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Full text of "Kitab At Tabaqat Al Kabir The Men Of Madina By Muhammad
Ibn Sad, English Translation
"
See other formats
Méhamerid Ibn Sa’d
The Men of
Madina
(Volume One)
Muhammad Ibn Sa‘d
translated by
Aisha Bewley
Ta-Ha Publishers
1 Wynne Road
London SW9 OBB
© 1418/ 1997 Aisha Bewley
Published by
Ta-Ha Publishers Ltd.
] Wynne Road
London SW9 OBB
website:http://www.taha.co.uk/
email :sales@taha.co.uk
Editing and typesetting by Bookwork, Norwich
Translated by Aisha Bewley
All rights reserved. No part of this publication may be reproduced, stored in
a retrieval system, or transmitted, in any form or by any means, electronic,
mechanical, photocopying, recording or otherwise, without the written per-
mission of the publishers.
British Library Cataloguing in Publication Data
Ibn Sa‘d, Muhammad
The Men of Madina - Volume One
1. Islam
I. Title
ISBN 1 897940 62 9 Paperback
ISBN 1 897940 68 8 Hardback
Printer:
De-Luxe Printers
245-A Acton Lane, Park Royal,
London NW10 7NR
Tel: 020 8965 1771
Contents
Introduction
Map
Chapter One: The Companions of the Prophet
Muhammad in Basra
The First Generation (Tabi‘un)
The Second Generation
The Third Generation
The Fourth Generation
The Fifth Generation
The Sixth Generation
The Seventh Generation
The Eighth Generation
The Fugaha’ and Hadith Scholars in Wasit
The Companions in Mada’in
The Fugaha’ and Hadith Scholars in Mada’in
The Fuqaha’ and Hadith Scholars in Baghdad
The Companions in Khurasan
Those in Khurasan after them
The Fugaha’ and Hadith scholars in Rayy
The Fuqaha’ in Hamadan
The Hadith Scholars ‘n Anbar
ill
Men of Madina
Chapter Two: The Companions of the Messenger
of Allah in Syria
The First Generation (Tabi‘un)
The Second Generation
The Third Generation
The Fourth Generation
The Fifth Generation
The Sixth Generation
The Seventh Generation
The Eighth Generation
The Companions in Mesopotamia
The Fugaha’ and Hadith Scholars in Mesopotamia
Those at the Frontiers
Chapter Three: The Companions of the Messenger
of Allah in Egypt
The First Generation (Tabi‘un)
The Second Generation
The Third Generation
The Fourth Generation
The Fifth Generation
The Sixth Generation
Other Locations
Glossary
Index
237
213
278
281
285
288
290
292
294
295
296
302
305
316
316
318
319
320
321
322
325
332
ez _JI onal ol | paw
Introduction
The Kitab at-Tabaqat by Abu ‘Abdullah Muhammad ibn Sa‘d is
one of the earliest collections of biographical details of the early
Muslims, extending from the Prophet, may Allah bless him and grant
him peace, to Ibn Sa‘d's own time (he lived from 148/764 to 230/845
or 236/770). Volume 8, which deals exclusively with women, was
published as The Women of Madina. This present translation covers
Volume 7, which deals with the Companions, Tabi‘un and subsequent
generations of the people of knowledge in Basra, Baghdad,
Khurasan, Syria and Egypt. The people of Kufa are found in Volume
6 and the people of Madina in Volume 5, as yet untranslated.
The Companions are mentioned first in each locality, and then the
next generation, the Tabi‘un, and then the following generations. The
scope of Ibn Sa‘d covers the time of the Rashidun khalifs, the
Umayyads and the ‘Abbasids, and so some brief comments about
Islamic history are necessary in order to put the events and individu-
als mentioned into perspective, and to make the events and com-
ments described more comprehensible, particularly in view of the
fact that not much material is available on the Umayyad period!
Books on Islam tend to concentrate on either the Prophet, peace
be upon him, and the major Companions, or to deal with the prob-
lems of modern times. Why, it might be asked, is it so important to
learn about the lives of the Muslims during the first two centuries
after the Prophet’s death, a period of history which is so often
ignored?
Perhaps the most important lesson we can take from this early
period is the attitude and action of the Companions and the Tabi‘un
when confronted by that most dangerous of trials - fitna or civil war.
In Arabic, fitna means ‘civil strife, discord, sedition, temptation,
trial’. It is used to refer to those disagreements in the community
which develop into factions and then into outright armed conflict.
This is extremely important because we continue to be constantly
confronted by fitna wherever we turn. We can learn a great deal from
how the early Muslims dealt with it.
Introduction
In this period of history, various fitnas, both major and minor,
reared their heads:
¢ the Great Fitna, stemming from the murder of ‘Uthman ibn
‘Affan in 35/656, leading to the Battle of the Camel (36/656)
between ‘Ali and ‘A'isha, Talha and az-Zubayr, and to the
Battle of Siffin between Mu‘awiya and ‘Ali (37/657), and
finally to the assassination of ‘Ali in 40/661.
This Fitna, the first inter-Muslim fight, resulted in the
deaths of all the Companions who had been at the Battle of
Badr and moved the capital of the Muslims away from
Madina. It also resulted in the emergence of the Kharijites,
which means ‘those who revolt, or go out from the communi-
ty’. They will be discussed in more detail later.
* the Second Fitna War between the Umayyads (Marwan
and ‘Abdu’l-Mayid) and ‘Abdullah ibn az-Zubayr which
began after the death of Yazid I, preceded by the tragedy of
the killing of the grandson of the Prophet, Husayn, at
Karbala’ in 61/680, and ending in the defeat and death of
‘Abdullah ibn az-Zubayr in 73/692. The Ka‘ba was
destroyed in the course of it. This consolidated various sec-
tarian positions, particularly those of the Shi‘a and the
Kharijites, which in turn resulted in greater centralisation of
the government and made it more autocratic. It also marked
the end of the influence of the Ansar and opened the way to
various non-Islamic influences.
¢ Various other smaller fitnas - like the rebellion of Ibn al-
Ash‘ath in Iraq which ended in the Battle of Dayr al-Jamajim
in 82/701, and that of Yazid ibn al-Muhallab which really
marks an intensification of tribal factionalism in 101/720. An
analogy could be made with the effects of nationalism today.
¢ The third Civil war, beginning with the rebellion against
al-Walid II in 126/744 which ended with control being re-
established by Marwan IJ in 129/747, but almost immediate-
ly followed by Abbasid revolt, culminating in the Battle of
the Greater Zab in 132/750. This put an end to the Umayyad
dynasty, quite literally as the Abbasids massacred every
Vi
Introduction
Umayyad they could lay their hands on, and moved the khal-
ifate to Iraq. The only surviving member of the family,
*Abdu’r-Rahman ad-Dakhil, escaped to Andalusia.
In Sahih al-Bukhari, Sa‘id ibn Al-Musayyab is reported as saying,
“When the first civil strife (in Islam) took place because of the mur-
der of ‘Uthman, it left none of the Badr warriors alive. When the sec-
ond civil strife, that is the battle of al-Harra,! took place, it left none
of the Hudaybiyya treaty Companions alive. Then the third civil
strife took place and it did not subside till it had exhausted all the
strength of the people.”
We can grasp the gravity of fitna from the comments made by the
men mentioned in the 7Jabaqat. Mutarrif said, “When fitna comes, it
does not come to guide, but to contend with the believer for his own
self.” The real insidious and seductive nature of fitna is that everyone
is convinced that they are in the right and, indeed, the group which
initiates the strife often has a legitimate grievance and are convinced
that they are putting things right. Abu Hurayra reported that the
Prophet, peace and blessings be upon him, said, “You people will be
keen to have the authority of government, which will be a thing of
regret for you on the Day of Resurrection. What an excellent wet-
nurse it is, yet what a bad means of weaning it 1s!” It is very easy to
think that you will be able to change things once you are in charge,
and usually very difficult to do so!
After the event, when the damage is done and the bodies of
Muslims slain by one another litter the battlefield, it 1s easy to see the
mistake:
Al-Hasan al-Basri said, “When this fitna first came, every
man of knowledge recognised it; and when it retreated, every
ignorant man recognised it.”
One of the men mentioned in this book, Abu’l-*Aliyya ar-Riyahi,
was very eager at first to go out and fight alongside ‘Ali at Siffin, but
when he got there, he realised the ramifications of what was happen-
ing:
1. Al-Harra is a stony tract of black volcanic rock east of Madina where a terri-
ble battle took place in 63 AH (26 August 683) between the forces of Yazid I and
‘Abdullah ibn az-Zubayr which ended in Madina being sacked and plundered.
Vil
Introduction
“In the time of the conflict between ‘Ali and Mu‘awiya, I
was young and eager and preferred fighting to good food. So
I made excellent provisions in order to join the army. At
Siffin, the ends of the two armies could not be seen because
each side was so large. If one side were destroyed, the other
side would be destroyed as well. I thought to myself, ‘Which
of the two groups will I consider to be unbelievers? Which
will I consider to be believers? Who can force me to take
part in this?’ I continued to reflect on it until I went back and
left them.”
May Allah give us such insight in times of unrest and dispute!
Ibn al-Ash‘ath
One of the major fitnas mentioned in this period is that of Ibn al-
Ash‘ath who revolted in 80/699. This uprising was partially a reac-
tion against the authoritarian and arbitrary actions of al-Hajjaj, the
Umayyad governor in Iraq, and also an assertion of tribal pride of the
ashraf, the local nobles, and their feeling of having been slighted and
bypassed. Al-Hajjaj, in turn, believed that he was doing what was
necessary to quell the constant unrest in Iraq caused by the
Kharijites, even though his actions clearly exceeded the proper
bounds laid down by the Shari‘a — a manifestation of the conviction
that the ends justify the means.
“Abdal-Malik ibn Marwan had come to power in 65/685 after the
death of Marwan ibn al-Hakam in the middle of the civil war with
‘Abdullah ibn az-Zubayr. It took him ten years of war — which
involved the sack of Madina and the destruction of the Ka‘*ba —
before he defeated Ibn az-Zubayr. Then he had to put down the
Berbers of North Africa who taken advantage of the Civil War in
Arabia, Syria, and Iraq to revolt.
At this point, Iraq was largely ungovernable, thanks mainly to the
Kharijites. Things were further muddled by the Shi‘ite rebellion led
by al-Mukhtar in the name of Muhammad ibn al-Hanafiyya, the son
of ‘Ali ibn Abi Talib, which began in 66 /683. Thus in Iraq, the civil
war was a three-sided affair (or four-sided if you include the
Vill
Introduction
Kharijites who were still active). There were the Umayyad forces, the
forces of Ibn az-Zubayr, led by his brother, Mus‘ab, and the forces of
al-Mukhtar and the Kharijites — all fighting one another. At this
point, a brief summary of the events in the second fitna might help to
make things clearer:
Death of Mu‘awiya 60/680
Death of Husayn at Karbala’ 61/680
Battle of al-Harra summer 63/683
Death of Yazid I autumn 63/683
Marwan becomes khalif 64/684
Battle of Marj Rahit, Umayyad control of
Syria assured 64/683
‘Abdal-Malik becomes khalif 65/685
Shi‘ite rebellion of Mukhtar in Kufa 66/686
Battle of Sillabra (defeat of Kharijites) May 66/686
Battle of Khazir
(Umayyads defeated by Mukhtar) August 67/686
Mukhtar crushed by Zubayrids April 67/ 687
Kharijites control Yemen & Hadramaut 68/687
Defeat of Zubayrids in Iraq 72/691
Fall of Makka & death of Ibn az-Zubayr 73/692
Thus the situation in Iraq during this period was extremely turbu-
lent and nowhere was there any security. While pro-Shi‘ite elements
predominated in Kufa, Basra was constantly threatened by the
Kharijites. Indeed, in 64/683, the governor of Basra, Mas‘ud ibn
“Amr, had been killed by Kharijites while he was preaching on the
minbar in the mosque. The unsettled situation there was not resolved
by the elimination of the Zubayrids. Given the fact that the ashraf
had supported the Zubayrids (and many of them had been involved in
the revolt against ‘Uthman ibn ‘Affan), their loyalty to the Umayyads
was somewhat questionable, to say the least. This fact was not lost on
‘Abdal-Malik.
‘Abdal-Malik's first governor in Iraq was his brother, Bishr ibn
Marwan, who had no effect on the turbulent situation whatsoever.
The Iraqis refused to help to subdue the Kharijites and did not even
want to pay the Syrian troops who were doing the actual fighting to
1X
Introduction
re-establish order. They had come to feel that they were entitled to
their stipends simply because they were Arabs and did not need to
participate in the armies.
It is also possible that an underlying tension left over from pre-
Islamic times and the long-standing animosity between the Byzan-
tines and the Sasasians was re-surfacing, which was equated as ‘Syria
versus Iraq’. You often find the Iraqis referring to fighting ‘the peo-
ple of Syria’. There were several factors which probably reinforced
this division. Customs taxes continued to be collected at the old
Byzantine-Sasasian border at the Euphrates. Up until the time when
‘Abdal-Malik made Arabic the official language in 78/697, govern-
ment business continued to be conducted in Greek, Coptic and
Persian. Al-Hajjaj played a key role in the implementation of the use
of Arabic. This did not take place overnight. It was not until the very
end of the Umayyad period that Arabic was used for administration
in Khurasan. Thus the language of administration in the two
provinces remained the same. Up until the time when ‘Abdal-Malik
and Hajjaj minted their own coins, the old Sasasian and Byzantine
coins continued to be used.
To a certain extent, for the Iraqis, especially the Kufans, the
Shi ‘ite cause represented the lost glory of the homeland, and the idea
of a charismatic family who inherits authority was something they
could grasp. The idea of an elected ruler was not something the
native population found comprehensible. For them, rule was heredi-
tary and had a divine sanction. The family of the Prophet, blessings
and peace be upon him, represented such a charismatic family for the
Iraqis — which more extreme groups continued to endow with more
and more powers, often much to the distaste of the individuals so
glorified. Al-Mukhtar had a chair which was purported to have once
belonged to ‘Ali covered in silk and brocade and carried into battle.
Ibn al-Ash‘ath was a descendant of the forner kings of Hira and so he
had a kind of charisma as well.
In contrast, the situation in Basra tended to be more a re-assertion
of tribal independence and individualism, as we will see when we
discuss the Kharijites. While the Kufans tended towards charismatic
movements, the Basrans tended towards individualist democratic
ones. In Basra there was also an underlying factionalism, to no small
extent based on tribal affiliations.
xX
Introduction
Hajjaji dirham, 79 AH
One side has Surat al-lkhlas
Reverse has: “la ilaha illa’‘llah wahdahu la sharika lah”
Xi
Introduction
To sort out this intractable situation, in 75/695 ‘Abdal-Malik sent
them the most severe and effective governor possible — al-Hajjaj ibn
Yusuf, who had personally defeated Ibn az-Zubayr in the Hijaz.
