In the 4th/10th century certain conditions again prevailed which aided greatly the spread and strengthening of Shi'ism. Among them were the weaknesses that appeared in the central Abbasid government and administration and the appearance of the Buyid rulers. The Buyids, who were Shi'ite had the greatest influence not only in the provinces of Persia but also in the capital of the caliphate in Baghdad, and even upon the caliph himself. This new strength of considerable proportions enabled the Shi'ites to stand up before their opponents who previously had tried to crush them by relying upon the power of the caliphate. It also made it possible for the Shi'ites to propagate their religious views openly.

As recorded by historians, during this century most of the Arabian peninsula was Shi'ite with the exception of some of the big cities. Even some of the major cities like Hajar, Uman, and Sa'dah were Shi'ite. In Basra, which had always been a Sunni city and competed with Kufa which was considered a Shi'ite center, there appeared a notable group of Shi'ites. Also in Tripoli, Nablus, Tiberias, Aleppo, Nayshapur, and Herat there were many Shi'ites, while Ahwaz and the coast of the Persian Gulf on the Persian side were also Shi'ite.[92]

At the beginning of this century Nasir Utrush, after many years of propagation of his religious mission in northern Persia, gained power in Tabaristan and established a kingdom which continued

for several generations after him. Before Utrush, Hasan ibn Zayd al-'Alawi had reigned from many years in Tabaristan. [93] Also in this period the Fatimids, who were Isma'ili, conquered Egypt and organized a caliphate which lasted for over two centuries (296/908-567/1171).[94] Often disputation and fighting occurred in major cities like Baghdad, Cairo and Nayshapur between Shi'ites and Sunnis, in some of which the Shi'ites would gain the upper hand and come out victorious.

Shi'ism from the 5th/11th to the 9th/15th Centuries

From the 5th/11th to the 9th/15th centuries Shi'ism continued to expand as it had done in the 4th/10th century.[95] Many kings and rulers who were Shi'ite appeared in different parts of the Islamic world and propagated Shi'ism. Toward the end of the 5th/11th century the missionary activity of Isma'ilism took root in the fort of Alamut and for nearly a century and a half the Isma'ilis lived in complete independence in the central regions of Persia. Also the Sadat-i Mar'ashi, who were descendants of the Holy Prophet, ruled for many years in Mazandaran (Tabaristan).[96] Shah Muhammad Khudabandah, one of the well-known Mongol rulers, became Shi'ite and his descendants ruled for many years in Persia and were instrumental in spreading Shi'ism.[97] Mention must also be made of the kings of the Aq Qoyunlu and Qara Qoyunlu dynasties who ruled in Tabriz and whose domain extended to Fars and Kerman,[98] as well as of the Fatimid government which was ruling in Egypt.

Of course religious freedom and the possibility of exerting religious power by the populace differed under different rulers. For example, with the termination of Fatimid rule and coming to power of the Ayyubids the scene changed completely and the Shi'ite population of Egypt and Syria lost its religious independence. Many of the Shi'ites of Syria were killed during this period merely on the accusation of following Shi'ism. One of these was Shahid-iawwal (the First Martyr) Muhammad ibn Makki, one of the great figures in Shi'ite jurisprudence, who was killed in

Damascus in 786/1384.[99] Also Shaykh al-ishraq Shihab al-Din Suhrawardi was killed in Aleppo on the accusation that he was cultivating Batini teachings and philosophy.[100] Altogether during this period Shi'ism was growing from the point of view of numbers, even though its religious power and freedom depended upon local conditions and the rulers of the time. During this period, however, Shi'ism never became the official religion of any Muslim state.

Shi'ism in the 10th/16th and 11th/17th Centuries

In the 10th/16th century Isma'il, who was of the household of Shaykh Safi al-Din Ardibili (d. 735/1334), a Sufi master and also a Shi'ite, began a revolt in Ardibil, with three hundred Sufis who were disciples of his forefathers, with the aim of establishing an independent and powerful Shi'ite country. In this way he began the conquest of Persia and overcame the local feudal princes. After a series of bloody wars with local rulers and also the Ottomans who held the title of caliph, he succeeded in forming Persia piece by piece into a country and in making Shi'ism the official religion in his kingdom.[101]

After the death of Shah Isma'il other Safavid kings reigned in Persia until the 12th/18th century and each continued to recognize Shi'ism as the official religion of the country and further to strengthen its hold upon this land. At the height of their power, during the reign of Shah 'Abbas, the Safavids were able to increase the territorial expansion and the population of Persia to twice its present size.[102] As for other Muslim lands, the Shi'ite population continued the same as before and increased only through the natural growth of population.

