaganda of the Umayyads and Abbasids against him.[21]

Connection with Imam al-Sadiq (a) and the 'Alids

There are no numerous and precise accounts of 'Abd Allah b. Mu'awiya's life prior to his uprising. The period of 'Abd Allah b. Mu'awiya's life and uprising coincided with the Imamate of Imam Muhammad al-Baqir (a) (95-114 AH) and Imam al-Sadiq (a) (114-148 AH).[22] In some Shi'a sources, two narrations from these two Imams have been narrated by 'Abd Allah. The first narration tells of Imam al-Baqir's (a) prophecy regarding the dismissal and exile of the governor of Medina.[23] The second narration has a long text and is narrated from Imam al-Sadiq (a) concerning the lunar months and the number of days of the month of Ramadan.[24] Regarding 'Abd Allah's stance towards the Uprising of Zayd b. 'Ali (122 AH) and his son Yahya b. Zayd (125 AH), there are two historical accounts. In one account, 'Abd Allah has spoken poetry in praise of these two individuals[25] and in another account, he has expressed astonishment at Zayd's uprising.[26]

Uprising

'Abd Allah b. Mu'awiya began his uprising against 'Abd Allah b. 'Umar b. 'Abd al-'Aziz, the governor of Kufa, in the first half of the year 127 AH.[27] He called the people to pledge allegiance to "Al-Rida min Al Muhammad (s)".[28] At the time of the start of 'Abd Allah's movement, Marwan b. Muhammad, the last caliph of the Marwanids, was attempting to take the government in Damascus from Ibrahim b. al-Walid b. Yazid, and the political situation in Kufa and Medina was unstable.[29] According to al-Tabari's report, 'Abd Allah b. Mu'awiya was not opposed to the Marwanids from the beginning and would go to visit them, expecting gifts and favors from them.[30] It is said that the governor of Kufa determined a daily stipend of 300 dirhams for 'Abd Allah and his brothers.[31] Al-Tabari narrates from Abu Mikhnaf that 'Abd Allah b. Mu'awiya had no intention of uprising and had gone to Iraq to receive a reward from 'Abd Allah b. 'Umar, but the chaotic situation in Iraq encouraged him to rise up and seize the government.[32]

Motive and Goal

Three reasons have been mentioned for 'Abd Allah's uprising:

  • Encouraging the Shi'a and opponents of the Umayyads: Abu l-Faraj al-Isfahani and al-Tabari believe that in the chaotic situation of that time, a group including Shi'as and supporters of Banu Hashim, as well as some opponents of the caliph and the governor of Kufa, told 'Abd Allah: "Banu Hashim are more deserving of the caliphate than Banu Marwan" and encouraged him to seize the caliphate.[33]
  • Claiming succession from 'Abd Allah b. Muhammad b. al-Hanafiyya and the Imamate of Banu Hashim: 'Abd Allah claimed that his father, Mu'awiya b. 'Abd Allah, was present at the time of the death of Abu Hashim 'Abd Allah b. Muhammad b. al-Hanafiyya, the grandson of 'Ali b. Abi Talib (a) and the elder of Banu Hashim, and that Abu Hashim had appointed him as his executor and successor, and as the Imam of Banu Hashim.[34] A group of 'Abd Allah's followers also held the view that Abu Hashim appointed 'Abd Allah as his successor upon his death, and due to 'Abd Allah's childhood, entrusted the secrets to Salih b. Mudrik to hand over to 'Abd Allah when he reached puberty.[35] In another account, a number of the Harbiyya, followers of 'Abd Allah b. 'Amr b. Harb, turned away from him and, in search of a new Imam, came to Medina, and in a meeting and conversation with 'Abd Allah b. Mu'awiya, made him their Imam.[36]
  • Love of power: Some also consider 'Abd Allah's main motive for confronting the governor of Kufa to be his love of power and taking advantage of the weakness of the Marwanid apparatus.[37] It is said that 'Abd Allah, at the beginning of his uprising, also used the slogan "Al-Rida min Al Muhammad".[38] But after conquering the regions of Fars and Jibal and establishing a government, he called the people in his own name.[39]

Nature and Effects of the Uprising

Historians who have written about 'Abd Allah's uprising have categorized it among the ghali,[40] Shi'a, non-Shi'a, and Kaysaniyya movements.[41] Some consider 'Abd Allah's uprising to have paved the way for the fall of the Umayyads, the beginning and success of Abu Muslim al-Khurasani's uprising, and the rise of the Abbasids. They have also listed the expansion of Shi'a inclinations and the spread of some of the beliefs of the ghulat in Iran and Greater Khurasan among the results of this uprising.[42]

