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A manuscript of al-Irshad written by al-Shaykh al-Mufid

Sira-writing refers to the writing of works in which the Sira of the Messenger of God (s), his biography, and the Sira of the Ahl al-Bayt (a), their biographies, and their manner of dealing with political and social events are reported.

Prophetic Sira-writing is considered the first subject of Islamic historiography and its most important and extensive branch. The reason for this is regarded as the introduction of the Prophet (s) as a role model. The Sira-writing of the Ahl al-Bayt (a) is also considered one of the important and voluminous axes of Islamic historiography, the emergence of which is attributed to the intellectual and political conflicts of the society during the Caliphate of Imam Ali (a).

In the field of Prophetic Sira (s), the Sira of Ibn Ishaq is considered the first articulate and complete Sira. In the field of the Sira of the Ahl al-Bayt (a), two books by Ubayd Allah b. abi Rafi' (d. 80/699-700) regarding the judgments of Imam Ali (a) and the martyrs of the battles of Jamal, Siffin, and Nahrawan are considered among the first writings.

In the field of Prophetic Sira (s), the existence of a significant volume of narrations regarding the Prophetic Sira (s) within the hadiths of the Ahl al-Bayt (a) is counted as evidence of the attention of the companions of the Imams (a) and Shi'as to Prophetic Sira-writing. However, it is said that compared to the Sunni, the Shi'a contribution to the accumulation of the Prophetic Sira (s) is not extensive. In the field of the Sira of the Ahl al-Bayt (a), the introduction status of the Shi'a, according to some opinions, is counted as the cause of their introduction status in Islamic historiography.

Complete and independent writings, nominal monographs, and thematic Sira-writings are counted among the types of Prophetic Sira-writings (s); for example, the book Subul al-hudā wa l-rashād by Muhammad b. Yusuf al-Salihi al-Shami is counted as an example of a complete and independent Sira from the 10th/16th century. In the field of the Sira of the Ahl al-Bayt (a), types such as general biographies and nominal monographs on subjects such as the battles of Imam Ali (a) and Maqtal-writing are enumerated; for example, the book Al-Irshad written by Al-Shaykh al-Mufid is considered the first type of general biography regarding the Sira of the Ahl al-Bayt (a).

Definition and Status

Sira-writing applies to the writing of works in which the Prophetic Sira (s)—including news related to the beginning of the Islamic call, biography, manner of speech and conduct, and the history of the military expeditions (ghazwāt) of the Messenger of God (s)—and the Sira of the Ahl al-Bayt (a)—including the biographies of the Imams (a), their manner of speech and conduct, and their way of dealing with political and social events—are reported.[1]

Prophetic Sira-writing (s) is considered the first subject of Islamic historiography and its most important and extensice branch.[2] The reason for this is considered the introduction of the Prophet (s) in the Quran as a role model (uswa); a matter which compelled Muslims to regulate their individual, social, and political lives in accordance with the Sira of the Prophet (s).[3] Despite the affluence of works in the field of Prophetic Sira-writing, Salah al-Din al-Munajjid (d. 1431/2010), a Syrian bibliographer, presented a list of them which have been written by approximately 1500 authors.[4]

The Sira-writing of the Ahl al-Bayt (a) is also considered one of the important and extensive axes of Islamic historiography, in which, despite the lack of comprehensive writing in the early periods of Islamic historiography on this subject, numerous books have been written on different sub-topics in this field.[5]

The cause of the emergence of the Sira-writing of the Ahl al-Bayt (a), in addition to the existence of religious interest regarding following the Imams (a) among Shi'as,[6] is calculate as stemming from the intellectual and political conflicts of the Islamic society following the murder of the third caliph and the period of the Caliphate of Imam Ali (a).[7] Accordingly, the reason for the emergence of this branch of Sira-writing is considered to be achieving theological goals in order to prove adventage in challenging intellectual issues in the field of Imamate.[8]

