آرامگاه معروف کرخی، رحمت خدا بر او باد

معرفی

منابع

منبع اولیه — سير أعلام النبلاء زیاد

Notes: Page/Volume: ج 9، ص 339–344: الهوية والأصل، الرواة، الأقوال، العبادة، الكرامات، نقد خبر الحجابة، القبر، والوفاة سنة 200هـ مع قول 204هـ | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اولیه — حلية الأولياء وطبقات الأصفياء زیاد

Notes: Page/Volume: ج 8، ص 360–368: العمل والإخلاص، الأذان والخشية، الصدقة والصوم الخفي، عودة الغائبين، الدعاء، وما أسنده من الحديث | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اولیه — صفة الصفوة زیاد

Notes: Page/Volume: ج 1، ص 469–470: خبر الطفولة والتوحيد وإسلام الأسرة؛ وج 1، ترجمة السري ص 495 وما بعدها: أثر معروف في تربية السري | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اولیه — وفيات الأعيان وأنباء أبناء الزمان زیاد

Notes: Page/Volume: ج 5، ص 232–233 في الطبعة الرقمية: موعظة ابن السماك، الصلة المنقولة بعلي الرضا، الوصية بالقميص؛ وج 2، ص 357: اليتيم وتربية السري | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع ثانویه — تاريخ بغداد متوسط

Notes: Page/Volume: ج 15، الترجمة تبدأ ص 263؛ ج 1، ص 444 في مقابر بغداد: الترجمة والرواة وموضع القبر في باب الدير | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع ثانویه — الرسالة القشيرية متوسط

Notes: Page/Volume: ترجمة معروف الكرخي وصلته بالسري وعلي الرضا؛ يختلف ترقيم الصفحات باختلاف الطبعة | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع ثانویه — طبقات الصوفية متوسط

Notes: Page/Volume: ترجمة معروف الكرخي، ص 80–85 في بعض الطبعات؛ يختلف الترقيم باختلاف الطبعة | Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — www.islamweb.net متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — www.islamweb.net متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — www.islamweb.net متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — shamela.ws متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — shamela.ws متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — lib.eshia.ir متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — shamela.ws متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — www.archnet.org متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

منبع اینترنتی — www.masrawy.com متوسط

Notes: Article role: PRIMARY BURIAL / MAIN BIOGRAPHICAL RECORD. The existing burial, Al-Shuniziyya/Bab al-Dayr, early Baghdad asceticism, Sari al-Saqati teaching line and architectural material were preserved and expanded. Siyar A'lam al-Nubala, vol. 9, pp. 339–344, supports identity, differing parental-background reports, hadith teachers and transmitters, praise by Ahmad ibn Hanbal and Sufyan ibn Uyayna, sayings, hidden fasting, generosity, book-transmitted karamat, rejection of the specific gatekeeper-death report, the grave tradition and death in 200 AH with an alternative 204 AH. Hilyat al-Awliya, vol. 8, pp. 360–368, supports teachings, trembling during the adhan, devotional conduct, missing-child manaqib and narrated hadith. Sifat al-Safwa, vol. 1, pp. 469–470, supports the childhood monotheism and family-conversion account; its Sari biography supports the related training tradition. Wafayat al-A'yan, vol. 5, pp. 232–233 in the accessible edition, supports the Ibn al-Sammak sermon, the transmitted association with Ali al-Rida and the deathbed shirt instruction; vol. 2, p. 357, supports the orphan episode involving Sari. Tarikh Baghdad places the grave in Bab al-Dayr and supports the old Baghdad burial geography. The Ali al-Rida connection is retained as a respected transmitted tradition, while the dramatic gatekeeper and broken-ribs death narrative is explicitly excluded as unsound according to al-Dhahabi. Karamat and manaqib are labelled as book-transmitted reports and are not used to prove unrelated claims. The former 201 AH death option was removed because the stronger cited sources give 200 AH, with 204 AH as the recorded alternative. No unsupported spouse, child, person code, construction claim or lineage was added.

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