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The Uprising of Ibn Ṭabāṭabā, led by Muhammad b. Ibrahim Tabataba, took place in 199/814-15 against the Abbasid Caliphate, specifically the government of al-Ma'mun al-'Abbasi. This uprising initially began with Nasr b. Shabib's request to Ibn Tabataba to rise against Abbasid oppression and defend the Ahl al-Bayt (a). After Nasr b. Shabib reneged on his decision, Ibn Tabataba pledged allegiance to Abu al-Saraya, who had previously defected from al-Ma'mun's army.

According to historians, the uprising of Ibn Tabataba began in Kufa, and Ibn Tabataba invited the people to pledge allegiance to the Ahl al-Bayt (a) and implement the Qur'an and the Sunnah of the Prophet (s). Following initial victories, Ibn Tabataba died suddenly, and some sources note the cause of his death to be poisoning at the hands of Abu al-Saraya, believing that Abu al-Saraya eliminated Ibn Tabataba due to personal interests and to take full control of the uprising.

After the death of Ibn Tabataba, Abu al-Saraya managed to lead the continuation of the uprising and capture various regions. However, the uprising faced defeats and ultimately after several battles, Abu al-Saraya was captured and killed. Finally, the uprising came to an end and al-Ma'mun was able to regain control of the country.

Causes and Motivations of the Uprising and the Support of the People of Iraq

The uprising of Ibn Tabataba was formed due to various reasons. One of the factors was the request of Nasr b. Shabib[1] for Ibn Tabataba to be present in Jazira and accept the leadership and uprising against the oppression[2] of the Abbasids;[3] however, after Ibn Tabataba's agreement, Ibn Shabib hesitated in his decision and withdrew his support,[4] and Ibn Tabataba moved towards Hejaz.

According to historians, on the way to the Hejaz, in the region of Raqqa,[5] Ibn Tabataba encountered Abu al-Saraya,[6] who had defected from al-Ma'mun's army and revolted due to financial disputes.[7] Ibn Tabataba seized this opportunity and secretly took the oath of allegiance from Abu al-Saraya[8] and decided to start the uprising from Kufa.[9] Some sources consider Abu al-Saraya the main agent of the uprising,[10] while others believe he pledged allegiance at the suggestion of Ibn Tabataba.[11]

According to researchers, political changes during al-Ma'mun's caliphate led the people of Iraq to believe that Fadl b. Sahl had taken over the government. This caused anger among the Banu Hashim and the elders of Iraq, and they turned away from the central Abbasid government.[12] Ibn Tabataba was the first to revolt and the people of Iraq supported him.[13]

Starting the Uprising from Kufa

Ibn Tabataba made his uprising public after arriving in Kufa and being joined by Abu al-Saraya. Ibn Tabataba delivered a sermon to the people and with the slogan al-Rida min Al Muhammad (s),[14] invited the people to pledge allegiance to the Ahl al-Bayt (a) and to act upon the Book of God and the Sunnah of the Prophet (s).[15] All the people of Kufa pledged allegiance to him at the Darratayn Palace.[16] [17] Ibn Tabataba assumed the role of religious leader, while Abu al-Saraya became the military leader of the uprising.[18]

After news of the uprising reached Hasan b. Sahl, he rebuked Sulayman b. Mansur, the governor of Kufa,[19] and sent Zuhayr b. al-Musayyab with ten thousand man cavalry to fight Ibn Tabataba. However, after the confrontation in the village of Shahi,[20] Zuhayr's army was severely defeated by Abu al-Saraya's army and fled.[21] Following this battle, on Thursday, the first[22] or third of Rajab, 199/815,[23] Ibn Tabataba suddenly passed away.[24]

Death of Ibn Tabataba

There are doubts regarding the death of Ibn Tabataba. Some sources consider his death natural and due to illness,[25] while others mention poisoning without specifying the perpetrator.[26] Some researchers believe that Abu al-Saraya was responsible for Ibn Tabataba's death.[27] According to al-Tabari, Abu al-Saraya poisoned him out of concern over Ibn Tabataba's influence and his complete control over the uprising. After Ibn Tabataba's death, Abu al-Saraya appointed a youth named Muhammad b. Muhammad al-Talibi in his place and personally took over all affairs of the uprising.[28]

In some sources, it is narrated that he made 'Ali b. 'Ubayd Allah b. Husayn his executor (wasi).[29] The period from the start of the uprising until his death is mentioned to be nearly two months.[30] He was buried secretly by Abu al-Saraya in Kufa or Najaf[31] without announcing the news of his death.[32] However, some believe that he was buried in the Qarafa of Egypt.[33] Political expediency is stated as the reason for the secrecy and late night burial.[34]

