Atlas
About this atlas
The atlas holds the chains of transmission from the Prophet as the standard references and the classical sources record them: the Sufi orders, the chains of Qurʾān recitation, the teachers of the schools of law and ḥadīth, and the lines of the Prophet's family, with the places they spread and the living houses and teachers who carry them today. Every link shows its sources; where they differ, both readings are shown, and we do not rule on any community's claims. Ibn ʿArabī's own life, teachers and readers are on their own page.
أبو يزيد البسطامي
Abū Yazīd al-Bisṭāmī
Died 234/848 (approximate) (sources differ) · Bisṭām
Uwaysī link
Sources for this person
TDV İslâm Ansiklopedisi (2 entries)
The chain up to the Prophet
Dates are given where the sources give them. Years are CE; the Hijri year is in each name's detail.
Route 1 of 3, the best-sourced: Naqshbandiyya. Tap a rule to read its basis, sources and checks.
Sources differ on 4 links of this route.
- The Prophet Muhammadمحمد632
one sourcein Naqshbandiyyasources differ
initiation · The Prophet Muhammad to Abū Bakr al-Ṣiddīq · One source
TDV Sıddîkıyye: in the earliest attested Khwājagān chain (Maqāmāt-i Yūsuf-i Hamadānī, attributed to Ghujduwānī) Hamadānī says the dhikr instruction 'first came to Abū Bakr's heart'; TDV traces how later Naqshbandī works explained this.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90, 92 · agreesBuehler: Sirhindī stressed the Abū Bakr line; Bahāʾ al-Dīn named both the imams' golden chain and Abū Bakr descent.
Where the sources differ, side by side. We do not rule between them.
- Naqshbandī tradition: Maslak al-ʿārifīn (early 8th/14th c.) cites a report attributed to the Prophet, 'whatever God poured into my heart I poured into Abū Bakr's heart'; al-Qazwīnī (978/1570) adds that the Prophet taught Abū Bakr the dhikr of the heart three times in the cave of Thawr (as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- TDV Sıddîkıyye: the Thawr-cave narration is not found in hadith and history works, the Sufi classics or the earliest Naqshbandī sources, though later Naqshbandī circles largely accepted it.TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- The Naqshbandī shaykh Shihāb al-Dīn al-Marjānī of Kazan said the chain said to come through Abū Bakr has no scholarly basis (as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- Buehler: three of the first six links of the Bakrī silsila are historically impossible (n. 14); Dina Le Gall, cited by him, finds 16th-17th c. Naqshbandī chains often give parallel Bakrī and ʿAlid derivations.Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90 n. 28
Abū Bakr al-Ṣiddīqأبو بكر الصديق634one sourcein Naqshbandiyya
initiation · Abū Bakr al-Ṣiddīq to Salmān al-Fārisī · One source
In Hemedânî's earliest-attested chain (via Gucdüvânî's Maqāmāt) the line passes from Abū Bakr to Salmān al-Fārisī.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)Checked against
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, p. 86 fig. 4 · agreesFigure 4 draws Abū Bakr then Salmān al-Fārisī among the Bakrī-line ancestors; text silent on the edge itself.
Salmān al-Fārisīسلمان الفارسي656one sourcein Naqshbandiyyasources differ
initiation · Salmān al-Fārisī to Qāsim b. Muḥammad b. Abī Bakr · One source
In Pārsā's revised chain and the order's own list, Qāsim b. Muḥammad b. Abī Bakr follows Salmān.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)Checked against
- Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar), Vol. XIV, Fasc. 4, pp. 356-362 · silentIranica says nothing on Salmān as Qāsim's master; Qāsim is Jaʿfar's maternal grandfather and noted Medinan jurist.
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 85-86 and n. 13 · agreesChain includes Qāsim after Salmān; Buehler, citing Shāh Walī Allāh, notes Qāsim (d. 107/725) could not have met Salmān (d. 36/656) except as a small child.
Where the sources differ, side by side. We do not rule between them.
