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The novel Payam-bar (The Prophet) by Naqi Sulaymani

Bibliography of the Prophet (s) refers to the corpus of writings concerning the Messenger of God (s), encompassing subjects such as Sira-writing (biography), Sira research, Hadith compilation, Maghazi-writing (military history), Shama'il (physical and moral characteristics), Dala'il (proofs of prophethood), Manaqib-writing (virtues), and Khasa'is-writing (exclusive attributes). Additionally, this bibliography includes poetic and prose literary works, as well as literature designed for children and young adults centered on the Prophet (s).

Among divine Prophets and influential historical figures, the Prophet (s) stands out as the personality who has inspired the most voluminous body of literature compared to others. Historical records indicate that writing about him commenced shortly after his demise and expanded significantly in subsequent periods. These works have been authored and published in numerous languages and formats. While many were written by the faithful and his admirers, others were penned by his opponents.

Within the scope of writings about the Prophet (s), Sira-writing is regarded as the primary genre, with the Shi'a considered pioneers in this field. The Sira of Ibn Ishaq, authored by Muhammad b. Ishaq (d. 151/768), is recognized as the first comprehensive and independent prophetic biography. In the realm of Sira research, the book al-Sahih min sirat al-Nabi al-a'zam by Sayyid Ja'far Murtada al-'Amili (d. 1441/2019), a Shi'a historian, is cited as a prominent work.

Position of the Prophet (s) in World Written Culture

al-Sahih min sirat al-Nabi al-a'zam by Sayyid Ja'far Murtada al-'Amili, a Shi'a historian

Among divine Prophets and influential historical figures, the Prophet (s) is considered the unique personality about whom, in comparison to others, an extensive array of written works has been authored.[1] It is noted that scholarship regarding him began shortly after his passing and witnessed great expansion in later eras.[2]

These works have been composed and published in diverse languages and formats.[3] A significant portion of this literature was produced by believers and devotees, while some works were written by detractors.[4]

Writings concerning him are categorized into disciplines such as Sira-writing, Sira research, Hadith compilation, Maghazi-writing, Shama'il, Dala'il, Manaqib-writing, and Khasa'is-writing.[5] Furthermore, poetic and non-poetic literary compositions, as well as works within children's and young adult literature, are included in the bibliographies dedicated to him.[6]

Of these writings, Sira-writing is considered the earliest form, with a work by Sahl b. Abi Hathma (d. c. 41/661) regarded as the first exemplar of the genre.[7] In the field of Sira research, the book al-Sahih min sirat al-Nabi al-a'zam by Sayyid Ja'far Murtada al-'Amili (d. 1441/2019), a Shi'a historian, is noted as a distinguished contribution.[8]

Catalogs have also been compiled regarding works written about the Prophet (s), including: Mu'jam ma ullifa 'an Rasul Allah (s) by Salah al-Din Munajjid (d. 1431/2010), a Syrian bibliographer, which lists Arabic writings by approximately 1,550 authors;[9] Kitabshinasi-yi Payambar (s), prepared by the Islamic All-encompassing Reference Information Base (PARSA), listing about 4,400 books in Persian and Arabic;[10] and Maqalashinasi-yi Payambar-i Akram (s), prepared by the House of Research Qom, which lists approximately 1,400 articles in Persian.[11]

Sira-writing

Subul al-huda wa l-rashad by Muhammad b. Yusuf Salihi Shami (d. 942/1536).
Main article: Sira-writing

Sira-writing refers to literature that chronicles reports related to the inception of the Islamic call, the life of the Messenger of God (s), and the history of his battles.[12] Sira-writing is considered the first subject of Islamic historiography to attract the attention of Muslim historians.[13] The impetus for this interest was the Qur'an's presentation of the Prophet (s) as an exemplar, a designation that compelled Muslims to regulate their individual and social lives in accordance with his speech and conduct.[14]

According to Rasul Jafariyan, a researcher of Islamic history, Sira-writing has traditionally comprised two essential parts: The Mission (Mab'ath), which begins with the genealogy of the Prophet (s) and concludes with the Hijra; and Maghazi, which covers military and non-military events following the Hijra.[15]

Sadiq A'inavand (d. 1394/2015), a researcher of Islamic history, posits that the context for the emergence of this genre was the chapters on Maghazi and Siyar found in hadith compilations, which eventually garnered independent scholarly attention.[16] He characterizes the scientific movement of Sira-writing as an extensive and flourishing endeavor in which Muslims produced a vast number of works.[17] Despite the multiplicity of these texts, Munajjid has provided a comprehensive list of them.[18]