Companions

In 'Abd Allah's movement, various individuals and groups joined him. Initially, in Kufa, groups of Shi'a, Zaydis, ghulat, Kaysaniyya,[43] malcontents, and opponents of the Umayyad government joined him.[44] Then, individuals from the cities of Sawad, al-Mada'in, Wasit, and Fam al-Nil accompanied this uprising.[45] Most of the individuals were from the Yemeni, Rabi'a, and Mudar tribes and from their Persian mawali (clients).[46] With his victory in the Jibal and Fars regions, a number of Marwanids and Banu Hashim, such as the Abbasids, came to him.[47] A part of the Khawarij of Iraq and Yemen were the last group to be added to Ibn Mu'awiya's troops.[48]

'Abd Allah b. Mu'awiya's close companions and associates during his emirate in Iran have been considered notorious, harsh, and holding corrupt beliefs: His scribe, 'Umara b. Hamza, was accused of zandaqa;[49] Muti' b. Iyas, a famous Arab poet of that era, was another of his close associates who was accused of moral deviance and zandaqa;[50] another of his close associates was a person with the epithet "Baqli," whom Abu l-Faraj al-Isfahani accuses of atheism and considers the reason for him being called Baqli to be that he would say human beings are like grass, and when they perish, there will be no return or second life for them.[51] Abu l-Faraj has listed these three as the special associates of Ibn Mu'awiya. In Al-Aghani, an individual named "Qays b. 'Aylan al-'Ansi al-Nawfali" is mentioned as the chief of police of 'Abd Allah b. Mu'awiya's government, who was an atheist and godless old man and showed blatant brutality.[52]

Government

After gathering and arming his supporters, 'Abd Allah attacked to capture Kufa but was defeated and, with the safe conduct of the governor of Kufa and the suggestion of the Kufans, fled to al-Mada'in.[53] Most of the Shi'a of Kufa did not accompany this uprising; they used fatigue from the exhausting and unsuccessful wars alongside the family of Hashim as an excuse for not joining.[54] He then went to Hulwan and Jibal and captured the cities of Qumis, Hamadan, Ahvaz, Ray, and Isfahan with little resistance and conflict.[55] He first made Istakhr and then Isfahan and Fars the center of his government.[56] 'Abd Allah appointed his four brothers, Hasan, Yazid, 'Ali, and Salih as the governors of Istakhr, Fars, Kerman, and Qom and its surroundings, respectively. He also appointed al-Mansur al-Abbasi as the governor of Izeh, near Ahvaz.[57] He minted a coin in his name and with the phrase "Say, [O Prophet], I do not ask you for any reward for this [message] except the affection for my relatives."[58][59] In 129 AH, Marwan b. Muhammad, the last caliph of the Umayyads, dispatched an army commanded by 'Amir b. Dubara, Ma'n b. Za'ida al-Shaybani, and Yazid b. Hubayra to 'Abd Allah's territory.[60] And in the region of Marw Shadhan (Marvast in the south of present-day Yazd province), they defeated Ibn Mu'awiya's army.[61] The lack of uniformity among his companions in belief and goal has been mentioned as one of the main reasons for his defeat.[62]

Outcome

After the defeat by the Marwanids, 'Abd Allah fled to Sistan and then to Herat because he thought that Abu Muslim al-Khurasani, who had recently removed Greater Khurasan from Marwanid control, would give him refuge and assist him.[63] However, the governor of Herat, by order of Abu Muslim, imprisoned 'Abd Allah and killed him sometime later.[64]

Janahiyya

Janahiyya was the name given to the followers and supporters of 'Abd Allah b. Mu'awiya. The name Janahiyya was first mentioned in the book Al-Farq bayn al-Firaq, written by 'Abd al-Qahir al-Baghdadi (d. 429 AH).[65]
In heresiographical sources, different beliefs have been mentioned for this group.[66] The Janahiyya fragmented into several groups after the death of Ibn Mu'awiya.[67]

