Jump to content

Yahya b. 'Abd Allah

Add links
Without priority, Quality: c
Without navbox
From wikishia
Yahya b. 'Abd Allah
Full NameYahya b. 'Abd Allah b. Hasan al-Muthanna
TeknonymSahib Daylam (The Lord of Daylam)
Well-known RelativesMuhammad al-Nafs al-Zakiyya (brother) • Qatil Bakhamra (brother)
Place of ResidenceMedina
Death180/796-7
Cause of DeathKilled by agents of Harun al-Rashid
Burial PlaceMedina (or Baghdad according to some reports)
Known forUprising against the Abbasids


Yaḥyā b. ʿAbd Allāh b. Ḥasan al-Muthannā (Arabic: يَحيى بن عَبد الله بن حَسَن المُثَنّى) (d. 180/796-7) was a prominent figure among the Talibids during the caliphates of al-Hadi and Harun al-Rashid. Known by titles such as The Lord of Daylam and 'Alawi, he was praised by scholars of his time for his moral and religious character. Yahya was raised under the supervision of Imam al-Sadiq (a) and narrated many hadiths from him and other Shi'a Imams.

He participated in the Uprising of Fakhkh and, following the defeat of the uprising, sought refuge in Daylam. There, Yahya initiated a rebellion and successfully garnered the support of the people and the Shi'as. However, he eventually surrendered due to the strategies of Harun and his commanders. After being transferred to Baghdad, he was initially treated with respect but was later imprisoned. He was released from prison with the help of the Barmakids, an act that incited Harun's anger against the Barmakid family.

Due to his status among the Alids and his connections with the Daylamites, Yahya was a constant source of attention and anxiety for Harun. Harun ultimately violated the letter of safety he had granted Yahya and treated him harshly. Yahya eventually died under unclear circumstances, with some sources reporting his murder through various methods.

General Characteristics

Yahya b. 'Abd Allah b. Hasan al-Muthanna was a leading figure among the Talibids during the era of al-Hadi and Harun al-Rashid.[1] His kunya was Abu l-Hasan[2] or Abu Muhammad.[3] He is referred to by titles such as Talibi,[4] Hashimi,[5] Hasani,[6] 'Alawi,[7] and Sahib al-Daylam[8] or Sahib Jabal al-Daylam.[9]

Yahya was considered a distinguished individual within his family.[10] Abu l-Faraj al-Isfahani, the author of Maqatil al-Talibiyyin, considered him free from the flaws that afflicted some Hashemites.[11] Yahya was regarded as having a noble and virtuous creed[12] and was one of the worshippers and ascetics of his time.[13] It is said that most scholars of Yahya's time referred to him using the term Imam.[14] Poets composed elegies in mourning for Yahya.[15]

Prominent Relatives

Yahya's father was 'Abd Allah b. Hasan al-Muthanna, known as 'Abd Allah al-Mahd, a descendant of Imam al-Hasan (a),[16] and his mother was Qariba from the Banu Asad clan, a branch of the Quraysh tribe.[17] He had brothers named Muhammad (titled al-Nafs al-Zakiyya), Ibrahim,[18] and Idris.[19] Yahya's children included Muhammad, Ibrahim, and Salih,[20] although Ibn Sa'd mentions only one son named Muhammad.[21] Muhammad b. Yahya was imprisoned by Bakkar b. 'Abd Allah al-Zubayri, an Abbasid agent, and died in prison.[22]

During the reign of al-Musta'in, Ahmad, the son of Muhammad b. Yahya, launched an uprising[23] but was eventually captured by the agent of Abi l-Saj in Medina and died in prison.[24] Muhammad b. Ja'far b. Yahya fled to Egypt and then to the Maghreb, eventually reaching Tahert. He established a government there but was ultimately poisoned and died.[25]

Relationship with the Ahl al-Bayt

Yahya was raised under the supervision of Imam al-Sadiq (a).[26] He addressed Imam al-Sadiq (a) as my beloved[27] and narrated the most narratins from him.[28] Yahya claimed that Imam al-Sadiq (a) had made a will to him, Imam al-Kazim (a), and Umm Walad, making the true successor unclear.[29] After the passing of Imam al-Sadiq (a), Yahya took responsibility for the Imam's wealth and young children.[30]