A work by the Shi'a historian Aban b. 'Uthman al-Ahmar

According to some researchers, works related to the Prophetic Sira were produced in various periods using different forms and approaches. Significant information related to the Sira of the Messenger of God (s) was narrated within other historical compilations, such as general histories, Tabaqat (classes), Tarajim (biographical dictionaries),[19] and thematic monographs.[20] Additionally, works with a thematic approach to the Prophet (s), such as Shama'il and Dala'il writing, have also been categorized under Sira-writing.[21]

Sayyid Hasan al-Sadr, in his book Ta'sis al-Shi'a li-'ulum al-Islam, identifies the Shi'a as pioneers in Sira-writing.[22] Some sources list early Shi'a Sira writers, who were occasionally disciples of the Imams (a). These include figures such as Aban b. Taghlib (d. 141/758), Abu Mikhnaf (d. 157/774), Abu Ma'shar al-Sindi (d. 170/786), Ibrahim b. Muhammad b. Abi Yahya al-Madani (d. 184/800), 'Abd Allah b. Maymun al-Qaddah (d. 2nd/8th century), Aban b. 'Uthman al-Ahmar (d. 2nd/8th century), Muhammad b. Abi 'Umayr (d. 217/832), Ahmad b. Muhammad b. Khalid al-Barqi (d. 274/887 or 280/893), and the Banu Faddal.[23]

Prominent Works

The Sira of Ibn Ishaq, written by Muhammad b. Ishaq (d. 151/768), is cited as the first comprehensive and independent prophetic biography. It is recognized as the seminal original work in this field due to its logical arrangement in narrating events.[24] Other prominent and independent works in this field include:

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  • Awjad al-siyar li-khayr al-bashar by Ahmad b. Faris al-Lughawi (d. 395/1004)
  • Al-Durar fi ikhtisar al-maghazi wa l-siyar by Ibn 'Abd al-Barr al-Andalusi (d. 463/1071)
  • Jawami' al-sira by Ibn Hazm al-Andalusi (d. 456/1064)
  • Al-Wafa bi-ahwal al-Mustafa by Ibn al-Jawzi (d. 597/1201)
  • Subul al-huda wa l-rashad by Muhammad b. Yusuf Salihi Shami (d. 942/1536)
  • Al-Sira al-Halabiyya by 'Ali b. Ibrahim al-Halabi (d. 1044/1635).[25]


Sira Research

Sira-yi Rasul Allah by Abbas Zaryab Khoei (d. 1373 Sh)
Main article: Sira Studies

Sira research is a branch of Islamic studies involving interdisciplinary inquiry into the Sira of the Prophet (s) and other Infallibles.[26] It is not considered an independent discipline but rather an interdisciplinary field where, aided by Islamic sciences such as history, Hadith, and Kalam, the implications and reliability of reports are examined through analytical and critical methods.[27]

Some studies categorize Sira researchers into three groups based on their objectives:[28] First, those who utilize the Sira as a source for understanding religion, referring to the Sira of the Messenger of God (s) to discover jurisprudential teachings;[29] second, those who view the Sira as a historical report, studying the Prophet (s) to reconstruct external events;[30] and third, those who recognize the Sira as a practical model, examining it to understand the lifestyle of the Prophet (s).[31]

According to Morteza Kariminia, a Sira researcher, there has been significant attention paid to the Sira of the Prophet (s) by Muslims in both Islamic countries and within the Western academic tradition.[32] Furthermore, Sira research constitutes a branch of the extensive investigations conducted by non-Muslim Islamologists.[33]

Prominent Sira research works include Fiqh al-sira by the Sunni scholar Muhammad al-Ghazali (d. 1416/1996), and among the Shi'a, al-Sahih min sirat al-Nabi al-a'zam by Ja'far Murtada al-'Amili (d. 1441/2019), Sira-yi Rasul-i Khuda az aghaz ta hijrat by Abbas Zaryab Khoei, Sayri dar sira-yi nabawi by Morteza Motahhari, and Sira-yi Rasul-i Khuda (from the collection Tarikh-i siyasi-yi Islam) by Rasul Jafariyan.[34]

The book Muhammad (s) by Maxime Rodinson (d. 2004)

Sira Research in Non-Muslim Works

Scholars have documented the history of Sira research among non-Muslims and Orientalists during the Middle Ages, as well as the polemical works produced by some against the Prophet (s) and his prophethood.[35] Nevertheless, Harald Motzki (d. 2019), a German Islamologist, has traced the origins of the scientific examination of the Sira of the Prophet (s) in the West to the first half of the nineteenth century. The first investigative Sira was published by Gustav Weil (d. 1889), a German Islamologist, in 1843; this work relied on a number of late Islamic sources in addition to the Qur'an.[36]