It is not hidden to the possessors of intellect that the purpose of the creation of the world and Adam is the existence of the generous Master of Mankind and the Twelve Imams, peace be upon them; because they are the most perfect of the people of the world and the best of the human species, and God, the blessed and dignified, has made their love and guardianship obligatory upon every individual human being in the heavenly books, and has made disconnection from their enemies binding for every duty-bound person (mukallaf), and the fame of this reliable news has reached the ears of every human. Therefore, it is obligatory and necessary for everyone to exert the utmost effort and complete assiduity in investigating their states and works and examining their virtues and news, and to place the foot of firmness and stability on the straight path and correct way, so that by benefiting from the brilliance of their lights, they may be saved from the darkness of false doubts, and by being delivered from the depths of the people of agony and affectation, they may reach the high degrees of the possessors of applicability and concord.[9]

Introduction of an old translation of Kashf al-ghumma regarding the necessity of Sira-writing

Early Writings and the First Sira-writers

In some sources, the subject of early writings and the first Sira-writers in the field of the Prophetic Sira (s) and the Sira of the Ahl al-Bayt (a) has been addressed:

In the Field of Prophetic Sira (s)

In the field of Prophetic Sira (s), according to some researchers, initially, the writing of Sira was linked with the compilation of Hadith, but quickly the two practical and spoken Siras of the Prophet (s) were separated from each other, and the practical Sira was referred to as "Sira" and the spoken Sira as "Hadith".[10] Sadiq A'inavand (d. 1394 Sh/2015), a researcher of Islamic history, considered the context for the emergence of early writings in the field of Prophetic Sira to be the chapters of Maghazi and Sira in hadith books, which after some time received independent attention.[11]

Medina, due to its centrality for the government of the Prophet (s), is called the first place where the Sira of the Prophet (s) was written, under the general title of the School of Historiography of Medina.[12] For this reason, in some studies relying on early sources, the first Sira-writers are also counted among the historians of this school: in some, Sahl b. Abi Hathma (d. c. 41/661-662),[13] in others Sa'id b. Sa'd al-Ansari,[14] in some others ʿUrwa b. Zubayr (d. 94/712-713),[15] and in others Ibn Shihab al-Zuhri (d. 124/741-742).[16]

According to some researchers, the difference of opinion regarding the first Sira-writer was not due to the conflict of reports, but rather due to the difference of primary sources in the criteria of selection.[17] Such that the political and cultural conditions of the Sira-writer's lifetime, his alteration, his influence in later sources, and the availability of the work were considered effective in the selection;[18] relying on these same considerations, for example, Ibn Sa'd al-Waqidi (d. 230/845), a Sira-writer, counted the Sira of Ibn Ishaq, written by Muhammad b. Ishaq (d. 151/768), as the first Sira of the Messenger of God (s).[19] His criterion for this selection is considered to be systematicity and complete;[20] because until before the writing of this Sira, no Sira existed in a categorized, coherent, and complete manner.[21]

In the Field of the Sira of the Ahl al-Bayt (a)

In the field of the Sira of the Ahl al-Bayt (a), early writings are generally considered historical monographs revolving around challenging theological and political events; challenges that caused writers with different political and intellectual impulse to write in order to present their view on a single subject.[22] As an example, four monographs with different Imami, Zaydi, and Sunni habit are calculate regarding the Battle of Jamal.[23]

Ubayd Allah b. Abi Rafi' (d. 80/699-700), a companion and scribe of Imam Ali (a), is counted as the first person who wrote about the Sira of the Ahl al-Bayt (a).[24] In some sources, two works titled Qaḍaya Amir al-Muʾminin (a) and Tasmiyat man shahida maʿa Amir al-Muʾminin ʿalayhi al-salam al-Jamal wa Ṣiffīn wa al-Nahrawan min al-ṣaḥaba raḍiya Allah ʿanhum are attributed to him.[25]

Role of Shi'as in Sira-writing

Sayyid Hasan al-Sadr in the book Ta'sis al-Shi'a li-'ulum al-Islam considered the Shi'a to be pioneers in Sira-writing, both in the field of Prophetic Sira and in the field of the Sira of the Ahl al-Bayt (a).[26]

In the Field of Prophetic Sira (s)

In the field of Prophetic Sira (s), the existence of a significant volume of Sira narrations in the hadiths of the Ahl al-Bayt (a), alongside narrations[27] regarding the attention of the Imams (a) to knowing the Sira of the Prophet (s), is counted as evidence of the attention of the companions of the Imams (a) and Shi'as to Prophetic Sira-writing.[28]