- Buehler: biographical sources say Qāsim could not have met Salmān; Shāh Walī Allāh's reply is 'God knows best' (as reported by Buehler).Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90 n. 28
Qāsim b. Muḥammad b. Abī Bakrالقاسم بن محمد بن أبي بكر725two sourcesin Naqshbandiyyasources differ
initiation · Qāsim b. Muḥammad b. Abī Bakr to Jaʿfar al-Ṣādiq · Two independent sources
In the same revised chain Jaʿfar al-Ṣādiq follows Qāsim.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)Checked against
- Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar), Vol. XIV, Fasc. 4, pp. 356-362 · agreesNaqshbandī line puts Jaʿfar after Qāsim (his maternal grandfather); Iranica calls Qāsim's preceptorial role 'fanciful'.
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, p. 86 fig. 4 · agreesFigure 4 places Qāsim b. Muḥammad between Salmān and Jaʿfar al-Ṣādiq.
Where the sources differ, side by side. We do not rule between them.
- Algar (Iranica): the attribution to Qāsim of a preceptorial function toward Jaʿfar al-Ṣādeq 'seems therefore fanciful'; the imam did transmit hadith from him.Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar)
Jaʿfar al-Ṣādiqجعفر الصادق765two sourcesin Naqshbandiyyaspiritual link, without meetingsources differ
spiritual link, without a meeting (uwaysī) · Jaʿfar al-Ṣādiq to Abū Yazīd al-Bisṭāmī · Two independent sources
Pārsā said Bisṭāmī never met Jaʿfar in worldly life but received benefit through the Uwaysī method.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar), Vol. XIV, Fasc. 4, pp. 356-362 · agreesNaqshbandīs held Jaʿfar trained Bisṭāmī inwardly (ruhāniyya); Bisṭāmī was born ~86 years after the imam's death.
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 85-86 n. 13, p. 86 fig. 4 · agreesLink is Uwaysī (dotted in Fig. 4); Buehler cites the age gap (Bisṭāmī d. 261, Jaʿfar d. 148) and Shāh Walī Allāh calling the link not valid.
Where the sources differ, side by side. We do not rule between them.
- Uwaysī (spiritual) transmission, no meeting (Pārsā, as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- Order's own chain lists Bisṭāmī directly after Jaʿfar, without comment.the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)
- Algar (Iranica): the link between Jaʿfar al-Ṣādeq and Bisṭāmī is 'the most widespread but also least plausible tradition' (chronology); Naqshbandīs explained it as inward training.Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar)
- Buehler, citing Shāh Walī Allāh (Intibāh, pp. 38-39): the Bisṭāmī-Jaʿfar link is not ṣaḥīḥ, and any Bakrī affiliation for Naqshbandīs depends on it.Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90 n. 28
Abū Yazīd al-Bisṭāmīأبو يزيد البسطامي848
Other routes (2)
Route 2 of 3: Naqshbandiyya
- The Prophet Muhammadمحمد632
one sourcein Naqshbandiyyasources differ
initiation · The Prophet Muhammad to Abū Bakr al-Ṣiddīq · One source
TDV Sıddîkıyye: in the earliest attested Khwājagān chain (Maqāmāt-i Yūsuf-i Hamadānī, attributed to Ghujduwānī) Hamadānī says the dhikr instruction 'first came to Abū Bakr's heart'; TDV traces how later Naqshbandī works explained this.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90, 92 · agreesBuehler: Sirhindī stressed the Abū Bakr line; Bahāʾ al-Dīn named both the imams' golden chain and Abū Bakr descent.
Where the sources differ, side by side. We do not rule between them.