In a letter to Imam al-Kazim (a), Yahya spoke of taqwa and mentioned that he and his father had not accepted the call to al-Rida min Al Muhammad. In response, the Imam reminded him of his lineage to Imam al-Sadiq (a) and Imam Ali (a), emphasizing humility and obedience to God. He invited Yahya to Divine Piety and rejected claims of opposing the government. By asking Yahya complex questions, the Imam demonstrated his scientific superiority and advised him to be good and obedient to the Caliph. This letter reached Harun, and the Imam was exonerated from accusations.[31]

Narration of Hadith

Yahya was a narrator of Hadith[32] and narrated numerous narrations from Imam al-Sadiq (a).[33] He narrated narrations indirectly from Imam al-Sajjad (a)[34] and Imam al-Baqir (a).[35] He also narrated from his father Abd Allah al-Mahd, his brother al-Nafs al-Zakiyya, and Aban b. Taghlib.[36] Individuals such as Makhul b. Ibrahim, Bakkar b. Ziyad, Yahya b. Musawir, 'Amr b. Hammad,[37] and Muhammad b. Sulayman al-Nawfali[38] narrated from him. He attended the circle of Malik b. Anas and was respected by him.[39]

His narrated narrations include jurisprudential traditions,[40] the narration of Radd al-Shams,[41] the sermon of the Prophet Muhammad (s) regarding the importance of charity,[42] and hadiths on the importance of recognizing the Imam,[43] the dire consequences of breaking covenants,[44] condemnation of the Kufans for not supporting the Ahl al-Bayt (a),[45] and the status of the Ahl al-Bayt and Shi'as in Paradise.[46] Yahya's question to Imam al-Kazim (a) regarding the belief of some who attributed Unseen Knowledge to the Imam, and the Imam's negation of this, is reflected in sources.[47]

Yahya provided a report on the final moments of the second Caliph, Umar b. al-Khattab. In this report, Umar expressed regret over three of his actions during his caliphate: the usurpation of the caliphate by himself and Abu Bakr, the succession of Abu Bakr, and the unjust distribution of the treasury.[48] It is said that Yahya b. Abd Allah expressed dissociation from the first and second caliphs.[49]

Participation in the Uprising of Fakhkh

Yahya b. 'Abd Allah participated in the Uprising of Fakhkh alongside his brother Idris.[50] The harshness of the governor of Medina towards the Talibids and forcing them to report daily[51] caused a verbal altercation between Yahya and al-Husayn b. Ali (Sahib Fakhkh) with the governor.[52] Al-Husayn b. Ali and Yahya b. 'Abd Allah were guarantors for a Talibid named Hasan b. Muhammad,[53] and Hasan's absence led to increased pressure on the Alids.[54] During the uprising, Khalid al-Barbari was killed by Yahya[55] and Idris,[56] and Yahya was wounded during the seizure of Medina.[57]

Al-Husayn b. Ali and Yahya b. Abd Allah claimed that the uprising was conducted with the consultation of the Ahl al-Bayt, including Imam al-Kazim (a), and that the Imam had commissioned them to rise.[58] Imam al-Kazim (a) did not participate in the Uprising of Fakhkh and asked Husayn to exempt him from participating.[59] The Imam predicted that Husayn Sahib Fakhkh would be martyred and pointed out the hypocrisy and disloyalty of his followers.[60] Ultimately, Yahya fled after the Battle of Fakhkh and escaped the battlefield.[61]

Secret Migration to Daylam

After participating in the Battle of Fakhkh, Yahya sought refuge in various cities in search of a safe place.[62] He first went to Yemen, then Egypt and the Maghreb, and after some time traveled secretly to Iraq, Rayy, Khurasan, and Transoxiana.[63] Harun al-Rashid attempted to capture Yahya.[64] Yahya decided to seek refuge with the Khagan, the ruler of Turkestan,[65] and stayed with him for 30 months along with 170 of his followers.[66][67] The Khagan rejected Harun's demands to surrender Yahya out of respect for Yahya's Islamic principles and his lineage as a descendant of the Prophet (s).[68] After Turkestan, Yahya went to Khurasan,[69] Jibal,[70] Tabaristan, and Daylam, hoping to gain the trust of the Daylamites given the region's history of cooperation with the Alids.[71]