Shi'ism from the 12th/18th to the 14th/20th Centuries

During the past three centuries Shi'ism has followed its natural rate of growth as before. At the present moment, during the latter

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part of the 14th/20th century, Shi'ism is recognized as the official religion in Iran, and in the Yemen and Iraq the majority population is Shi'ite. In nearly all lands where there are Muslims one can find a certain number of

1. The first designation to have appeared during the lifetime ofthe Holy Prophet of God was shi'ah, and Salman, Abu Dharr. Miqdad and 'Ammar were known by this name. See Hadir al'alam al-islami, Cairo, 1352, vol. I, p.188.

2. Quran, XXVI, 214.

3. According to this hadith, Ali said, "I who was the youngest of all have submitted that I am your vizier. The Prophet put his hand around my neck and said, 'This person is my brother, inheritor and vicegerent. You must obey him.' People laughed and told Ahu Talib. 'He has ordered you to obey your son.'" Tabari, al-To'rikh, Cairo, 1357, vol.II, p.63: Abu'l.Fida', al-Ta'rikh, Cairo, 1325, vol. I, p.116: Ibn al-Athir, al-Bidayah wa'l-nihayah, Cairo. 1358, vol.III, p.39; Bahrani, Ghayat al-maram. Tehran. 1272, p.320. [Editor's note: The reader Will notice that this hadith and certain others which are quoted more than once appear each time in a slightly different form. This is because the author has made use of different transmitted versions in each place.]

4. Umm Salmah has recounted that the Prophet said: "Ali is always with the Truth (haqq) and the Quran, and the Truth and the Quran are always with him, and until the Day of Judgment they will not be separated from each other." This hadith has been transmitted through fifteen channels in Sunni sources and eleven in Shi'ite sources. Umm Salmah, Ibn 'Abbas, Abu Bakr, A'ishah. Ali, Abu Sa'ld Khudri, Abu Layla. Abu Ayyub Ansari are among its transmitters. Ghayat al-mararn pp.539-540. The Prophet has a1so said, "God bless Ali for the Truth is always with him." al-Bidayah wa'l-nihayah, vol. VII. p.36.

5. The Prophet said: "Arbitration has been divided into ten parts. Nine parts are given to Ali and one part is divided among all the people." al-Bidayah wa'lnihayah. vol. VII, p.359. Salman Farsi has transmitted this saying from the Prophet: "After me the most learned of men is Ali." Ghayat al-maram, p.528. Ibn 'Abbas has said that the Prophet said: "Ali is the most competent among people in judgment." From the book Fada'il al-sahabah. mentioned in Ghayat al-maram, p.528. Umar used to say: "May God never afflict me with a difficult task where Ali is not present." al.Bidayah wa'l-nihayah. vol. VII. p.359.

6. Editor's note.' According to Shi'ite beliefs, on returning from the last pil grimage to Mecca on 'the way to Mednia at a site called Ghadir Khumm the Prophet chose Ali as his successor before the vast crowd that was accompanying him. The Shi'ites celebrate this event to this day as a major religious feast marking the day when the right of Ali to succession was universally acclaimed.

7. The hadith of Ghadir in its different versions is one of the definitely estab lished hadiths among Sunnis and Shi'ah. More than a hundred of the companions have recounted it with different chains of transmission and expressions, and it has been recorded in books of Sunnism and Shi'ism alike, Concerning details refer to Ghaayat al-maram, p. 79, 'Abaqat of Musawi India, 1317 (Volume on Ghadir) and al-Ghadir of Amini, Najaf, 1372.

8. Tarikh-i Ya'qubi, Najaf, 1358, vol, II, pp. 137 and 140; Tarikh-i Abi'l-Fida', vol. I, p.156; sahih of Bukhari, Cairo, 1315, vol. IV, p.207; Muruj al-dhahab of Mas'udi, Cairo, 1367, vol.ll, p.437, vol.lll, pp.21 and 61.

9. Sahih of Muslim, vol. XV, p.176; Sahih, of Bukhari, vol. IV, p.207; Muruj al-dhahab, vol.lll, p.23 and vol.ll, p.437; Tarikh-i Abi'l-Fida', vol.l, pp.127 and 181.

