مزار حضرت بہلول دانا رحمۃ اللہ علیہ

تعارف

حوالہ جات

بنیادی ماخذ — عقلاء المجانين زیادہ

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.

بنیادی ماخذ — الوافي بالوفيات زیادہ

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.

بنیادی ماخذ — فوات الوفيات زیادہ

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.

بنیادی ماخذ — البيان والتبيين زیادہ

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.

بنیادی ماخذ — صفة الصفوة زیادہ

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.

ثانوی ماخذ — البداية والنهاية درمیانہ

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.

ثانوی ماخذ — أعيان الشيعة درمیانہ

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.

ثانوی ماخذ — تاريخ الإسلام ووفيات المشاهير والأعلام درمیانہ

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.

ویب ماخذ — archive.org درمیانہ

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.

ویب ماخذ — ablibrary.net درمیانہ

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.

ویب ماخذ — shamela.ws درمیانہ

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.

ویب ماخذ — shamela.ws درمیانہ

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.

ویب ماخذ — lib.eshia.ir درمیانہ

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.

ویب ماخذ — al-islam.org درمیانہ

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.

قریبی مزارات

متعلقہ شخصیات و مقامات