Motzki has delineated three fundamental approaches in the history of non-Muslim Sira research:

  • An optimistic approach to Sira sources, unconcerned by the fact that their compilation dates to two or three centuries after the demise of the Messenger of God (s).[37]
  • A skeptical approach regarding the authenticity of Sira sources, which expanded following the publication of the second part of Muhammedanische Studien (Muslim Studies) by Ignaz Goldziher in 1890.[38] The publication of this book led to the emergence of Orientalists who argued that nearly all narrations related to the Sira are fabricated; this group includes Leone Caetani (d. 1935), Joseph Schacht (d. 1969) in The Origins of Muhammadan Jurisprudence, John Wansbrough (d. 2020) in Quranic Studies, and Michael Cook in Muhammad (s).[39]
  • An intermediate approach based on the belief in the uncertain or dubious value of Sira sources, attempting to write Sira through a critical lens.[40] This approach is evident in works such as Muhammad at Mecca (1953) and Muhammad at Medina (1956) by William Montgomery Watt, Mohammed und der Koran by Rudi Paret (d. 1983), and Muhammad (s) by Maxime Rodinson (d. 2004).[41]
Al-Maghazi authored by Muhammad b. 'Umar al-Waqidi (d. 207/823)

Hadith Writing

Hadith writing, or the compilation of the Prophet's verbal legacy (Sira),[42] involves the collection and recording of narrations attributed to the Prophet (s), whether thematically limited or arranged broadly in alphabetical order. This genre is included among the writings about the Prophet (s).[43]

Among the Sunnis, this type of writing focused on the narrations of the Prophet (s) alongside the sayings and fatwas of the Sahaba and Tabi'un; numerous works were produced in this field, covering their general hadith collections.[44] Notable examples include the Sihah Sitta and works such as al-Jami' al-saghir min hadith al-bashir al-nadhir by Jalal al-Din al-Suyuti (d. 911/1505) and Kanz al-'ummal fi sunan al-aqwal wa l-af'al by al-Muttaqi al-Hindi (d. 975/1567).[45]

According to some sources, among the Shi'a, the hadiths of the Prophet (s) have generally been collected alongside the narrations of other Infallibles (a) in most hadith books. This is due to the inclusion of the sayings and actions of the Imams (a) as a religious source parallel to those of the Prophet (s).[46] Consequently, while the narrations of the Prophet (s) are found in major Shi'a collections like the Four Books, specific works have also been dedicated solely to him. These include 'Ayn al-hayat by Muhammad Baqir al-Majlisi and Nahj al-fasaha by Abu l-Qasim Payandeh (d. 1363 Sh).[47]

Maghazi Writing

Main article: Maghazi-writing

According to some scholars, Maghazi writing refers to two types of historiography about the Prophet (s), based on the term's specific and general meanings. In the general sense, it is synonymous with Sira-writing; in the specific sense, it denotes writings aimed at narrating events related to the battles of the Prophet (s).[48]

The composition of Maghazi is considered a very early development in Islamic history, predating the compilation of comprehensive Sira books. This is evidenced by the creation of monographs on battles as the earliest forms of Islamic historical writing.[49] Researchers note that while many early Maghazi books have been lost, one significant text remains: al-Maghazi by Muhammad b. 'Umar al-Waqidi (d. 207/823).[50] This book serves as a foundational source upon which many subsequent Sira and Maghazi writings rely.[51]

Munajjid has provided a list of works in Maghazi writing.[52] In al-Dhari'a, Agha Buzurg Tihrani cites Shi'a authors to whom works titled Maghazi have been attributed, including Abu Mikhnaf (d. 157/774), Aban b. 'Uthman al-Ahmar (d. 170/786), Ahmad b. Muhammad b. Khalid al-Barqi, Ibrahim b. Muhammad al-Thaqafi al-Kufi (d. 283/896), and 'Ali b. Ibrahim al-Qummi (alive in 307/919).[53]

Shama'il Writing

Main article: Shama'il
Shama'il al-Nabi by Tirmidhi, Persian translation by Mahmud Mahdavi Damghani

Another genre of writing concerning the Prophet (s) is Shama'il, which seeks to describe his physical attributes alongside his moral virtues.[54] Researchers suggest that the emergence of such writings stemmed from the importance Muslims placed on knowing the physical appearance of the Prophet (s), just as they valued his behavioral biography.[55]