Initially he forced the people to go on expeditions against the
Kharijites — and there were two separate Kharijite risings which were
taking place at the time, one threatening Basra and one threatening
Kufa. If anyone refused to go, they were beheaded. He reduced the
stipends which had been increased by the Zubayrids. There were sev-
eral more Kharijite revolts — taxes were one of the central injustices
to be decried by the Kharijites.
Al-Hajjaj then decided to reduce the power of the tribal chiefs
(ashraf) and raised a large army which he sent against Zabulistan
(modern Afghanistan). He put it under the leadership of Ibn al-
Ash‘ath, the grandson of the leader of the Ridda (Apostasy), al-
Ash‘ath. This was known as the 'Army of the Peacocks’.
Eventually when they realised that al-Hajjaj did not intend for
them to return, but to remain in the east for a rather long time, per-
haps indefinitely, Ibn al-Ash‘ath and his people revolted and were
joined by many devout Muslims demanding the dismissal of al-
Hajjaj because of his brutal behaviour which exceeded the bounds of
the Shari‘a. Eventually *Abda'l-Malik agreed to this and said that he
would dismiss his governor.
At this point, pride reared its head and the rebels decided that
‘Abdal-Malik himself must be overthrown, thus exceeding their legit-
imate grievance and putting themselves in the wrong. It is not clear
whom they wanted to replace him with, if anyone. They were all
killed in the Battle of Dayr al-Jamajim in 82/701. This led, in fact, to
an even more authoritarian governorship, as the cycle of reaction and
counter-reaction inevitably does. It also ended the role of the ashraf
as middlemen between the government and its subjects. They were
replaced by government officials whose loyalty could be relied on,
and a standing army was formed.
The rebellion of Ibn al-Ash‘ath is referred to frequently in the
Tabagat. It posed a terrible dilemma — what is the proper position to
take in such a situation? It divided families as the Kharijite move-
ment did - al-Hasan al-Basri refused to take part while his brother,
Sa‘id ibn Abi'-Hasan supported it, seeing it as a struggle against
injustice. Al-Hasan's position is described thus:
Xil
Introduction
“During the uprising of al-Ash‘ath, when he rose against
al-Hajjaj ibn Yusuf, ‘Ubga ibn ‘Abdu'l-Ghafir, Abu'l-Jawza’'
and ‘Abdullah ibn Ghalib went with a group of their peers to
visit al-Hasan. They asked, ‘Abu Sa‘id, what do you say
about fighting these tyrants who shed inviolate blood and
take inviolate property and abandon the prayer and do this
and that?’ They mentioned the things which al-Hajjaj had
done. Al-Hasan replied, ‘I think that you should not fight
him. If it is a punishment from Allah, then you will not repel
the punishment of Allah by your swords. If it is affliction,
“Be steadfast until Allah judges between us. He is the best of
judges.” (7:87).’ They left him saying, “Why should we obey
this non-Arab?’ They were Arabs. They went out to fight
with al-Ash‘ath and were all killed.’
Al-Hasan said, “If people are tested by their ruler and are
patient, they will receive relief. But if they resort to the
sword and rely on it, by Allah, they will never bring about
good.”
After the event, it is easy to see the mistakes involved during the
event:
Ayyub mentioned the gurra’ who went out with Ibn al-
Ash‘ath and he said, “I do not know any of them who was
killed but that he disliked his end and was not saved. He was
only killed regretting what he had done.”
Abu Qilaba said that Muslim ibn Yasar accompanied him
to Makka. He said, “He mentioned the fitna to me and said,
‘I praise Allah to you that I did not shoot an arrow nor thrust
with a spear nor strike with a sword during it.’ I said to him,
‘Abu ‘Abdullah, what about the one who saw you standing in
the row and said, “This is Muslim ibn Yasar. By Allah, he
would not take this position unless it were the truth!” Then
he advanced and fought until he was killed.’ He wept and
wept until I wished that I had not said anything to him.”
xill
Introduction
Clearly the proper position in such cases, is to stay well clear of
them. During the first fitna, the qadi of Basra, Ka‘b ibn Suwar, had
himself sealed up in a hut with only a hole from which he received
his food and drink. According to his son, Mutarrif, “He stayed well
inside his house and did not go near to them on a Jumu‘a or assembly
until that ceased.” As the Prophet, may Allah bless him and grant
him peace, said regarding what to do in times of fitna, “Keep to your
house, control your tongue, accept what you approve, abandon what
you disapprove, attend to your own affairs, and leave alone the
affairs of the generality.”
Kharijites
As we have said, the first Kharijites were those who separated
from the body of the Muslims in the Great Fitna in the wake of the
Battle of Siffin, refusing to acknowledge ‘Ali after he had agreed to
arbitration. They broke away, hence their name, ‘al-khawarij', and
elected their own khalif. One of their characteristics is that they do
not acknowledge the jama‘a, the Muslim community as a whole. In
their view, only utterly sincere and devout Muslims who do not com-
mit wrong actions or harbour incorrect beliefs are part of the commu-
nity.
Once they had broken away, they promptly started killing any
Muslim who did not agree with their position, holding that even a
trivial wrong action puts a person — along with his wives and children
who were also killed — outside the deen. At the same time, they were
renowned for their piety and were extremely tolerant of non-
Muslims. They were militant, self-righteous, homicidal and suicidal.
An example of this intolerance and fanaticism is the sack and mas-
sacre of the Muslims in Mada’ in in 67/687, and at Sabat they killed a
woman while she was reciting the Qur’an.
This sort of attitude was foretold by the Prophet at Ji‘rana, when a
man criticised the Prophet's distribution of the booty and ‘Umar
wanted to kill him. He said:
“Leave him. There will come forth from among you people
who are so zealous in praying and fasting that your praying
and fasting will seem trivial to you. They will plunge so
XIV
Introduction
deeply into religion that they will come out again on the other
side, just as a sharp arrow passes through a deer without a
trace of blood or gore.”
The Kharijites became a focus for dissidents who were hostile to
the government and disliked paying taxes. A factor in the success of
this form of intolerant factionalism in this region may well have been
because it reflected an already existing factionalism in the Nestorian
Church where there was a struggle, which continued well into
‘Abbasid times, between the monastic branch with their militant
asceticism, and the aristocratic clerical branch, who were closer to
the government authorities. A number of the Kharijites had come
from tribes with a Christian tradition and their bases were often
found in areas with monasteries. They were certainly noticed by the
monks and the Khartyite leader, Shabib, is one of the few Muslim fig-
ures to be noted in Christian chronicles. Some groups went so far as
to put Christians and Jews on a par with Muslims — provided that
they acknowledged that Muhammad was a Prophet.
Another theme among the Kharijites was their democratic view of
leadership. If they disagreed with a leader, they would displace him
or break away and start yet another group — their personal views
being more important than the cohesion of the community. The idea
that anyone could be the khalif was most appealing and a good num-
ber of mawali (freed slaves) joined the movement for this reason.
A lot of these attitudes were crystallised in the second fitna. Some
of the Basran Kharijties (Nafi* ibn al-Azraq of the Azariqa Kharijites
and Najda ibn ‘Amir) initially joined Ibn az-Zubayr. When they dis-
covered that he disagreed with their opinion that ‘Uthman and ‘Ali
were unbelievers, they returned to Basra and split into two groups,
Nafi‘ saying that those who did not take up arms were unbelievers
along with their wives and children. The bloodshed and terror they
left in their depradations goes some way towards explaining the
ferocity which al-Hajjaj directed at the situation in Iraq and the peo-
ple who had caused it.
XV
Introduction
Murji’ites
The Murji’ites were the opponents of the Kharijites. They held
that it is faith and not actions which is important. So whereas the
Kharijites held that a Muslim who commits a wrong action ceases to
be a believer, the Murji’ites held that wrong actions had no effect on
belief. There was also a political position resulting from this position
which suspends judgement on a person guilty of major sins and
hence leads to quietism.
There were several criticisms of their position. One was that their
position did not object to the unjust shedding of Muslim blood and
hence legalises injustice. Another was that it did not allow for any
assessment of character in respect of leaders. Yet another, and more
important, was that they were imposing their own rationale and opin-
ion upon the deen without reference to the early community. In other
words, they made themselves arbiters of what is acceptable or not.
However, the intensity of their denunciation in the time seems some-
what surprising and may well be due to other factors which are no
longer apparent to us. They are decried as doubters (shukkak) and
one of them (Mis‘ar ibn Kidam) is reported as saying that he doubted
everything except his faith. They are extremely rationalist in their
approach. It is also possible that they took their position from an
existing and now lost school of Empiricism left in Iraq — which
would account for the intensity of people’s dislike of them. However,
there is no way to ascertain whether this is true or not.
Qadar
There is also the question of Qadar, which is frequently men-
tioned. The Qadariyya insisted that human beings had free will — in
their opinion, any given situation was not the result of divine decree,
but rather a result of man's choice and subject to change. Thus rebel-
lion against the existing political authority was justified. Some of the
more extreme Qadarites went so far as to deny that Allah's knowl-
edge exists before a man's actions occur, thus denying divine
Ominiscience. It was a view espoused by opponents of the govern-
ment — both the Kharijites and the Shi‘a. It has both theological and
political aspects.
XVI
Introduction
In referring to the doctrine of Qadar, Ibn ‘Abbas stated, "This is
the first act of shirk (associating others with Allah) on the part of the
community. By Allah, their evil opinion will lead them to exclude
Allah from the determination of good, just as they have excluded
Him from the determination of evil." He also considered it to be a
denial of Divine Unity. This is the reason for the objections that peo-
ple made to those who espoused this position. This point of view was
later incorporated into Mu‘tazilism under the ‘Abbasids after it was
developed in a more sophisticated manner philosophically.
Mut‘ tazilites
The Muttazilites were characterised by rationalism and severe
criticism of unquestioning adherence to traditions. They employed
Greek concepts of substance and accident in their analysis, looking to
Aristotle for their methodology. Mu‘tazilism became the official the-
ology of the early Abbasids, and the khalif al-Ma'mun instituted a
proclamation in 212/827 that the Qur'an was created and was not the
uncreated Word of Allah. Thus the khalif was the one who could
interpret it. He set up the Mihna, or Inquisition, to enforce this
dogma. The Kharijites also had a kind of inquisition to which they
subjected people - the imtihan. If you failed to give the proper
answers, you were killed. If you were not in accord with the official
position in the Mihna, you were dismissed, imprisoned, beaten and
possibly killed. Obviously intolerance seems to go hand in glove
with this position.
There were a lot of breakaway groups in Iraq at this time, some
political and some doctrinal. This was inevitable, given the cultural
mix of the native populace of Iraq. The population included Kurds,
Syrians, Greeks, Turks, Indians and Africans, as well as Aramaeans,
Persians, native Arabs and immigrant Arabs. There were Magians, of
course, since Zoroastrianism had been the state religion of the
Sasanian empire, and they, in turn, had their own sects. There were a
large number of Jews, including Messianic groups. There were
Nestorian and Monophysite Christians. There were a large number of
pagans and gnostic sects. There were Manichaeans, Zurvanites,
Mazdaeans, and Mandaeans. There seems to have been just about
XVIi
Introduction
every sort of sect or belief you could imagine. Thus we find the men
of knowledge in the Tabagat strongly criticising people whose ideas
had been tainted by some of the pre-existing tenets in Iraq, which had
resulted in the plethora of sects in Iraq:
Abu Qilaba said, “Do not sit with the people of sects and
do not argue with them. I do not feel safe that they will not
cause you to plunge into their misguidance or make you
befuddled about what you know.”
Al-Hasan and Muhammad said, “Do not sit with the people
of sects and do not argue with them, and do not listen to
them.”
Abu Qilaba said, “The people of sects are the people of
misguidance, and I only think that their ultimate destination
will be the Fire. It pulls them on. There is none of them who
takes up a banner and or takes a position whose affair stops
before he ends up taking up the sword. There are various
types of hypocrisy.” Then he recited, “Among them there
were some who contracted with Allah,” (9:70) “Among them
are some who insult the Prophet,” (9:61), and “Among them
there are some who find fault with you concerning the col-
lected sadaqa.” (9:58)' He added, “So their position varies
but they are united in doubt and denial. Their positions vary
but they agree on resorting to the sword, and I think that their
ultimate destination is only the fire.”
Transmission
Given the emergence of such grave misunderstandings and differ-
ences of opinion concerning the original pure teachings brought by
the Prophet, may Allah bless him and grant him peace, and estab-
lished by him and his Companions, may Allah be pleased with all of
them, it was inevitable that the science of establishing the authentici-
ty of transmitted knowledge should develop.
This was reflected in the troubles brought about by the various fit-
nas. Ibn Sirin (d. 110/725) said:
XVIII
Introduction
They did not ask about the isnad, but when the Fitna broke
out, they said, “Name your men for us.’ They accepted the
traditions of those who belonged to the Ah/ as-Sunna and
ignored those of those who were innovators.
Thus we see that the outbreak of sectarianism and partisanship led to
spurious hadiths and, in response to this, people wanted to know the
exact source so as to be able to ascertain their reliability. For those
interested in a‘detailed analysis of this subject, I recommend Studies
in Early Hadith Literature by M.M. Azami as a starting point.
Clientage
Clientage was important in the early days of Islam. A mawla (plu-
ral mawali) could either be connected to a person through having
once been a slave set free by them, or it derived from men attaching
themselves to important tribes or families to seek their protection.
The word came to be used to apply to all non-Arab Muslims, whether
they had ties to a tribe or not. The Arabs regarded them as being infe-
rior to them because they were not Arabs. Under the Abbasids the
term fell into disuse.
A brief historical summary of important events which occurred
during the first two centuries after the Prophet’s death follows:
During the Prophet's Lifetime (570 -10/632)
The Prophet’s Hijra from Makka to Madina 622
Battle of Badr 2 /624
Battle of Uhud 3/625
Battle of the Ditch 5/627
Treaty of al-Hudaybiyya 6/628
Conquest of Makka 8 /630
Battle of Hunayn 8 /630
Expedition to Tabuk 9/631
XIX
Introduction
Final Hajj of the Prophet 10 /632
Death of the Prophet 10 /632
Rashidun Khalifs
Abu Bakr 10-13 (632-634)
Ridda (War of Apostasy) 11/632
Battle of Yamama against
Musaylima of Banu Hanifa 11/632
Ayn at-Tamr taken (now Shitata) 12/633
Khalid goes to Syria from Iraq Safar 13/634
Battle of Ajnadayn (Byzantine army
defeated by the Muslims) Jumada II 13/634
‘Umar 13-23 (634-644)!