10. Jabir says: "We were in the presence of the Prophet when Ali appeared from far away. The Prophet said: 'I swear by Him who holds my life in His hands, this person and his partisans (Shi'ah) will have salvation on the Day of Judgment."' Ibn 'Abbas says: "When the verse: '(And) lo! those who believe and do good works are the best ofcreated beings' (Quran, XCVII, 7) was revealed, the Prophet told Ali: 'This verse pertains to you and your partisans who will possess felicity on the Day of Judgment and God will also be satisfied with you."' These two hadiths and several others are recorded in the book al-Duirr aI-manthur of Suyuti, Cairo', 1313, vol. VI, p.379, and Ghayat al-maram, p.326.

11. While suffering from the illness that led to his death, Muhammad organized an army under the command of Usamah ibn Zayd and insisted that everyone should participate in this war and go out of Medina. A number of people disobeyed the Prophet including Abu Bakr and Umar and this disturbed the Prophet greatly. (Sharh, Ibn Abi'l-Hadid, Cairo, 1329, vol.l, p.53.) At the moment of his death the Holy Prophet said: "Prepare ink and paper so that I will have a letter written for you which will be a cause of guidance for you and prevent you from being misled." Umar, who prevented this action, said: "His illness has run out of hand and he is delirious." (Tarikh-i Tabari; vol.ll, p.436: Sahih of Bukhari, vol.lll and Sahih, of Muslim, Cairo, 1349, vol. V; al-Bidayah wa'l-nihayah, vol. V, p.227; Ibn Abi'l- Hadid, vol. I, p.133.) A somewhat similar situation occurred again during the illness which led to the death ofthe first caliph. In his last testament the first caliph chose Umar and even fainted while making the testament but Umar said nothing and did not consider him to be delirious, although he had fainted while the testa ment was being written. The Prophet had been inerrant and fully conscious when he asked them to write down a letter of guidance. (Raudat al-Safa' of Mir Khwand, Lucknow, 1332, vol.ll, p.260.)

12. lbn Abi'l-Hadid, vol.l, p.58 and pp. 123135; Trikh-i Ya'qubi.vol.ll, p.102; Tarikh.i Tabari, vol.ll, pp.445-460.

13. Tarikh.i Ya'qubi; vol.ll, pp. 103-106; Tarikh-i Abi'l-Fida, vol.l, pp.156 and 166; Muruj al-dhahab, vol.ll, pp.307 and 352; lbn Abi'l-Hadid, vol.l, pp.17 and 134. In answer to Ibn Ahbas's protest Umar said, "I swear to God Ah was the most deserving of alI people to become caliph, but for three reasons we pushed him aside: (1) he was too young, (2) he was attached to the descendants of 'Abd al-Muttalib, (3) people did not like to have prophecy and the caliphate assembled in one house hold." (Ibn Abi'l-Hadid, vol.l, p.134.) Umar said to Ibn Abbas, "I swear to God that Ali deserved the caliphate, but the Quraysh would not have been able to bear his caliphate, for had he become caliph he would have forced the people to accept the pure truth and follow the right path. Under his caliphate they would not have been able to transgress the boundaries ofjustice and thus would have sought to engage in war with him." (Tarikh-i Ya'qubi; vol.ll, p.137.)

14. Amr ibn Horith said to Sa'id ibn Zayd, "Did anyone oppose paying alle giance to Abu Bakr ?" He answered, "No one was opposed to him except those who had become apostates or were about to become so." Tarikh-i Tabari, vol.ll, p.447.

15. In the famous hadith of thaqalayn the Prophet says, "I leave two things of value amidst you in trust which if you hold on to you will never go astray: the Quran and the members of my household; these will never he separated until the Day ofjudgment." This hadith has been transmitted through more than a hundred channels by over thirty-five of the companions of the Holy Prophet. ('Abaqat, volume on hadith-i thaqalayn; Ghayat al-maram, p.211.) The Prophet said, "lam the city of knowledge and Ali is its gate. Therefore whosoever seeks knowledge should enter through its door." (al-Bidtyah wa'l-nihayah, vol. VII, p.359.)

16. Ya'qubt-. vol.ll, pp.105-150, where this is mentioned often.

17. The Book of God and the sayings of the Holy Prophet and his household are replete with encouragement and exhortation to acquire knowledge, to the extent that the Holy Prophet says: "To seek knowledge is incumbent upon every Mus lim." Bihar al-anwar of Majlisi, Tehran. 1301-15, vol.l, p.55.

18. al-Bidayah wa'I-nihayah, vol. VII, p.360.