In some sources, early Shi'a Sira-writers, some of whom were students of the Imams (a) and founded the School of Historiography of Iraq, are listed; individuals such as Aban b. Taghlib (d. 141/758-759), Abu Mikhnaf (d. 157/773-774), Abu Maʿshar al-Sindi (d. 170/786-787), Ibrahim b. Muḥammad b. Abi Yaḥya 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), Aḥmad b. Muḥammad b. Khalid al-Barqi (d. 274/887 or 280/893), and Banu Faddal.[29]

Nevertheless, Rasul Ja'fariyan, a researcher of Shi'a history, believes that compared to the Sunni, the Shi'a contribution to the compilation of the Prophetic Sira (s) is not extensive; because general works regarding the Prophetic Sira (s), as far as generalities are concerned, are agreed upon by both sects (Shi'a and Sunni), and the Shi'a, as a minority, have focused more on specific points of disagreement.[30]

Also, according to Ja'fariyan, the Shi'a perspective in Sira-writing, compared to the Sunni, is a perspective that attributes more devotion to the personality of the Prophet (s).[31] In his view, this issue stems from the concept of Isma (infallibility) among Shi'as.[32]

In the Field of the Sira of the Ahl al-Bayt (a)

In the field of the Sira of the Ahl al-Bayt (a), based on the opinion of individuals such as Sayyid Hasan al-Sadr[33] and Agha Buzurg Tihrani[34] who believe that the two books of Ubayd Allah b. Abi Rafi' were written during the Caliphate of Imam Ali (a), it is said that the Sira-writing of the Ahl al-Bayt (a) can be the first type of Islamic historiography.[35]

The reports of Ubayd Allah b. Abi Rafis book, which are considered to reflect the challenging atmosphere of the author's time, are evaluated as having ample influence on works written after him; such that the reports of his book centered on the Sira of Imam Ali (a) became a basis for Sunni Companion-writers (Ṣaḥaba-nigaran) such as Sulayman b. Aḥmad al-Ṭabarani (d. 360/971) and Abu Nu'aym al-Isfahani (d. 430/1038).[36]

It is also said that the entry of Shi'as into the arena of historiography, in the form of writing the Sira of the Ahl al-Bayt (a), caused anti-Shi'a currents among the Sunni to focus more on compiling the Prophetic Sira (s); this very focus, in turn, is considered a factor for Shi'as focusing more on the Sira-writing of the Ahl al-Bayt (a) in the form of subjects such as the battles of Imam Ali (a).[37]

Al-Sira al-Halabiyya

Writings on Prophetic Sira: Genres and Examples

According to Rasul Ja'fariyan, Sira-writing from the beginning included two essential parts: Mab'ath (Mission), which began with the description of the ancestors of the Prophet (s) and ended with the Hijra (migration); and Maghazi (Expeditions), which included military and non-military events after the Hijra.[38]

According to him, these writings were influenced by various schools of Islamic historiography;[39] schools which were themselves the product of the political and ideological taste of historians of different regions of the Muslim world, including Hejaz, Iraq, and Sham.[40] In addition to the difference in the content of the writings of Prophetic Sira-writers (s) due to the difference in their historiographical schools, types have been enumerated for this kind of Sira-writing in terms of the method of writing:[41]

Uncompiled Writings

Uncompiled writings are considered to include the initial writings of the Companions, the Followers (Tābiʿūn), and the Followers of the Followers of the Messenger of God (s) from their observations and hearings of the speech and conduct of the Prophet (s) on various subjects, which were collected in confused and uncompiled papers.[42] Many of these writings have been lost, and researchers have accessed the content of these texts through later works written relying on these works, or have partially reconstructed them.[43] For example, it is narrated about Ibn ʿAbbās that he was seen carrying tablets containing Sira transmissions which he had collected and written.[44]

Complete and Independent Writings

Complete and independent writings on the Prophetic Sira (s) which began with the writing of the Sira of Ibn Ishaq and continued in these works:

  • Al-Sira al-Nabawiyya by Ibn Hisham al-Ḥimyari (d. 213/828)
  • Awjad al-siyar li-khayr al-bashar by Ahmad b. Faris al-Lughawi (d. 395/1004)
  • Jawāmiʿ al-sīra by Ibn Hazm al-Andalusi(d. 456/1064)
  • Al-Wafabi-ahwal al-Mustafa by Ibn al-Jawzi (d. 597/1201)
  • Subul al-huda wa l-rashad by Muhammad b. Yusuf al-Salihi al-Shami (d. 942/1536)
  • Al-Sira al-Halabiyya by Ali b. Ibrahim al-Halabi (d. 1044/1635).[45]

Writings within Historical Compilations

Writings within other historical compilations, such as general histories,[46] Tabaqat (classes),[47] and Tarajim (biographies).[48] As an example of general histories, it is stated that a huge part of Tarikh al-Tabari relates to the Sira of the Prophet (s) from birth to death.[49] Also, as an example of Tabaqat books, reference is made to the book Tabaqat of Ibn Sa'd Katib al-Waqidi (d. 230/845), a vast volume of which is dedicated to the Sira of the Prophet (s).[50] It is said that this book is one of the important pillars of Sira-writing due to its antiquity and proximity to the era of the Message.[51]

Regarding the inclusion of the Prophetic Sira (s) within Tarajim-writing works, reference is made to the book Al-Tarikh al-kabir written by Muhammad b. Isma'il al-Bukhari (d. 256/870), the author of Sahih al-Bukhari, who included a brief Sira of the Messenger of God (s) at the beginning of his book for blessing.[52] It is said that this method became a fixed tradition in Tarajim-writing after al-Bukhari.[53]

Persian translation of Maghazi al-Waqidi by Mahmud Mahdavi Damghani

Thematic Monographs

Thematic monographs[54] are considered to include monographs on the birth, fathers, mothers, wives, and death of the Prophet (s);[55] respectively such as:

  • Al-Durr al-munazẓam fī mawlid al-Nabi al-muʿaẓẓam by Muḥammad b. Aḥmad al-ʿAzafī (d. 677/1278)[56]
  • Al-Maqama al-sundusiyya fi l-abaʾ al-sharifa al-Musṭafawiyya written by Jalal al-Din al-Suyuti (d. 911/1505)[57]
  • Ummahat al-Nabi written by Ibn Ḥabib al-Baghdadi (d. 245/859)[58]
  • Tasmiyat azwaj al-Nabi written by AbuʿUbayda Maʿmar b. Muthanna (d. 207/822)[59]
  • Wafat al-Nabi written by Salama b. Khaṭtab al-Barawistani, a Shi'a author (d. 270/883-884)[60]


Thematic Sira-writing

Siras with various thematic approaches including Maghazi-writing, Shama'il-writing, Dala'il-writing, Manaqib-writing, and Khasa'is-writing;[61] respectively such as:

  • Kitab al-Maghazi written by Muhammad b. Umar al-Waqidi (d. 207/823)[62]
  • Shamaʾil al-Nabi written by Abu ʿIsa Muhammad b. ʿIsa al-Tirmidhi (d. 279/892)[63]
  • Dala'il al-nubuwwa wa ma'rifat ahwal Sahib al-Shari'a written by Aḥmad b. Ḥusayn al-Bayhaqi (d. 458/1066)[64]
  • Maṭalib al-saʾul fi manaqib al-Rasul written by Muhammad b. Talha al-Shafi'i (d. 652/1254)[65]
  • Al-Mawahib al-ladunniyya bi-l-minaḥ al-Muḥammadiyya by Aḥmad b. Muḥammad al-Qasṭallānī (d. 923/1517)[66]


Writings on the Sira of the Ahl al-Bayt (a): Genres and Examples

Writings related to the Sira of the Ahl al-Bayt (a) are considered to have a long history in Islamic writings.[67] These writings, aside from Shi'as, have been considered the work of various religious groups, including Sunni and Twelver Sunnis.[68] These writings have been categorized under several topics:[69]

