Alhassanain(p) Network for Heritage and Islamic Thought

Chapter IX: During the Time of al-Mansur

[1] Abu al-Farajj al-Asfahani, al-Aghani, vol. 10, p. 106.

[2] Mukhtasar Tarikh al-'Arab, p. 184.

[3] Ibn Hubayra's name is 'Amr b. Sa'd b. 'Adi al-Fazari. He was the governor over the Iraqis for six years during the time of Yazid b. 'Abd al-Malik. He was given the kunya of Abu al-Muthanna.

[4] Al-'Asr al-'Abbasi, p. 68.

[5] Al-Kamil.

[6] Al-Fekhri, p. 118.

[7] 'Inwan al-Majjd, p.161.

[8] Al-Fekhri, p. 115.

[9] Tarikh Baghdad, vol. 1, p. 57.

[10] 'Asr al-Ma'mun, vol. 1, p. 294.

[11] Abu al-Farajj al-Asfahani, al-Aghani, vol. 18, p. 148.

[12] Ibid., vol. 13, p. 110. Tarikh al-Kulafa', p. 267.

[13] Tarikh al-Kulafa', p. 262.

[14] 'Asr al-Ma'mun, p. 93.

[15] Al-Tabari, Tarikh.

[16] Ibid., the Events of the Year 158 A. H.

[17] Ibid.

[18] Ibid.

[19] Tarikh al-Khulafa', p. 267.

[20] 'Asr al-Ma'mun, vol. 1, p. 93.

[21] Al-Ya'qubi, Tarikh, vol. 3, p. 121.

[22] Qur'an, Surat al-Tawba, verses 34-35.

[23] Al-Tabari, Tarikh, vol. 9, p. 316.

[24] Sinmmar was a Roman. He built king al-Nu'man, son of Imru' al-Qays, his palace called al-Khuwarniq in the outskirts of al-Kufa. After he had finished building the palace, al-Nu'man ordered him to be taken up to the top of the palace and to be thrown down.

[25] Ibn al-Athir, Tarikh, vol. 4, p. 355.

[26] Al-Ya'qubi, Tarikh, vol. 2, p. 399.

[27] Al-Tabari, Tarikh, vol. 6, p. 266.

[28] Ibid.

[29] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 230.

[30] Ibn al-Athir, Tarikh, vol. 5, p.261.

[31] Al-Ya'qubi, Tarikh, vol. 3, pp. 110-111.

[32] Al-Tabari, Tarikh, vol. 3, p.197.

[33] Al-Ya'qubi, Tarikh, vol. 2, p. 121.

[34] Abu Ja'far al-Mansur, p. 416.

[35] Al-Ya'qubi, Tarikh, vol.23, p. 349.

[36] Nahjj al-Balagha, vol. 2, p. 18, explained by Muhammed 'Abda.

[37] Maqatil al-Talibiyyin, p. 521.

[38] A narration similar to this has been mentioned in Ibn 'Asakir's Tarikh, vol. 4, p. 333.

[39] Al-Roud al-Nadeer, vol. 1, p. 75.

[40] 'Aqa'id al-Zaydiya.

[41] Mukhtasar Akhbar al-Khulafa', p. 26.

[42] Al-Kamil, vol. 4, pp. 370-371.

[43] Al-Tabari, Tarikh, vol. 9, p.181.

[44] Al-Kamil, vol. 4, p. 371.

[45] Al-Hasan b. Zayd b. al-Hasan b. Imam 'Ali, the Commander of the faithful, peace be on him. He narrated traditions on the authority of his father and his cousin 'Abd Allah b. al-Hasan. A group of traditionists narrated traditions on his authority. Ibn Hayyan has mentioned him among the trustworthy narrators. Al-Mansur appointed him as a governor over Medina for five years. Then he was angry with him and imprisoned him. Then al-Mehdi released him. Al-Zubayr has said: "Al-Hasan was virtuous and noble." 'Ali b. Harama has praised him with some poems. Al-Hasan b. Zayd was the father of the great lady, Nafeesa. He died on his way to Mecca in the year 168. A. H. He was then eighty-five years. 'Ali b. al-Mehdi performed the prayer over him. This has been mentioned in Tahdhib al-Tahdhib, vol. 2, p. 279.

[46] Qur'an, Surat al-Saffaat, verse 106.

[47] Maqatil al-Talibiyyin, p. 216.

[48] Ibid., pp.219-220.

[49] Bihar al-Anwar, vol. 47, p. 283.

[50] Qur'an, Surat al-Toor, verse 48.

[51] Surat al-Qalam, verse 48.

[52] Surat al-Nahl, verse 126.

[53] Surat Taha, verse 132.

[54] Surat al-Baqara, verses 156-157.

[55] Surat al-Zumer, verse 10.

[56] Surat Luqman, verse 17.

[57] Surat al-A'raaf, verse 128.

[58] Surat al-'Asr, verse 3.

[59] Surat al-Balad, verse 17.

[60] Surat al-Baqara, verse 155.

[61] Surat Aal 'Umran, verse 146.

[62] Surat al-Ahzab, verse 35.

[63] Surat Yunus, verse 109.

[64] Surat al-Zukhruf, verse 33.

[65] Surat al-Mu'minun, verses 55-56.

[66] Bihar al-Anwar, vol. 47, pp. 299-301. Al-Iqbaal, pp. 49-51.

[67] Ibid., p. 302.

[68] Ibid.

[69] Al-Bidaya wa al-Nihaya, vol. 10, p. 81.

[70] Al-Tabari, vol. 6, p. 179.

[71] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 225.

