مزار معروف کرخی رحمۃ اللہ علیہ

تعارف

حوالہ جات

بنیادی ماخذ — سير أعلام النبلاء زیادہ

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.

بنیادی ماخذ — حلية الأولياء وطبقات الأصفياء زیادہ

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.

بنیادی ماخذ — صفة الصفوة زیادہ

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.

بنیادی ماخذ — وفيات الأعيان وأنباء أبناء الزمان زیادہ

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.

ثانوی ماخذ — تاريخ بغداد درمیانہ

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.

ثانوی ماخذ — الرسالة القشيرية درمیانہ

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.

ثانوی ماخذ — طبقات الصوفية درمیانہ

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.

ویب ماخذ — www.islamweb.net درمیانہ

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.

ویب ماخذ — www.islamweb.net درمیانہ

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.

ویب ماخذ — www.islamweb.net درمیانہ

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.

ویب ماخذ — shamela.ws درمیانہ

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.

ویب ماخذ — shamela.ws درمیانہ

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.

ویب ماخذ — lib.eshia.ir درمیانہ

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.

ویب ماخذ — shamela.ws درمیانہ

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.

ویب ماخذ — www.archnet.org درمیانہ

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.

ویب ماخذ — www.masrawy.com درمیانہ

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.

قریبی مزارات

متعلقہ شخصیات و مقامات