General Biographies

According to Rasul Ja'fariyan, the writing of works as general biographies about the Ahl al-Bayt (a) began in the 4th/10th century with the writing of the book Al-Irshad fi ma'rifat hujaj Allah 'ala l-'ibad by Al-Shaykh al-Mufid (d. 413/1022).[70] He has listed other works in this field as follows:[71]

Writings within Compilations on Various Subjects

Ja'fariyan has pointed out some writings in the field of the Sira of the Ahl al-Bayt (a) within works on subjects such as Hadith, Theology (Kalam), Genealogy, and Rijal.[72] He has mentioned examples in these fields: in theological books, al-Shafi fi l-imama written by Al-Sharif al-Murtada (d. 436/1044), which contains Sira discussions in its transmitted proofs section;[73] in hadith books, the book Al-Kafi written by al-Kulayni, which narrates many discussions in the field of Sira in its "Kitab al-Hujja";[74] in genealogy books, the book Al-Majdi fi ansab al-talibiyyin written by Ali b. Muhammad al-Alawi al-Umari (d. c. 460/1068);[75] and in Rijal books, the book Rijal al-Najashi written by Abu l-Abbas al-Najashi (d. 463/1071).[76]

Reconstruction of a Sermon-writing from the first Islamic century

Thematic Sira-writings

Works in which Imamate is proven for the Imams (a) or proofs of the Imamate of the Imams (a) are enumerated by quoting their miracles in the form of Dala'il-writing, or Manaqib-writing works in the field of the Sira of the Ahl al-Bayt (a) are counted among the thematic Siras of the Ahl al-Bayt (a).[77]

As an example of the first case, reference is made to the book Ithbat al-wasiyya li-l-Imam Ali b. Abi Talib (a) written by Ali b. al-Husayn al-Mas'udi (d. 346/957).[78] As an example of Dala'il-writing, reference is made to Dala'il al-imama written by Muhammad b. Jarir al-Tabari (Shi'a),[79] and as an example of Manaqib-writing, reference is made to the book Sharh al-akhbar fi fada'il al-a'imma al-athar (a) written by Al-Qadi al-Nu'man al-Maghribi (d. 363/974).[80]

Monographs

Monographs regarding the Sira of the Ahl al-Bayt (a) are considered to include topics such as the description of the battles of Imam Ali (a), Maqtal-writing, Qada-writing (judgments), Khutba-writing (sermons), Wasiyya-writing (wills), and Munazara-writing (debates).[81]

Writings on the Battles of Imam Ali (a)

Since the battles of Imam Ali (a) during his caliphate were the first challenging internal Islamic events and caused the emergence of religious and political factions, the first area of writing regarding the Sira of the Ahl al-Bayt (a) is considered to be around this subject;[82] for example, these cases are mentioned:[83]

Maqtal-writing

Main article: Maqtal

Maqtal-writing is defined as a type of chronicle regarding the killing of a Muslim personality (or personalities) following an internal Islamic event.[90] It is said that the first writings in this field were related to the Event of Ashura.[91] Among the works of Maqtal-writing, the following are mentioned:[92]

Reconstruction of a Qada-writing from the 3rd Islamic century: Qadaya Amir al-Mu'minin (a) by Ibrahim b. Hashim al-Qummi

Qada-writing

Qada-writing refers to the writing of works regarding prominent judgments made in the history of Islam.[97] It is said that writing about the judgments of Imam Ali (a) in a book titled Qadaya Amir al-Mu'minin (a) by Ubayd Allah b. Abi Rafi' linked this historiographical field to the Sira-writing of the Ahl al-Bayt (a).[98] Aja'ib ahkam Amir al-Mu'minin (a) wa masa'iluh by Asbagh b. Nubata,[99] and Qada' Ali (a) by Abd al-Aziz al-Jaludi (d. 330/941-942 or 332/943-944)[100] are counted among Qada-writing works.[101]

Khutba-writing

Khutba-writing (sermon-writing), considering the importance of delivering sermons in the history of Islam, is considered to focus on preserving and writing important sermons.[102] In this type of Sira-writing, Shi'as are considered pioneers with the writing of the sermons of the Commander of the Faithful (a).[103] Works such as Khutbat al-Zahra written by Abu Mikhnaf,[104] Khutab Amir al-Mu'minin (a) by Isma'il b. Mihran al-Sakuni (alive until 224/839),[105] and Khutab Amir al-Mu'minin (a) written by Abd al-Azim al-Hasani (d. 252/866)[106] are counted among Khutba-writing works.[107]