Consequently, over the centuries, numerous Shi'a and Sunni scholars have endeavored to depict the countenance of the Prophet (s) alongside his moral characteristics. This effort has resulted in numerous independent and non-independent works,[56] including Shama'il al-Nabi by Abu 'Isa Muhammad b. 'Isa al-Tirmidhi (d. 279/892), Akhlaq al-Nabi by Ibn Abi l-Shaykh (d. 369/979), Shama'il al-Nabi by Ja'far b. Muhammad al-Mustaghfiri (d. 432/1041), and al-Shifa bi-ta'rif huquq al-Mustafa by Qadi 'Iyad (d. 544/1149).[57] Early Shi'a authors have also been credited with works in this genre, such as Sifat al-Nabi by Wahb b. Wahb[58] and Awsaf al-Nabi by Shaykh Saduq.[59]

Among extant books on Shama'il, Tirmidhi's Shama'il al-Nabi is considered the first[60] and the finest example.[61] Various commentaries have been written on this text, and it has been summarized and translated; its narrations are frequently cited in both Shi'a and Sunni collections.[62] In Shi'a scholarship, its narrations appear in Manaqib Ibn Shahrashub and Bihar al-anwar, and the Shi'a muhaddith Shaykh Abbas Qummi prepared a summary titled Mukhtasar al-shama'il al-Muhammadiyya.[63]

Dala'il Writing

Main article: Dala'il al-Nubuwwa
Dala'il al-nubuwwa by Abu Nu'aym al-Isfahani

Dala'il writing, also known as 'Alamat al-nubuwwa (Signs of Prophethood)[64] or A'lam al-nubuwwa (Flags of Prophethood),[65] is a specific trend within Sira-writing that seeks to prove the prophethood of the Messenger of God (s) through the narration of his miracles.[66] The emergence of this genre is attributed to the expansion of Islam into new territories during the early centuries, which necessitated the defense and proof of the specific prophethood of the Messenger of God (s) against non-Muslim polemics.[67]

Rasul Jafariyan, a Shi'a historian, places the peak of Dala'il writing in the 4th/10th century;[68] however, some researchers argue that the genre dates back to the early 3rd/9th century, appearing in the works of historians such as al-Mada'ini (d. 224/839 or 228/843) and Ibn Qutayba al-Dinawari (d. 276/889).[69]

Significant works in Dala'il writing include al-Din wa l-dawla fi ithbat nubuwwat al-Nabi Muhammad (s) by 'Ali b. Rabban al-Tabari (d. 260/874), Ayat al-Nabi by al-Mada'ini, A'lam al-nubuwwa by Abu Dawud al-Sijistani (d. 275/889), Tathbit dala'il al-nubuwwa by Qadi 'Abd al-Jabbar al-Mu'tazili (d. 416/1025), Dala'il al-nubuwwa by Abu Nu'aym al-Isfahani (d. 430/1038), and Dala'il al-nubuwwa wa ma'rifat ahwal sahib al-shari'a by Ahmad b. Husayn al-Bayhaqi (d. 458/1066).[70]

Manaqib Writing

Main article: Manaqib-writing

Manaqib writing, or the recording of virtues (Fada'il),[71] is a method of collecting Hadith that has been prevalent in Muslim history since the inception of hadith compilation.[72] In this tradition, collected hadiths focus on the virtues and noble qualities of the Prophet (s), the Ahl al-Bayt (a), and, in Sunni tradition, the Sahaba.[73] Consequently, a subset of Manaqib writing is dedicated specifically or incidentally to the Prophet (s).[74]

Notable specific Manaqib writings about the Prophet (s) include Matalib al-sa'ul fi manaqib al-rasul by Muhammad b. Talha al-Shafi'i (d. 652/1254) and Ujalat al-rakib fi dhikr ashraf al-manaqib by Ibn Zamlakani al-Dimashqi (d. 727/1327).[75] Prominent non-specific Manaqib works among the Shi'a and Sunnis include:

  • Shi'a: Manaqib Al Abi Talib by Ibn Shahrashub (d. 588/1192), considered the most comprehensive Manaqib work,[76] and al-Thaqib fi l-manaqib by Ibn Hamza al-Tusi (6th/12th century), which is ranked among the most famous works in the genre.[77]
  • Sunni: Al-Samtayn fi manaqib al-rasul wa l-batul wa l-sibtayn by Ibrahim b. Muhammad al-Juwayni (d. 722/1322), and Nazm durar al-samtayn fi fada'il al-Mustafa wa l-Murtada wa l-Batul wa l-Sibtayn by Muhammad b. Yusuf al-Zarandi al-Hanafi (d. 750/1349).[78]
Al-Mawahib al-ladunniyya bi-l-minah al-Muhammadiyya, a work by Ahmad b. Muhammad al-Qastalani (d. 923/1517).