19. Editor's note: The Quraysh was the most aristocratic tribe in pre-Islamic Arabia from which rose the Holy Prophet himself. But the Quraysh, being the guardians of the Ka'bah, first opposed his prophecy and offered the greatest resis tance against him. Only later did they surrender to the new religion in which they have always continued to hold a place of honor, especially the branch directly connected with the family of the Prophet.

20. Tarikh-i Ya'qubi, pp.111, 126 and 129.

21. Editor's note.' The traditions of the Prophet as contained in his sayings are called hadith, while his actions, deeds, words and all that made up.the life which has become an example to all Muslims are called sunnah.

22. God says in His Word: "For lo! it is an unassailable Scripture. Falsehood cannot come at it from before it or behind it." (Quran, XLI, 41-42) And He says, "The decision is for Allah only" (Quran, VI, 57, also XII, 40 and 67), meaning the only shari'ah is the Shari'ah and laws of God which must reach man through prophecy. And He says. "but he [Muhammad] is the messenger of Allah and the Seal of the Prophets." (Quran. XXXIII,40) And He says, "Whoso judgeth not by that which Allah hath revealed: such are the disbelievers." (Quran, V, 44)

23. Editor's note: According to Shi'ite sources after the death of the Prophet people gathered in the "covered porch" (saqifah) of Bani Sa'idah and swore alle giance to Abu Bakr as caliph. As for the hadith of "ink and paper" it refers to the Iast moments in the life ofthe Prophet as related above in Note 11.

24. Editor's note: The mujtahid is one who through mastery of the religious sciences and the possession of moral qualities has the right to practice ijtihad or the giving of fresh opinion on matters pertaining to the Shari'ah. The right of exercising one's independent judgment based on the principles of the Law. or ijtihad has ceased ih Sunni Islam since the 3rd/9th century whereas the "gate of ijtihad has been always open in Shi'ite Islam. The leading authorities in the Divine Law are called in Shi'ism mujtahids.

25. Tarikh-i Ya'qubi vol.ll. p.110; Tarikh-i Abi'l Fida', vol. I, p. 158.

26. Editor's note: A religious tax paid to the family of the Prophet which was discontinued in Sunni Islam after his death but continues in Shi'ite Islam to this day.

27. al-Durr al-mathur. vol.lll, p.186; Tarikh-i Ya'qubi, vol.lll. p.48. Besides these, the necessity of the khums has been mentioned in the Holy Quran: "And know that whatever ye take of spoils of war, Io! a fifth (khumus) thereof is for Allah, and for the messenger and for kinsmen(Quran, VIII, 41).

28. During his caliphate Abu Bakr collected five hundred hadiths. A'ishah recounts: One night I saw my father disturbed until morning. In the morning he told me: 'Bring the hadiths.' Then he set them all on fire." (Kanz a1-'ummal of 'Ala' al-Din Mutttaqi. Hyderahad. 1364-75, vol. V, p. 237.) Umar wrote to all cities stating 'that whosoever had a hadith should destroy it. (Kanz al-'ummal, vol. V. p.237.) Muhammad ibn Abi Bakr says: "During the time of Umar hadiths in creased. When they were brought to him he ordered them to be burned." (Tabaqat Ibn Sa'd, Beirut, 1376, vol. V, p.140.)

29. Editor's note: The first four caliphs, Abu Bakr, Umar, Uthman, and Ali, are together called the Khulafa rashidun, the rightly guided caliphs, and their period of caliphate is sharply distinguished from that of the Umayyads which followed because the rule of the first four caliphs was strongly religious in character while the Umayyad caliphate was colored by mundane and worldly considerations.

30. Tarikh-i Abi'l-Fida', vol.l, p.151, and other similar sources.

31. Editor's note: For the benefit of non-Muslim readers, all dates will be given in both A.H. (Islamic, lunar calendar dating from the Hijrah) and the corre sponding A.D. years (13/634-25/644); when a reference is made to a century, we have given first the Islamic century and then the corresponding Christian century: (4th/lOth century).

32. Tarikh-i Ya'qubi, vol.ll, p.131; Tarikh-i Abi'l-Fida', vol.l, p.160.

33. Usd al-ghabah of lbn Athir, Cairo, 1280. vol. IV, p.386; aI-lsabah of lbn Hajar 'Asqalani, Cairo, 1323, vol.lll.

34. Tarikh-i Ya'qubi, vol.ll, p.150; Abu'l-Fida', vol.l, p.168; Tarikh-i Tabari, vol.lll, p.377, etc.

35. Tarikh- Ya'qubi, vol. ll;p. 150; Tarikh-i Tabari; vol.lll, p.397.

36. Tarikh- Tabari, vol.lll; pp.402-409; Tarikh-i Ya'qubi; vol.ll, pp.150-151.

37. Tarikh-i Tabari, vol.lll, p.377.

38. 27ahih ofBukhari, vol. VI, p.98; Tarikh-i Ya'qubi; vol.ll, p.113.