Yahya's Uprising

Main article: Uprising of Yahya b. 'Abd Allah

Yahya announced his call in Daylam in 175/791-2[72] and rose up in 176/792-3,[73] taking control of Daylam.[74] The people's belief in Yahya's entitlement to the Imamate resulted in widespread pledges of allegiance to him.[75] Over time, Yahya's followers in Daylam increased,[76] and his government gained more power.[77] These developments caused people,[78] especially Shi'as,[79] to migrate to Daylam from various parts. Yahya claimed the Caliphate in Daylam[80] and made necessary preparations for war against the central government,[81] gathering a large army.[82]

Yahya later went to Tabaristan, where the King of Tabaristan, named "Jastan," supported him.[83] By the order of Harun al-Rashid, a massive army commanded by Fadl b. Yahya al-Barmaki was sent to the region.[84] Through numerous correspondences[85] and the payment of one million dirhams to the ruler of Daylam, Fadl facilitated the conditions for Yahya's exit.[86] Yahya requested letter of safety from Fadl and Harun al-Rashid, which was accepted,[87] and the King of Daylam surrendered Yahya on the condition of safety.[88] Harun wrote a letter of safety in his own hand,[89] and notables of the Abbasids[90] and Banu Hashim[91] signed it. Yahya cited his inability to resist due to the lack of followers against Fadl's large army as the reason for this decision.[92]

Transfer of Yahya to Baghdad

Yahya entered Baghdad with Fadl[93] and was received magnificently by Harun's order.[94] Harun granted him abundant wealth and stipends to fully win Yahya over,[95] including two hundred thousand dinars.[96] Yahya resided in the house of Yahya b. Khalid al-Barmaki.[97] Yahya stayed with Harun for five[98] or seven months, and it is said he was always honored.[99]

Debate with Zubayri

While hosting Yahya, Harun invited numerous individuals to debate with him.[100] Historians have mentioned a debate between Yahya and 'Abd Allah b. Mus'ab al-Zubayri in Harun's presence. The debate began due to Zubayri's accusations against Yahya.[101] Zubayri claimed that Yahya had invited him to pledge allegiance against the Caliph. Yahya challenged Zubayri by citing Zubayri's poems praising al-Nafs al-Zakiyya and asking him to swear an oath.[102] Zubayri swore anxiously[103] and fell ill immediately afterward,[104] dying that same day[105] or three days later.[106] However, mention is also made of his murder by his wife.[107] It is said that after Zubayri's death, his grave sunk strangely and a disgusting odor emanated from it.[108] Abu Firas al-Hamdani composed a poem regarding the Zubayri incident, praising the descendants of Lady Fatima (a).[109]

Violation of Amnesty by Harun

After some time, Harun al-Rashid imprisoned Yahya and sought a legal ruling from scholars regarding the letter of safety given to him.[110] A council attended by Yahya, Muhammad b. Hasan the Jurist, and Abu l-Bakhtari the Judge was formed to discuss this amnesty.[111] Muhammad b. Hasan confirmed the validity of the amnesty;[112] however, Abu l-Bakhtari, the Chief Judge, declared the amnesty void and disrespected it.[113] The reason for annulling the amnesty was that Yahya had harmed the unity of Muslims and committed bloodshed.[114] Harun asked Abu l-Bakhtari to tear up the letter of safety himself, which he did.[115] Muhammad b. Hasan was suspended from work for a time for not siding with Harun on this matter.[116] Ultimately, Abu l-Bakhtari was granted one million six hundred thousand dirhams for violating the amnesty.[117] The story of the amnesty's violation is reflected in detail in several sources.[118]

Yahya's Fate

Yahya passed away around 180/796-7.[119] Historians disagree on his fate and manner of death.[120]

Imprisonment and Killing

Al-Ya'qubi believes that Yahya was imprisoned by Harun al-Rashid after entering Baghdad.[121] Some believe that Yahya was killed by Harun's order after surrendering.[122] It is said that this action by Harun occurred following Zubayri's defamation and Yahya's reaction.[123] It is also reported that Yahya was sent to Medina after being arrested and was imprisoned there.[124] Masrur the Executioner[125] or Masrur the Elder,[126] or Sindi b. Shahik[127] were in charge of Yahya's imprisonment. Some believe he was killed brutally in Harun's prison,[128] while confined in a well.[129][130] His cause of death was declared as hunger and thirst in confinement.[131] However, accounts of poisoning,[132] strangulation at night,[133] being thrown to wild beasts,[134] or having a wall built over his body[135] have also been proposed. Some also stated his death in prison was due to illness.[136]