Battle of the Bridge in Iraq
(Muslim defeat by Persians) Sha‘ban 13/634
Battle of Fihl in Syria Dhu'l-Qa‘da 13/635
Capture of Damascus Rajab 14/635
Battle of Yarmuk (decisive battle
against Byzantines) Rajab 15/ 636
Battle of Qadisiyya in Iraq Sha‘ban 15/636
Jerusalem surrenders 16 /637
Occupation of Mada'in (Ctesiphon) Safar 16/637
Muslim calendar introduced 17/637
Basra and Kufa founded 17-18/638
Year of the Ashes (drought in Hijaz)
(‘Amwas plague in Syria, 20,000 die) 18/639
Conquest of Egypt led by ‘Amr b.al-‘As_ 19-20/640-641)
Diwans for stipends set up 20/641
Battle of Nihawand (final defeat of Persians) 21or 22/641-642
Fustat (Cairo) founded 22/642
Assassination of ‘Umar 23/644
1. Several of these dates are disputed, with different sources giving different
dates.
XX
Introduction
‘Uthman 23-35 (644-656)
Conquest of North Africa 26/647
Cyprus occupied 28/649
‘Uthman's recension of the Qur'an 30/651
Initial Conquest of Khurasan 31/651
Muslim Naval victory of Alexandria 32/652
Assassination of ‘Uthman 35/656
‘Ali 35-40 (656-661)
Battle of the Camel 36/December 656
Battle of Siffin 37/July 657
Kharijites break away from ‘Ali 37/657
Battle of Nahrawan (Kharijites defeated
by ‘Ali) 38/658
Assassination of ‘Ali 40/January 661
Hasan ibn ‘Ali khalif for five months before
ceding his title to Mu‘awiya 40/661
Umayyads
Mu‘awiya ibn Abi Sufyan 40-60 (661-680)
“Year of the Community’ 40/661
Attack on Constantinople 49/669
Hasan ibn ‘Ali dies 50/670
Foundation of Qayrawan 50/670
Rhodes conquered 53/673
‘A isha dies 58/678
Definitive defeat of Kharijites 59/679
Yazid b. Mu‘awiya 60-63 (680-684)
Battle of Karbala (in which Husayn ibn “Ali is killed
by Yazid’s troops) 10 Muharram 61/10 Oct 680
KX
Introduction
Ibn az-Zubayr proclaims himself khalif 61/680
Battle of Harra (after which Madina is sacked
and plundered) 63/August 26 683
Mu‘awiya II 63 (684)
Marwan b. al-Hakam 64-65 (685)
Battle of Marj Rahit between Marwan
and ‘Abdullah ibn az-Zubayr (Umayyad victory) 64/683
Ka‘ba destroyed during siege of Makka
and rebuilt by Ibn az-Zubayr 65/684
‘Abdu'l-Malik ibn Marwan 65-86 (685-705)
Shi‘ite rebellion of Mukhtar in Kufa 66/686
Al-Jarif Plague, a terrible plague in Iraq: 69/689
Dome of the Rock and al-Aqsa’ Mosque built
in Jerusalem 72/691
Death of ‘Abdullah ibn az-Zubayr 73/October 692
Azraqite Kharijite rebellion begins in Iraq. 74/693
Al-Hajjaj appointed governor of Iraq 75/695
Arabic made official language 78/697
Muslim coins minted in Syria and Iraq
replacing old coinage circa 79/698
Ibn al-Ash‘ath Revolt against al-Hajjaj 80/699
Battle of Dayr al-Jamajim 82/701
Wasit built by al-Hajjaj 83/702
Al-Walid ibn ‘Abdu'l-Malik 86-96 (705-715)
Plague in Basra 87/706
Bukhara falls 90/709
Conquest of Spain; Muslims reach the
East Indies 92/71 1-712
Capture of Kashgar, Multan 95/713
XX
Introduction
Sulayman ibn ‘Abdu'l-Malik 96-99 (715-717)
Unsuccessful siege of Constantinople
by the Muslims 97-98/716-718
‘Umar ibn ‘Abdu'l-‘Aziz 99-101 (717-720)
Narbonne and other parts of southern France
captured by the Muslims 100/719
Yazid ibn ‘Abdu'l-Malik 101-105 (720-724)
Rebellion of Yazid ibn al-Muhallab 101/720
Last Companion dies 101/720
Hisham ibn ‘Abdu'l-Malik 105-125 (724-743)
Turgesh tribes and Soghdians in Transoxiania
defeat Muslims in 'Day of Thirst 106/724
South of France overrun by Muslims 107/725
Battle of Poitiers
(Muslim invasion of Europe stopped) 114/732
Kharijite outbreaks in Iraq 118-119/736-737
Balkh made capital of Central Asia 118/736
Defeat of Khazars in north Armenia 119/737
Shi‘ite revolt of Zayd ibn ‘Ali in Kufa 122/740
Abu Muslim incites revolt in Khurasan 128/746
Walid II 125-125 (743-744)
Yazid III 126 (744)
Ibrahim 126 (744)
Marwan II 127 - 132 (744-750)
Abbasid Black Banner raised in Khurasan 129/748
Battle of Qudayd (Kharijites occupy Madina) 130/748
Year of the Plague 131/749
XXlil
Introduction
Battle of the the Greater Zab
(Marwan II defeated by Abu’I-‘Abbas as-Saffah)
11 Jumada II 132 /25 Jan. 750
Muslims defeat Chinese 133/751
‘Abbasids
Abu'l-‘Abbas as-Saffah 132-136 (750-754)
Abu Ja‘far al-Mansur 136-158 (754-775)
*Abdu’r-Rahman ad-Dakhil becomes Umayyad
Amir of Spain 136/755
Kharijites in control of western Maghrib 140/758
Narbonne falls to the Christians 142/759
Shi‘ite revolt of Muhammad an-Nafs az-Zakiyya
and Ibrahim, grandsons of al-Hasan 145/762
Foundation of Baghdad by the ‘Abbasids 146/763
Birth of Muhammad ibn Sa‘d, author of
Kitab at-Tabaqat 148/764
Death of Ja‘far as-Sadiq 148/765
Death of Abu Hanifa 150/767
Muhammad Al-Mahdi 158-169 (775-785)
Musa Al-Hadi 169-170 (785-786)
Harun ar-Rashid 170-193 (786-809)
Death of Malik ibn Anas 179/795
Moroccan city of Fez founded 192/808
Muhammad al-Amin 193-198 (809-813)
Civil war between the brothers al-Amin and al-Ma'mun
XXIV
Introduction
“Abdullah al-Ma'mun 198-218 (813-833)
Al-Ma’mun leaves Marw 202/818
Al-Ma’mun enters Baghdad 204/819
Death of ash-Shafi‘1 205/820
Crete conquered by Muslims 210/825
Al-Ma’mun adopts Mu‘tazilite beliefs 212/827
Mihna or inquisition about the Qur'an begins 218/833
Muhammad al-Mu‘tasim 218-227 (833-842)
Reliance on Turkish troops begins
Harun al-Wathigq 227-232 (842-847)
Death of Muhammad ibn Sa‘d, author of
Kitab at-Tabaqat 230/845
Muslims raid Rome 231/846
al-Mutawakkil 232-247 (847-861)
End of Mihna 234/847
Death of Ibn Hanbal 241/855
Al-Mutawakkil murdered by his Turkish
troops 247/861
To conclude, it is clear that many of the underlying ideological
and behavioural patterns which helped shape these events have con-
tinued to manifest themselves and shape events again and again
throughout Muslim history, up to, and including the present day.
Thus in his preface to Root Islamic Education, Shaykh Abdalqadir
al-Murabit writes:
XXV
Introduction
Historically, the Mu‘tazila come out of the Khawarij. The
Khawarij make takfir of the main body of believers. Then
they in turn split from their original allegiance and set up a
further, more extreme ‘correctness’. At that instant they
become Mu'tazili, and indeed, it was from their ranks that
the movement emerged.
So, by their nature these two impulses to deviation and sec-
tarianism are forced to cross-connect one with the other in a
doomed dialectic, one which is rarely if ever recognised by
its practitioners, lacking as they do the furqan of full Islam.
It is hoped that for the sincere Muslim, living in the present age so
fraught with difficulty and teeming with sectarianism and partisan-
ship, who wishes to avoid these pitfalls and to truly follow in the
steps of the Prophet Muhammad and his Community, may the bless-
ings and peace of Allah be upon him and his family and Companions
and on his Followers until the Last Day - will find some benefit in
the pages which follow in clarifying what happened then and what to
do now.
Aisha Bewley
Norwich 1996
XXVI
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XXVIi
XXVIII
Chapter One:
The Companions of the Prophet Muhammad
who settled in Basra, and the Tabi‘un and
people of knowledge and figh there after them
*‘Utba ibn Ghazwan
His kunya was Abu ‘Abdullah. Ibn Sa‘d said, “I heard some peo-
ple say that his kunya was ‘Abu Ghazwan’. He was a very tall man
and became Muslim very early on. He emigrated to Bearer and
was present at the Battle of Badr.”
“Umar ibn al-Khattab put ‘Utba ibn Ghazwan in Henge of Basra.
He was the one who conquered that area and gave it the name Basra
and first settled there. Before that it had been called Ubulla. He built
the mosque of Basra at Qasab when there were no houses there.
It is related that ‘Utba ibn Ghazwan was with Sa‘d ibn Abi
Waqqas at the Battle of al-Qadisiyya, and then he sent him to Basra
when he received “Umar ibn al-Khattab’s letter commanding him to
do that.
Muhammad ibn Sharahbil said, “‘Utba ibn Ghazwan was with
Sa‘d ibn Abi Waqqas when he defeated the Persians. ‘Umar ibn al-
Khattab wrote to Sa‘d ibn Abi Waqgas instructing him to base his
troops in Kufa and to send ‘Utba ibn Ghazwan to the land of ‘Hind’.
‘Utba had some prestige in Islam. He had been present at the Battle
of Badr. At that time Basra was called the ‘land of Hind’. So Sa‘d
established his troops at Kufa and adopted it as a residence for the
Muslims.
“Then Sa‘d ibn Abi Waqqas summoned ‘Utba ibn Ghazwan and
told him about ‘Umar’s letter, so ‘Utba set out from Kufa with 800
men and went to Basra. Basra was given its name because there are
Companions
black stones (basra) there. When ‘Utba ibn Ghazwan arrived there,
ne established a base for his troops. The Muslims erected their tents
and shelters there. ‘Utba ibn Ghazwan erected his tent which was
made of cloth, and then ‘Umar ibn al-Khattab sent more men there.
When there were a large number of them, a group of them built seven
brick villages there: two in al-Khurayba, one in Zabuqa, two in the
Banu Tamim, and two in Azd. Then ‘Utba went to the Euphrates
region of Basra, conquered it, and returned to Basra. The people of
Basra used to make raids into the adjacent mountains of Persia
[Khuzistan]. ‘Umar ibn al-Khattab sent a letter to ‘Utba ibn Ghazwan
ordering him to attack the enemy nearby [as a diversion].
““Utba addressed the people in the first kKhutba in Basra. He said,
‘Praise belongs to Allah. I praise Him and seek His help. I believe in
Him and trust in Him. I testify that there is no god but Allah and
Muhammad is His slave and His Messenger. O people! This world
has turned in retreat and bade farewell to its people. Whatever is left
of it is like the dregs in the bottom of the vessel. You must leave it, so
leave it with the best you have. It is extraordinary that a large stone
will be thrown from the edge of Jahannam and will fall in it for sev-
enty years before reaching its bottom. By Allah, it will be filled. It is
extraordinary that the Garden has seven gates and the width between
the two sides of a gate is a distance of fifty years. By Allah, a time
will come for them when they will be crammed because of crowding.
‘T can recall myself with the Messenger of Allah ,.L2 when I was
one of seven and the only food we had to eat were some balsam
leaves and tragacanth thorns until we had blisters on the corners of
our mouths. One day I found a cloak and I divided it with Sa‘d ibn
Abi Waqgqas. Later there was not one of us seven, O company, who
was not a commander over one of the garrisons. There is no prophet-
hood which is not followed by kingdom. I seek refuge with Allah
from thinking myself important while I am inconsequential in the
eyes of people. You will experience commanders after me. Some you
will like and some you will dislike.’
“While ‘Utba was giving his khutba, a man of Thaqif brought a
letter from ‘Umar to ‘Utba ibn Ghazwan which said, ‘Abu ‘Abdullah
ath-Thaqafi has mentioned to me that he purchased some horses in
Basra at a time when no one purchased them. When this letter reach-
es you, be a good neighbour to Abu ‘Abdullah and assist him when
2
Basra
he asks for your help.’” Abu ‘Abdullah was the first to depend on
and make use of horses in Basra.
Then ‘Utba went to Maysan and Abazqubadh and conquered
them. The marzban, the commander of Madhar, went out to meet him
with a large army and ‘Utba fought and defeated him. So Allah
defeated the marzban who was captured and beheaded. His coat and
belt studded with gold and jewels were sent to ‘Umar ibn al-Khattab.
When the booty of the marzban reached Madina, the people
inquired about the state of the people. The newcomer said, “O com-
pany of Muslims! About what are you asking? By Allah, I left the
people piling up gold and silver.” He excited the people and ‘Umar
sent about 150 men as reinforcements to ‘Utba in Basra. Sa‘d, who
was his governor, used to write to ‘Utba. ‘Utba was upset at that and
asked ‘Umar’s permission to come to Madina to speak directly to
him. He gave him permission and delegated al-Mughira ibn Shu‘ba
in his place.
‘Utba went to ‘Umar and complained to him about Sa‘d’s authori-
ty over him. ‘Umar remained silent and ‘Utba repeated his complaint
several times. When it was too much for ‘Umar, he said, “‘Utba, why
do you worry about affirming the command of a man of Quraysh
who was a Companion of the Messenger of Allah ,»... and a man of
honour?” ‘Utba said to him, “Am I not one of Quraysh? The Mes-
senger of Allah ,sLs said, “The ally of a people is one of them.’ And I
was a long-standing Companion of the Messenger of Allah pe
which is not denied or refuted.” “Umar said, “That is not denied to be
part of your excellence.” ‘Utba said, “If command is given to this
one, by Allah, I will never return to it!” “Umar refused to do anything
except restore him to it and so ‘Utba returned, but died on the way
back to Basra.