Reason for Naming

Two reasons have been mentioned for this name: This name was either derived from Dhu l-Janahayn (the possessor of two wings), the epithet of Ja'far b. Abi Talib, 'Abd Allah's grandfather, or it was related to the belief mentioned about this sect that they interpreted and explained the word "junah" in the verse "There is no blame (junah) on those who believe and do righteous deeds concerning what they have consumed [in the past]" (Al-Ma'ida: 93) as making lawful the prohibitions such as carrion meat, wine, zina (fornication), and sodomy. They considered the mentioned verse as abrogating verse 3 of Sura al-Ma'ida.[68]

Beliefs

  1. The Imamate of Banu Hashim was transferred to 'Abd Allah b. Mu'awiya through the will of 'Abd Allah b. Muhammad b. al-Hanafiyya.[69]
  2. Knowledge of the Imam leads to maturity and the dropping of religious obligation.[70]
  3. A group of the Janahiyya did not believe the killing of 'Abd Allah and said that he lives on a mountain in Isfahan and will return from there as the Mahdi.[71]

Monographs

  • "Zindagi wa Zamana-yi 'Abd Allah b. Mu'awiya", by Mas'ud Bahramiyan, Tehran, Firasukhan Publishing, 1st ed., 1397 SH.
  • "Shi'r 'Abd Allah b. Mu'awiya" by Al-Radi, 'Abd al-Hamid, Beirut, Mu'assasat al-Risala, 1982 CE.