Reasons for Imprisonment

According to Abu l-Faraj al-Isfahani, despite showing respect to Yahya and granting him wealth, Harun al-Rashid was always looking for an opportunity to act against him and his followers.[137] Historians have cited reasons for Yahya's imprisonment by Harun, some of which include:

  • Harun feared Yahya's status[138] and was worried that Yahya might cause an incident.[139]
  • Yahya was accused and imprisoned for receiving letters from Daylam[140] and secretly communicating with the Daylamites.[141]
  • News reaching Harun that Yahya, after residing in Baghdad, was secretly inviting people to himself.[142] Harun summoned Yahya and showed him the letters used to defame him.[143]
  • A group of Hejazis, including 'Abd Allah b. Mus'ab al-Zubayri, Abu l-Bakhtari, and some of the Banu Zuhra and Banu Makhzum, agreed to testify against Yahya, accusing him of again inviting people to himself. These accusations rendered Yahya's amnesty invalid and led to his imprisonment.[144]
  • His answer to Harun's question regarding the closest person to the Prophet (s). After much evasion, he referred to a hypothetical marriage proposal by the Prophet of God and answered Harun. This matter, in a session attended by jurists, led to the violation of his amnesty.[145]

Release and Poisoning

Some historians believe that Yahya was imprisoned several times but was ultimately released.[146] Some suspect his release occurred after the debate with Zubayri,[147] and he was even granted a thousand dinars.[148] It is said that Harun refrained from imprisoning him out of fear of being accused of Yahya's murder,[149] and called on people to witness that Yahya was not suffering from any specific illness so he wouldn't be accused of poisoning him later.[150] After his release, Yahya returned to Medina with Harun's permission.[151] Yahya paid the debt of the Sahib Fakhkh,[152] which was 200,000 dinars, from the money he received from Harun.[153] After returning to Medina, he went on Hajj.[154] Some believe Yahya's death occurred one month after the violation of the amnesty and outside of prison.[155]

Tabari, a historian of the third/nineth century, and Ibn Miskawayh have stated that in one of the interrogations, Harun mocked Yahya's claim of poisoning, and Yahya showed his tongue, which had turned completely black. He asked for forgiveness for the sake of his lineage and kinship with the Prophet of God (s), and Harun softened at Yahya's words.[156] In another interrogation, Yahya did not answer questions; his face was yellow, and his tongue had turned completely dark, and Yahya passed away immediately after the session ended. Harun became nervous about being accused of poisoning Yahya.[157]

Yahya's Release by the Barmakids and its Consequences

Some historians believe the Barmakids rendered great service to Yahya.[158] Yahya was initially imprisoned by Fadl b. Yahya and was then released by him.[159] Fadl was always kind to Yahya, which angered Harun, however, the situation was resolved through the mediation of Umm Muhammad, Harun's daughter.[160] One of the reasons for Harun's change of heart towards the Barmakids is considered to be Fadl b. Yahya's release of Yahya.[161]

There is also a report of Yahya being imprisoned by Ja'far b. Yahya and his release at Ja'far's hands. This matter was reported to Harun by Fadl b. Rabi'.[162] Ja'far confessed to this after an initial denial, which created resentment in Harun.[163] For this reason, Ja'far was later killed.[164] Yahya was returned to prison after his release.[165] The reason for Ja'far releasing Yahya is stated as a request for freedom due to his connection with the Prophet's family. In addition to releasing him, Ja'far moved him to a safe place.[166] Ibn Khaldun cited Ja'far's release of Yahya without Harun's permission as due to Ja'far's spirit of superiority and despotism.[167]

A Work Regarding Yahya b. 'Abd Allah

Ali b. Ibrahim, a descendant of Imam al-Sajjad (a) who is considered trustworthy, wrote books about the Uprising of Fakhkh as well as news of Yahya b. 'Abd Allah b. Hasan, which Abu l-Faraj has quoted in the book Maqatil.[168]