He was in charge of Basra for six months. He fell ill with an
intestinal complaint and died at Ma‘din Bani Sulaym. His slave
Suwayd took his goods and legacy to ‘Umar ibn al-Khattab. That was
in 17 AH. ‘Utba ibn Ghazwan was 57 when he died.
Burayda ibn al-Husayb al-Aslami
Burayda’s kunya was Abu ‘Abdullah. He became Muslim when
the Prophet ,s42 passed by him on the Hijra but he remained in his
people’s land and was not present at the Battle of Badr. Then he emi-
3
Companions
grated to Madina and remained there with the Messenger of Allah
ase and went on his subsequent expeditions with him until the death
of the Messenger of Allah a2. When Basra was made into a garri-
son, he moved there and built a house there. Then he left there to go
on an expedition to Khurasan during the khalifate of ‘Uthman ibn
‘Affan and remained there until he died at Marw while Yazid ibn
Mu‘awiya was khalif. His son also remained there and then some of
his son’s people came and settled in Baghdad where they died.
Abu Ya‘qub ad-Dabbi said that he was told that Burayda al-
Aslami was heard to say while he was beyond the river of Balkh,
“There is no life except in the transport of horses!”
Muwarriq said, “Burayda al-Aslami commanded that two palm
leaves be placed in his grave.! He died in the nearer part of Khorasan.
They could only be found in the saddle-bags of the donkeys. Burayda
ibn al-Husayb died in Khurasan in 63 AH.”
Abu Barza al-Aslami
Muhammad ibn ‘Umar and some of the sons of Abu Barza told us
that his name was ‘Abdullah ibn Nadla. Hisham ibn Muhammad al-
Kalbi and other people of knowledge said that his name was Nadla
ibn “Abdullah. Others say that it was Nadla ibn ‘Ubaydullah.
Abu Barza became Muslim early on and was present with the
Messenger of Allah ,.. at the conquest of Makka. He continued to
go on expeditions with the Messenger of Allah ,... until the death of
the Messenger of Allah ,1... Then he moved to Basra and settled
there when the Muslims settled there and he built a house there. He
had descendants there. Then he went on an expedition to Khurasan
and died in Marw.
Sayyar ibn Salama said, “I saw Abu Barza when he had white hair
and a beard.”
Umayya ibn ‘Abdu’r-Rahman reported from his mother that Abu
Barza and Abu Bakra had a bond of brotherhood.
1. The Prophet once placed two palm leaves on the grave of two people who
were suffering punishment in the grave, saying that they would have relief from their
torment until the leaves had withered.
4
Basra
‘Imran ibn al-Husayn ibn ‘Ubayd
He became Muslim early on with his father and brother and went
on expeditions with the Messenger of Allah ...2. He remained in his
people’s land and visited Madina frequently until the Prophet died.
When Basra was established, he moved there and remained there
until his death. He had descendants there. They included Khalid ibn
Taliq ibn Muhammad ibn ‘Imran, who became qadi of Basra.
Abu’1l-Aswad ad-Du ali said, “I came to Basra when Abu’ n-Nujayd
‘Imran ibn al-Husayn was there. ‘Umar ibn al-Khattab had sent him
to teach figh to the people of Basra.”
‘Ata’ reported that ‘Imran ibn al-Husayn gave judgement against
a man in a case and the man exclaimed, “By Allah, you have given
judgement against me unjustly although I have not been remiss.” He
said, “How is that?” He said, “There was false testimony against
me.” ‘Imran said, “What I judged against you will come out of from
my own property, and by Allah, I will never sit here ever again!”
‘Ata’, ‘Imran ibn al-Husayn’s client, said, “‘Imran ibn al-
Husayn’s seal had a man wearing a sword engraved on it.” His son
Ibrahim said, “I saw a ring of ours in the mud in our house, and my
father said, “This is the signet ring of ‘Imran ibn al-Husayn.’”
Abu Raja’ al-‘Utaridi said, “‘Imran ibn al-Husayn came out to us
wearing a robe of rough silk which we never saw on him before or
after. He said that the Messenger of Allah ,. said, “When Allah
bestows a blessing on His servant, He likes the mark of His blessing
to be seen on His servant.”
Hilal ibn Yasaf said, “I came to Madina and entered the mosque.
There was an old man with white hair and a beard, leaning against a
column speaking to a circle. I asked who it was and was told that it
was ‘Imran ibn al-Husayn.”
Mutarrif said, “I told ‘Imran ibn Husayn, ‘All that prevented me
from visiting you when you were ill was what I saw of your state.’
He said, ‘Do not do it. That which is most beloved to Allah is most
beloved to me.’”
Ibn Sirin said, “‘Imran ibn al-Husayn suffered from dropsy for
thirty years. Cauterisation was suggested to him but he refused to be
cauterised until he finally agreed and it was done about two years
before his death.”
Companions
Lahiq ibn Humayd said, “‘Imran ibn al-Husayn forbade cauterisa-
tion. He became ill and was cauterised. He used to shout, ‘I have
been cauterised with a brand of fire! I was not freed of the pain nor
cured of the illness!”
Mutarrif said, “‘Imran ibn al-Husayn said to me, ‘Are you aware
that [the angels] used to greet me, but when I was cauterised, the
greeting stopped?’ I asked, ‘Did the greeting come to you from above
your head or from your feet?’ He replied, ‘It came from above my
head.’ I said, ‘I do not think that you will die until that recurs.’ Then
after that, he said to me, ‘Are you aware that the greeting has
returned to me?’” He said, “It was only a short time until he died.”
Al-Hasan said, ““Imran ibn Husayn left instructions, ‘When I die,
take me out and walk swiftly and do not proceed slowly with me as
the Jews and Christians do.! Do not let fire or noise follow me.’” He
said, “He left some bequests to the wmm walads he had. He said,
“Any woman among you who cries out for me will receive no
bequest.’”
‘Ata ibn Abi Maymuna, the client of the family of ‘Imran ibn
Husayn, said that ‘Imran ibn Husayn told his family that when he
died, no sound should follow him and cursed whoever made such
noise (wailing). He said that they should make his grave square and
elevate it about four fingers high.
‘Imran ibn al-Husayn’s daughter said that when he was near
death, he said, “When I am dead, bind my bed about me with my tur-
ban, and when you come back, slaughter an animal and feed people.”
Muhammad ibn ‘Umar and others said that his kunya was Abu’n-
Nujayd. He related from Abu Bakr and ‘Uthman, and died in Basra a
year before Ziyad ibn Abi Sufyan. Ziyad died in 53 AH while
Mu ‘awiya ibn Abi Sufyan was khalif.
Mihjan ibn al-Adra‘ al-Aslami
Muhammad ibn ‘Umar said that he became Muslim early on and
that he laid out the mosque of the people of Basra. The Messenger of
Allah ,..2 had passed by him when he was shooting with some peo-
1. The Muslims thought it very important to avoid assimilating the various non-
Muslim customs prevailing in Iraq.
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ple, and said, “Shoot, and I am with the son of al-Adra‘!” Then he
returned from Basra to Madina and died while Mu‘awiya was khalif.
Umayya ibn Makhshi al-Khuza‘i
Jabir ibn Subh said, “I accompanied al-Muthanna ibn ‘Abdu’r-
Rahman al-Khuza‘i to Wasit. He would say the basmala when he
began to eat and with the last morsel he would say, ‘In the Name of
Allah, the first of it and the last of it.’ I remarked, ‘You said the bas-
mala when you started to eat, so why do you say with the last morsel,
“In the Name of Allah, the first of it and the last of it”?’ He replied,
‘I heard my grandfather Umayya ibn Makhshi, who was one of the
Companions of the Prophet p»Le, say, “The Messenger of Allah ,te
saw a man who was eating without saying the basmala. When he got
to the last morsel of the food, he said, ‘In the Name of Allah, the first
of it and the last of it.’ The Messenger of Allah ,+ said, “Shaytan
continued to eat with him. Then when he said, “In the Name of
Allah, the first of it and the last of it,’ he vomited everything in his
stomach.’””’”
‘Abdullah ibn al-Mughaffal al-Muzani
Yahya ibn Ma‘in said, “‘Abdullah ibn al-Mughaffal’s kunya was
Abu Ziyad.” He said, “I mentioned that to a man among his children
and he said, “His kunya was Abu’s-Sa‘id and he was one of the
Weepers.! He was one of those who gave allegiance to the Messenger
of Allah ,.2. under the tree on the Day of al-Hudaybiyya. He
remained in Madina and then moved to Basra and remained there
until his death.”
Ziyad, the grandson of ‘Abdullah ibn al-Mughaffal said, “In his
final illness, ‘Abdullah ibn al-Mughaffal told his family, “Only my
companions should be near me, and [the governor, ‘Ubaydullah] Ibn
Ziyad is not to pray over me.” When he died, they sent for Abu Barza
al-Aslami and ‘A’idh ibn ‘Amr and some of the Companions of the
Messenger of Allah ,«2 in Basra, and they washed and shrouded
him. They rolled up their shirt sleeves and tucked their shirts in their
1. “The Weepers” were those Muslims who wanted to go on the expedition to
Tabuk with the Prophet but lacked the means to go due to poverty. They wept in sor-
row when they were unable to go.
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waistbands. Then they washed and shrouded him. Then people only
did wudu’. When they brought him out of the house, Ibn Ziyad was
waiting at the door with his retinue. He was told that Ibn Mughaffal
had left instructions that he should not pray over him. So he accom-
panied them until he was near al-Bayda’ and then he went on to al-
Bayda’ and left him.
“Abdullah ibn al-Mughaffal left instructions that he should not be
followed with fire in the funeral procession.
Muhammad ibn ‘Umar said, “He died near the end of Mu‘awiya’s
khalifate . He built a house in Basra and was one of the group whom
‘Umar ibn al-Khattab sent to the people of Basra to teach them figh.
Ma‘qil ibn Yasar al-Muzani, Abu ‘Abdullah
He was responsible for the canal of Ma‘qil. “Umar ibn al-Khattab
commanded him to excavate it and he did that and then he moved to
Basra, stayed there and built a house there. He died there during the
khalifate of Mu‘awiya ibn Abi Sufyan while ‘Ubaydullah ibn Ziyad
was governor.
Al-Harith ibn Nawfal ibn al-Harith
He moved to Basra and laid out a house there and settled there
while ‘Abdullah ibn ‘Amir ibn Kurayz was governor. He died in
Basra at the end of the khalifate of “Uthman ibn ‘Affan and had
descendants there. He related a hadith about the prayer over the dead
from the Prophet ps.
‘Abdu’r-Rahman ibn Samura
He moved to Basra and settled there and died there. He related
from the Messenger of Allah ple.
‘Abdu’r-Rahman ibn Jawshan said, “I saw Abu Bakra riding his
mule in the funeral procession of ‘Abdu’r-Rahman ibn Samura.
Abu Bakra, who is Nufay‘ ibn Masruq
Some hadiths give his name as Masruh. His mother was
Sumayya, and he was the brother of Ziyad ibn Abi Sufyan by the
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same mother. He was a slave in Ta’if. When the Messenger of Allah
besieged the people of Ta’if, he announced, “Any free man who
comes down to us is safe and any slave who comes down to us is
free.” So a number of the slaves of Ta’if went down to him. Abu
Bakra was one of them. The Messenger of Allah ,L2 set him free.
Abu Bakra let himself down to them by the sheave of a pulley
(bakra), which is why he was called ‘Abu Bakra’. He used to say, “I
am the client of the Messenger of Allah pxLo.”
It is reported from Khalid ibn Sumayr that Thaqif [the people of
Ta’if] wanted to lay claim to the clientage of Abu Bakra. He retorted,
“T am Masruh, the client of the Messenger of Allah x2.”
Shabbak said that a man of Thaqif said, “While the Messenger of
Allah ,.Le was besieging Thaqif, we asked him to return Abu Bakra
to us. He was our slave. He refused to return him to us. He said, ‘He
is freed by Allah and freed by His Messenger.’”
Ibrahim al-Asadi said that when Abu Bakra was dying, he said to
his daughter, “Appoint Ibn Masruh al-Habashi as my executor.”” He
was a righteous scrupulous man. He was among those who had testi-
fied against al-Mughira ibn Shu‘ba and had been flogged with the
hadd-punishment.! That incident caused Abu Bakra to be displeased
with his brother Ziyad. When Mu‘awiya claimed Ziyad as his broth-
er, Abu Bakra forbade him to acquiesce in that.? Ziyad refused. Abu
Bakra swore that he would never speak to him, and he died without
speaking to him. Ziyad brought the children of Abu Bakra close to
him, honoured them, gave them a land grant and appointed them to
offices. They became very important and claimed to be Arabs and to
be descendants of Nufay‘ ibn al-Harith ath-Thaqafi. Abu Bakra died
in Basra in the khalifate of Mu‘awiya ibn Abi Sufyan while Ziyad
was governor.
Al-Bara’ ibn Malik ibn an-Nadr
He was an Ansar from the Banu’n-Najjar. He was present with the
Messenger of Allah 1. at the Battles of Uhud and the Ditch and the
1. For slander. They accused al-Mughira of fornication, but then Ziyad, who was
one of the four witnesses, said that he was not sure about what he had witnessed.
Therefore they were flogged for slander.
2. Abu Sufyan had stated that he was Ziyad’s father, although at the time his
mother, Sumayya, belonged to a man in Ta’ if.
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subsequent battles. He was courageous in war, inflicting much
slaughter.
Ibn Sirin said, “‘Umar ibn al-Khattab wrote that they should not
appoint al-Bara’ ibn Malik over the armies of the Muslims. He might
well lead them into destruction.”
Anas ibn Malik said, “I visited al-Bara’ ibn Malik when he was
singing and twanging his bow. I said to him, ‘How long will you do
this?’ He replied, “Anas, do you think I am going to die in bed? By
Allah, I have killed about ninety able-bodied idolaters.’”
Anas ibn Malik said, “On the day of al-‘Aqaba in Persia the peo-
ple were in a tight corner and al-Bara’ ibn Malik mounted his horse
which was prancing about, calling out to his companions, “Evil is
what your peers call you to!’ He attacked the enemy and Allah gave
victory to the Muslims by him. He was martyred on that day, may
Allah have mercy on him.”
Muhammad ibn ‘Umar said, “He was martyred in the battle for
Tustar. That entire region was held by the Persians.”
Anas ibn Malik ibn an-Nadr
He was one of the Banu’n-Najjar. His mother was Umm Sulaym
bint Milhan, who was also the mother of his brother, al-Bara’ ibn
Malik.