[72] Al-Tabari, vol. 9, p. 398.

[73] Maqatil al-Talibiyyin, p. 243.

[74] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 225.

[75] Al-Ghadir, vol. 3, p. 238.

[76] Al-Bidaya wa al-Nihaya, vol. 10, p. 81.

[77] Ghayat al-Ikhtisar, p. 12.

[78] Maqatil al-Talibiyyin, p. 243.

[79] Shadharat al-Dhahab, vol. 1, p. 213.

[80] Maqatil al-Talibiyyin, p. 243.

[81] Al-Tabari, Tarikh, vol. 9, p. 219.

[82] Ibid.

[83] 'Abd Allah b. Ja'far was the eldest of his brothers after Isma'il but he did not have a position of honor with his father similar to the rest of his father's sons. He was suspected of opposing his father's teaching; and it is said that he used to mix with the Hashwiyya and was inclined towards the beliefs of the Murji'a. He claimed the Imamate after his father and argued that he was the eldest of the surviving brothers. A group of the followers of Abu 'Abd Allah, peace be on him, followed him in his declaration. Later must of them went back to the doctrine of the Imamate of his brother Musa, peace be on him. We will explain that. This has been mentioned in Tanqeeh al-Maqaal, vol. 2, p. 174.

[84] Al-Tabari, Tarikh, vol. 9, p. 224.

[85] Maqatil al-Talibiyyin.

[86] Ibid., 342.

[87] Al-Kamil, vol. 5, p. 18.

[87] Ibid., p. 224.

[88] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 224.

[89] Ibid.

[90] Bihar al-Anwar, vol.47, pp. 306-307. 'Uyun Akhbar al-Rida, vol. 1, p. 111.

[91] Al-Tabari, vol. 6, p. 320, first edition.

[92] It has been mentioned in the book Tadhkirat al-Khawas, p. 230: "The statement of Fatima, daughter of 'Abd Allah, 'Have mercy on the young of Yazid,' was a slip of tongue. That is because 'Abd Allah b. al-Husayn had no son called Yazid, nor there was among the family of Abu Talib a person called Yazid except Yazid b. Mu'awiya b. 'Abd Allah b. Ja'far.

[93] Bihar al-Anwar, vol. 47, pp.195-199. Muhajj al-Da'awat, p. 192.

[94] Usool al-Kafi.

[95] Al-Jawahir, Kitab al-Tahara.

[96] Saffwat al-Saffwa.

[97] Al-Mejalis, vol. 5, p. 328.

[98] 'Abd Allah b. Tawus b. Kaysan al-Yemeni was a jurist and knowledgeable of Arabic sciences. He harbored malice against Ahl al-Bayt, peace be on them. He died at the time of al-Mansur. This has been mentioned in Tahdhib al-Tahdhib, vol. 5, pp. 267-268.

[99] Shadharat al-Dhahab, vol. 2, p. 188.

[100] He is the Shaykh of Islam and master of those whom memorized the Qur'an by heart. Abu Usama has said: "Do not believe him who tells you that he has seen the like of Sufyan." Ibn Dhi'b has said: "I have not seen anyone like al-Thawri in Iraq." He was born in the year 97. He sought knowledge while he was still young. His father was among the religious scholars in Kufa. He hid himself at the time of al-Mehdi because he said the truth. He died in Basrah in the month of Sha'ban, in the year 161 A. H. This has been mentioned in Tadhkirat al-Hafiz, vol. 1, pp. 190-192. He took his knowledge from Imam al-Sadiq, peace be on him, for he was among his students.

[101] Al-Musamarat, vol. 1, p. 98.

[102] Ibn Abi Dhi'b is Muhammed b. 'Abd al-Rahman al-Qarashi al-'Amiri, al-Medani. He was a jurist. Ahmed b. Hanbel has said: "Ibn Abi Dhi'b was better than Malik, but Malik was greater than him in purifying the traditionists." Al-Waqidi has said: "He (Ibn Abi Dhi'b) was the most wonderful and best of all the people." Ibn Abi Dhi'b was born in the year 80 A. H. He said the truth and did not fear the authority. When al-Mehdi came into the Mosque of the Prophet, may Allah bless him and his family, all the people rose for him except Ibn Abi Dhi'b. So it was said to him: "Rise! This is the Commander of the faithful!" He said: "Men should rise for the Lord of the world!" He died in the year 159. This has been mentioned in Tadhkirat al-Hafiz, vol. 1, pp. 179-181.

[103] Al-Imama wa al-Siyasa, vol. 2, pp. 185-187.

[104] Tarikh Baghdad, vol. 10, p. 215.

[105] Tarikh al-Khulafa', p. 268.

[106] Mukhtasar Akhbar al-Khulafa', pp. 17-18.

[107] 'Amru Bin 'Ubayd al-Basri was the Shaykh of the Mu'tazilites and among their famous ascetics. His grandfather was taken as a prisoner of war in Persia. His father was a weaver, and then he became a policeman in Basrah during the time of al-Hajjajj. 'Amru was famous for his knowledge and his renouncing the world. Concerning him al-Mansur has said:

All of you seek hunting except 'Amru b. 'Ubayd.

'Amru has treaties and books of which are al-Tafseer, and al-Radd 'alaa al-Qadariya. He died near Mecca. Al-Mansur lamented for him. We have not heard that a caliph lamented for a person except him. This has been mentioned in the book al-A'lam, vol. 2, p. 736.

[108] 'Uyun Akhbar al-Rida, vol. 2, p. 337.

[109] Al-Manaqib, vol. 2, p. 380. Bihar al-Anwar, vol. 11, p.264.