Notes

  1. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  2. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  3. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 250.
  4. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  5. ↑ Dhahabī, Tārīkh al-Islām, vol. 6, p. 439; vol. 12, p. 455.
  6. ↑ Gardīzī, Zayn al-akhbār, p. 160; Mujmal al-tawārīkh, p. 344.
  7. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 280; Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  8. ↑ Ṣaffār, Baṣāʾir al-darajāt, vol. 1, p. 12; Kulaynī, al-Kāfī, vol. 1, p. 398; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 270.
  9. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 386.
  10. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  11. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  12. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  13. ↑ Mustawfī Qazvīnī, Tārīkh-i guzīda, p. 790.
  14. ↑ Mustawfī Qazvīnī, Tārīkh-i guzīda, p. 790.
  15. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 405–406; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 354.
  16. ↑ Balādhurī, Ansāb al-ashrāf, vol. 2, p. 198.
  17. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 5, pp. 386, 442; Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  18. ↑ Dhahabī, Tārīkh al-Islām, vol. 12, p. 455; Balʿamī, Tārīkh-i Balʿamī, vol. 4, p. 1187; Mustawfī Qazvīnī, Tārīkh-i guzīda, p. 304.
  19. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 386.
  20. ↑ Ibn Ḥazm, Jamharat ansāb al-ʿArab, p. 46.
  21. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 442.
  22. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 411-412.
  23. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 3, p. 346.
  24. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 526.
  25. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 343.
  26. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 389.
  27. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 389.
  28. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  29. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 388-389.
  30. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  31. ↑ Kulaynī, al-Kāfī, vol. 1, pp. 368–368.
  32. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  33. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, pp. 329–330.
  34. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 1, p. 45.
  35. ↑ Ṭūsī, Al-Amālī, pp. 308, 655-656.
  36. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 330.
  37. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 388.
  38. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 53, p. 126; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 330.
  39. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 389.
  40. ↑ Kulaynī, al-Kāfī, vol. 6, pp. 127–128; Ṭūsī, Tahdhīb al-aḥkām, vol. 8, p. 74.
  41. ↑ Maqrīzī, Imtāʿ al-asmāʿ, vol. 5, p. 30.
  42. ↑ Kulaynī, al-Kāfī, vol. 4, pp. 35–36.
  43. ↑ Nuʿmānī, al-Ghayba, p. 127.
  44. ↑ Kulaynī, al-Kāfī, vol. 2, pp. 337–338.
  45. ↑ Ṣaffār, Baṣāʾir al-darajāt, vol. 1, p. 12; Kulaynī, al-Kāfī, vol. 1, p. 398; Mufīd, al-Amālī, pp. 122-123.
  46. ↑ Ṭūsī, al-Amālī, pp. 308, 655-656.
  47. ↑ Kashshī, Ikhtiyār maʿrifat al-rijāl, p. 298; Mufīd, al-Amālī, p. 23.
  48. ↑ Ṣadūq, al-Khiṣāl, vol. 1, p. 170.
  49. ↑ Abū l-Ṣalāḥ al-Ḥalabī, Taqrīb al-maʿārif, p. 252.
  50. ↑ Balʿamī, Tārīkh-i Balʿamī, vol. 4, p. 1187.
  51. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 372.
  52. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 373-374.
  53. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 193; Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 372; Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 10, p. 34.
  54. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 373-374.
  55. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 376–377; Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 201.
  56. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 194; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 270.
  57. ↑ Dhahabī, Tārīkh al-Islām, vol. 10, p. 35.
  58. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 383.
  59. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 375-376.
  60. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 376.
  61. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 442; Ziriklī, al-Aʿlām, vol. 8, p. 154.
  62. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 390.
  63. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  64. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 442.
  65. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437; ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 179.
  66. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  67. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437; ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 179.
  68. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437; ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 179.
  69. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 408.
  70. ↑ Balādhurī, Ansāb al-ashrāf, vol. 3, p. 136.
  71. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 394; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 330.
  72. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  73. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 242; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 167; Aʿrajī, Manāhil al-ḍarb, p. 309.
  74. ↑ Balʿamī, Tārīkh-i Balʿamī, vol. 4, p. 1186.
  75. ↑ Ibn al-Ṭiqṭaqā, al-Fakhrī, p. 193.
  76. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 273; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 167.
  77. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 242; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 16.
  78. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 242; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 273.
  79. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  80. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  81. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 3, p. 330.
  82. ↑ Balʿamī, Tārīkh-i Balʿamī, vol. 4, p. 1187.
  83. ↑ Mustawfī Qazvīnī, Tārīkh-i guzīda, pp. 304–305, 790.
  84. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437; ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 179.
  85. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 242.
  86. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 243; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 16; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 273.
  87. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  88. ↑ Balādhurī, Ansāb al-ashrāf, vol. 3, p. 136.
  89. ↑ Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 10, p. 167; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 273.
  90. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 243; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 167; Ibn al-Jawzī, al-Muntaẓam, vol. 9, pp. 16-17.
  91. ↑ Ibn al-Ṭiqṭaqā, al-Fakhrī, p. 193.
