مرقد بهلول الدانا رحمة الله عليه

التعريف

المراجع

مصدر أولي — عقلاء المجانين مرتفع

Notes: Page/Volume: ص 139–143 في الطبعة المصورة: الهوية، المقبرة، الثقة بالرزق، لقاءات الرشيد، الدعاء، الصبيان والأشعار | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر أولي — الوافي بالوفيات مرتفع

Notes: Page/Volume: ج 10، ص 194: أبو وهيب بهلول بن عمرو الصيرفي الكوفي، شيوخه، وحدود الوفاة نحو 190هـ | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر أولي — فوات الوفيات مرتفع

Notes: Page/Volume: ج 1، ص 228، ترجمة 84: الهوية الكوفية، عقلاء المجانين، النوادر والأشعار، والوفاة نحو 190هـ | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر أولي — البيان والتبيين مرتفع

Notes: Page/Volume: ج 2، ص 159: ذكره بين مجانين الكوفة والتصريح بأنه كان يتشيع | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر أولي — صفة الصفوة مرتفع

Notes: Page/Volume: ج 1، ص 516–518 في الطبعة المصورة: المقبرة ولقاء الرشيد وموعظة الحج؛ يختلف الترقيم الرقمي باختلاف النسخة | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر ثانوي — البداية والنهاية متوسط

Notes: Page/Volume: ج 10، ضمن وفيات سنة 192هـ: بهلول المجنون ومقابر الكوفة ومواعظه؛ يختلف رقم الصفحة باختلاف الطبعة | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر ثانوي — أعيان الشيعة متوسط

Notes: Page/Volume: ج 3، ص 617–623: صيغ الاسم، الروايات الإمامية المتأخرة، وصلته المنقولة بالإمام موسى الكاظم، والتنبيه على ضعف بعض المصادر | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر ثانوي — تاريخ الإسلام ووفيات المشاهير والأعلام متوسط

Notes: Page/Volume: ترجمة بهلول بن عمرو أبي وهيب الصيرفي الكوفي: الرواة، وصفه من عقلاء المجانين، وحياته في دولة الرشيد؛ يختلف الترقيم باختلاف الطبعة | Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر إلكتروني — archive.org متوسط

Notes: Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر إلكتروني — ablibrary.net متوسط

Notes: Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر إلكتروني — shamela.ws متوسط

Notes: Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر إلكتروني — shamela.ws متوسط

Notes: Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر إلكتروني — lib.eshia.ir متوسط

Notes: Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

مصدر إلكتروني — al-islam.org متوسط

Notes: Article role: PRIMARY WEBSITE BIOGRAPHICAL RECORD / TRADITIONAL ATTRIBUTED BURIAL. The historical personality and physical grave are deliberately separated. Uqala al-Majanin, pp. 139–143, supports the cemetery scene, trust in provision, Harun encounters, righteous-action answer, refusal of payment for prayer, compassion toward children and death poetry. Al-Wafi bil-Wafayat, vol. 10, p. 194, and Fawat al-Wafayat, vol. 1, p. 228, support the Kufa identity, Abu Wahb Bahlool ibn Amr al-Sayrafi, transmitters, literary profile and death around 190 AH. Al-Bayan wa al-Tabyin, vol. 2, p. 159, is an early explicit source for his Shi'i inclination; is_shia was therefore corrected from No to Yes under the strict classification rule. Sifat al-Safwa corroborates the cemetery and Harun material. Ibn Kathir places him under deaths associated with 192 AH and describes his Kufa cemetery setting. Ayan al-Shia is used only for later Imami traditions and records its own caution about some of the underlying sources. The Paradise story is retained as a later devotional ethical story from the named modern compilation, not as an early biographical report. Early sources do not identify the current Baghdad structure as his burial place and no body-transfer story was invented. Later site documentation—Hamd Allah Mustawfi's reported 1340 visit and descriptions by Niebuhr and Massignon—supports a long Baghdadi attributed-grave tradition. The former generic al-Tabaqat al-Kubra reference was removed because it was not needed to support the final claims.

المزارات القريبة

الشخصيات والمواقع المرتبطة