[110] Ibn al-Athir, Tarikh, vol. 5, p. 43.

[111] Al-Ya'qubi, Tarikh, vol. 3, p. 349.

Chapter X: At the Time of al-Mehdi

[1] A Chinese king.

[2] Duha al-Islam, vol. 1, pp.112-114.

[3] Al-Tajj, p. 35.

[4] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, p. 5.

[5] Shadharat al-Dhahab, vol. 1, p. 265.

[6] Akhlaq al-Muluk, p. 34.

[7] Al-Fekhri, p. 167.

[8] Bayna al-Khulafa' wa al-Khula'a, pp. 25-26.

[9] Al-Diyarat, p. 100.

[10] Tuhfat al-'Arus, p. 36.

[11] Al-Jawahir, p. 61.

[12] Al-Quttfi, Akhbar al-Hukama', p. 101.

[13] Al-Wilat wa al-Qudat, p. 125

[14] Al-Ya'qubi, Tarikh, vol. 3, p. 134.

[15] Al-Jahshyari, p. 103.

[16] Tarikh Baghdad, vol. 6, p. 346.

[17] Ibid., vol. 2, p. 193.

[18] Al-Tabari, Tarikh, the Events of the Year 169.

[19] Ibid., vol. 6, p. 397.

[20] There is nothing refers to this meaning in Surat al-An'am. Besides it does not contain any of the precepts of inheritance.

[21] Al-Tabrasi, Ihtijajj, vol. 214. It was said that the poetry lines belonged to Muhammed b. Yehya al-Taghlubi. This has been mentioned in the book al-Shi'r fi Baghdad, p. 110.

[22] Tarikh Baghdad, vol. 3, p. 144.

[23] Abu al-Fida', vol. 2, p. 10.

[24] Al-Wizara' wa al-Kittab, pp.119-121.

[25] Bihar al-Anwar, vol. 4, p. 48.

[26] 'Umdat al-Akhbar fi Medinat al-Mukhtar, p. 316.

[27] Al-Ya'qubi, Tarikh, vol. 3, p. 393.

[28] Bihar al-Anwar, vol. 4, p. 248.

[29] Al-Nibras, p. 24.

[30] Tarikh Baghdad, vol. 13, pp. 30-31. Wafayat al-A'yan, vol. 4, p. 493.

[31] Nur al-Abbsar, p. 136. Bihar al-Anwar, vol. 11, p. 252.

[32] Al-Fekhri, p. 157.

Chapter XI: At the Time of al-Hadi

[1] Khulasat al-Dhahab al-Masbuk, p. 75.

[2] Hadart al-Islam fi Dar al-Salam, p. 84.

[3] Al-'Asr al-'Abbasi, p. 128.

[4] Abu al-Farajj al-Asfahani, vol. 5, p. 241.

[5] Ibid., p. 6.

[6] Al-Jahshyari, p. 144.

[7] Al-Tabari, Tarikh, vol. 6, p. 489. Abu al-Farajj al-Asfahani, vol. 5, p. 216.

[8] Al-Tajj fi Akhlaq al-Muluk, p. 35.

[9] Al-Ya'qubi, Tarikh, vol. 3, p. 136.

[10] Hind was Zaynab's mother. She was the daughter of Abu 'Ubayda b. 'Abd Allah b. Samm'a b. al-Aswad b. al-Muttalib b. Asad b. 'Abd al-'Izza b. Qasir. Before 'Abd Allah b. al-Hasan married her, she had been the wife of 'Abd al-Malik b. Merwan. When 'Abd al-Malik died, she took her inheritance and returned home. 'Abd Allah said to his mother: "Propose to Hind." She blamed him for that and said to him: "Do you crave after her while you are poor and having no money?" So 'Abd Allah left his mother and went to Hind's father. He proposed to his daughter, and he welcomed him and responded to him. He said to him: "She is your wife." Then he came in to his daughter and said to her: "My daughter, 'Abd Allah b. al-Hasan has proposed to you." She asked him: "What have you said to him?" "I have married you to him," he replied. She agreed with him on that. 'Abd Allah married Hind, but his mother had no knowledge of that. He remained there for seven days, and then he returned to his mother. He was perfumed and dressed in new clothes, so his mother asked him: "My son, from where have you brought this?" "From her whom you had claimed that she did not like me," he answered. Abu al-Farajj al-Asfahani, vol. 18, p. 209.

[11] Maqatil al-Talibiyyin, pp. 431-432.

[12] Ibid., pp. 436-441.

[13] bid.

[14] bid.

[15] bid.

[16] Ibid., p. 437.

[17] Al-Kamil, vol. 5, p. 74. It has been mentioned in Maqatil al-Talibiyyin, p. 243: "Musa al-Hadi appointed over Medina Ishaq b. 'Isa, and he appointed over it a man from among the children of 'Umar b. al-Khattab called 'Abd al-'Aziz b. 'Abd Allah."

[18] Suwayqa was a house belonged to the children of al-Hasan. It was near Medina and was among the endowments of the Commander of the faithful, peace be on him. Mu'jam al-Buldan, vol. 5, p. 18.

[19] In his history, al-Tabari has mentioned that al-Hasan has said: "I summon you to the Book of Allah and the Sunna of his Prophet. If I was not loyal to you in respect with that, then you had not to pledge allegiance to me."

[20] Maqatil al-Talibiyyin, p. 484.

[21] Al-Tabari, Tarikh, vol. 10, p. 25.

[22] Maqatil al-Talibiyyin, p. 490.

[23] In his history, vol. 10, p. 28, al-Tabari has mentioned that the number of the heads cut off was a hundred and some.