39. Ya'qubi, vol.ll, p.lll; Tabari; vol.lll, pp.129-132.

40. Editor's note: The word ilm means science in its most universal sense, like the Latin scientia, and applies to the religious as well as intellectual, rational and philosophical forms of knowledge. Generally it is distinguished from ma'rifah or irfan which is Divine knowledge and may be compared to the Latin sapientia. Certain Muslim masters, however, consider 'ilm in its highest sense to stand above irfan since it is a Divine Quality, one ofGod's Names being al-'Alim, He Who knows.

41. Tarikh-i Ya'qubi, vol.ll, p.113; Ibn Abi'l-Hadid, vol.l, p.9.

42. Editor's note: The title amir al-mu'minin, commander of the faithful," is used in Shi'ism solely for Ali, whereas in Sunni Islam it is a general title conferred upon all the caliphs.

43. Ya'qubi, vol.ll, p.154.

44. Ya'qubi; vol.ll, p.155; Muruj al-dhahab, vol.ll, p.364.

45. Editor's note: Revolutionary in this context does not ofcourse bear the same meaning that it carries generally today. In a traditional context a revolutionary movement is the reestablishment or reapplication of immutable principles of a transcendent order whereas in an anti-traditional context it means rebellion against either these principles or their application or against any established order in general.

46. Nahj al-balaghah, the fifteenth sermon.

47. Muruj al-dhahab, vol.ll. p.362; Nahj al-balaghah, sermon 122; Ya'qubi vol.ll, p.160: Ibn Abi'l-Hadid, vol. I, p.180.

48. Ya'qubi; vol.ll, p.156: Abu'l-Fida-', vol.l, p.172; Muruj al-dhahab, vol.ll, p.366

49. Ya'qubi; vol.ll, p.152.

50. Editor's note: The muhajirun refers to the early converts to Islam who im migrated with the Prophet to Medina from Mecca.

51. Ya'qubi, vol.ll, p.154; Abu'l-Fida, vol.l, p.171.

52. Ya'qubi, vol.ll, p.152.

53. When Uthman was surrounded by those who had rebelled he wrote to Mu'awiyah asking for help. Mu'awiyah prepared an army of twelve thousand men and sent them toward Medina. But he asked them to camp around Damascus and came to Uthman himselftu report on the readiness ofthe army. Uthman said, "You have made your army stop on purpose so that I will be killed. Then you will make the spilling of my blood an excuse to revolt yourself" Ya'qubi vol.ll, p.152; Muruj al-dhahab, vol.lll, p.25; Tabari, vol.lll, p.403.

54. Muruj al-dhahab, vol.ll, p.415.

55. For instance, see the traditional commentaries which describe the circum stances at the time of the revelation of these verses: "The chiefs among them go about, exhorting: Go and be staunch to your gods!" (Quran, XXXVIII, 7) and "And if We had not made thee wholly firm thou mightest almost have inclined unto them a little" (Quran, XVII, 74 and "Who would have had thee compromise, that they may compromise." (Quran, LXVIII, 9)

56. Muruj al-dhahab, vol.ll, p.431; Ibn Abi'l-Hadid, vol.l, p.181.

57. Abu'l-Fidl', vol. I, p.182; Ibn Abi'l-Hadid. vol.l, p.181.

58. Nahj al-balaghah and hadiths found in books of both Sunnis and Shi'ites.

59. Kitab al-ghurar wa'l-durar of Amidi, Sidon, 1349.

60. Such works as the Nahw (Grammar) of Suyuti, Tehran, 1281 etc., vol.ll, Ibn Abi'l-Hadid, vol.l, p.6.

61. See Nahj al-balaghah.

62. Amidst the fighting of the Battle ofJamal a Bedouin asked Ali: "Oh, Com mander of the Faithful! ,You say God is one?" People attacked him from two sides and said:'Don't you see that Ali is worried and his mind occupied with so many diverse matters? Why do you engage in a discussion with him?" Ali told his com panions. "Leave this man alone. My goal in fighting with these people is none other than to clarify true doctrines and the ends of religion." Then he set out to answer the Bedouin. Bihar al-anwar, vol.ll, p.65.