Mawlid-writing and Wafat-writing

Mawlid-writing (Birth-writing) and Wafat-writing (Death-writing), as writings for recording the time and place of birth and death of important individuals and specific issues surrounding them, are considered among the writings of the Sira of the Ahl al-Bayt (a).[108] Wahb b. Wahb al-Qurashi, known as Abu l-Bakhtari (d. 200/815-816), is considered the founder of this type of writing with the writing of the book Mawlid Amir al-Mu'minin (a) wa akhbaruh ma'a al-Nabi (s).[109] Masar al-Shi'a fi mukhtasar tawarikh al-shari'a written by al-Shaykh al-Mufid[110] and Taj al-mawalid fi mawalid al-a'imma wa wafayatihim written by Amin al-Islam al-Tabrisi[111] are considered other works in this field.[112]

Munazara-writing

Munazara-writing (Debate-writing) applies to works in which discussions held in a debate session of the Imams (a) are recorded.[113] The companions of the Imams (a), led by Al-Mufaddal b. Umar al-Ju'fi, are considered pioneers in this field.[114] The book Munazara ma'a al-shakk bi-hadrat al-Sadiq (a) written by Ali b. Yaqtin (d. 182/798)[115] and Al-Ihtijaj 'ala ahl al-lajaj written by Ahmad b. Ali al-Tabrisi[116] are counted among such works.