Al-‘Ala’ ath-Thaqafi said, “I heard Anas ibn Malik say, ‘I served
the Messenger of Allah ,sL2 when I was eight years old.””
Anas ibn Malik said, “I served the Messenger of Allah ,.. for ten
years. He never criticised me for something he commanded which I
was lax in doing or for anything I did. If eny of his family criticised
me, he would say, ‘Leave him. If it had been decreed to be, it would
have been.’”
Musa ibn Anas said, “If we were not among the Azd, we would
not be among the Arabs.” This means that they were from the Azd.
Abu Ghalib al-Bahili said that he followed the bier of “Abdullah
ibn Umayr al-Laythi. He said, “There was a man on a large Persian
horse wearing a thin black cloak and a cloth over his head to protect
it from the sun. There were two bits of cotton to protect his eyes. I
asked, ‘Who is this landowner?’ They replied, ‘It is Anas ibn Malik.’
So I pushed through the people in order to get near him. When the
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bier was put down, Anas stood at his head and prayed over him. He
said four takbirs which were neither long nor quick.”
Salama ibn Wardan said, “I saw Anas wearing a black turban
which hung down behind him, without a tall cap.”
‘Abdu’s-Salam ibn Shaddad said, “I saw Anas wearing a turban of
rough silk.”
Humayd said that Anas ibn Malik said, “‘Umar ibn al-Khattab
forbade that any Arabic be inscribed on signet rings. Anas’s ring had
a wolf or a fox on it.” Muhammad said that Anas’s ring had a reclin-
ing lion engraved on it.
Yahya ibn Abi Kathir said, “I saw Anas ibn Malik enter the
Masjid al-Haram and he laid out something on which he prayed.”
Qatada said, “Anas ibn Malik was unable to fast about a year
before he died. He did not fast and fed thirty poor people instead.”
Ibn ‘Awn said, “When Anas ibn Malik was near death, he com-
manded that he be washed and prayed over by Muhammad ibn Sirin.
Muhammad was in prison at that time. So they went to the governor,
who was a man of the Banu Asad, and he gave permission for him to
attend. Ibn Sirin went and washed and shrouded him and prayed over
him in the fortress of Anas in at-Taff. Then he returned to prison
without visiting his family.”
‘Abdu’l-*Aziz ibn Suhayb said that Anas ibn Malik said, “When
the Messenger of Allah ,..2 came to Madina, Abu Talha took my
hand and brought me to the Messenger of Allah , and said,
‘Messenger of Allah, Anas is a clever boy. Let him serve you.’ So I
served him at home and on journeys. By Allah, he never said to me
about something I had done, ‘Why did you do it like that?’ nor about
something I had not done, ‘Why didn’t you do it?’”
Humayd at-Tawil said that Anas said, “Umm Sulaym took my
hand when the Prophet ,»..» arrived and brought me to the Messenger
of Allah ,. and said, ‘Messenger of Allah, this is my son and he is
a boy who can write.’” Anas said, “I served him for nine years, and
he never said about something I had done, ‘You did it badly,’ or
‘What you have done is bad.’”
Sinan ibn Rabi‘a said, “I heard Anas ibn Malik say, ‘My mother
took me to the Messenger of Allah ,l«+ and said, “Messenger of
Allah, make supplication to Allah for your little servant!” and he
said, “O Allah, give him abundant wealth and many children and
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make his life long, and forgive him his wrong actions.’ Anas said, ‘I
have buried 98 (or 102) of my children, and my fruits are harvested
twice a year. And I have lived so long that I am weary of life, and I
still hope to be restored to good health.’”
‘Abdu’ l-‘Aziz ibn Abi Jamila reported that Anas ibn Malik said,
“I recognise the supplication of the Messenger of Allah psLe in
myself and my property and my children.”
Al-Ja‘d ibn Abi ‘Uthman reported that the Prophet ,«Ls had called
Anas “My son.”
Anas ibn Malik said, “No one is left who prayed to both qgiblas
except me.”
The Messenger of Allah ,sL2 gave Anas a kunya when he was still
a boy.
Az-Zuhri reported that Anas ibn Malik said, “The Messenger of
Allah ste arrived in Madina when I was ten years old and he died
when I was twenty. My mother took me to serve him. He entered our
house one day and we milked a tame sheep we had for him, and he
drank water from a well in the house. Abu Bakr was at his left and a
bedouin at his right and “Umar was beside him. The Messenger of
Allah ,2L2 drank and “Umar said, ‘Give it to Abu Bakr, Messenger of
Allah.’ But he handed it to the bedouin and said, ‘The right first and
then the next one on the right.’”
Al-Muthanna ibn Sa‘id reported that he heard Anas ibn Malik say,
“There is no night in which I have not seen my beloved,” and he
wept.
Thabit reported that Abu Hurayra said, “I have not seen anyone
whose prayer more resembled the Messenger of Allah ,. than the
son of Umm Sulaym,” meaning Anas ibn Malik.
Muhammad said, “When Anas reported from the Messenger of
Allah ,sLe he would say, “Or as the Messenger of Allah ,xLe said...’”
Humayd mentioned that Anas ibn Malik reported a hadith from
the Messenger of Allah ,»..2 and a man said to him, “You heard it
from the Messenger of Allah ,..?” Anas became very angry and
said, “No, by Allah, not all we report to you did we hear from the
Messenger of Allah ,s.2, but we do not accuse one another!”
Anas ibn Malik said, “I went to Madina when Abu Bakr had died
and ‘Umar had been made khalif. I said to ‘Umar, “Lift your hand
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and I will give allegiance to you on the basis that I gave allegiance to
your companion before you, to hear and obey as much as I am able.’”
Thumama ibn ‘Abdullah said, “The ploughman in charge of his
fields came to Anas in the summer to complain of lack of water. He
called for water, did wudu’ and prayed. Then he said, ‘Have you seen
anything?’ He said, ‘I haven’t seen anything.’ So he went in and
prayed, and then the third or fourth time, he said, “Look again.’ He
said, ‘I saw something like the wisp of a cloud.’ He began to pray
and make supplication until the caretaker entered and said, “The sky
has clouded over and it has rained.’ He said. ‘Mount the horse which
Bishr ibn Shaghaf sent and see how far the rain has reached.’ He
investigated and the rain had not gone beyond the fortresses of al-
Musayyirin nor the fortress of Ghadaban.”
Abu Ghalib said, “I did not see anyone more sparing in words
than Anas ibn Malik.”
‘Ata’ al-Wasiti reported that Anas ibn Malik said, “No one has
fear of Allah until he grieves over what issues from his tongue.”
Al-Juwayri said, “Anas ibn Malik put on ihram from Dhat ‘Irq.
We did not hear him speak except to mention Allah until he was out
of thram. He said to him, ‘Nephew, that is how thram is.’”
Thumama ibn ‘Abdullah reported that Anas ibn Malik said to his
sons, “My sons, confine knowledge to the Book.”
Thabit al-Bunani reported that the sons of Anas ibn Malik asked
their father, “Father, why do you not relate hadith to us as you do to
others?” He replied, “My sons, whoever is given too much abandons
some.”
Az-Zuhri reported that Anas ibn Malik had engraved on his ring,
“Muhammad is the Messenger of Allah.” Whenever he entered the
lavatory, he would remove it.
‘Isa ibn Tahman said, “I saw Anas ibn Malik visit al-Hajjaj wear-
ing a black turban and his beard was dyed yellow.”
‘Imran ibn Muslim said, “I saw Anas ibn Malik wearing a yellow
waist-wrapper and I saw him put one of his feet over the other.”
Ibn ‘Awn said, “I saw Anas ibn Malik wearing a cloak of rough
silk and a turban of rough silk and a jubbah of rough silk. Its warp
was cotton.”
Isma‘il ibn Abi Khalid said, “I saw Anas ibn Malik wearing a
Yemeni garment and a turban.”
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Badr ibn ‘Uthman said, “I saw Anas ibn Malik wearing a black
turban.”
Abu ‘Ubayd ibn Muhammad said, “I visited Anas ibn Malik and
he was wrapped up, i.e. in a garment of rough silk.”
‘Abdu’s-Salam ibn Shaddad said, “I saw Anas wearing a turban of
coarse silk and a jubbah of coarse silk and a cloak of coarse silk.
They said to him, ‘Why do you forbid us silk and wear it yourself?’
He said, ‘Our amirs gave it to us and we wanted them to see it on
us.’””
Yazid ibn Salih said, “I saw Anas wearing that which we call
rough silk, red and yellow.”
Abu Ka‘b said, “I saw Anas ibn Malik with a green silk cloak
with a border.”
‘Imran ibn Muslim said, “I saw Anas with a red waist-wrapper.”
‘Imran ibn Anas said that he saw Anas with two red garments.
Rashid ibn Ma‘bad ath-Thaqafi said, “I saw that the sleeves of
Anas ibn Malik had wide wrists and large sleeves.”
‘Abbad ibn Abi Sulayman said, “I saw Anas ibn Malik wearing a
tall white cap.”
Ibn Abi Khalid said, “I saw Anas ibn Malik with a red beard and I
saw his turban was loose behind him.”
It is reported from some of Anas’s family that in the year he died
Anas ibn Malik could not fast and he fed thirty poor people with
bread and meat with more than one or two bowls.
Humayd at-Tawil said, “I asked ‘Umar, Anas’s son, ‘What did
Anas do? How did he act?’ He said, ‘He was too weak to fast for a
year before he died. He told us to prepare bowls and feed a poor per-
son for every day. So he fed that number and more.’”
Muhammad said that when Anas ibn Malik died, Muhammad ibn
Sirin was in prison on account of a debt he owed. Anas left a will that
Muhammad should wash him. So ‘Umar ibn Yazid spoke on his
behalf and he was allowed out of prison and washed him. Then
Muhammad returned to prison. Muhammad ibn Sirin continued to be
grateful to the family of ‘Umar ibn Yazid until he died.
Humayd at-Tawil reported that Anas said, “A bundle of musk was
put in his perfume as well as a hair of the Messenger of Allah po.”
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Muhammad ibn ‘Umar said, “I asked Muhammad ibn ‘Abdullah
al-Ansari, the Qadi, how old Anas ibn Malik was when he died and
he said that he was 107.”
‘Abdullah ibn Yazid al-Hudhali said that Anas ibn Malik died in
Basra in 92 AH during the khalifate of al-Walid I.
Al-Hasan said, “Anas ibn Malik was the last of the Companions
of the Prophet ,.L. to die in Basra.”
Al-Fuday! ibn Dukayn said that Anas ibn Malik died in 93 AH.
Muhammad said, “Anas related from Abu Bakr, ‘Umar, ‘Uthman
and ‘Abdullah ibn Mas‘ud.”
Hisham ibn ‘Amir
He was one of the Banu’n-Najjar, but his mother was from
Bahra’. His father, “Amir ibn Umayya, was present at Badr and
Uhud, and was killed as a martyr that day. Hisham was a Companion
of the Prophet ».. and people related from him in Basra. He died
there without leaving descendants.
Al-Hasan reported that Hisham ibn ‘Amir said that he went to the
Prophet »Le who asked, “What is your name?” He replied, “Shihab.”
He said, “Rather you are Hisham.”
Humayd ibn Hilal said, “Some men of the area ignored Hisham
ibn ‘Amir in favour of ‘Imran ibn al-Husayn and other Companions
of the Messenger of Allah ,«. He said, “You ignore me for men
who were not present with the Messenger of Allah more than I was
and who did not memorise more hadiths than I did. I heard the Mes-
senger of Allah ,.L2 say, “There will be no more terrible trial between
Adam and the Final Hour than the Dajjal.’”
Thabit ibn Zayd ibn Qays al-Khazraji, Abu Zayd
Sa‘id ibn Aws said, “Thabit ibn Zayd was my grandfather. He was
present at Uhud and he was one of the six who collected the Qur’an
during the lifetime of the Messenger of Allah ,zL. He settled in
Basra and built a house there. Then he came to Madina and died
there while ‘Umar ibn al-Khattab was khalif. ‘Umar stood at his
grave and said, “May Allah have mercy on you, Abu Zayd. Today the
most trustworthy of the people of the earth has been buried.”
Companions
His son, Bushayr ibn Abi Zayd
He was killed in the Battle of al-Harra and his descendants still
live in Basra.
Al-Hasan said, “I and another man went to the General Mosque
and we went to Abu Zayd al-Ansari. His foot had been wounded at
Uhud. When the prayer came, he gave the adhan sitting and the
igama Sitting, and then he said to a man, “Go forward and lead us in
the prayer.”
‘Amr ibn Akhtab al-Ansari
He is Abu Zayd, and he was the grandfather of ‘Azra ibn Thabit.
Tamim ibn Huways said that he heard Abu Zayd say, “I fought
thirteen battles alongside the Messenger of Allah xls.”
Anas ibn Sirin said that Abu Zayd ibn Akhtab said, “The Mes-
senger of Allah »s. said to me, ‘May Allah make you beautiful.’”
Anas said, “He was a handsome man with grey hair. I heard some of
the people of Basra say that ‘Amr ibn Akhtab was the grandfather of
“Azra ibn Thabit.” He has a mosque named after him in Basra.
Al-Hakam ibn ‘Amr ibn Mujadda‘
He was a companion of the Prophet «2. When the Prophet died,
he moved to Basra and settled there. Ziyad ibn Abi Sufyan appointed
him over Khurasan and he went there.
Al-Hasan reported that Ziyad sent al-Hakam ibn ‘Amr to Khura-
san and Allah gave the Muslims victory and they took great booty.
Ziyad wrote to him, “The Amir al-Mu’minin has written to me to
select the gold and silver for him. Do not distribute any gold or sil-
ver.” He wrote back to him: “Peace be upon you. You wrote to me
mentioning the letter of the Amir al-Mu’minin. I find the Book of
Allah before the letter of the Amir al-Mu’minin. By Allah, if the
heavens and the earth had been stitched into a single mass against a
person and he feared Allah, Allah would make a way out of that for
him. Peace be upon you.” Then he said to the people, “Go to your
booty and divide it.”
‘Ali ibn Muhammad al-Qurashi said, “Al-Hakam ibn ‘Amr
remained in charge of Khurasan until he died there in SO AH while
Mu‘awiya ibn Abi Sufyan was khalif.”
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Rafi‘ ibn ‘Amr al-Ghifari
Al-Hakam’s brother. He was a Companion of the Prophet ple.
“Amr ibn Sulaym and others related from him.