[24] Maqatil al-Talibiyyin, p. 453.

[25] Al-Hasan b. Muhammed b. al-Hasan, the Prophet's grandson, peace be on him. Was captured at the battle and his head was unjustly cut off.

[26] Ibn 'Atika is 'Abd Allah b. Ishaq b. al-Hasan al-Muthenna, as it has been mentioned in the book al-Istisqa', vol. 1, p. 67.

[27] Al-Mas'udi, Murujj al-Dhahab, vol. 3, pp. 248-249.

[28] Maqatil al-Talibiyyin, p. 460.

[29] Al-Tabari, Tarikh, vol. 10, p. 29.

[30] Maqatil al-Talibiyyin, p. 453.

[31] Mu'jam al-Buldan, vol. 6, p. 308.

[32] Bihar al-Anwar, vol. 11, p. 278.

[33] Ka'b b. Malik al-Kazraji was the poet of Allah's Apostle, may Allah bless him and his family, and was among the seventy persons who pledged allegiance to him at al-'Aqaba. He took part in all the battles except the Battle of Badr. He became blind. He died during the Caliphate of Imam 'Ali, the Commander of the faithful, peace be on him. Mu'jam al-Shu'ra', p. 342.

[34] This Supplication is better known as the Supplication of al-Jawshan al-Sagheer. It has been mentioned by al-Sayyid Ibn Tawus in his book Muhajj al-D'art, pp. 220-427. It has also been mentioned by Shaykh 'Abbas al-Qummi in his book Mafatiheeh al-Jinan. It has also been mentioned by Ibn Shahrashub in his book al-Menaqib.

[35] Al-Manaqib, vol. 2, p. 378.

[36] Al-Tabari, Tarikh, vol. 10, p. 33.

[37] Ibid., 36.

[38] Al-Jahshyari, p. 175. Al-Ya'qubi, Tarikh, vol. 3, p. 138.

Chapter XII: The time of Al-Rashid

[1] Subh al-A'sha, vol. 3, p. 270.

[2] Al-Tabari, Tarikh, vol. 3 p. 568.

[3] Ibid., p. 903.

[4] Abu al-Farajj al-Asfahani, al-Aghani, vol.5, p. 240.

[5] Ibid., vol. 9, p. 114.

[6] Al-Muqaddama, pp. 117-118.

[7] Al-Wizara' wa al-Kittab, p. 288.

[8] Ahmed Ameen, Harun al-Rashid, p. 88.

[9] Al-Joumerd, Harun al-Rashid, vol. 2, p. 362.

[10] Al-Hakam al-Sultaniya, p. 175.

[11] Abu al-Farajj al-Asfahani, al-Aghani, vol.,4 p. 74.

[12] Ibid, vol. 5, pp. 174-175.

[13] Ibid, vol. 6, p. 187.

[14] Ibid., p. 185.

[15] Ibid., p. 205.

[16] Al-Tajj, p. 41.

[17] Tarikh al-Khulafa', p. 116.

[18] Al-'Aqd al-Farid, vol. 3, p. 258.

[19] Abu al-Farajj al-Asfahani, al-Aghani, vol., 10 pp. 172-173.

[20] Al-'Aqd al-Farid, vol. 3, p. 258. Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 382.

[21] Al-Tabari, Tarikh, vol. 3, p. 261.

[22] Tabaqat al-Shu'ara', p. 252.

[23] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, p. 20.

[24] Al-Mustatraf, p. 341.

[25] A kind of candy made from flour, water, and honey.

[26] Al-'Aqd al-Farid, vol. 3, p. 285.

[27] Al-Bidaya wa al-Nihaya, vol. 10, p. 26.

[28] Thimar al-Qulub, p. 428.

[29] Concerning Ja'far b. Qaddama, al-Khateeb al-Baghdadi has said: "He is among the Shaykhs and religious scholars of the writers. He has abundant literature and good knowledge. He has many books. He died in the year 319." Tarikh Baghdad, vol. 7, p. 207.

[30] Nisa' al-Khulafa', p. 46.

[31] Ibn al-Mu'taz, Tabaqat al-Shu'ra', pp. 356-357.

[32] Al-Tabari, Tarikh, vol. 3, p. 332.

[33] Abu al-Farajj al-Asfahani, al-Aghani, vol.4, p. 67.

[34] Tarikh al-Kulafa', p. 291.

[35] Ibid.

[36] Nisa' al-Khulafa', pp. 54-55.

[37] Harun al-Rashid, p. 85.

[38] Abu al-Farajj al-Asfahani, al-Aghani, vol.5, p. 7.

[39] Ibid., vol. 15, p. 85.

[40] Harun al-Rashid, vol. 1, p. 264.

[41] Ibn al-Athir, Tarikh, vol. 6, p. 44.

[42] Mattla' al-Budur, vol. 2, p. 138.

[43] Bayna al-Khulafa' wa al-Khula'a', p. 54.

[44] Ibid.

[45] Bayna al-Khulafa' wa al-Khula'a', p. 57.

[46] Al-Mahasin wa al-Masawi', p. 362.

[47] Mattla' al-Budur, vol. 2, p. 138.

[48] Sayyidat al-Bilat al-'Abbasi, p. 48.

[49] Bayna al-Khulafa' wa al-Khula'a', p. 55.

[50] Ibid. 54.

[51] Abu al-Farajj al-Asfahani, al-Aghani, vol.6, p. 77.

[52] Tabaqat al-Shu'ra', p. 246.

[53] Al-Mustatraf, vol. 1, p. 98.

[54] Abu al-Farajj al-Asfahani, al-Aghani, vol.6, p. 78.