Khasa'is Writing

Main article: Khasa'is-writing

Khasa'is writing encompasses works devoted to the exclusive attributes or prerogatives of the Prophet (s), referred to as Khasa'is al-Nabi.[79] This term denotes the unique characteristics of the Prophet's person and his religion that distinguish him from others, including other Prophets.[80] The emergence of this genre is viewed as a significant evolution in Sira-writing, reflecting a focus on new themes within the Sira of the Prophet (s).[81]

The oldest surviving book in this genre is Nihayat al-su'ul fi khasa'is al-rasul by 'Umar b. Hasan al-Andalusi, known as Ibn Dihya al-Kalbi (d. 633/1235).[82] Other key works include Kifayat al-talib al-labib fi khasa'is al-habib, commonly known as al-Khasa'is al-kubra, by al-Suyuti;[83] Al-Lafz al-mukarram fi khasa'is al-Nabi by Ahmad b. 'Abd al-Salam al-Shafi'i (d. 931/1525); and al-Mawahib al-ladunniyya bi-l-minah al-Muhammadiyya by Ahmad b. Muhammad al-Qastalani (d. 923/1517).[84]

In Shi'a scholarship, the biographical scholar al-Najashi records the existence of a book titled Khasa'is al-Nabi among the works of Ahmad b. Muhammad Dawl al-Qummi (d. 350/961).[85]

Poetic Literary Works

Researchers note that countless poets across the Muslim world have composed verse in Persian, Arabic, and other languages in praise of the Prophet (s). Many of these works are regarded as superior in both historical and literary value.[87] It is observed that in the diwans of Muslim poets, eulogies for the Prophet (s) are commonplace; for instance, in Persian Mathnavis, praise of the Prophet (s) traditionally follows the praise of God.[88]

Mohammad Reza Hakimi, a scholar of religious literature, highlights several seminal works in Arabic literature: the Lamiyya Qasida of Ka'b b. Zuhayr (d. 26/646), the Burda Qasida of al-Busiri (d. 694/1295), the Kafiyya Qasida of Safi al-Din al-Hilli (d. 750/1349), the Qur'aniyya Nabawiyya Qasida of Ibn Jabir al-Andalusi (d. 780/1378), the Mimiyya Qasida of Husayn b. 'Abd al-Samad al-Harithi (father of Shaykh al-Baha'i), and the Nuniyya Nabawiyya Qasida of Muhammad Salih Ha'iri Mazandarani.[89]

Hakimi also notes that Persian poets have produced numerous eulogies for the Prophet (s) since the earliest eras. Examples include verses in the Shahnameh of Abu l-Qasim Firdawsi, the Tarkib-band of Jamal al-Din 'Abd al-Razzaq Isfahani (d. c. 588/1192), the introductions to the Mathnavis of Nizami Ganjavi (d. 614/1217), the Musammat of Adib al-Mamalik Farahani on the Prophet's birth (d. 1336/1917), Taj-i Risalat by Muhammad Husayn Gharawi Isfahani (1361/1942), the Qasida Avaz-i Nabi by Sayyid Karim Amiri Firuzkuhi (1363 Sh), and the Qasida Payam by Ni'mat Azarm Khorasani.[90]

Among Persian poetic works, specific thematic poems known as Mi'raj-namas, which verify the Ascension of the Prophet (s), are also notable.[91] Sources have collected Mi'raj-namas by poets such as Sana'i Ghaznawi, Nizami Ganjavi, 'Abd al-Rahman Jami, Vahshi Bafqi, and Shahriyar.[92]

Payam-bar by Zayn al-'Abidin Rahnama

Non-Poetic Literary Works

Haft hikayat az bachchaha va Payam-bar by Mustafa Rahmandust

Numerous works written about the Prophet are classified as literary prose, addressing his life and Sira in Persian and Arabic;[93] these include:

  • Sections related to the life of the Prophet (s) from Tarikh-i Bal'ami, an ancient Persian translation of Tarikh al-Tabari, which is considered of immense literary value in Persian.[94]
  • Sirat Rasul Allah (s), a Persian translation of Ibn Ishaq's Sira by Rafi' al-Din Ishaq b. Muhammad Hamadani (d. 623/1226), regarded as a significant Persian literary text.[95]
  • Muhammad Rasul Allah wa l-ladhina ma'ahu by 'Abd al-Hamid b. Juda al-Sahhar (d. 1974), an Egyptian novelist and screenwriter, who narrated the life of the Prophet (s) in 20 volumes in the style of a historical novel.[96]
  • Payam-bar (s) by Zayn al-'Abidin Rahnama (d. 1368 Sh), published in 1316 Sh in Damascus.[97] This work is considered the first Persian book on the Prophet's life written in the style of a Western historical novel.[98]
  • Akharin Payam-avar by Sayyid Muhammad Sadiq Musavi Garmarudi, which narrates the childhood and adolescence of the Prophet (s) in a narrative style.[99]
  • The 20-volume collection Payam-bar (s) by Mithaq Amir-fajr, published by the Mahd-i Qur'an Karim Institute.[100]
  • Dastanhayi baray-i film-nama piramun-i Payambar-i A'zam (s) by Mahdi Davudabadi, published by Din wa Rasaneh Publications in 1392 Sh.[101]
  • Ba Amin begu dustash daram, a novel by Maryam Rahi, published in 1399 Sh by Neyestan Book Publications.[102]