- Naqshbandī tradition: Maslak al-ʿārifīn (early 8th/14th c.) cites a report attributed to the Prophet, 'whatever God poured into my heart I poured into Abū Bakr's heart'; al-Qazwīnī (978/1570) adds that the Prophet taught Abū Bakr the dhikr of the heart three times in the cave of Thawr (as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- TDV Sıddîkıyye: the Thawr-cave narration is not found in hadith and history works, the Sufi classics or the earliest Naqshbandī sources, though later Naqshbandī circles largely accepted it.TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- The Naqshbandī shaykh Shihāb al-Dīn al-Marjānī of Kazan said the chain said to come through Abū Bakr has no scholarly basis (as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- Buehler: three of the first six links of the Bakrī silsila are historically impossible (n. 14); Dina Le Gall, cited by him, finds 16th-17th c. Naqshbandī chains often give parallel Bakrī and ʿAlid derivations.Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90 n. 28
Abū Bakr al-Ṣiddīqأبو بكر الصديق634one sourcein Naqshbandiyya
initiation · Abū Bakr al-Ṣiddīq to Salmān al-Fārisī · One source
In Hemedânî's earliest-attested chain (via Gucdüvânî's Maqāmāt) the line passes from Abū Bakr to Salmān al-Fārisī.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)Checked against
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, p. 86 fig. 4 · agreesFigure 4 draws Abū Bakr then Salmān al-Fārisī among the Bakrī-line ancestors; text silent on the edge itself.
Salmān al-Fārisīسلمان الفارسي656the community's own accountin Naqshbandiyyasources differ
initiation · Salmān al-Fārisī to Jaʿfar al-Ṣādiq · The community's own account
In the earliest attested chain (Hamadānī's words in the Maqāmāt, per TDV Sıddîkıyye) the line passes from Salmān directly to Jaʿfar al-Ṣādiq.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar), Vol. XIV, Fasc. 4, pp. 356-362 · silentSays the main Naqshbandī line from the 8th/14th c. places Jaʿfar after his grandfather Qāsim, not directly after Salmān.
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, p. 86 fig. 4 · differsFigure 4 routes Salmān to Qāsim b. Muḥammad and then Jaʿfar, not directly; OCR of the chart is imperfect.
Where the sources differ, side by side. We do not rule between them.
- Muḥammad Pārsā (Risāla-yi Qudsiyya) inserted Qāsim b. Muḥammad b. Abī Bakr between Salmān and Jaʿfar.TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- The order's own chain (Haqqani) lists Salmān, Qāsim, Jaʿfar in sequence.the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)
- TDV Sıddîkıyye: from the 6th/12th century, amid Sunni–Shiʿi debate, some orders declared chains reaching ʿAlī, and in the 16th century some Kubrawīs in Samarqand implicitly objected to the Abū Bakr chain by saying the well-known orders came through ʿAlī. Naqshbandī chains through ʿAlī are not detailed in the sources read.TDV İslâm Ansiklopedisi, 'Sıddîkıyye'TDV İslâm Ansiklopedisi, 'Nakşibendiyye'
- Algar (Iranica 'Jaʿfar al-Ṣādeq iii'): from the 8th/14th century the main Naqshbandī initiatic line places Jaʿfar al-Ṣādeq between Qāsim b. Muḥammad b. Abī Bakr and Bāyazid.Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar)
Jaʿfar al-Ṣādiqجعفر الصادق765two sourcesin Naqshbandiyyaspiritual link, without meetingsources differ
spiritual link, without a meeting (uwaysī) · Jaʿfar al-Ṣādiq to Abū Yazīd al-Bisṭāmī · Two independent sources
Pārsā said Bisṭāmī never met Jaʿfar in worldly life but received benefit through the Uwaysī method.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar), Vol. XIV, Fasc. 4, pp. 356-362 · agreesNaqshbandīs held Jaʿfar trained Bisṭāmī inwardly (ruhāniyya); Bisṭāmī was born ~86 years after the imam's death.
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 85-86 n. 13, p. 86 fig. 4 · agreesLink is Uwaysī (dotted in Fig. 4); Buehler cites the age gap (Bisṭāmī d. 261, Jaʿfar d. 148) and Shāh Walī Allāh calling the link not valid.
Where the sources differ, side by side. We do not rule between them.