63. Ibn Abi'l-Hadid, vol. I, pp.6-9.

64. Ya'qubi, vol.ll, p. 191, and other histories.

65. Ya'qubi; vol.ll, p.192; Abu'l-Fida', vol.l, p.183.

66. al-Nasa'ih, al.kafiyah of Muhammad al-'Alawi, Baghdad, 1368, vol.ll, p.161 and others.

67. Ya'qubi, vol.ll, p.193.

68. Ya'qubi, vol.ll, p.207.

69. Yazid was a lecherous and self-indulgent person. He was always drunk and wore silk sod unbecoming dress. His nightly parties were combined with music and wine. He had a dog and a monkey which were always with him as companions with which he amused himself. His monkey was named Abu Qays. He would dress him in beautiful attire and make him be present at his drinking parties. Sometimes he would mount him on horseback and send him to races. Ya'qubi, vol.ll, p.196; Muruj al-dhahab, vol.lll, p.77.

70. Muruj al-dhahab, vol.lll, p.s; Abu'l-Fida', vol.l, p.183.

71. al-Nasa'ih, al-kafiyah p.72, recounted from Kitab al-ahdath.

72. Ya'qubi; vol. II, pp.199 and 210; Abu'l-Fida, vol.l, p.186; Muruj al-dhahab, vol.lll, pp.33 and 35.

73. al-Nasa'ih al-kafiyah, pp.72-73.

74. al-Nasa'ih al-kdfiyah, pp.58.64, 77-78.

75. See Quran. IX, 100.

76. Ya'qubi. vol.ll, p.216: Abu'l-Fida', vol.l, p.190; Muruj al-dhahab, vol.lll, p.64, and other histories.

77. Ya'qubi, vol.ll, p.223: Abu'l-Fida', vol.l, p.192; Muruj al-dhahab, vol.lll, p.78.

78. Ya'qubi. vol.ll, p.224; Abu'l-Fida', vol.l, p.192; Muruj al-dhahab, vol.lll, p.81.

79. Walid ibn Yazid mentioned in Ya'qubi, vol.lll, p.73.

80. Walid ibn Yazid mentioned in Muruj al-dhahab, vol.lll, p.228.

81. Mu'jam al-buldan Yaqut Hamawi, Beirut, 1957.

82. Muruj al-dhahab vol. III, pp.217-219; Ya'aubi. vol.ll, p.66.

83. Bihar al-anwar vol XII, and other Shi'ite sources.

84. Ya'qubi vol. IIl; p. 84.

85. Ya'qubi; vol. III p. 79; Abu'l-Fida', vol.l, p.208, and other histories.

86. Ya'qubi' vol. III, p.86; Muruj al-dhahab, vol.lll, p.268.

87. Ya'qubi, vol.lll, p.86; Muruj al-dhahab, vol.lll, p.270.

88. Ya'qubi; vol.lll, pp.91-96.. Abu'l-Fida', vol. I, p.212.

89. Abu'l-Fida', vol.ll, p.6.

90. Yu'qubi-. vol.lll, p.198; Abu'l-Fida', vol.ll. p.33.

91. Bihar al-anwar, vol. XII, on the life of Imam Ja'far al-Sadiq.

92. al-Aghani of Abu'l-Faraj Isfahani, Cairo 1345-51, the story of the bridge of Baghdad.

93. al-Aghani' the story of Amin.

94. abu'l-Fida-' and other histories.

95. al-Hadarat al-islamiyah of Adam Mez, Cairo, 1366, vol.l, p.97.

96. Murj al-dhahab, vol. IV, p.373; al-Milal wa'l-nihal of Shahristani, Cairo, 1368. vol.l, p.254.

97. Abu'l-Fida', vol.ll, p.63 and vol.lll, p.50.

98. See the histories al-Ka-mil of Iba Athir, Cairo, 1348; Raudat al-safa'; and Habib al-siyar of Khwand Mir, Tehran, 1333.

99. Ibid.

100. Ibid.

101. Ibid.

102. Rayhanat al-adab of Muhammad 'Ali Tabrizi, Tehran 1326-32, vol.ll, p.365. and most works on the biography of famous men.

103. Rayhanat al-adab, vol.ll, p.380.

104. Raudat al-safa-', Habib al-siyar and others.

105. Tarikh-i 'alam aray-i 'abbasi of lskandar Bayk, Tehran, 1334 A.H. solar.

Source: Shia

Author : Sayyed Muhammad Hussain Tibatibaie