Children and Young Adult Literature

A significant body of literature has been written for children and young adults concerning the Prophet (s). Some sources list the following works:

The book Ank an yatim-i nazar-karda (4 volumes as of 1400 Sh) whose first two volumes were published in the first volume
  • Ank yatim-i nazar-karda, a four-volume novel by Mohammad Reza Sarshar for young adults (1374 Sh).[104]
  • Ay Rasul-i Khuda! by Reza Shirazi for the young adult age group (1379 Sh).[105]
  • Muhammad, a novel based on the life of the Prophet (s) by Ibrahim Hasan-Beygi for young adults (1386 Sh).[106]
  • Payam-bar (s), a nine-volume novel for young adults by Naqi Sulaymani (1387 Sh).[107]
  • Payam-bar va qissahayash by Gholamreza Heidari Abhari, a three-volume collection for children (1392 Sh).[108]
  • 365 Qissa az zindigi-yi Hadrat-i Muhammad (s) by Majid Mollamohammadi for the child age group (1398 Sh).[109]
  • Si Kahin by Majid Qeysari for young adults (1399 Sh).[110]

Notes

  1. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 9.
  2. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 9.
  3. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 9.
  4. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 9.
  5. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, pp. 9-12.
  6. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, pp. 9-12.
  7. ↑ Ṣadr, Ta'sīs al-Shī'a, 1416 AH, p. 233; Ḥusayniyān Muqaddam, Taṭawwurshināsī-yi sīra-nigārī, 1395 Sh, pp. 48-49.
  8. ↑ Sipihrī, Sīrat-i jāwidāna, 1384 Sh, vol. 1, p. 20.
  9. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, p. 3.
  10. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 4.
  11. ↑ Khāna-yi Pzhūhish-i Qom, Maqālashināsī-yi Payāmbar-i Islām (s), 1383 Sh, p. 4.
  12. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 249.
  13. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 249.
  14. ↑ Ḥusayniyān Muqaddam, Taṭawwurshināsī-yi sīra-nigārī, 1395 Sh, p. 48.
  15. ↑ Ja'fariyān, Manābi'-i tārīkh-i Islāmī, 1393 Sh, p. 45.
  16. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 250.
  17. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 251.
  18. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, pp. 110-132.
  19. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 203-318.
  20. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 319-338.
  21. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 339-419.
  22. ↑ Ṣadr, Ta'sīs al-Shī'a, 1416 AH, p. 232.
  23. ↑ Ṣadr, Ta'sīs al-Shī'a, 1416 AH, p. 235; Ḥusayniyān Muqaddam, Taṭawwurshināsī-yi sīra-nigārī, 1395 Sh, pp. 51-112.
  24. ↑ Ja'fariyān, Manābi'-i tārīkh-i Islāmī, 1393 Sh, p. 62; Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 111.
  25. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 183-192; Ja'fariyān, Manābi'-i tārīkh-i Islāmī, 1393 Sh, pp. 108-109.
  26. ↑ Mardānī, "Mabādī-yi sīra-pzhūhī", p. 98.
  27. ↑ Mardānī, "Mabādī-yi sīra-pzhūhī", p. 98.
  28. ↑ Mardānī, "Mabādī-yi sīra-pzhūhī", pp. 101-102.
  29. ↑ Ṭūsī, al-'Udda, 1417 AH, vol. 2, pp. 565-567; Ibn Qayyim al-Jawziyya, Zād al-ma'ād, 1415 AH, vol. 1, pp. 39-40.
  30. ↑ For example see: 'Āmilī, al-Ṣaḥīḥ, 1415 AH, vol. 1, p. 13.
  31. ↑ For example see: Ṭabāṭabā'ī, Sunan al-Nabī (s), 1422 AH, pp. 92-93.