- Uwaysī (spiritual) transmission, no meeting (Pārsā, as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- Order's own chain lists Bisṭāmī directly after Jaʿfar, without comment.the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)
- Algar (Iranica): the link between Jaʿfar al-Ṣādeq and Bisṭāmī is 'the most widespread but also least plausible tradition' (chronology); Naqshbandīs explained it as inward training.Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar)
- Buehler, citing Shāh Walī Allāh (Intibāh, pp. 38-39): the Bisṭāmī-Jaʿfar link is not ṣaḥīḥ, and any Bakrī affiliation for Naqshbandīs depends on it.Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90 n. 28
Abū Yazīd al-Bisṭāmīأبو يزيد البسطامي848
Route 3 of 3: Naqshbandiyya
- The Prophet Muhammadمحمد632
- ʿAlī Zayn al-ʿĀbidīnعلي زين العابدين713
two sourcesthis step is recorded in Schools of law and ḥadīth, not in Naqshbandiyya
child of · ʿAlī Zayn al-ʿĀbidīn to Muḥammad al-Bāqir · Two independent sources
Al-Bāqir is Zayn al-ʿĀbidīn's son (Siyar, entry Zayd b. ʿAlī, which calls Zayd 'brother of al-Bāqir').
al-Dhahabī, Siyar aʿlām al-nubalāʾ, entry Zayd b. ʿAlī (OpenITI Shamela0010906, lines 74327-74329)TDV İslâm Ansiklopedisi, 'Câfer es-Sâdık'Checked against
- al-Mizzī, Tahdhīb al-kamāl, Shamela0003722 #L176089, 134408 · agreesal-Bāqir’s entry lists his father ʿAlī b. al-Ḥusayn (Zayn al-ʿĀbidīn) among his sources; the father’s entry lists “his son Abū Jaʿfar”.
- Ibn Khallikān, Wafayāt al-aʿyān, Shamela0001000 #L30679 · agreesIbn Khallikān: Muḥammad al-Bāqir, son of Zayn al-ʿĀbidīn ʿAlī b. al-Ḥusayn.
Muḥammad al-Bāqirمحمد الباقر733two sourcesthis step is recorded in Schools of law and ḥadīth, not in Naqshbandiyyasources differ
studied with · Muḥammad al-Bāqir to Jaʿfar al-Ṣādiq · Two independent sources
Siyar: Jaʿfar related from his father al-Bāqir, 'and not much except from his father'; TDV names al-Bāqir as father.
al-Dhahabī, Siyar aʿlām al-nubalāʾ, entry Jaʿfar (OpenITI Shamela0010906, line 81512)al-Dhahabī, Siyar aʿlām al-nubalāʾ, entry Jaʿfar (OpenITI Shamela0010906, line 81515)TDV İslâm Ansiklopedisi, 'Câfer es-Sâdık'Checked against
- al-Mizzī, Tahdhīb al-kamāl, Shamela0003722 #L26768, 176089 · agreesJaʿfar’s entry lists his father al-Bāqir among his sources; al-Bāqir’s entry lists “his son Jaʿfar al-Ṣādiq”. Jaʿfar died 148.
- Ibn Khallikān, Wafayāt al-aʿyān, Shamela0001000 #L5685 · agreesIbn Khallikān: Jaʿfar al-Ṣādiq, son of Muḥammad al-Bāqir; died 148 in Medina; one of the twelve imams according to the Imāmiyya.
Where the sources differ, side by side. We do not rule between them.