Notes

  1. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 111.
  2. ↑ Iṣfahānī, al-Aghānī, 1415 AH, vol. 12, pp. 421-438.
  3. ↑ Iṣfahānī, al-Aghānī, 1415 AH, vol. 12, pp. 421-438.
  4. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-Balāgha, 1404 AH, vol. 7, p. 149.
  5. ↑ Nawbakhtī, Firaq al-Shīʿa, 1404 AH, p. 32.
  6. ↑ Ṭabarī, Tārīkh Ṭabarī, 1407 AH, vol. 7, pp. 302-305.
  7. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 1, p. 441.
  8. ↑ Ibn Ḥazm, Jamharat ansāb al-ʿArab, 1418 AH, p. 68.
  9. ↑ ʿAlāʾ & Bahrāmiyān, "Qiyām-i ʿAbd Allāh b. Muʿāwiya b. ʿAbd Allāh b. Jaʿfar-i Ṭālibī wa payāmadhā-yi ān", 1391 SH, pp. 49-68.
  10. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 115.
  11. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, p. 66.
  12. ↑ Afghan Paper Information Network, "Bāzsāzī-yi mazār-i Sayyid ʿAbd Allāh dar Harāt āghāz shud"
  13. ↑ In Iran, in the city of Isfahan, in a neighborhood called Afaran, there is a shrine and an Imamzada known by the name of 'Abd Allah b. Mu'awiya. (See Mahdawī, "Aʿlām-i Iṣfahān", 1386 SH.
  14. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, pp. 111-116.
  15. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 112.
  16. ↑ Ibn Bakkār, al-Akhbār al-muwaffaqiyyāt, 1416 AH, p. 563.
  17. ↑ Iṣfahānī, al-Aghānī, 1415 AH, vol. 12, pp. 421-438.
  18. ↑ Masʿūdī, Murūj al-dhahab, 1374 SH, vol. 2, pp. 231-236.
  19. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 112.
  20. ↑ Shahristānī, al-Milal wa l-niḥal, 1364 SH, pp. 175-176; Ashʿarī Qummī, al-Maqālāt wa l-firaq, 1360 SH, p. 41.
  21. ↑ Jaʿfariyān, Tārīkh-i tashayyuʿ dar Īrān, 1390 SH, p. 139; Ṭāhirī Qahfarukhī, "Wākāwī-yi firqa-yi Janāḥiyya (Muʿāwiya) bā taʾkīd bar shakhṣiyyat-i ʿAbd Allāh b. Muʿāwiya", 1393 SH, pp. 1507-1515.
  22. ↑ Ḥabībī Maẓāhirī, "Janāḥiyya", p. 832.
  23. ↑ Rāwandī, al-Kharāʾij wa l-jarāʾiḥ, 1409 AH, vol. 2, pp. 599-600.
  24. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1376 SH, p. 61.
  25. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 112.
  26. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 2, p. 63.
  27. ↑ Ṭabarī, Tārīkh Ṭabarī, 1407 AH, vol. 7, pp. 302-305.
  28. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1415 AH, p. 114.
  29. ↑ Ṭabarī, Tārīkh Ṭabarī, 1407 AH, vol. 7, pp. 302-305.
  30. ↑ Ṭabarī, Tārīkh Ṭabarī, 1407 AH, vol. 7, pp. 302-305.
  31. ↑ Ibn al-Athīr, al-Kāmil, 1385 AH, vol. 5, p. 324.
  32. ↑ Ṭabarī, Tārīkh Ṭabarī, 1407 AH, vol. 7, pp. 302-305.
  33. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, pp. 111-116; Ṭabarī, Tārīkh Ṭabarī, 1387 AH, vol. 7, pp. 302-305.
  34. ↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-Balāgha, vol. 7, p. 149.
  35. ↑ Nawbakhtī, Firaq al-Shīʿa, Dār al-Aḍwāʾ, p. 32.
  36. ↑ Ashʿarī Qummī, al-Maqālāt wa l-firaq, 1360 SH, p. 41.
  37. ↑ ʿAlā & Bahrāmiyān, "Qiyām-i ʿAbd Allāh b. Muʿāwiya b. ʿAbd Allāh b. Jaʿfar-i Ṭālibī wa payāmadhā-yi ān", pp. 49-68.
  38. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, pp. 111-116.
  39. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, pp. 111-116; Ṭabarī, Tārīkh Ṭabarī, 1387 AH, vol. 7, pp. 371-374.
  40. ↑ Ḥabībī Maẓāhirī, "Janāḥiyya", p. 832.
  41. ↑ Ḥabībī Maẓāhirī, "Janāḥiyya", p. 832.
  42. ↑ ʿAlā & Bahrāmiyān, "Qiyām-i ʿAbd Allāh b. Muʿāwiya b. ʿAbd Allāh b. Jaʿfar-i Ṭālibī wa payāmadhā-yi ān", pp. 49-68; Ṭāhirī Qahfarukhī, "Wākāwī-yi firqa-yi Janāḥiyya (Muʿāwiya) bā taʾkīd bar shakhṣiyyat-i ʿAbd Allāh b. Muʿāwiya", 1393 SH, pp. 1507-1515.
  43. ↑ Ashʿarī Qummī, al-Maqālāt wa l-firaq, 1360 SH, p. 41; Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 2, pp. 62-67.
  44. ↑ Ibn al-Athīr, al-Kāmil, 1385 AH, vol. 4, pp. 306-307.
  45. ↑ ʿAlā & Bahrāmiyān, "Qiyām-i ʿAbd Allāh b. Muʿāwiya b. ʿAbd Allāh b. Jaʿfar-i Ṭālibī wa payāmadhā-yi ān", pp. 49-68.
  46. ↑ Āqājarī & Bahrāmī, "Abū Hāshim, Janāḥiyya wa junbish-i ʿAbd Allāh b. Muʿāwiya", pp. 1-28.
  47. ↑ Ṭabarī, Tārīkh Ṭabarī, 1387 AH, vol. 7, pp. 371-374.
  48. ↑ Masʿūdī, Murūj al-dhahab, 1374 SH, vol. 2, p. 246.
  49. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 112.
  50. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 112.
  51. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, p. 112.
  52. ↑ Iṣfahānī, al-Aghānī, 1415 AH, vol. 13, p. 188.
  53. ↑ Ṭabarī, Tārīkh Ṭabarī, 1387 AH, vol. 7, pp. 302-303.
  54. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1415 AH, p. 114.
  55. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 2, pp. 62-67.
  56. ↑ Ṭabarī, Tārīkh Ṭabarī, 1387 AH, vol. 7, pp. 302-303.
  57. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, pp. 111-116; Ṭabarī, Tārīkh Ṭabarī, 1387 AH, vol. 7, pp. 371-374.
  58. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 2, pp. 62-67.
  59. ↑ Abu Muslim also minted this phrase on his coin.
  60. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH, pp. 111-116.
  61. ↑ Masʿūdī, Murūj al-dhahab, 1374 SH, vol. 2, p. 247.
  62. ↑ ʿAlā & Bahrāmiyān, "Qiyām-i ʿAbd Allāh b. Muʿāwiya b. ʿAbd Allāh b. Jaʿfar-i Ṭālibī wa payāmadhā-yi ān", pp. 49-68.
  63. ↑ ʿAlā & Bahrāmiyān, "Qiyām-i ʿAbd Allāh b. Muʿāwiya b. ʿAbd Allāh b. Jaʿfar-i Ṭālibī wa payāmadhā-yi ān", 1391 SH, pp. 49-68.
  64. ↑ Ibn al-Athīr, al-Kāmil, 1385 AH, vol. 5, p. 324.
  65. ↑ Ḥabībī Maẓāhirī, "Janāḥiyya", pp. 554-557.
  66. ↑ Shahristānī, al-Milal wa l-niḥal, 1364 SH, pp. 175-176; Ashʿarī Qummī, al-Maqālāt wa l-firaq, 1360 SH, p. 41.
  67. ↑ Shāyānfar, Dānishnāma-yi jahān-i Islām, 1385 SH, vol. 10, pp. 832-834.
  68. ↑ Ashʿarī Qummī, al-Maqālāt wa l-firaq, 1360 SH, p. 41.
  69. ↑ Shāyānfar, Dānishnāma-yi jahān-i Islām, 1385 SH, vol. 10, pp. 832-834.
  70. ↑ Shāyānfar, Dānishnāma-yi jahān-i Islām, 1385 SH, vol. 10, pp. 832-834.
  71. ↑ Halm, Tashayyuʿ, 1389 SH, pp. 56-57.