Course of the Uprising after the Death of Ibn Tabataba

After the death of Ibn Tabataba, Abu al-Saraya placed another Alid[35] named Muhammad b. Muhammad b. Zayd b. 'Ali b. al-Husayn—famous as Imamzada Mahruq—who was a young adolescent, in Ibn Tabataba's place[36] and called him Amir al-Mu'minin.[37] However, he kept all control in his own hands,[38] and some believe that he put Muhammad b. Muhammad b. Zayd at the head of affairs to grant legitimacy to his actions.[39] Perhaps the use of white garments and banners[40] can also be evaluated in the same context.

When news of Zuhayr's defeat reached Hasan b. Sahl, he sent 'Abdus b. Muhammad b. Marwazi with four thousand man cavalry toward Kufa. However, in the battle with Abu al-Saraya on the seventeenth of Rajab,[41] at the site of the Jami', he was defeated and killed, and all his troops were either killed or taken captive.[42] Abu al-Saraya sent troops toward Basra, Wasit and Mada'in and succeeded in conquering these cities.[43]

Agents

After the relative stabilization of the uprising's state, Muhammad b. Muhammad b. Zayd sent his agents, who were mostly Alids and descendants of the Imams,[44] to the territories under his control. Among them, he appointed Isma'il b. 'Ali b. Isma'il b. Ja'far as his deputy in Kufa, and assigned 'Abbas b. Muhammad b. 'Isa b. Muhammad al-Ja'fari[45] or Muhammad b. Ja'far b. Muhammad b. 'Ali b. al-Husayn[46] to the governorship of Basra. He appointed Husayn b. Hasan b. 'Ali b. al-Husayn, known as al-Aftas, as the governor of Mecca and entrusted the affairs of the Hajj to him.[47] [48] He sent Muhammad b. Sulayman b. Dawud b. Hasan b. Hasan b. 'Ali to Medina[49] and dispatched Ibrahim b. Musa b. Ja'far al-Sadiq to the government of Yemen.[50] He gave the government of Fars to Isma'il b. Musa b. Ja'far and the government of Ahvaz to Zayd b. Musa b. Ja'far. Zayd was the one who marched on to Basra and conquered it.[51] He also sent Muhammad b. Sulayman b. Dawud b. al-Hasan b. al-Hasan b. 'Ali to Mada'in.[52]

During its short period of rule, the uprising minted coins upon which was inscribed: “Indeed, God loves those who fight in His way in ranks as if they were a solid structure”.[53]

Confrontation of the Uprising by Harthama b. A'yan

Hasan b. Sahl was terrified by the progress of Abu al-Saraya's uprising and found no one among the commanders with him capable of fighting Abu al-Saraya.[54] For this reason, he sent a letter[55] or messengers[56] to Harthama b. A'yan, a famous commander of al-Ma'mun's army, and requested him to support the war against Abu al-Saraya. This was because Abu al-Saraya had been one of Harthama's companions in the war against al-Amin, al-Ma'mun's brother and he had sufficient knowledge of him. Harthama initially refused due to a dispute with Hasan b. Sahl and anger toward him,[57] but accepted after threats and incentives.[58]

Harthama, after being present in Baghdad and equipping the army, moved toward Kufa in the month of Sha'ban[59] and faced Abu al-Saraya's army in the Nahr Sarsar region, such that the river was a barrier between the two armies.[60] After some time, war broke out between the two armies, and Abu al-Saraya's army was severely defeated and retreated. Harthama pursued them and captured a group of Abu al-Saraya's companions. Harthama went toward Kufa and besieged the city. Abu al-Saraya fled from Kufa with some of his companions on Muharram 16,[61] and Harthama entered the city on Muharram 15 without causing harm to the people of Kufa.[62]

End of the Uprising

Abu al-Saraya, after suffering defeat in the war against the envoy of the governor of Baghdad, went to Wasit and then to Ahvaz in the year 200/815-16,[63] where he fought with Hasan b. 'Ali al-Badghisi, known as al-Ma'muni, the regional governor, and was defeated.[64] Abu al-Saraya, who was suffering from a stomach ache, went to his home in Ra's al-'Ayn,[65] or "Rustaqbad",[66] or the region of "Barqana".[67] Hammad the Servant, known as Kundughush, learned of his hiding place, and after besieging him and granting him safety,[68] he captured him and his companions, Muhammad b. Muhammad b. Zayd al-'Alawi and his slave Abu al-Shawk, and transferred them to Hasan b. Sahl, who was present in Nahrawan[69] or Baghdad.[70] [71]