[55] Mattla' al-Budur, vol. 6, p. 138.

[56] Hidart al-Islam fi Dar al-Salam, p. 112.

[57] Al-Jahshyari, p. 18.

[58] Al-Tabari, Tarikh, vol. 10, p. 82.

[59] Al-Dimyari, Hayat al-Hayawan, vol. 2, pp. 172-173.

[60] Al-Jahshyari.

[61] Ibid.

[62] Tarikh Baghdad, vol. 14, p. 14. Wafayat al-A'yan, vol. 2, p. 44.

[63] He refers to the story of Yehya b. 'Abd Allah al-'Alawi when he revolted against the government of Harun in al-Daylem. Harun sent al-Fedl b. Yehya to battle against him. However, a peace treaty was signed by the two parties, so no battle took place between them. Will mention the story within the book.

[64] 'Asr al-Ma'mun, vol. 1, p. 141.

[65] Al-Mustatraf, vol. 1, p. 228.

[66] Al-Qali, al-Amali, p. 99.

[67] Abu al-Farajj al-Asfahani, al-Aghani, vol. 17, p. 33.

[68] Al-Jahshyari, p. 241.

[69] Harun al-Rashid, vol. 2, p. 242.

[70] Ibn al-Athir, Tarikh, vol. 6, p. 8.

[71] Al-Imama wa al-Siyasa, vol. 2, p. 321.

[72] Al-Dimyari, Hayat al-Hayawan, vol. 2, pp. 188-189.

[73] Ibn Khaldun, Tarikh, vol. 1, p. 14.

[74] Ibid., p. 145.

[75] Duha al-Islam, vol. 2, pp. 1118-119.

[76] Harun al-Rashid, vol. 1, p. 272.

[77] Ibid., 274.

[78] Al-Tamadun al-Islami, vol. 5, p. 118. It has been mentioned in this book that there were in his palace three hundred beautiful slave-girls who sang and plaid on musical instruments.

[79] Al-Tajj, pp. 40-42.

[80] Abu al-Farajj al-Asfahani, al-Aghani, vol.1, p. 7.

[81] Ibid., vol. 5, p. 162.

[82] Taziyyin al-Aswaq. Fout al-Wafayat, vol. 2, p. 391.

[83] Tarikh Baghdad, vol. 6, p. 84.

[84] Sayyidat al-Bilat al-'Abbasi, p. 28.

[85] Abu al-Farajj al-Asfahani, al-Aghani, vol. 18, p. 127.

[86] Duha al-Islam, vol. 1, p. 91.

[87] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, pp. 8-9.

[88] Al-Tajj, p. 37.

[89] Abu al-Farajj al-Asfahani, al-Aghani, vol. 6, p. 174.

[90] Al-Tajj, p. 153.

[91] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, p. 47.

[92] Al-Tajj, p. 37.

[93] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, pp. 126-127.

[94] Ibid.

[95] Ibid., vol. 9, pp. 170-171.

[96] Tabari, Tarikh, vol. 10, p. 215.

[97] Al-Tajj, p. 153.

[98] Qur'an, 7, 180.

[99] Hadith al-Arbi'a', vol. 2, p. 109.

[100] Ibid., 5, 90-91.

[101] Harun al-Rashid, vol. 1, p. 267.

[102] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, pp. 69-70.

[103] Ibid., vol. 9, p. 64.

[104] Al-Fekhri, p.55.

[105] Bayna al-Khulafa' wa al-Khula'a', p. 101.

[106] Tayfur, Tarikh Baghdad, p. 107.

[107] Al-Tabari, the Events of the Year 193.

[108] Sayyidat al-Bilat al-'Abbasi, p. 48.

[109] Harun al-Rashid, p. 75.

[110] Ibid., 11, 133.

[111] Al-Shaykh al-Ansari, al-Makasib, Chapter on Authority undertaken by the Oppressive.

[112] Abu al-Farajj al-Asfahani, al-Aghani, vol. 5, p. 225.

[1113] Al-Tamadun al-Islami, vol. 4, p. 47.

[114] Abu al-Farajj al-Asfahani, al-Aghani, vol. 20, pp. 75-76.

[115] Al-Tabari, Tarikh, vol.3, p. 473.

[116] He refers to this sacred verse: Muhammed is not the father of any of your men, but he is the Apostle of Allah.

[117] Tabaqat al-Shu'ara', p. 246.

[118] Abu al-Farajj al-Asfahani, al-Aghani, vol. 12, p. 20.

[119] Al-Shi'r wa al-Shu'ra', p. 258.

[120] Ibn Herema is Abu Ishaq Ibrahim b. 'Ali al-Qarashi al-Fihri al-Medani. He is a creative poet. He lived through two generations. This has been mentioned in the book al-Kuna wa al-Alqab, vol. 1, pp. 435-436.

[121] Abu al-Farajj al-Asfahani, al-Aghani, vol. 4, pp. 109-110.

[122] Ibn al-Hajjajj is Abu 'Abd Allah b. al-Husayn b. Ahmed b. al-Hajjajj al-Nili al-Baghdadi. He is a talented writer an on top of the Shi'ite poets. It is said that he is equal to Imru' al-Qays in poetry. He was a contemporary of the two Sayyids: al-Radi and al-Murtada. He has a collection of poems. Al-Sharif al-Radi has chosen some of his poems and named them al-Hasan min Shi'r al-Husayn. He died in Jamadi al-Thaniya 27th, in the year 391 A. H. He was buried by the grave of our master Musa b. Ja'far. He asked the people to write on the stone of his grave the following Qur'anic verse and their dog (lay) outstretching its paws at the entrance. A copy of his collection of poems is available in the Library of Imam Kashif al-Ghita'. This has been mentioned in the book al-Kuna wa al-Alqab, vol. 1, pp. 245-247.