  32. ↑ Karīmī-niyā, "Muqaddama-yi vīrāstār", p. 7.
  33. ↑ Karīmī-niyā, "Muqaddama-yi vīrāstār", p. 7.
  34. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, pp. 248-254.
  35. ↑ Karīmī-niyā, "Sayrī ijmālī dar sīra-nigārī-yi Payāmbar-i Islām dar gharb", p. 12.
  36. ↑ Motzki, "Muqaddama", p. 9.
  37. ↑ Motzki, "Muqaddama", pp. 9-10.
  38. ↑ Motzki, "Muqaddama", p. 10.
  39. ↑ Motzki, "Muqaddama", pp. 10-13.
  40. ↑ Motzki, "Muqaddama", pp. 10-11.
  41. ↑ Motzki, "Muqaddama", pp. 11-12.
  42. ↑ Ḥusayniyān Muqaddam, Taṭawwurshināsī-yi sīra-nigārī, 1395 Sh, p. 48.
  43. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, p. 247.
  44. ↑ Faḍlī, Uṣūl al-ḥadīth, 1420 AH, p. 43.
  45. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, pp. 252-260.
  46. ↑ Ma'ārif, Tārīkh-i 'umūmī-yi ḥadīth, 1396 Sh, p. 32.
  47. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 148.
  48. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 288.
  49. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 363.
  50. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 363.
  51. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 363-364.
  52. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, pp. 133-138.
  53. ↑ Āghā Buzurg Tihrānī, al-Dharī'a, 1403 AH, vol. 21, pp. 289-291.
  54. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 6, p. 11.
  55. ↑ Muḥammadī, "Jamāl-i āftāb: shamā'il-shināsī-yi Rasūl-i Khudā (s)", p. 162.
  56. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 6, p. 11; Muḥammadī, "Jamāl-i āftāb: shamā'il-shināsī-yi Rasūl-i Khudā (s)", p. 162.
  57. ↑ Ḥājjī Khalīfa, Kashf al-ẓunūn, 1941, vol. 2, p. 1059; Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 347-353.
  58. ↑ Najāshī, Rijāl al-Najāshī, 1418 AH, p. 430.
  59. ↑ "Collected Works of Shaykh Saduq", on the website of Computer Research Center of Islamic Sciences (Noor).
  60. ↑ Sakhāwī, al-I'lān bi-l-tawbīkh, p. 168.
  61. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 6, p. 11.
  62. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, pp. 192-195; Muḥammadī, "Jamāl-i āftāb: shamā'il-shināsī-yi Rasūl-i Khudā (s)", p. 162.
  63. ↑ Tirmidhī, Shamā'il al-Nabī, 1372 Sh, Translator's intro, p. 13; Collective of Authors, Shinākht-nāma-yi Muḥaddith Qummī, 1389 Sh, p. 21.
  64. ↑ Ja'fariyān, Manābi'-i tārīkh-i Islāmī, 1393 Sh, p. 102.
  65. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 380.
  66. ↑ Khānjānī, "Dalāyil-nigārī dar sīra-yi nabawī", p. 61.
  67. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, pp. 379-380; Ja'fariyān, Manābi'-i tārīkh-i Islāmī, 1393 Sh, p. 100.
  68. ↑ Ja'fariyān, Manābi'-i tārīkh-i Islāmī, 1393 Sh, p. 99.
  69. ↑ Khānjānī, "Dalāyil-nigārī dar sīra-yi nabawī", p. 61.
  70. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, pp. 62-65; Khānjānī, "Dalāyil-nigārī dar sīra-yi nabawī", pp. 132-135.
  71. ↑ Aṣgharpūr, "Barrasī-yi miḥvarhā-yi manāqib va faḍāyil dar kutub-i shish-gāna-yi Ahl-i Sunnat", p. 40.
  72. ↑ Aṣgharpūr, "Kitābshināsī-yi tārīkhī-yi manāqib-nigārī-yi Ahl-i Bayt (a) az āghāz tā pāyān-i qarn-i sivvum", p. 130.
  73. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 345; Ṭabāṭabā'ī, Tārīkh-i ḥadīth-i Shī'a, 1390 Sh, vol. 2, p. 39.
  74. ↑ Ā'īnavand, Ilm-i tārīkh dar gustara-yi tamaddun-i Islāmī, 1377 Sh, vol. 1, p. 345.