References

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  • Iṣfahānī, Abu l-Faraj. Maqātil al-Ṭālibiyyīn. Najaf: Maktabat al-Ḥaydariyya, 1385 AH / 1965 CE.
  • Iṣfahānī, Abu l-Faraj. al-Aghānī. Beirut: Dār al-Iḥyāʾ al-ʿArabī, 1st ed., 1415 AH / 1994 CE.
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  • Ashʿarī, Saʿd b. ʿAbd Allāh. al-Maqālāt wa l-firaq. Tehran: Intishārāt-i ʿIlmī wa Farhangī, 1360 SH.
  • Balādhurī, Aḥmad b. Yaḥyā. Ansāb al-ashrāf. Beirut: Dār al-Fikr, 1417 AH / 1996 CE.
  • Jaʿfariyān, Rasūl. Tārīkh-i tashayyuʿ dar Īrān. Tehran: Nashr-i ʿIlm, 1390 SH.
  • Ḥabībī Maẓāhirī, Masʿūd. "Janāḥiyya". Dāʾirat al-maʿārif-i buzurg-i Islāmī (vol. 18). Tehran: Muʾassasa-yi Dāʾirat al-Maʿārif-i Buzurg-i Islāmī.
  • Rāwandī, Quṭb al-Dīn. al-Kharāʾij wa l-jarāʾiḥ. Qom: Muʾassasa-yi Imām Hādī, 1409 AH.
  • Ṭāhirī Qahfarukhī, Sayyida Khadīja. "Wākāwī-yi firqa-yi Janāḥiyya (Muʿāwiya) bā taʾkīd bar shakhṣiyyat-i ʿAbd Allāh b. Muʿāwiya". In Kungira-yi bayn-i milalī-yi farhang wa andīsha-yi dīnī. Markaz-i Rāhbarī-yi Muhandisī-yi Farhangī-yi Shūrā-yi Farhang-i ʿUmūmī-yi Ustān-i Būshihr, 1393 SH.
  • Ṭabarī, Muḥammad b. Jarīr. Tārīkh al-umam wa l-rusul wa l-mulūk. Beirut: Rawāʾiʿ al-Turāth al-ʿArabī, 1387 AH.
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  • Shahristānī, Muḥammad b. ʿAbd al-Karīm. al-Milal wa l-niḥal. Qom: Nashr al-Sharīf al-Raḍī, 3rd ed., 1364 SH.
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  • Mahdawī, Muṣliḥ al-Dīn. Aʿlām-i Iṣfahān. Isfahan: Sāzmān-i Farhangī Tafrīḥī-yi Shahrdārī-yi Iṣfahān, 1386 SH.
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  • Masʿūdī, ʿAlī b. al-Ḥusayn. Murūj al-dhahab wa maʿādin al-jawhar. Translated by Abu l-Qāsim Pāyanda. Tehran: Intishārāt-i ʿIlmī wa Farhangī, 5th ed., 1374 SH.
  • Halm, Heinz. Tashayyuʿ. Translated by Muḥammad Taqī Akbarī. Qom: Nashr-i Adyān, 2nd ed., 1389 SH.
  • Afghan Paper Information Network, "Bāzsāzī-yi mazār-i Sayyid ʿAbd Allāh dar Harāt āghāz shud".
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