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प्राथमिक स्रोत — عقلاء المجانين उच्च

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.

प्राथमिक स्रोत — الوافي بالوفيات उच्च

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.

प्राथमिक स्रोत — فوات الوفيات उच्च

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.

प्राथमिक स्रोत — البيان والتبيين उच्च

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.

प्राथमिक स्रोत — صفة الصفوة उच्च

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.

द्वितीयक स्रोत — البداية والنهاية मध्यम

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.

द्वितीयक स्रोत — أعيان الشيعة मध्यम

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.

द्वितीयक स्रोत — تاريخ الإسلام ووفيات المشاهير والأعلام मध्यम

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.

वेब स्रोत — archive.org मध्यम

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.

वेब स्रोत — ablibrary.net मध्यम

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.

वेब स्रोत — shamela.ws मध्यम

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.

वेब स्रोत — shamela.ws मध्यम

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.

वेब स्रोत — lib.eshia.ir मध्यम

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.

वेब स्रोत — al-islam.org मध्यम

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.

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