  75. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, p. 191.
  76. ↑ Ma'ārif & Colleagues, "Akhbār-i manāqib-i Ahl-i Bayt mīrāth-i mushtarak-i ummat", p. 117.
  77. ↑ Girāmī, "Jāygāh-i Imām Riḍā dar adabīyāt-i sīra-nigārī va manāqib-nigārī", p. 107.
  78. ↑ Munajjid, Mu'jam mā ullifa 'an Rasūl Allāh (s), Cairo, p. 191.
  79. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 410.
  80. ↑ Ḥusaynī Simnānī, "Khaṣā'iṣ al-Nabī", p. 544.
  81. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 410.
  82. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), 1399 Sh, p. 411.
  83. ↑ Ḥusaynī Simnānī, "Khaṣā'iṣ al-Nabī", p. 544.
  84. ↑ Ḥusaynī Simnānī, "Khaṣā'iṣ al-Nabī", pp. 544-545.
  85. ↑ Najāshī, Rijāl al-Najāshī, 1418 AH, p. 90.
  86. ↑ Adīb al-Mamālik Farāhānī, Dīvān-i kāmil-i Adīb al-Mamālik Farāhānī, 1378 Sh, vol. 1, p. 499.
  87. ↑ Raḍavī-pūr, "Bāztābī az shakhṣīyat-i Payāmbar (s) dar si qaṣīda-yi zībā-yi 'arabī", p. 14.
  88. ↑ Ḥasanī Jalīlīyān, "Chagūnigī-yi yādkard-i Payāmbar (s) dar adabīyāt-i Fārsī", on ISNA website.
  89. ↑ Ḥakīmī, Adabīyāt va ta'ahhud dar Islām, 1364 Sh, pp. 235-236.
  90. ↑ Ḥakīmī, Adabīyāt va ta'ahhud dar Islām, 1364 Sh, pp. 252-273; Shāhrukhī, Sīmā-yi Muḥammad (s) dar āyina-yi shi'r-i Fārsī, 1374 Sh, pp. 200-201.
  91. ↑ Ranjbar, Chand Mi'rāj-nāma, 1364 Sh, pp. 9-10.
  92. ↑ Ranjbar, Chand Mi'rāj-nāma, 1364 Sh, pp. 7-8.
  93. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 12.
  94. ↑ Bal'amī, Tārīkh-i Bal'amī, 1353 Sh, Researcher's intro, pp. 5-7.
  95. ↑ Rafī' al-Dīn Hamadānī, Sīrat Rasūl Allāh, 1383 Sh, Researcher's intro, p. 19.
  96. ↑ Ziriklī, al-A'lām, 1989, vol. 3, p. 285.
  97. ↑ Muḥaqqiq, "Kitābī ki bā furūsh-i nān-bastanī kharīdam", on Alef website.
  98. ↑ Muḥaqqiq, "Kitābī ki bā furūsh-i nān-bastanī kharīdam", on Alef website.
  99. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 221.
  100. ↑ "Majmū'a-yi 20 jildī-yi Payāmbar-i A'ẓam (s)", on Misaq Amir-fajr website.
  101. ↑ "Kitāb-i dāstānhāyī barāy-i fīlm-nāma pīrāmūn-i Payāmbar-i A'ẓam (s)" on Gisoom website.
  102. ↑ "Mu'arrifī-yi panj ramān az rakhdādhā-yi zindigī-yi Payāmbar (s) ba qalam-i Ibrāhīm Ḥasan-baygī tā Majīd Qayṣarī", on Honar Online website.
  103. ↑ Muhājirānī, "Bahtarīn kitābhāyī ki az Payāmbar barāy-i kūdakān mīgūyad", on Shia News website.
  104. ↑ "Mu'arrifī-yi panj ramān az rakhdādhā-yi zindigī-yi Payāmbar (s) ba qalam-i Ibrāhīm Ḥasan-baygī tā Majīd Qayṣarī", on Honar Online website.
  105. ↑ Pārsā, Kitābshināsī-yi Payāmbar (s), 1386 Sh, p. 210.
  106. ↑ "Mu'arrifī-yi panj ramān az rakhdādhā-yi zindigī-yi Payāmbar (s) ba qalam-i Ibrāhīm Ḥasan-baygī tā Majīd Qayṣarī", on Honar Online website.
  107. ↑ "Mu'arrifī-yi panj ramān az rakhdādhā-yi zindigī-yi Payāmbar (s) ba qalam-i Ibrāhīm Ḥasan-baygī tā Majīd Qayṣarī", on Honar Online website.
  108. ↑ Muhājirānī, "Bahtarīn kitābhāyī ki az Payāmbar barāy-i kūdakān mīgūyad", on Shia News website.
  109. ↑ Muhājirānī, "Bahtarīn kitābhāyī ki az Payāmbar barāy-i kūdakān mīgūyad", on Shia News website.
  110. ↑ "Mu'arrifī-yi panj ramān az rakhdādhā-yi zindigī-yi Payāmbar (s) ba qalam-i Ibrāhīm Ḥasan-baygī tā Majīd Qayṣarī", on Honar Online website.

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