Rafi* ibn ‘Amr al-Ghifari said, “When I was a boy I used to throw
stones at palm trees. The Prophet ,.L was told, ‘There is a boy who
throws stones at our palm trees.’ So I was brought to the Prophet 1.
and he said, ‘Boy, why do you throw stones at the palm trees?’ I
replied, ‘To eat.’ He said, ‘Do not throw stones at the trees, but eat
whatever falls below them.’” Then he stroked his head and said, “O
Allah, fill his stomach.”
‘Abdullah ibn as-Samit reported from Abu Dharr that the Mes-
senger of Allah ,»L. said, “After me there will be some people of my
community who recite the Qur’an and it will not go beyond their
throats. They will come out of the deen as the arrow passes through
its target and they will not return to it. They are the worst of crea-
tures.” ‘Abdullah ibn As-Samit said, “I met Rafi‘ ibn ‘Amr al-
Ghifari, the brother of al-Hakam ibn ‘Amr and asked, ‘What is this
hadith which I heard Abu Dharr say?’ and I mentioned the hadith. He
said, ‘What surprises you about this? I heard it from the Messenger
of Allah ,xLe as well.’””
Mujashi‘ ibn Mas‘ud as-Sulami
Mujashi‘ ibn Mas‘ud said, “I came to the Prophet »L. with my
brother to give our allegiance to him on the basis of emigration. He
said, ‘Emigration is finished.’ We said, ‘On what basis shall we give
you allegiance then?’ He said, ‘On Islam and jihad in the way of
Allah.’ So we gave him our allegiance.” The narrator said that he met
Mujashi‘s brother and he confirmed what Mujashi‘ had told him.
His brother, Mujalid ibn Mas‘ud as-Sulami
Abu ‘Uthman reported that Mujashi‘ said, “Messenger of Allah,
this is Mujalid ibn Mas‘ud. Take his allegiance with mine on the
basis of emigration.” He said, “There is no emigration after the con-
quest of Makka, but I will take his allegiance in Islam.”
Al-Hasan said that Mujalid ibn Mas‘ud had a slight limp.
17
Companions
‘A’idh ibn ‘Amr al-Muzani
Al-Hasan said, “He was one of the best of the Companions of the
Messenger of Allah »Lo.”
Qatada said that ‘A’idh ibn ‘Amr used to wear rough silk.
Qurra said, “A Kharijite arose in the time of the Companions of
the Messenger of Allah ,«. and a group of the Companions of the
Messenger of Allah went out against him with swords, including
‘A’idh ibn ‘Amr.”
It is reported that ‘A’idh ibn ‘Amr left instructions that Abu Bazra
should pray over him. ‘Ubaydullah ibn Ziyad set out in order to pray
over him. When he reached Muslim’s house, he was informed that
‘A’ idh had left instructions that Abu Bazra was to pray over him. So
Ibn Ziyad turned back.
‘Abdullah ibn ‘Amr al-Muzani
He was the father of Bakr ibn ‘Abdullah and was a Companion of
the Messenger of Allah ,... He settled in Basra and has descendants
there.
Bakr ibn ‘Abdullah al-Muzani said, “‘Alqama ibn ‘Abdullah al-
Muzani told me that four of the Companions of the Messenger of
Allah ,»Le washed our father. They did not do more than roll up their
sleeves and tuck their shirts in their waistbands. When they had fin-
ished washing him, they did wudu’ as they would do it for the
prayer.”
Qurra ibn [yas
He was the father of Mu‘awiya ibn Qurra.
Mu‘awiya ibn Qurra reported that his father said that he went to
the Prophet »12 who milked his goat for his family. He said, “He
stroked my head and made supplication for me.”
Mu‘awiya ibn Qurra said, “I killed my father’s killer in the Battle
of Ibn ‘Ubays.” Qurra had been murdered.
The brother of Qurra ibn Iyas
Mu‘awiya ibn Qurra reported from his uncle that he used to go to
the Prophet »«L2 with his son. He had him sit in front of him and the
18
Basra
Prophet ». asked him, “Do you love him?” He said, “Yes, very
much.” Then the boy died and the Prophet ».2 said, “It seems that
you are grieved over him.” He replied, “Yes, Messenger of Allah.”
He said, “Are you not happy that when Allah admits you to the
Garden you will find him at one of its gates which he will open for
you?” He said, “Yes.” He said, “It will be like that, Allah willing.”
Hamal ibn Malik al-Hudhali
He became Muslim and then returned to his people’s land. Then
he moved to Basra, settled there and built a house there among the
Hudhayl. Then his house later became the property of ‘Amr ibn
Mihran, the scribe.
Al-‘Abbas ibn Mirdas ibn Abi ‘Amir as-Sulami
He became Muslim before the conquest of Makka and came to the
Messenger of Allah 12. in a group of nine of his people mounted on
horses and armed with spears ready to participate in the conquest of
Makka. He went on expeditions with the Messenger of Allah jw. and
then returned to his people’s land. He settled in the valley of Basra.
He used to visit Basra often. The Basrans related from him. His
descendants are located in the desert of Basra and some of his people
are settled in Basra.
Jahima ibn al-‘Abbas ibn Mirdas
He became Muslim and was a Companion of the Prophet »zLe and
reported hadiths from him.
It is reported that Jahima went to the Messenger of Allah ,.L. and
said, “Messenger of Allah, I want to go on expeditions and I have
come to you to seek your advice.” He asked, “Do you have a moth-
er?” He replied, “Yes.” He said “Stay with her. The Garden is at her
feet.”” He gave him this reply on the second and third occasions when
he made the same request.
‘Abdullah ibn ash-Shikhkhir
He was the father of Mutarrif and Yazid ibn ‘Abdullah.
19
Companions
He was a Companion of the Prophet ,.. and related from him
and settled in Basra and his descendants are still there.
Mutarrif reported that his father said, “We came to the Messenger
of Allah ,.Le in a delegation from the Banu “Amir. He asked, ‘Shall I
provide you with mounts?’ We said, ‘We found some unattended
camels on the road.’ The Messenger of Allah ,a. said, “The stray
animals of the Muslim can be a cause of the burning in the Fire.’”
Yazid said, “My father was in the delegation of the Banu ‘Amir to
the Messenger of Allah ,».... They said, ‘Messenger of Allah, you are
our master and possess kindness for us.’ He said, ‘No no! Speak
properly and do not let Shaytan make you bold! The Master is Allah.
The Master is Allah. The Master is Allah.’”
Mu‘awiya ibn Hayda
He came to the Messenger of Allah ,.L2 and became Muslim and
kept his company. He asked him about things and related hadiths
from him. He was the grandfather of Bahz ibn Hakim.
His brother, Malik ibn Hayda
He became Muslim and he was the one who asked his brother
Mu‘awiya to go with him to the Messenger of Allah ». telling him
that his neighbours had become Muslims.
Qabisa ibn al-Mukhariq
He came to the Messenger of Allah ,..2 and became Muslim and
related hadiths from him. He settled in Basra and still has descen-
dants of some note there, including Muhammad ibn Harb who was in
charge of the police of Ja‘far ibn Sulayman in Madina and also in
charge of the police of Basra.
Qabisa said, “I heard the Messenger of Allah »Le say, “Tech-
niques of divination are part of idolatry.”
‘Iyad ibn Hammad at-Tamimi
He came in a delegation to the Prophet ». before becoming
Muslim. He had a fine camel with him as a gift for the Messenger of
Allah ,»sLe. The Prophet asked, “Have you become Muslim?” He
20
Basra
replied, “No.” He said, “Allah has forbidden us to accept the scum of
the idolaters.” He became Muslim and the Messenger of Allah pst.
accepted the gift. He said, “O Prophet of Allah! A man of my people
beneath me insults me — should I help myself against him?” He said,
“Two people who abuse one another are two devils calling one anoth-
er liars.” Other things are related from him. He settled in Basra and
the Basrans transmitted from him.
Qays ibn ‘Asim
Qays had forbidden himself to drink wine in the Jahiliyya. Then
he came to the Messenger of Allah 1. with the delegation of the
Banu Tamim and became Muslim. The Prophet i. said, “This is the
master of the people of desert, and he is a generous master.”
Khalifa ibn al-Husayn reported that Qays ibn ‘Asim became
Muslim and went to the Prophet .... and he commanded him to
bathe with water and lote leaves.
Hakim ibn Qays said, “When he was dying, Qays ibn ‘Asim told
his sons, ‘My sons! Let the eldest of you be your leader. When the
people are led by the eldest of them, they follow their father. When
they are led by the youngest of them, they are belittled. You must
have wealth and produce it. It is the splendour of the generous man
and will protect him against critics. Beware of begging from people.
It is the last resort for a man’s earnings. Do not mourn for me. The
Prophet of Allah ..2 was not mourned for. Do not bury me where
the Bakr ibn Wa’il will know. I used to raid them in the Jahiliyya.’”
Az-Zibriqan ibn Badr ibn Imru’I-Qays
Az-Zibriqan’s name was Husayn. He was an excellent poet and
was called ‘the moon of Najd’. He was in the delegation of the Banu
Tamim who came to the Messenger of Allah ,.. He became Muslim
and the Messenger of Allah ».. put him in charge of the zakat of the
people of the Banu Sa‘d. The Messenger of Allah .... died while he
was in charge of it. Then the Arabs apostatised and refused to pay
zakat. Az-Zibriqan ibn Badr remained firm in Islam and took the
zakat from his people and sent it to Abu Bakr as-Siddiq. He settled in
the land of the Banu Tamim in the desert of Basra and used to visit
Basra often.
21
Companions
Al-Aqra‘ ibn Habis
He was in the delegation of the Banu Tamim which came to the
Messenger of Allah ,+. He became Muslim and settled in the land
of the Banu Tamim in the desert of Basra.
‘Amr ibn al-Ahtam
He was in the delegation of the Banu Tamim who came to the
Messenger of Allah ,»... He was the youngest of them and remained
with their baggage. He became Muslim. He was a poet. He settled in
the land of the Banu Tamim in the desert of Basra.
Muhammad ibn az-Zubayr said, “The Messenger of Allah ,L.
said to ‘Amr ibn al-Ahtam, “Tell me about az-Zibriqan ibn Badr.’ He
said, ‘He is obeyed in his gathering and defends those behind him.’
Az-Zibriqan said, ‘Messenger of Allah, he knows that I am better
than what he says, but he envies me!’ ‘Amr said, ‘You! A person
with little manliness, narrow-minded, with a stupid father and a
blameworthy uncle!’ Then he said, ‘Messenger of Allah, I did not lie
in the first or the last. I am satisfied with him and said the best of
what I know of him. Then he made me angry and I said what I do not
know about him.’ The Messenger of Allah ,. said, ‘Eloquent
speech is a form of magic.’”
Sa‘sa‘a ibn Najiyya
One of the Banu Tamim. He came to the Prophet «2 and became
Muslim. His grandchildren included the poet al-Farazdaq ibn Ghalib
ibn Sa‘sa‘a. Sa‘sa‘a transmitted from the Prophet ».. and he and his
children settled at Basra.
Sa‘sa‘a ibn Mu‘awiya
It is reported that Sa‘sa‘a ibn Mu‘awiya, the uncle of the poet al-
Farazdaq, went to the Prophet ». who recited to him: “And anyone
who did the smallest atom’s weight of good will see it. And anyone
who did the smallest atom’s weight of evil will see it.” (99:7-8) He
said, “That’s enough for me. I don’t care if I hear nothing else.”
Sa‘sa‘a reported from Abu Dharr.
22
Basra
An-Namir ibn Tawlab ibn Uqaysh
He was a poet. He came to the Messenger of Allah ple and
became Muslim. He settled in Basra after that and the Prophet po
wrote a letter for him.
Yazid ibn ‘Abdullah ibn ash-Shikhkir said, “A man of ‘Ukl
brought us a letter from the Messenger of Allah »x2 on a piece of
hide on which was written: ‘From Muhammad, the Messenger of
Allah, to the Banu Zuhayr ibn Uqaysh.’ The man was an-Namir ibn
Tawlab the poet.” Banu Zuhayr is a sub-tribe of ‘UKI.
‘Uthman ibn Abi’l-‘As
“Uthman ibn Abi’l-‘As was part of the delegation of Thaqif who
came to the Messenger of Allah ,.. in Madina. They became
Muslim and he eventually reached an agreement with them. ‘Uthman
was the youngest of them. He went to the Prophet ».. before them
and became Muslim. He had him learn to recite the Qur’an and he
stayed close to Ubayy ibn Ka‘b who recited to him.
When the delegation of Thaqif wanted to return to Ta’if, they said,
“Messenger of Allah, put someone in charge of us,” and he put
‘Uthman ibn Abi’l-‘As over them. He was clever and had learned the
Qur’an by heart. They said, “We will not change someone whom the
Messenger of Allah ,.L. has put in charge.” He used to lead them in
the prayer in Ta’if and recite the Qur’an to them.
In the time of ‘Umar ibn al-Khattab, Basra was laid out and the
Muslims settled there. ‘Umar wanted to appoint over them a man of
intelligence, rectitude and skill. They said, “You must have ‘Uthman
ibn Abi’l-‘As.” He said, “That is the one whom the Messenger of
Allah «Le put in charge in at-Ta’if. I will not remove him.” They said
to him, “Write to him to appoint a successor in at-Ta’if and then to
come to you.” He said, “This is good.” So he wrote to him about that
and he appointed his brother al-Hakam ibn Abi’l-‘As ath-Thaqafi
over Ta’if. He came to ‘Umar and he sent him to Basra and he built a
house there and there he extracted wealth, including the Shatt
‘Uthman which was ascribed to him opposite Ubulla and its land. His
descendants are still there and are honoured. They have much rev-
enue and property and are very numerous.
23
Companions
Musa ibn Talha said, “The Messenger of Allah , sent ‘Uthman
ibn Abi’l-‘As to Ta’if and said, ‘Lead them in the prayer according to
their weakest one and do not employ your mu’adhdhin for a wage.’”
Mutarrif said that his kunya was Abu ‘Abdullah.
His brother, al-Hakam ibn Abi’I-‘As ath-Thagafi
We mentioned him in the story of his brother. We have not heard
that he was in the delegation of Thaqif. He also has noble descen-
dants, including the poet Yazid ibn al-Hakam.
Their brother, the poet Hafs ibn Abi’l-‘As
We have not heard that he was a Companion of the Messenger of
Allah or that he saw him. He reported from him, and we record him
with his brothers to make his position clear. He also has noble descen-
dants in Basra. Al-Hasan al-Basri related from Hafs ibn Abi’l-‘As.
Malik ibn ‘Amr al-‘Ugayli, then al-Qushayri
Malik ibn ‘Amr al-Qushayri said, “I heard the Messenger of Allah
pie Say, ‘If anyone sets free a Muslim slave, he will be his ransom
from the Fire, each bone of the freed person for each of his bones.