Notes

  1. ↑ Āʾīnawand, ʿIlm-i tārīkh dar gustara-yi tamaddun-i Islāmī, vol. 1, p. 249.
  2. ↑ Āʾīnawand, ʿIlm-i tārīkh dar gustara-yi tamaddun-i Islāmī, vol. 1, p. 249; Ḥusayniyān uqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 47.
  3. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  4. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 3.
  5. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 117–118.
  6. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), pp. 13–14.
  7. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 119.
  8. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 119.
  9. ↑ Arbalī, Kashf al-ghumma (Persian translation), vol. 1, p. 2.
  10. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  11. ↑ Āʾīnawand, ʿIlm-i tārīkh dar gustara-yi tamaddun-i Islāmī, vol. 1, p. 250.
  12. ↑ Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, pp. 55–56; Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  13. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  14. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, vol. 1, pp. 65–66.
  15. ↑ Amīn, Ḍuḥā al-Islām, vol. 2, p. 245.
  16. ↑ Gibb, "ʿIlm al-taʾrīkh", p. 486.
  17. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  18. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  19. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 5, p. 450.
  20. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 48.
  21. ↑ Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, p. 62; Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 111.
  22. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 119.
  23. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 119.
  24. ↑ Ṣadr, Taʾsīs al-Shīʿa, p. 232; Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 4, p. 181.
  25. ↑ Ṭūsī, Al-Fihrist, pp. 174–175.
  26. ↑ Ṣadr, Taʾsīs al-Shīʿa, p. 232.
  27. ↑ For access to an example in a narration from Imam al-Sajjad (a), see: Khaṭīb al-Baghdādī, Al-Jāmiʿ li-akhlāq al-rāwī, vol. 2, p. 228.
  28. ↑ Āʾīnawand, ʿIlm-i tārīkh dar gustara-yi tamaddun-i Islāmī, vol. 1, p. 252; Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, p. 359; Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 50.
  29. ↑ Ṣadr, Taʾsīs al-Shīʿa, p. 235; Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 51–112.
  30. ↑ Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, p. 358.
  31. ↑ Jaʿfariyān, Sīra-yi Rasūl-i Khudā, p. 81.
  32. ↑ Jaʿfariyān, Sīra-yi Rasūl-i Khudā, p. 81.
  33. ↑ Ṣadr, Taʾsīs al-Shīʿa, p. 232.
  34. ↑ Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 4, p. 181.
  35. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 120.
  36. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 121–122.
  37. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 122–123.
  38. ↑ Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, p. 45.
  39. ↑ Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, pp. 55–56.
  40. ↑ Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, pp. 55–56; Āʾīnawand, ʿIlm-i tārīkh dar gustara-yi tamaddun-i Islāmī, vol. 1, pp. 246–247.
  41. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 6–10.
  42. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 57–58.
  43. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 58; Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, pp. 61–62.
  44. ↑ Ibn Saʿd, Al-Tabaqat al-kubra, vol. 2, p. 283.
  45. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 183–192; Jaʿfariyān, Manābiʿ-i tārīkh-i Islām, pp. 108–109.
  46. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 205–272.
  47. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 272–307.
  48. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 307–318.
  49. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 224.
  50. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 277.
  51. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 277.
  52. ↑ Naṣṣār, Tahawwul-i sira-nigari-yi Payambar (s), p. 308.
  53. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 308.
  54. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 319–338.
  55. ↑ Sakhāwī, Al-Iʿlān bi-l-tawbīkh, p. 90.
  56. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 23.
  57. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 50.
  58. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 54.
  59. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 220.
  60. ↑ Najāshī, Rijāl al-Najāshī, p. 187.
  61. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), pp. 339–419.
  62. ↑ Naṣṣār, Taḥawwul-i sīra-nigārī-yi Payāmbar (s), p. 363.
  63. ↑ Sakhāwī, Al-Iʿlān bi-l-tawbīkh, p. 168.
  64. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 65.
  65. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 191.
  66. ↑ Munajjid, Muʿjam mā ullifa ʿan Rasūl Allāh (s), p. 120.
  67. ↑ Dādāsh-nizhād, Sīmā-yi Davāzdah Imām (a), vol. 1, p. 17.
  68. ↑ Dādāsh-nizhād, Sīmā-yi Davāzdah Imām (a), vol. 1, p. 19; Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), pp. 34–37.
  69. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), pp. 19–33.
  70. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 23.
  71. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), pp. 24–25.
  72. ↑ Jaʿfariyān, Ḥayat-i fikri wa siyasi-yi Imaman-i Shiʿa (a), pp. 28–33.
  73. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 29.
  74. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 30.
  75. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 33.
  76. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 33.
  77. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), pp. 26–32.
  78. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 26.
  79. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), pp. 27–28.
  80. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 31.
  81. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 123–250.
  82. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 121–123.
  83. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 123–157.
  84. ↑ Najāshī, Rijāl al-Najāshī, p. 90.
  85. ↑ Ṭūsī, Al-Fihrist, p. 207.
  86. ↑ Ibn al-Nadīm, Al-Fihrist, p. 123.
  87. ↑ Najāshī, Rijāl al-Najāshī, p. 428.
  88. ↑ Yāqūt al-Ḥamawī, Muʿjam al-udabāʾ, vol. 4, p. 1856.
  89. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 29.
  90. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 157.
  91. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 159.
  92. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 157–187.
  93. ↑ Ṭūsī, Al-Fihrist, pp. 85–86.
  94. ↑ Najāshī, Rijāl al-Najāshī, p. 320.
  95. ↑ Ibn al-Nadīm, Al-Fihrist, p. 138.
  96. ↑ Ṭabāṭabāʾī, Ahl al-Bayt fī l-maktaba al-ʿArabiyya, pp. 541–542.
  97. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 187.
  98. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 192.
  99. ↑ Ḥusaynī Jalālī, Tadwīn al-sunna al-sharīfa, p. 140.
  100. ↑ Najāshī, Rijāl al-Najāshī, pp. 240–241.
  101. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 187–198.
  102. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 199–200.
  103. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 200–201.
  104. ↑ Ṭūsī, Al-Fihrist, p. 204.
  105. ↑ Najāshī, Rijāl al-Najāshī, pp. 26–27.
  106. ↑ Najāshī, Rijāl al-Najāshī, p. 247.
  107. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 199–209.
  108. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 214; p. 227–234.
  109. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 214.
  110. ↑ Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 20, p. 375.
  111. ↑ Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 3, p. 209.
  112. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 213–234.
  113. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, p. 235.
  114. ↑ Ḥusayniyān Muqaddam, Taṭawwur-shināsī-yi sīra-nigārī, pp. 237–238.
  115. ↑ Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 22, p. 298.
  116. ↑ Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 1, p. 281.

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