Abu al-Saraya requested Hasan b. Sahl to keep him alive; however, he did not accept the request and, by his order, on Thursday, the fifth of Rabi' I in the year 200/815-16,[72] he was beheaded and sent to al-Ma'mun, and his body was split into two and hung on the two bridges of Baghdad.[73] The one who beheaded Abu al-Saraya was Harun b. Muhammad, who had been captured by him in one of the battles.[74]

Regarding Hasan b. Sahl's treatment of Muhammad b. Muhammad b. Zayd, there are two accounts; the first is that he showed him great respect, considered him deceived, and sent him with great respect to Khorasan[75] to al-Ma'mun.[76] The other account is that he intended to kill him along with Abu al-Saraya; but faced the prohibition of those around him and therefore desisted from killing him and sent him to Merv. After his arrival in Merv, al-Ma'mun al-'Abbasi seemingly respected him and gave him a house; however, after a short while, he was poisoned and killed.[77]

This uprising occurred in 199/814-15.[78] Some have mentioned the duration of the uprising, from its start to its end, as approximately 10 months.[79] From then on, the rule of the Islamic world fell entirely to al-Ma'mun and the revolts were pacified. According to al-Fakhri: al-Ma'mun, after the affair of Abu al-Saraya, took the burden of the caliphate upon his shoulders like a wise and shrewd king and proceeded to govern the country.[80]

Position of Imam al-Rida (a) Toward the Uprising

The presence of the Alids was very prominent in this uprising; specifically, the children of Imam al-Kazim (a), i.e., the brothers of Imam al-Rida (a), played a very active role. Abu al-Saraya appointed one of the Alid personalities named Muhammad b. Sulayman as the governor of Medina, to whom most of the Alids and other clans of the Quraysh pledged allegiance. Only Imam al-Rida (a) postponed his opinion and allegiance for 20 days. This was while after only 18 days, the troops of al-Jaludi, sent by al-Ma'mun to suppress this uprising, were able to defeat them and force them to flee.[81] This type of response indicates the Imam's shrewdness and his foresight and prophecy, as he well considered the failure of this uprising; for it is clear that in the case of entry, the consequences of this failure would have also affected the Imam.[82]

Reasons for the Uprising's Failure

Numerous reasons have been narrated for the failure of the uprising despite its geographical extent and numerous victories. Reasons such as the early death of the religious leader of the uprising, lack of endorsement from Imam al-Rida (a),[83] Abu al-Saraya's lack of absolute dependence on the Alids,[84] the impact of doubts about Abu al-Saraya as the successor of the uprising after Ibn Tabataba, the violence of Abu al-Saraya's uprising and the actions of the Alids in Mecca which provoked the anger of Muslims.[85]