[123] Al-Manaqib, vol. 2, p. 97.

[124] Bihar al-Anwar, vol. 11, pp. 285-286. 'Uyun Akhbar al-Rida.

[125] It has been mentioned in the books al-Tabari's Tarikh and al-Nijum al-Zahira: "Hameed b. Qehteba died in the year 158 A. H., and the caliphate of Harun al-Rashid was in the year 170." This opposes that the event took place during the days of al-Rashid. The nearest viewpoint to correctness is that this massacre took place during the days of al-Mansur.

[126] In the books Mu'jam al-Buldan and al-Sihah it has been mentioned: "Al-Hayr is the name of the Sacred City of Kerbela'"

[127] Al-Hasan b. Rashid is among those who narrated the traditions of Imam Ja'far al-Sadiq, peace be on him. He was among the Shi'ite great figures.

[128] Um Musa is the mother of al-Mehdi. She was the daughter of Yazid b. Mansur al-Himyari, a Yemeni king.

[129] Al-Tabari, Tarikh, vol. 10, p. 118.

[130] Al-Menaqib, vol. 2, p. 19.

[131] Tarikh Kerbela', p. 198.

[132] Maqatil al-Talibiyyin, pp. 493-494.

[133] Ibid., p. 498.

[134] Al-Tabari, Tarikh, vol. 9, pp. 14-31. Maqatil al-Talibiyyin, pp. 487-491.

[135] Usool al-Kafi, vol. 1, pp. 366-377.

[136] Abu al-Bukhteri is Wahab b. Wahab b. Kuthayr b. al-Aswad al-Qadi. Abu al-Bukhteri al-Qarashi al-Medani lived in Baghdad. He was appointed a judge in Baghdad. He is accuse of (fabricating) traditions. Yehya b. Ma'in has said: "Abu al-Bukhteri was a liar and was the enemy of Allah." 'Uthman b. Abi Shayba has said: "Abu al-Bukhteri will be resurrected as a liar on the Day of Judgment." Ahmed has said: "Abu al-Bukhteri fabricated traditions." Al-Bukhari ordered (the people) to keep silent toward him. Abu al-Bukhteri died in the year 200 A. H. Al-Keshi has said that Muhammed b. al-Fedl b. Shadan has said: "Abu al-Bukhteri was the greatest of all the people in telling lies." I (the author) do not know why al-Bukhari had ordered (the people) to keep silent to ward Abu al-Bukhteri and not to deal with his traditions, though it is incumbent on us to purify the traditionists from such people who deviated from Islam and divided the Muslims.

[136] Ibn al-Athir, al-Kamil, vol. 6, p. 5. Wafayat al-A'yan, vol. 1, p. 158, Paris edition. Jahshyari, p. 189. Tabari, Tarikh, vol. 10, pp. 84-89. Maqatil al-Talibiyyin, pp. 463-486, Egypt edition. I (the author) have quoted most of these researches from the last book.

[138] Maqatil al-Talibiyyin, pp. 495-496.

[139] Ibid., p. 497.

[140] Sharh Shafiyat Abu Firas.

[141] Al-Ya'qubi, Tarikh, vol. 3, p. 154. In the book 'Umdat al-Talib it has been mentioned: "Ahmed was a great knowledgeable jurist and ascetic. His mother's name is 'Atiqa, daughter of al-Fedl b. 'Abd al-Rahman b. al-'Abbas b. al-Harith, al-Hashimiya. He was born in the year 158 A. H. and died in the year 240 A. H. He became blind at the end of his lifetime."

Chapter XIII: The Time of the Imam

[1] Al-Keshi, Rijal, p. 172.

[2] 'Aqidat al-Shi'a, p. 163.

[3] Al-Mujjtama' al-'Arabi wa Munahadat al-Shi'ubiya, p. 12.

[4] Al-Judhur al-Tarikhiya lil shi'ubiya, p. 11.

[5] Al-Islam wa al-Hidara al-'Arabiya.

[6] Al-Muwatta', vol. 2, p. 12.

[7] Those who took part in the Battle of Bedr.

[8] Al-Tabari, Tarikh, vol. 5, p. 63.

[9] Qur'an, 49, 13.

[10] Ibn al-Nedeem, Fihrast, p. 123.

[11] Ahmed Hasanayn, Bashshar b. Burd Shi'rahu wa Akhbarahu, p. 56.

[12] Duha al-Islam, vol. 1, p. 66.

[13] Qur'an, Surat al-An'am, verse 52.

[14] Majjma' al-Bayyan, vol. 7, p. 305.

[15] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 1, p. 180.

[16] Duha al-Islam, vol. 1, p. 63.

[17] Haqiqat al-Nafs wa Amradiha.

[18] Qur'an, 1, 57.

[19] Tarikh al-Ilhad fi al-Islam.

[20] I (the author) have objectively mentioned that in my books al-'Amal wa Huquq al-'Amil fi al-Islam, Nizam al-Hukum wa al-Idara fi al-Islam.

[21] Abu al-Farajj al-Asfahani, al-Aghani.

[22] Ibn al-Nadeem, al-Fihrast, p. 472.

[23] Al-Judhur al-Tarikhiya lil Shi'ubiya, p. 26.

[24] Al-Amali, vol. 1, p. 134.

[25] Al-Duwal al-'Arabiya, p. 489.

[26] Al-Judhur al-Tarikhiya lil Shi'ubiya, p. 41.