May Allah alienate anyone who has his parents reach old age and is
not forgiven! The Garden is mandatory for anyone who takes in an
orphan of two Muslim parents to share in his food and drink until
Allah makes him self-sufficient.’”
Al-Aswad ibn Sari‘
He was a Qadi. Al-Hasan reported that Al-Aswad ibn Sari‘ said,
“I went to the Messenger of Allah ».. and went on an expedition
with him.”
Al-Hasan reported from al-Aswad ibn Sari‘ and he was a poet and
was the first to relate edifying stories in this mosque. He said, “I went
on four expeditions with the Messenger of Allah je.”
Al-Hasan said that al-Aswad ibn Sari‘ was a poet. He said, “Mes-
senger of Allah, shall I let you hear some praises with which I have
praised my Lord?” The Messenger of Allah ,W2 said, “Your Lord
24
Basra
loves praise,” or he said, “There is nothing He loves more than praise
of Allah.”
Al-Hasan said that al-Aswad ibn Sari‘ used to relate things to
remind people in the back of the mosque.
At-Talib ibn Zayd
He related hadiths about emancipation and other things from the
Messenger of Allah +L.
At-Talib reported that he came to the Prophet ,eand said,
“Messenger of Allah, ask forgiveness for me!” He said to me, “When
I have spoken to you,” or, “When you have heard.” So he waited
until he had finished and then he prayed for him and touched his face
with his hand and said, “O Allah, forgive at-Talib and have mercy on
him,” three times. At-Talib was in the delegation of Banu Tamim
who called to the Messenger of Allah ,x2 from outside the apart-
ments.
Qatada ibn Milhan as-Sadusi
‘Abdu’l-Malik ibn Qatada reported from his father that the
Messenger of Allah ,.12 commanded them to fast the nights of the
full moon, which is like a perpetual fast.
Sulaym ibn Jabir al-Hujaymi
His kunya was Abu Jurayy. Some of them call him ‘Jabir ibn
Sulaym al-Hujaymi’.
Muhammad ibn Sirin said that Sulayman ibn Jabir said, “I went to
the Messenger of Allah .... with a group of my people.”
Sulaym ibn Jabir said, “I came to the Messenger of Allah ,.L.
when he was sitting with his knees up and a cloak wrapped around
him whose hem came over his feet. I asked, ‘Which of you is
Muhammad or the Messenger of Allah?’ He pointed to himself. I
said, ‘Messenger of Allah, I am a man from the people of the desert
and I have their rough manners. Advise me.’ He said, “Do not consid-
er any act of kindness insignificant.’”
25
Companions
Malik ibn al-Huwayrith al-Laythi, Abu Sulayman
Abu Qilaba reported that Malik ibn al-Huwayrith said, “We went
to the Messenger of Allah ,s. and we were a group of young men.
We stayed with him for about twenty days and the Prophet was mer-
ciful. He said, ‘When you return to your land, teach them and
instruct them, and pray when the prayer time comes.’”
Usama ibn ‘Umayr al-Hudhali
He is the father of Abu’l-Malih al-Hudhali from whom Ayyub and
others related.
Abu’l-Malih reported that his father was with the Messenger of
Allah ,sL in the Battle of Hunayn and it rained on them and the
Messenger of Allah ,..2 commanded a caller to announce that they
should pray standing.
‘Arfaja ibn As‘ad al-‘Utaridi
One of the Banu Tamim. It is reported that “Arfaja ibn As‘ad had
received a nose wound in the Battle of Kilab during the Jahiliyya and
had a nose made of silver but he became allergic to it. He mentioned
it to the Prophet ,.. and he told him to use a gold one.
Anas ibn Malik
A man of the Banu ‘Abdullah ibn Ka‘b, then one of the Banu’l-
Harish.
Anas ibn Malik said, “Some cavalry of the Messenger of Allah
pete attacked us, and I went to the Messenger of Allah »L2 while he
was eating. He said, ‘Come and cat.’ I said, ‘I am fasting.’ He said,
‘Sit. I will tell you about fasting.’ He said, ‘Allah has remitted the
fast for the traveller, the pregnant woman and the nursing woman.’
By Allah, the Prophet »2 said both of them or one of them. I still
regret that I did not eat from the food of the Messenger of Allah! ”
Kahmas al-Hilali
Kahmas al-Hilali said, “I became Muslim and went to the Prophet
pete and I got to him and told him about my Islam and then I left him
26
Basra
and stayed away for a year. Then I came to him and greeted him. He
looked up and then down. I said, ‘Messenger of Allah, it seems you
do not remember me.’ He said, ‘Yes, who are you?’ I said, ‘I am
Kahmas al-Hilali who came to you a year ago.’ I had become very
emaciated. The Messenger of Allah ,.. said, “What has brought you
to this state?’ I said. ‘I have not broken the fast in the day since I left
you nor slept at night.” The Messenger of Allah ,.. said, “Who told
you to torture yourself? Fast the month of patience and then a day
every month.’ I said, ‘Messenger of Allah, let me do more.’ He said,
“Two days.’ I said, ‘Messenger of Allah, I am strong. Let me do
more.’ He said, “Three days a month.’”
Ma‘iz al-Bukka’i
‘Abdullah ibn Ma‘iz reported that Ma‘iz went to the Prophet ,L.
and he wrote him a letter stating that Ma‘iz was the last of his people
to become Muslim and that he had could only offer him his own hand
and he received his allegiance on that basis.
Qurra ibn Du‘mus an-Namiri
Jarir ibn Hazim said, “In Ayyub’s place I saw a bedouin man
wearing a wool jubbah. When he heard the people relating hadith, he
said, ‘My master Qurra ibn Du‘mus told me, “I went to Madina and
there was the Prophet «2 with his Companions around him. I want-
ed to go near him but could not. So I said, ‘Messenger of Allah, ask
forgiveness for the Namiri boy!’ He said, ‘May Allah forgive you!’”
He said, “The Messenger of Allah ,.. had sent ad-Dahhak to collect
zakat and he had brought large camels. The Prophet + said to him,
‘Go back to Hilal ibn ‘Amir, Namir ibn ‘Amir, and ‘Amir ibn Rabi‘a.
You have taken the large camels from their property.’ He said,
‘Messenger of Allah, I heard you mention the expedition and I want-
ed to bring you camels to ride and to carry your Companions.’ He
said, ‘You have left what I prefer for what you have brought. Go and
return to them and take their zakat from the sides of their property
[meaning, not selecting the best].’”
wid
Companions
Al-Khashkhash ibn al-Harith al-‘Anbari
Al-Khashkhash al-‘Anbari said, “I went to the Prophet »2 with a
son of mine, and he asked, ‘Your son?’ I said, ‘Yes.’ He said, ‘He
should not harm you, nor you him.’”
Ahmar ibn Jaz’ as-Sadusi
Ahmar, a Companion of the Messenger of Allah 2 said, “When
the Messenger of Allah ,. prostrated, he put his arms out far away
from his sides.”
Sawada ibn Rabi‘a al-Jarmi
Sawada ibn Rabi‘a al-Jarmi said, “I went to the Messenger of
Allah ,zLe with my mother, and he ordered some sheep for us and
told her, ‘Tell your sons to cut their nails lest they cause pain or harm
the udders of the sheep. Command your sons to feed their flocks
well.’”
‘Ulatha ibn Shajjar as-Saliti
One of the Banu Tamim. Al-Hasan reported that he heard the
Messenger of Allah ,sLe say, “The Muslim is a brother of the
Muslim.” He said, “I went to the Prophet »..2 when he was in a
group of people.”
‘Uqba ibn Malik al-Laythi
‘Ugba ibn Malik al-Laythi said, “The Messenger of Allah pe
sent an expedition against some people. A man began to run away
and a man from the expedition followed him with his sword drawn.
The man cried, ‘I am a Muslim!’ but he did not pay any attention to
what he said and struck him down with his sword and killed him. The
news reached the Messenger of Allah ,1+ and he said something
harsh about it which the killer heard. While the Messenger of Allah
pee was giving a speech, the killer said, ‘Messenger of Allah, he
only said what he said to save himself from being killed!’ The
Messenger of Allah ,s2 turned away from him and those people
before him and continued speaking. When he could not endure it any
28
Basra
more, he said for the third time, ‘Messenger of Allah, he only said
what he said to save himself from being killed!’ The Messenger of
Allah ,#Le turned to him and the displeasure could be seen in his face.
He said, ‘Allah refuses my acceptance to the one who Kills a believ-
er.’ He said it three times.”
Khuzayma ibn Jaz’ al-Asadi
Hibban ibn Jaz’ reported that his brother Khuzayma said, “I asked
the Messenger of Allah ,.. about eating foxes. He asked, ‘Does any-
one eat a fox?’ I asked him about wolves and he said, ‘Does anyone
with any good in him eat a wolf?’ I asked him about hyenas and he
said, ‘Does anyone eat a hyena?’”
Khuzayma said, “I asked the Prophet ». about lizards and he
said, ‘I neither eat them nor forbid them.’”
Samura ibn Jundub
He was a Companion of the Prophet ,» and went on expeditions
with him. He was an ally of the Ansar. His mother was married to
Murayy ibn Sinan, the uncle of Abu Sa‘id al-Khudri. They relate that
Samura was among those present at the Battle of Uhud. He later set-
tled in Basra and then he moved to Kufa and purchased some houses
there among the Banu Asad at Kunasa. He built there and settled
there and died there. He has descendants. He related many hadiths
from the Messenger of Allah ,... Ziyad left him in charge of Basra
when he went to Kufa.
Abu Yazid al-Madani said, “When Samura ibn Jundub was in his
final illness, he felt terribly cold and a fire was kindled for him and a
stove placed before him, a stove behind him, and one at his right and
one at his left. That did not help. He said, ‘What can I do about what
is inside me?’ He remained like that until he died.”
Harmala al-‘Anbari
Harmala said, “I came to the Messenger of Allah ».. and prayed
the dawn prayer with him. When we finished the prayer, I looked
towards the faces of the people and I could barely make out their
faces after I had finished the prayer. When I was about to go, I said,
29
Companions
‘Messenger of Allah, advise me!’ He said, ‘You must have fear of
Allah. When you stay with a people, and hear them saying what you
like, go to it. When you hear them saying what you dislike, leave it.’”
Nubaysha al-Hudhali
He was called Nubaysha al-Khayr.
Al-Mu ‘alla ibn Rashid al-Hudhali said that his grandmother,
Umm ‘Asim, spoke about a man of Hudhayl called Nubaysha al-
Khayr. She said, “Nubaysha came in while we were eating from a
bowl and said to us, “The Messenger of Allah ».Le told us that who-
ever eats from a bowl and then licks it will be forgiven.’”
Talha tbn ‘Abdullah an-Nadri
He was one of the Banu Layth from Kinana. Some called him
Talha ibn ‘Amr. He was one of the Ahl as-Suffa.
Abu Harb ibn Abi’l-Aswad reported that Talha al-Laythi, one of
the Companions of the Messenger of Allah ,.L. told him, “I came to
Madina and had no home, and so I stayed in the Suffa.”
Al-‘Adda’ ibn Khalid
He came to the Prophet ».e who made him a grant of some
waters which belonged to the Banu ‘Amr ibn ‘Amir.
‘Abdu’l-Majid ibn Abi Yazid said, “In the time of Yazid ibn al-
Muhallab, Hujr ibn Abi Basr and I went to Makka. We passed by
some water called al-Rukhaykh and they told us, “Here is a man who
saw the Messenger of Allah ,.L..’ So we went to a very old man and
asked, ‘Did you see the Messenger of Allah »2?’ He replied, ‘Yes,
and he wrote a letter guaranteeing these waters for me.’ He brought
out a skin on which was the letter of the Messenger of Allah ,Le. We
asked, ‘What is your name?’ He replied, ‘Al-‘Adda’ ibn Khalid.’ We
asked, ‘Did you hear anything from the Messenger of Allah ,..?’ He
said, ‘On the Day of ‘Arafa I was under his camel while it was chew-
ing its cud. He said, “O people! What is this day? What is this
month? What is this land?” We said, “Allah and His Messenger know
best.” He said, “Is it not a sacred month? And a sacred land? And a
sacred day?” We said, “Allah and His Messenger know best.” He
30
Basra
said, “Your blood and property and honour are sacred for you as the
sacredness of this day of yours in this month of yours in this land of
yours until the day when you meet your Lord. O Allah, Have I con-
veyed it? O Allah, bear witness!”
‘Abdu’l-Majid said, “Al-‘Adda’ ibn Khalid produced a letter for
me and said, “This is what the Prophet .... wrote for me.’ Written on
it was, ‘In the Name of Allah, the Merciful, the Compassionate. This
is what al-‘Adda’ ibn Khalid ibn Hawdha has purchased from
Muhammad, the Messenger of Allah. He has purchased from him a
slave, or slavegirl, with no disease or wickedness or maliciousness.
The sale of one Muslim to another Muslim.’”
A‘sha ibn Mazin
One of the Banu Tamim. A‘sha ibn Mazin said, “I went to the
Prophet ast. and said:
“O master of the people and judge of the Arabs!
I married one of the sharp-tongued women!
I went to seek food for her in Rajab
and she left me with strife and war.
Women are the worst conquerors for the one who is conquered.’
The Messenger of Allah ,.1.. began to repeat, “Women are the
worst conquerors for the one who is conquered. Women are the worst
conquerors for the one who is conquered.’”
Nadla reported that a man of theirs was called A‘sha. His real
name was ‘Abdullah ibn al-A‘war. He was married to a woman
called Mu‘adha. He went away in the month of Rajab to seek provi-
sion for his family and his wife ran away and deserted him and
sought refuge with a man of theirs called Mutarrif ibn Buhsul. He
lodged her out of his sight. When A‘sha came back, he did not find
her in his house and was told that she had deserted him and had
sought refuge with Mutarrif ibn Buhsul. He went to him and said,
“Cousin! you have my wife Mu‘adha with you! Send her to me.” He
said, “She is not with me, and even if she were with me, I would not
send her to you.” Mutarrif was stronger than him, so A‘sha went to
the Prophet ,... and sought his help and composed:
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Companions
“O master of the people and judge of the Arabs!
I complain to you of one of the sharp-tongued women
Like the greedy grey she-wolf eyeing the flock.
I went out to seek food for her in Rajab,
And she left me with strife and war
and broke the contract and committed wrong action.
She wishes I were in the dense thicket.
Women are the worst conquerors for the one who is conquered.”