Notes

  1. ↑ Ibn Shabīb rose against al-Maʾmūn when he settled in Baghdad. (Ibn Aʿtham, al-Futūḥ, 1411 AH, vol. 8, p. 417.)
  2. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 426.
  3. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 293; Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 478.
  4. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 426.
  5. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 304.
  6. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294.
  7. ↑ Ziriklī, al-Aʿlām, 1989, vol. 3, p. 82; Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 303.
  8. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294.
  9. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 426.
  10. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn Miskawayh, Tajārib al-umam, 1379 Sh, vol. 4, p. 115; Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 303.
  11. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  12. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 303.
  13. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 3, p. 439; Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 302; Ibn Miskawayh, Tajārib al-umam, 1379 Sh, vol. 4, p. 115.
  14. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 70; Ibn Miskawayh, Tajārib al-umam, 1379 Sh, vol. 4, p. 115; Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 303.
  15. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 528; Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 3, pp. 141 and 142; Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 425; Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 302; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 70; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  16. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 428.
  17. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  18. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 302; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  19. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244; Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 303.
  20. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  21. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  22. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  23. ↑ Anonymous, Tārīkh-i Sīstān, 1366 Sh, p. 172.
  24. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 305; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  25. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 429.
  26. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294.
  27. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529; Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 305; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 70; Ibn al-Jawzī, al-Muntaẓam, 1412 AH, vol. 10, p. 84.
  28. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529.
  29. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294.
  30. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294.
  31. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 435.
  32. ↑ Ziriklī, al-Aʿlām, 1989, vol. 5, p. 294.
  33. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, 1995, vol. 5, p. 143.
  34. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 435.
  35. ↑ Ibn Qutayba, al-Maʿārif, 1992, p. 387.
  36. ↑ Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 3, p. 266; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244; Gardīzī, Zayn al-akhbār, 1363 Sh, p. 172; Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 2, p. 470.
  37. ↑ Masʿūdī, Murūj al-dhahab, 1409 AH, vol. 3, p. 439.
  38. ↑ Ibn al-Jawzī, al-Muntaẓam, 1412 AH, vol. 10, p. 74.
  39. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 529.
  40. ↑ Gardīzī, Zayn al-akhbār, 1383 Sh, p. 172.
  41. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 305.
  42. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 530; Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244; Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 304.
  43. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  44. ↑ Ibn Qutayba, al-Maʿārif, 1992, p. 387.
  45. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  46. ↑ Khalīfa b. Khayyāṭ, Tārīkh Khalīfa, 1415 AH, p. 311.
  47. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306; Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 435; Mustawfī, Tārīkh-i guzīda, 1364 Sh, p. 311.
  48. ↑ al-Afṭas initially invited the people to pledge allegiance to Ibn Tabataba; but after Ibn Tabataba's death, he called himself caliph and imam and took allegiance from the people for himself. (Masʿūdī, Murūj al-dhahab, 1409 AH, vol. 3, p. 440.)
  49. ↑ Khalīfa b. Khayyāṭ, Tārīkh Khalīfa, 1415 AH, p. 311.
  50. ↑ Masʿūdī, Murūj al-dhahab, 1409 AH, vol. 3, p. 439.
  51. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  52. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  53. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 530; Maqdisī, al-Badʾ wa l-tārīkh, Beirut, vol. 6, p. 109; Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 13, p. 71.
  54. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 530.
  55. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, Beirut, vol. 10, p. 244.
  56. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 530.
  57. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  58. ↑ Mustawfī, Tārīkh-i guzīda, 1364 Sh, p. 311.
  59. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  60. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 306.
  61. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 307.
  62. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 305.
  63. ↑ Masʿūdī, Murūj al-dhahab, 1409 AH, vol. 3, p. 440.
  64. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 2, p. 447.
  65. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 305.
  66. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 2, p. 447.
  67. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 445.
  68. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 445.
  69. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 532; Ibn Miskawayh, Tajārib al-umam, 1379 Sh, vol. 4, p. 118; Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 2, p. 447; Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 3, p. 305.
  70. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 445.
  71. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 2, p. 447.
  72. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 535.
  73. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 2, p. 447; Ibn Miskawayh, Tajārib al-umam, 1379 Sh, vol. 4, pp. 114-117; Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, pp. 528-535; Balādhurī, Ansāb al-ashrāf, 1417 AH, vol. 3, pp. 141-142; Ziriklī, al-Aʿlām, 1989, vol. 3, p. 82; Masʿūdī, Murūj al-dhahab, 1409 AH, vol. 3, pp. 439-440; Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, pp. 426-446.
  74. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 535.
  75. ↑ Ibn Qutayba, al-Maʿārif, 1992, p. 387.
  76. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, Beirut, vol. 2, p. 447.
  77. ↑ Iṣfahānī, Maqātil al-Ṭālibiyyīn, Beirut, p. 446.
  78. ↑ Balādhurī, Ansāb al-ashrāf, vol. 3, p. 141.
  79. ↑ Ibn al-Athīr, al-Kāmil, 1965, vol. 6, p. 310.
  80. ↑ Ibn al-Ṭiqṭaqā, al-Fakhrī, 1418 AH, pp. 217 and 218.
  81. ↑ Ṣafarī Furūshānī, "Taḥlīlī bar qīyām-hā-yi ʿAlawīyān dar dawra-yi Imām Riḍā (a) wa rābiṭa-yi ān bā wilāyat-i ʿahdī", 1388 Sh, pp. 68-69.
  82. ↑ Ṣafarī Furūshānī, "Taḥlīlī bar qīyām-hā-yi ʿAlawīyān dar dawra-yi Imām Riḍā (a) wa rābiṭa-yi ān bā wilāyat-i ʿahdī", 1388 Sh, pp. 68-69.
  83. ↑ Ṣafarī Furūshānī, "Taḥlīlī bar qīyām-hā-yi ʿAlawīyān dar dawra-yi Imām Riḍā (a) wa rābiṭa-yi ān bā wilāyat-i ʿahdī", 1388 Sh, pp. 68-69.
  84. ↑ Ṭaqqūsh, Dawlat-i ʿAbbāsīyān, 1383 Sh, p. 151.
  85. ↑ Ṭaqqūsh, Dawlat-i ʿAbbāsīyān, 1383 Sh, p. 151.

References

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