[27] Al-Milal wa al-Nihal, vol. 1, p. 224.

[28] Al-Ferq bayna al-Firaq, p. 271.

[29] 'Abd al-Rahman Sidqi, Abu Nu'as Qisat Hayatihi, p. 63.

[30] Abu al-Farajj al-Asfahani, al-Aghani, vol. 12, p. 87.

[31] Mu'jam al-Udaba', P. 15. Al-Amali, vol. 1, pp. 93-94.

[32] Al-Amali, vol. 1, p. 94.

[33] Tarikh al-Ilhad fi al-Islam, p. 43.

[34] Majallat al-Dirasat al-Sharqiya, vol. 13, p. 1932.

[35] Jahshyari, p. 110.

[36] Al-Milal wa al-Nihal, vol. 1, p. 229.

[37] Al-Tabari, Tarikh, vol. 2, p. 88.

[38] Al-Majus wa al-Majusiya, p. 149.

[39] Al-Tabari, Tarikh, vol. 6, p. 147.

[40] Ibid., p. 367.

[41] Wafayat al-A'yan, vol. 1, p. 453.

[42] Al - Tabari, Tarikh, vol. 10, p. 15.

[43] Abu al-Farajj al-Asfahani, al-Aghani, vol. 3, p. 24.

[44] Abu al-Fida', the Events of the Year 166 A. H.

[45] Tarikh al-Khulafa', p. 275.

[46] Al-Murtada, Amali. Abu al-Farajj al-Asfahani, al-Aghani.

[47] Al-Amali, vol. 1, p. 132.

[48] Abu al-Farajj al-Asfahani, al-Aghani, vol. 6, p. 67.

[49] Tarikh al-Khulafa', p. 273.

[50] Al- Tabari, Tarikh, vol. 6, p. 388.

[51] Al-Ilhad fi al-Islam, pp. 28-29.

[52] Ibn Kuthayr, Tarikh, vol. 10, p. 53.

[53] Abu al-Farajj al-Asfahani, al-Aghani, vol. 1, pp. 60-61.

[54] Tarikh Baghdad, vol. 14, p. 7.

[55] Tarikh al-Ilhad fi al-Islam.

[56] Ibid., pp. 68-69.

[57] Al-Tabrasi, al-Ihtijajj. Bihar al-Anwar.

[58] Al-Ihtijajj.

[59] Al-Tabari, al-Ihtijajj.

[60] Ibid.

[61] Ibid.

[62] It means that Allah is far above movement and going from place to another. For the one distinguished by movement is possible, and for his existence in places is not one. When he is present in one place, he is absent from another. When he is close to one thing, he is far from another. When he has a purpose in a certain place, he must move and go to attain the purpose. As for Allah, the Most High, it is impossible for Him to do that. For His ratio to all places is one. None of the places is nearer to Him than another. Therefore, he is in no need of movement, and His existence is the same in nearness and remoteness.

[63] Certainly all things are in need of Allah, the Exalted. For it is He who gives existence to them. If He, the Most High, was in need of a thing, then the lack of a thing required the thing of which it was in need through one whereness. That is impossible, for it requires the vicious circle, which is invalid.

[64] The Imam, peace be on him, refers to the corrupt beliefs that result from maintaining that Allah, the Most High, comes down the heaven. For that requires movement.

[65] He, peace be on him, refers to another proof of the invalid thoughts of those who claims that Allah comes down the heaven. For that also requires His movement.

[66] He, peace be on him, warned against corrupt doubts, for it brings about destruction and apostasy from the religion, and for that Allah, the Exalted, is far above these corrupt beliefs whose incorrectness is known by all people even those who have little knowledge.

[67] Qur'an, 26, 219.

[68] Usool al-Kafi, vol. 1, p. 125.

[69] Ibid.

[70] Ibid, p. 105.

[71] Al-Milal wa al-Nihal.

[72] Usool al-Kafi, vol. 1, p. 106.

[73] Ibid., p. 104.

[74] Ibid., p. 115.

[75] Ibid., 20, 5.

[76] Al-Tabrasi, al-Ihtijajj.

[77] Usool al-Kafi, vol. 1, p. 107.

[78] Ibid.

[79] Ibid., p. 127.

[80] Ibid., p. 150.

[81] Ibid., p. 151.

[82] Al-'Asr al-'Abbasi al-Awwal, p. 45.

[83] Al-Nekebat.

[84] Tarikh al-Islam, vol. 3, p. 18.

[85] Al-Mustatraf, vol. 1, p. 215.

[86] Abu al-Farajj al-Asfahani, al-Aghani, vol. 3, p. 215.

[87] Tayfur, p. 215.

[88] Al-Zarqani, Sharh al-Muwatta', vol. 1, p. 8.

[89] Al-Zawi, Menaqib Malik.

[90] Sharh al-Intiqa', vol. 2, p. 42.

[91] Al-Qamus, vol. 3, p. 47.

[92] Ibn Manzur, Lisan al-'Arab, vol. 10, p. 55.

[93] Asl al-Shi'a wa Usoolaha, pp. 87-88, Beirut edition.

[94] Roudat al-Jannat, p. 88.

[95] Ibid., 26, 214.

[96] Tarikh al-Shi'a, p. 9.

[97] Ithbat al-Wasiya, pp. 3-4.