  92. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 244; Ibn Miskawayh, Tajārib al-umam, vol. 3, pp. 508-509; Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 393.
  93. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 243; Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 393–394; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 273.
  94. ↑ Gardīzī, Zayn al-akhbār, p. 161.
  95. ↑ Ṭabarī, Tārīkh al-Ṭabarī, 1387 AH, vol. 8, p. 243; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 17; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 273.
  96. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 394.
  97. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 243; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 17.
  98. ↑ Balʿamī, Tārīkh-i Balʿamī, vol. 4, p. 1188; Mustawfī Qazvīnī, Tārīkh-i guzīda, p. 305.
  99. ↑ Gardīzī, Zayn al-akhbār, p. 161.
  100. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 395; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 347.
  101. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  102. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 396–400; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, pp. 348-351.
  103. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 246; Ibn Miskawayh, Tajārib al-umam, vol. 3, pp. 511-512.
  104. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 246; Ibn Miskawayh, Tajārib al-umam, 1379 Sh, vol. 3, pp. 511-512.
  105. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  106. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 399; Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437.
  107. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, pp. 246-247; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, pp. 167-168.
  108. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, pp. 241–242; Ibn ʿInaba, ʿUmdat al-ṭālib, pp. 137-138; Aʿrajī, Manāhil al-ḍarb, pp. 306-307.
  109. ↑ Ibn al-Ṭiqṭaqā, al-Fakhrī, p. 194.
  110. ↑ Ibn al-Ṭiqṭaqā, al-Fakhrī, p. 193.
  111. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 167; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 17.
  112. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 247; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 167.
  113. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 247; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 17.
  114. ↑ ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 180.
  115. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 401; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 352.
  116. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 401; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 352.
  117. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 401; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 352.
  118. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 401; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, pp. 351-352.
  119. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 442.
  120. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 395, 401.
  121. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 408.
  122. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 342; Maqdisī, al-Badʾ wa l-tārīkh, vol. 6, p. 100.
  123. ↑ Ibn al-Ṭiqṭaqā, al-Fakhrī, pp. 193-194.
  124. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 3, p. 330.
  125. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  126. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 395; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 347, 351.
  127. ↑ Balādhurī, Ansāb al-ashrāf, vol. 3, p. 136.
  128. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 408; Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 438.
  129. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 3, p. 330.
  130. ↑ Ibn al-Ṭiqṭaqā, Al-Fakhrī, p. 195.
  131. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 408; Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 402.
  132. ↑ Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 353.
  133. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 403.
  134. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 403.
  135. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 342; Maqdisī, al-Badʾ wa l-tārīkh, vol. 6, p. 100.
  136. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  137. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 394.
  138. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 3, p. 330.
  139. ↑ Dhahabī, Tārīkh al-Islām, vol. 12, p. 456.
  140. ↑ Balʿamī, Tārīkh-i Balʿamī, vol. 4, p. 1188.
  141. ↑ Gardīzī, Zayn al-akhbār, p. 161.
  142. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  143. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, pp. 395–396; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, pp. 347-348.
  144. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 395; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 347.
  145. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, pp. 437-438; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, pp. 347-348.
  146. ↑ Dhahabī, Tārīkh al-Islām, vol. 11, p. 12.
  147. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 342; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 168.
  148. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 342.
  149. ↑ Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 10, p. 167.
  150. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 247; Ibn al-Jawzī, al-Muntaẓam, vol. 9, pp. 17-18.
  151. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 5, p. 442; ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 180.
  152. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437; ʿĀmirī al-Harzī, Ghirbāl al-zamān, p. 180.
  153. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 404.
  154. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 437.
  155. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 247; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 18.
  156. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, pp. 244–245; Ibn Miskawayh, Tajārib al-umam, vol. 3, pp. 509-510.
  157. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 403; Maḥallī, al-Ḥadāʾiq al-wardiyya, vol. 1, p. 353.
  158. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 167.
  159. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 395; Ziriklī, al-Aʿlām, vol. 8, p. 154.
  160. ↑ Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 3, p. 330.
  161. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  162. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 189; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 280.
  163. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 8, p. 289; Ibn al-Jawzī, al-Muntaẓam, vol. 9, pp. 127-128.
  164. ↑ Ibn al-Jawzī, al-Muntaẓam, vol. 9, pp. 127-128; Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, vol. 2, p. 392.
  165. ↑ Ziriklī, al-Aʿlām, vol. 8, p. 154.
  166. ↑ Ibn al-Jawzī, al-Muntaẓam, vol. 9, pp. 127-128; Ibn al-Athīr, al-Kāmil, vol. 6, pp. 175-176.
  167. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 280.
  168. ↑ Najāshī, Rijāl al-Najāshī, pp. 262-263.