- Twelver account, as TDV 'Câfer es-Sâdık' gives it: an Imam's knowledge is ladunnī and comes down from the Prophet, so Jaʿfar's legal views are not reached by ijtihād like other mujtahids'.TDV İslâm Ansiklopedisi, 'Câfer es-Sâdık'
- Sunni scholars, as TDV gives them: Jaʿfar is a trustworthy transmitter and a mujtahid with sources (Qurʾān and Sunna first) and methods, not held to be infallible.TDV İslâm Ansiklopedisi, 'Câfer es-Sâdık'
- Ibn Khallikān introduces Jaʿfar as “one of the twelve imams according to the Imāmiyya”, i.e. he reports the Twelver doctrine as attributed to a school, while also noting his noble descent and his death in 148.Ibn Khallikān, Wafayāt al-aʿyān, entry Jaʿfar al-Ṣādiq (OpenITI Shamela0001000, line 5685ff)
Jaʿfar al-Ṣādiqجعفر الصادق765two sourcesin Naqshbandiyyaspiritual link, without meetingsources differ
spiritual link, without a meeting (uwaysī) · Jaʿfar al-Ṣādiq to Abū Yazīd al-Bisṭāmī · Two independent sources
Pārsā said Bisṭāmī never met Jaʿfar in worldly life but received benefit through the Uwaysī method.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar), Vol. XIV, Fasc. 4, pp. 356-362 · agreesNaqshbandīs held Jaʿfar trained Bisṭāmī inwardly (ruhāniyya); Bisṭāmī was born ~86 years after the imam's death.
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 85-86 n. 13, p. 86 fig. 4 · agreesLink is Uwaysī (dotted in Fig. 4); Buehler cites the age gap (Bisṭāmī d. 261, Jaʿfar d. 148) and Shāh Walī Allāh calling the link not valid.
Where the sources differ, side by side. We do not rule between them.
- Uwaysī (spiritual) transmission, no meeting (Pārsā, as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- Order's own chain lists Bisṭāmī directly after Jaʿfar, without comment.the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)
- Algar (Iranica): the link between Jaʿfar al-Ṣādeq and Bisṭāmī is 'the most widespread but also least plausible tradition' (chronology); Naqshbandīs explained it as inward training.Encyclopaedia Iranica, 'JAʿFAR AL-ṢĀDEQ iii. And Sufism' (Hamid Algar)
- Buehler, citing Shāh Walī Allāh (Intibāh, pp. 38-39): the Bisṭāmī-Jaʿfar link is not ṣaḥīḥ, and any Bakrī affiliation for Naqshbandīs depends on it.Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 88, 90 n. 28
Abū Yazīd al-Bisṭāmīأبو يزيد البسطامي848
How to read the marks
- Two sources: a solid rule. Two independent references give the same link.
- One source: a lighter rule, so labelled.
- The community's own account: a dotted rule. The order tells it; we have not yet read it against a reference source.
- A gap in the rule: the sources omit names between the two. The label says which.
- The sources differ: tap the ≠ to read each reading with its source.
- A ring: a spiritual link, without a meeting (uwaysī).
Who received from Abū Yazīd al-Bisṭāmī
1 recorded, each with the chain set it belongs to.
- Abū l-Ḥasan al-Kharaqānīأبو الحسن الخرقاني1033
one sourcein Naqshbandiyyaspiritual link, without meetingsources differ
spiritual link, without a meeting (uwaysī) · Abū Yazīd al-Bisṭāmī to Abū l-Ḥasan al-Kharaqānī · One source
Pārsā said Kharaqānī never met Bisṭāmī in life and was trained by the Uwaysī method.
TDV İslâm Ansiklopedisi, 'Sıddîkıyye'Checked against
- Arthur F. Buehler, Sufi Heirs of the Prophet (Univ. of South Carolina Press, 1998), ch. 4, pp. 86 n. 13, 88 · agreesLink is Uwaysī; Buehler notes Kharaqānī (d. 425) could not have met Bisṭāmī (d. 261), a gap of 164 lunar years; Walī Allāh calls them spiritually connected.
Where the sources differ, side by side. We do not rule between them.
- Uwaysī transmission (Pārsā, as reported by TDV).TDV İslâm Ansiklopedisi, 'Sıddîkıyye'
- Order's own chain lists Kharaqānī directly after Bisṭāmī.the community's own account: naqshbandi.org, 'Origins' (Naqshbandi Haqqani Order's own golden chain)
How to cite
Mashraba Reader, Atlas of transmission, “Abū Yazīd al-Bisṭāmī”, https://www.mashraba.org/atlas/figure/abu-yazid-bistami (data of 31 October 2026).