[98] Iman Ahmed b. Hanbal, Musnad, vol. 1, p. 179. Hulyat al-Awliya', vol. 7, p. 195. Tarikh Baghdad, vol. 1, p. 324. Al-Nisa'i, al-Khasa'is, p. 14. Asad al-Ghaba, vol. 4, p. 46. Al-Turmidhi, Sahih, vol. 2, p. 301. Al-Tabari, Tarikh, vol. 2, p. 368. Kanz al-'Ummal, vol. 3, p. 154. Majjma' al-Zawa'id, vol. 9, p. 109.

[99] Al-Nikat al-I'tiqadiya, p. 51.

[100] Al-Shafi, Telkhis, vol. 2, pp. 56-70.

[101] Al-Tabari, Tarikh, vol. 2, p. 63. Ibn al-Athir, al-Kamil, vol. 2, p. 22.

[102] Ibid., 42, 23.

[103] Wa ''az al-Salateen, p. 293.

[104] Hulyat al-Awliya, vol. 3, p. 194.

[105] Tahdhib al-Tahdhib, vol. 1, p. 278.

[106] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 3, p. 15.

[107] Hayat al-Hasan b. 'Ali, vol. 2, pp. 302-307.

[108] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 3, p. 15.

[109] Tarikh Baghdad, vol. 6, p. 127.

[110] Ibid., 12, p. 351.

[111] Al-Kindi, al-Wilat wa al-Qudat, p. 198.

[112] Imam al-Sadiq wa al-Madhahib al-Arba'a, vol. 1, p. 117.

[113] Tarikh Baghdad, vol. 4, p. 153.

[114] Ibn al-Athir, al-Kamil fi al-Tarikh, vol. 7, p. 38.

[115] Al-'Aqida wa al-Shari'a fi al-Islam, p. 177.

[116] 'Umdat al-Talib, p. 82.

[117] Al-Nejashi, Rijal.

[118] Al-Hadara al-Islamiya, vol. 1, p. 127.

[119] Maqatil al-Talibiyyin, pp. 411-412.

[120] Ibid., 3, 28.

[121] Al-Wasa'il, Chapter on al-Amir bil Ma'ruf wa al-Nahy 'an al-Munker.

[122] Ibid.

[123] Al-'Aqida wa al-Shari'a fi al-Islam, p. 181.

[124] Al-Shafi, Talkhis, vol. 1, p. 59.

[125] Adab al-Murtada, p. 56.

[126] Al-Sayyid al-Murtada, al-Fusool al-Mukhtara.

[127] Al-Khaqani, Rijal, p. 129.

[128] Al-Madhahib al-Islamiya, p. 70.

[129] Firaq al-Shi'a, pp. 74-75.

[130] Al-Hashimiyat.

[131] Al-Jahiz, al-Bayan wa al-Tabiyyin, vol. 3, p. 360.

[132] Rafidi is the one who refuses a certain thing.

[133] Al-Murtada, al-Fusool, vol. 1, p. 61.

[134] 'Aqa'id al-Zaydiya.

[135] The capability of deriving religious decisions.

[136] Al-Shafi'i, p. 234.

[137] Al-Milal wa al-Nihal, vol. 1, p. 274.

[138] Al-Tabseer fi al-Deen, p. 23.

[139] Abu al-Hasan al-Ash'ari, Maqalat al-Islamiyyin wa Ikhtilaf al-Musalleen.

[140] Ibid.

[141] Firaq al-Shi'a, p. 77.

[142] Al-Tabseer fi al-Deen, p. 23.

[143] Firaq al-Shi'a, p. 71.

[144] Al-Farq bayna al-Firaq. Al-Razi, I'tiqad Firaq al-Muslimeen.

[145] Abu al-Hasan al-Ash'ari, Maqalat al-Islamiyyin wa Ikhtilaf al-Musalleen, p. 98.

[146] Tarikh al-Da'wa al-Islamiya, pp. 142-143.

[147] Bihar al-Anwar, vol. 12, p. 308.

[148] Ibid.

[149] Ibid., vol. 11, p. 308.

[150] Tanqeeh al-Maqal, vol. 1, pp. 359-360.

[151] Bihar al-Anwar, vol. 12, p. 309.

[152] Al-Keshi, Rijal.

[153] Bihar al-Anwar, vol. 12, p. 309.

[154] Ibid.

[155] Al-Noubakhti, Firaq al-Shi'a.

[156] Abu al-Husayn al-Melti, al-Tenbeeh. Ibn al-Athir, al-Kamil fi al-Tarikh. Al-Farq bayna al-Firaq.

[157] Al-Kafi, p. 369.

[158] Da'a'im al-Islam, pp. 62-63.

[159] Imam al-Sadiq wa al-Medhahib al-Arba'a, vol. 4, p. 151.

[160] Al-Khisal, p. 37.

[161] Imam al-Sadiq wa al-Medhahib al-Arba'a, vol. 4, p. 155.

[162] Serh al-'Uyun p. 159.

[163] Duha al-Islam, vol. 3, pp. 161-162.

[164] Al-Nijum al-Zahira, vol. 1, p. 215.

[165] Al-Tabari, Tarikh, vol. 3, p. 547.

[166] Ibn Badrun, Sharh Qasidat Ibn 'Abdun, pp. 222-223.

[167]Al-Jahshyari, p. 254.

[168] Al-Muqaddama, p. 12.

[169] Al-Jahshyari, p. 243.

[170] Al-Tamadun al-Islami, vol. 4, p. 146.

[171] 'Uyun Akhbar al-Rida. Sahifat al-Abrar, vol. 2, p. 396.

[172] Zehr al-Rabi', p. 205.

[173] Al-Islam wa al-Hadara al-'Arabiya, vol. 2, p. 213.

[174] Bara'at al-'Abbasa, p. 53.

[175] Ibn Khaldun, al-Muqaddama, p. 13.