References

  • Abū l-Faraj al-Iṣfahānī, ʿAlī b. al-Ḥusayn. Maqātil al-Ṭālibiyyīn. Ed. Sayyid Aḥmad Ṣaqr. Beirut, Dār al-Maʿrifa, n.d.
  • Abū l-Ṣalāḥ al-Ḥalabī, Taqī b. Najm. Taqrīb al-maʿārif. Qom, Al-Hādī, 1404 AH.
  • ʿĀmirī al-Harzī, Yaḥyā b. Abī Bakr al-. Ghirbāl al-zamān fī wafayāt al-aʿyān. Damascus, Dār al-Khayr, 1405 AH.
  • Aʿrajī, Jaʿfar b. Muḥammad al-. Manāhil al-ḍarb fī ansāb al-ʿArab. Qom, Public Library of Ayatollah Mar'ashi Najafi, 1419 AH.
  • Balādhurī, Aḥmad b. Yaḥyā al-. Ansāb al-ashrāf. Ed. Suhayl Zakkār & Riyāḍ Ziriklī. Beirut, Dār al-Fikr, 1417 AH.
  • Balʿamī (Attrib.). Tārīkh-i Balʿamī. Ed. Muḥammad Rawshan. Tehran, Alborz, 3rd ed., 1373 Sh.
  • Dhahabī, Shams al-Dīn Muḥammad b. Aḥmad al-. Tārīkh al-Islām wa wafayāt al-mashāhīr wa l-aʿlām. Ed. ʿUmar ʿAbd al-Salām Tadmurī. Beirut, Dār al-Kitāb al-ʿArabī, 2nd ed., 1413 AH.
  • Gardīzī, ʿAbd al-Ḥayy b. Ḍaḥḥāk. Zayn al-akhbār. Tehran, Dunyā-yi Kitāb, 1363 Sh.
  • Ibn al-Athīr, ʿIzz al-Dīn ʿAlī b. Muḥammad. Al-Kāmil fī l-tārīkh. Beirut, Dār Bayrūt, 1385 AH.
  • Ibn al-ʿImād al-Ḥanbalī, ʿAbd al-Ḥayy b. Aḥmad. Shadharāt al-dhahab fī akhbār man dhahab. Damascus, Dār Ibn Kathīr, 1406 AH.
  • Ibn al-Jawzī, ʿAbd al-Raḥmān b. ʿAlī. Al-Muntaẓam fī tārīkh al-umam wa l-mulūk. Beirut, Dār al-Kutub al-ʿIlmiyya, 1412 AH.
  • Ibn al-Ṭiqṭaqā, Muḥammad b. ʿAlī b. Ṭabāṭabā. Al-Fakhrī fī l-ādāb al-sulṭāniyya. Ed. ʿAbd al-Qādir Muḥammad Māyū. Beirut, Dār al-Qalam al-ʿArabī, 1418 AH.
  • Ibn ʿAsākir, ʿAlī b. Ḥasan. Tārīkh madīnat Dimashq. Ed. ʿAlī Shīrī. Beirut, Dār al-Fikr, 1415 AH.
  • Ibn Ḥayyūn, Nuʿmān b. Muḥammad. Sharḥ al-akhbār fī faḍāʾil al-aʾimma al-aṭhār (a). Qom, Jāmiʿa-yi Mudarrisīn, 1409 AH.
  • Ibn Ḥazm, ʿAlī b. Aḥmad. Jamharat ansāb al-ʿArab. Ed. Lajnat min al-ʿUlamāʾ. Beirut, Dār al-Kutub al-ʿIlmiyya, 1403 AH.
  • Ibn ʿInaba, Aḥmad b. ʿAlī. ʿUmdat al-ṭālib fī ansāb Āl Abī Ṭālib. Qom, Anṣāriyan, 1417 AH.
  • Ibn Kathīr, Ismāʿīl b. ʿUmar. Al-Bidāya wa l-nihāya. Beirut, Dār al-Fikr, 1407 AH.
  • Ibn Khaldūn, ʿAbd al-Raḥmān b. Muḥammad. Kitāb al-ʿibar (Dīwān al-mubtadaʾ wa l-khabar). Ed. Khalīl Shaḥāda. Beirut, Dār al-Fikr, 2nd ed., 1408 AH.
  • Ibn Miskawayh, Abū ʿAlī. Tajārib al-umam. Tehran, Surūsh, 2nd ed., 1379 Sh.
  • Ibn Saʿd, Muḥammad. Kitāb al-ṭabaqāt al-kubrā. Ed. Muḥammad ʿAbd al-Qādir ʿAṭā. Beirut, Dār al-Kutub al-ʿIlmiyya, 1410 AH.
  • Kashshī, Muḥammad b. ʿUmar al-. Ikhtiyār maʿrifat al-rijāl. Qom, Muʾassisa Āl al-Bayt, 1404 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Tehran, Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
  • Maḥallī, Ḥamīd b. Aḥmad al-. Al-Ḥadāʾiq al-wardiyya fī manāqib al-aʾimma al-Zaydiyya. Sana'a, Maktabat Badr, 1423 AH.
  • Maqdisī, Muṭahhar b. Ṭāhir al-. Al-Badʾ wa l-tārīkh. Port Said, Maktabat al-Thaqāfa al-Dīniyya, n.d.
  • Maqrīzī, Aḥmad b. ʿAlī al-. Imtāʿ al-asmāʿ. Ed. Muḥammad ʿAbd al-Ḥamīd al-Numaysī. Beirut, Dār al-Kutub al-ʿIlmiyya, 1420 AH.
  • Masʿūdī, ʿAlī b. al-Ḥusayn al-. Murūj al-dhahab. Ed. Asʿad Dāghir. Qom, Dār al-Hijra, 2nd ed., 1409 AH.
  • Mufīd, Muḥammad b. Muḥammad al-. Al-Amālī. Qom, Kungira-yi Shaykh al-Mufīd, 1413 AH.
  • Mujmal al-tawārīkh wa l-qaṣaṣ. Tehran, Kalāla-yi Khāvar, n.d.
  • Mustawfī Qazvīnī, Ḥamd Allāh. Tārīkh-i guzīda. Ed. ʿAbd al-Ḥusayn Navāʾī. Tehran, Amīr Kabīr, 3rd ed., 1364 Sh.
  • Najāshī, Aḥmad b. ʿAlī al-. Rijāl al-Najāshī. Qom, Jāmiʿa-yi Mudarrisīn, 6th ed., 1365 Sh.
  • Nuʿmānī, Muḥammad b. Ibrāhīm al-. Al-Ghayba. Tehran, Nashr-i Ṣadūq, 1397 AH.
  • Ṣaffār al-Qummī, Muḥammad b. Ḥasan al-. Baṣāʾir al-darajāt. Qom, Maktabat Āyatullāh Marʿashī Najafī, 2nd ed., 1404 AH.
  • Shaykh Ṣadūq, Muḥammad b. ʿAlī. Al-Khiṣāl. Qom, Jāmiʿa-yi Mudarrisīn, 1362 Sh.
  • Shaykh Ṣadūq, Muḥammad b. ʿAlī. ʿIlal al-sharāʾiʿ. Qom, Dāvarī, 1385 Sh.
  • Ṭabarī, Abū Jaʿfar Muḥammad b. Jarīr al-. Tārīkh al-umam wa l-mulūk. Ed. Muḥammad Abū l-Faḍl Ibrāhīm. Beirut, Dār al-Turāth, 1387 AH.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Amālī. Qom, Dār al-Thaqāfa, 1414 AH.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Tahdhīb al-aḥkām. Ed. Mūsawī Kharsān. Tehran, Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
  • Yaʿqūbī, Aḥmad b. Abī Yaʿqūb al-. Tārīkh al-Yaʿqūbī. Beirut, Dār Ṣādir, n.d.
  • Ziriklī, Khayr al-Dīn al-. Al-Aʿlām. Beirut, Dār al-ʿIlm li-l-Malāyīn, 8th ed., 1989.
Retrieved from "https://en.wikishia.net/w/index.php?title=Yahya_b._%27Abd_Allah&oldid=202259"