The Messenger of Allah ,.L2 repeated, “Women are the worst con-
querors for the one who is conquered!” He complained to him about
his wife and what she had done to him and that she was with a man
called Mutarrif ibn Buhsul. So the Messenger of Allah ».2 wrote a
letter to him, “See to the wife of this man, Mu‘adha, and send her
back to him.” He took him the letter of the Prophet ».. and it was
read to him. He said to her, ‘““Mu‘adha, this is the letter of the
Prophet »2L2 about you. I am going to return you to him.” She said,
“Take an undertaking on my behalf and the guarantee of his Prophet
that he will not punish me for what I have done.” He did that and
Mutarrif returned her and then A‘sha composed:
By your life, my love for Mu‘adha has not been changed
by denunciation nor long familiarity,
Nor anything bad she has done,
when seductive men invited her away from me.
Abu Maryam as-Saluli
His name was Malik ibn Rabi‘a. He is Abu Yazid ibn Maryam. He
related from the Prophet »xLs, “O Allah, forgive those who fall short.”
‘Abbad ibn Shurahbil al-Yaskhuri
It is related that ‘Abbad ibn Shurahbil said, “I came to Madina in
the time of the Messenger of Allah ,2 and entered a garden and
took some of its ears of corn. The owner of the garden came and beat
me and took away my garment. I went to the Messenger of Allah Le
and the owner of the garden followed me. I mentioned all of that to
him. The Messenger of Allah ,. said, ‘By Allah, you did not teach
him when he was ignorant nor feed him when he was hungry!’ Then
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Basra
he commanded him to return my garment to me and ordered that I be
given a wasq, or half a wasq, of dates.”
Bashir ibn al-Khasasiyya
His name was Zahm ibn Ma‘bad as-Sadusi.
Khalid ibn Sumayr said, “Zahm ibn Ma‘bad emigrated to the
Messenger of Allah 22 who asked him, ‘What is your name?’ He
replied, “Zahm ibn Ma‘bad.’ He said, ‘Rather you are Bashir.’”
Qabisa ibn Waqqas
Qabisa ibn Waqqas reported that the Messenger of Allah ..L. said,
“After me there will be rulers in charge of you who will delay the
prayer. It is to your credit and against them. So pray with them as
long as they pray towards the gibla.”
Hisham at-Tayyalisi said that Qabisa was a Companion and he
said, “This is the hadith of the congregation.”
Jariya ibn Qudama as-Sa‘di
Al-Ahnaf ibn Qays reported that a cousin of his called Jariyya ibn
Qudama reported that he had asked the Messenger of Allah pbs,
“Messenger of Allah, tell me something that will benefit me which is
short so that I will remember it.” The Messenger of Allah Lo said,
“Do not get angry.” He repeated the same question and he replied,
“Do not get angry.” This happened several times, and each time he
said to him, “Do not get angry.”
He said that Jariya ibn Qudama was one of those present when
‘Umar ibn al-Khattab was murdered. He said, “We were among the
last to go to him and we asked him for a final instruction and no one
had asked him before us.”
Jariya had historical reports and was present at various events.
‘Ali ibn Abi Talib sent him to Basra when “Abdullah ibn ‘Amir al-
Hadrami was there as the deputy of ‘Abdullah ibn “Amir ibn Kurayz.
He laid siege to him in the house of Sanibil, a man of the Banu
Tamim whom Mu‘awiya had sent to Basra after he had given him his
allegiance.
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Companions
Sa‘d ibn al-Atwal
It is related from Sa‘d ibn al-Atwal that his brother died leaving a
debt. He left 300 dirhams and also left dependants. Sa‘d said, “I
wanted to give it to his dependants and the Prophet ». said, “Your
brother is imprisoned by his debt.’ I said, ‘Messenger of Allah, I have
settled it except for two dinars claimed by a woman who does not
have any proof.’ He said, ‘Give it to her. She is entitled.’”
‘Abdullah, Sa‘d’s son, went out to his companions in Tustar and
visited them and stayed for two days and left on the third. They
asked, “Why don’t you stay?” He said, “I heard my father say that
the Messenger of Allah ,... forbade overstaying.! Whoever stays in a
land subject to land tax [kharaj] for three days has overstayed. I do
not want to stay.”
Wasil ibn ‘Abdullah said, “When Yazid ibn Mu‘awiya died
‘Ubaydullah ibn Ziyad feared that the people of Basra might harm
him and he sent a message to Sa‘d ibn at-Atwal, asking him to pro-
tect him from the people of Basra. He replied, “My tribe is not in
Basra. It is in Syria.’”
Hurayth ibn Hassan ash-Shaybani
He was the delegate of Bakr ibn Wa’il to the Messenger of Allah
xe. He is the one who escorted Qayla bint Makhrama when she went
to the Messenger of Allah ,«... The two of them came to him and there
were some words between him and her about the desert before the
Messenger of Allah .sLe which ‘Affan ibn Muslim reported.
Harmala ibn ‘Abdullah al-Ka‘bi
He went to the Messenger of Allah ,e and stayed with him until
he met him and questioned him and related from him.
‘Abdullah ibn Sabra
‘Abdullah ibn Sabra reported that he heard the Prophet of Allah
pete Say, “Allah forbade us three things: too many questions, wasting
property, and indulging in chit-chat.”
1. Some of the Muslims who had participated in the Iraqi campaign would some-
times abuse the right of hospitality in the conquered lands.
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Basra
‘Abdullah ibn Sarjis
‘Abdullah ibn Sarjis said, “I came to the Messenger of Allah rFK
while he was sitting and I went behind his back and he recognised
what I wanted and removed his cloak. I looked at the Seal at the top of
his left shoulder-blade. It resembled a fist around which there were
moles like warts. When I was in front of him I said, ‘May Allah for-
give you, Messenger of Allah,’ and he said, ‘And you.’ People said to
him, ‘Can I ask forgiveness for you, Messenger of Allah?’ He said,
“Yes, and for you.’ Then he recited this verse: ‘Ask forgiveness for
your wrong actions and for the men and women who believe.’”
(47:19)
‘Abdullah ibn Abi’l-Hamsa’
‘Abdullah ibn Abi’l-Hamsa’ said, “I did a business transaction
with the Messenger of Allah ~. before the goods had been dis-
patched. I still owed him something and I promised to bring it to him
where he was. Then I forgot that day and the next. Then I went to
him on the third day and found him there. He said to me, ‘Boy, you
have been hard on me! I have been here for three days waiting for
you!””
‘Abdullah ibn Abi’l-Jadh‘a Al-‘Abdi
Ibn Abi’l-Jadh‘a said, “I said, ‘Messenger of Allah, when were you
a Prophet?’ He said, ‘When Adam was still between body and spirit.’”
Maysara al-Fajr
He was Abu Budayl ibn Maysara al-‘Uqayli.
Maysara al-Fajr said, “I asked the Messenger of Allah .L., “When
were you a Prophet?’ He said, ‘I was a Prophet when Adam was still
between body and spirit.’”
Talg ibn Khushshaf al-Qaysi
Sawada ibn al-Aswad al-Qaysi said, “My father told me that they
went to Talq ibn Khushshaf, one of the Companions of the Prophet,
to visit him when he was ill. They began to make supplication for
him. He said, “O Allah, choose and resolve.’”
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Companions
Abu Safiyya
The mother of Yunus ibn ‘Ubayd said,“I saw Abu Safiyya, one of
the Companions of the Messenger of Allah ,s.2. He was our neigh-
bour here. He used to glorify Allah [counting using] with stones and
date pits, and I never saw him without pebbles.”
Abu ‘Asib, the client of the Messenger of Allah
Some variants call him Abu ‘Asim. It is the same man.
Abu ‘Asib, the client of the Messenger of Allah ,L. said that the
Messenger of Allah ,L. said, “Jibril, peace be upon him, came to me
with the fever and the plague. I kept the fever for Madina and sent
the plague to Syria. The plague is martyrdom for my community and
a mercy for them and it is punishment for the unbelievers.”
Hazim ibn al-Qasim said, “I saw Abu ‘Asib drinking from a thick
cup which was not carved. We said, ‘Why don’t you drink from these
fine cups of ours?’ He said, ‘How could I not eat or drink from it
when I saw the Prophet »..2 drink from it?’”
Hazim ibn al-Qasim said, “I saw Abu ‘Asib, the servant of the
Messenger of Allah ,L., use yellow dye on his hair, beard and mous-
tache. I heard Abu ‘Asib say, ‘Whoever is healthy and can go to
Jumu‘a should not abandon it. It is an obligation like that of the hajj.’
We used to trim the ends of the moustache of Abu ‘Asib and his
nails.”
Muslima bint Zabban al-Quray‘iyya said that she heard Maymuna
bint Abi ‘Asib say, “Abu ‘Asib used to always fast three days. He
used to pray Duha' standing and then when he became too weak, he
would pray it sitting. He used to fast the days when the moon is full.”
There was a bell by his bed. His voice became too weak to call her.
When he shook it, she would come.
Numayr al-Khuza‘i
Malik ibn Numayr al-Khuza‘i, one of the people of Basra, report-
ed that his father saw the Messenger of Allah ,«Le in the prayer with
his right arm on his right thigh pointing with his index finger while
moving it slightly.”
1. The voluntary mid-morning prayer.
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Basra
Qatada ibn al-A ‘war ibn Sa‘ida
He was a Companion of the Prophet »«. before the delegation (of
Banu Tamim, his tribe) came. The Messenger of Allah »sLe wrote a
letter granting him ash-Shabka, a place in the desert between al-
Qana‘a and al-‘ Arama.
Qays ibn al-Harith
He was also in the Banu Tamim’s delegation to the Messenger of
Allah sic. He later resided in Basra.
Al-Munaqqa‘ ibn al-Husayn
He was present at the Battle of al-Qadisiyya and then went to
Basra and settled there. He had a horse called Janah which was with
him at al-Qadisiyya. He said:
When I saw the horses and the spearmen and archers
make a breach in them, I reined in Janah.
Then I pierced through when Allah sent down victory
and Janah wished to finish it and rest.
It seemed as if the swords of Hind flashing above its face
were like shining scarves unfurled in Tihama.
Al-Munaqqa‘ transmitted hadith from the Messenger of Allah
It is related that al-Munaqqa‘ said, “I brought the Prophet ,... the
zakat of our camels, and said, “This is the zakat of our camels.’ The
Messenger of Allah 22 commanded that they be taken. I said,
‘Among them are two she-camels which are a gift for you.’ So I sepa-
rated the gift from the zakat and stayed there for some days. People
were saying that the Messenger of Allah ».. was going to send
Khalid ibn al-Walid to [the tribe of] Ragiq Mudar, or Mudar to take
their zakat. I said, ‘By Allah, that is our home and my family has no
money. I will pay for them here before he goes to them!’ I went to the
Prophet #2 while he was on his camel. There was a black man with
him whose head was level with that of the Prophet. I had not seen
anyone taller than him. When I approached, the man started to come
down to me. The Prophet »«. restrained him. I said, “Messenger of
Allah, the people are saying such-and-such.’ The Prophet ,. raised
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Companions
his arms until the white of his armpits could be seen and said, ‘O
Allah, it is not lawful for them to tell lies about me!’”
Al-Munaqqa‘ said, “I did not relate a hadith from the Prophet pL.
except that which is in writing or on which there is a current sunna. If
they lied about him during his life, what about after his death?”
Abu Ghassan said that he was from the Banu Tamim.
Al-Harith ibn ‘Amr as-Sahmi
His grandson reported that al-Harith ibn ‘Amr as-Sahmi met the
Messenger of Allah 2 during the Farewell Hajj while he was on
his camel al-‘Adba’. He said, “I called out, ‘Messenger of Allah, may
my mother and father be your ransom! Ask forgiveness for me!’ He
said, ‘May Allah forgive you.’ Then I went to the other side hoping
he would single me out again and I cried out, ‘Ask forgiveness for
me, Messenger of Allah!’ He said, “May Allah forgive you.’ A man
said, ‘Messenger of Allah, what about the firstlings and the sheep?’
He said, ‘Whoever wishes can sacrifice a firstling or not do so.
Whoever wishes to sacrifice a sheep can do so or not do so.’ Then he
said, ‘Your blood and property are sacred among you as the sacred-
ness of this day of yours in this land of yours.’”
‘Abdu’r-Rahman ibn Khanbash
He related the hadith about Shaytan coming to the Prophet pL.
with a brand of fire.
Sahl ibn Sakhr
Khalid as-Samti said, “My client, Sahl ibn Sakhr al-Laythi who
was a Companion, spoke to me. He purchased or sold slaves. His
wealth included many more slaves than his master had.”
Abu ‘Ubayd
Abu ‘Ubayd said, “I cooked a pot of food for the Prophet ».Le and
he said, ‘Give me a shoulder,’ and so I gave him a shoulder. He said,
‘Give me a shoulder.’ So I gave him a shoulder. He said, “Give me a
shoulder.’ I said, ‘Messenger of Allah, how many shoulders does a
sheep have?’ He said, ‘By the One Who has my soul in His hand, if
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you had remained silent, you would have given me however many
shoulders I asked for.’”
Al-Asla‘, Maymun ibn Sinbadh
It is reported that a man called al-Asla‘ said, “I used to serve the
Prophet »s42 and saddle his camel for him. He said to me one night,
‘Asla‘, get up and put on the saddle for me.’ I said, ‘Prophet of
Allah! I am in janaba!’ He was silent for a time and Jibril, peace be
upon him, brought him the ayat of tayammum. So the Prophet pL.
called me, and showed me how to do tayammum. So I did it and
saddled for him and prayed. When we reached water, he said to me,
‘Go and wash, Asla‘.’”
Zayd, the client of the Messenger of Allah
Zayd said that he heard the Prophet »L. say, “Whoever says, ‘I
ask forgiveness of Allah. There is no god but Him. He is the Living,
the Self-Subsistent, and I repent to Him,’ will be forgiven, even if he
has fled from the battlefield.”
Abu Sud
Abu Sud reported that he heard the Prophet pL say, “The false
oath by which a man takes a Muslim’s property causes barrenness.”
Abu Hayya at-Tamimi
It is reported that Abu Hayya at-Tamimi heard the Prophet 2
say, “There is no liability when something collapses through inadver-
tence. The truest of omens is the good one.”
Al-Harith ibn Uqaysh
He related from the Prophet »sL, “Whoever has three of his chil-
dren die before him...” The Prophet ».. said, “A man of my com-
munity will intercede for the like of [the numbers of the tribes of]
a€ MA ”
Rabi‘a and Mudar.
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Companions
‘Abdullah ibn al-Aswad as-Sadusi
He went to the Prophet «+ in the delegation of the Banu Sadus.
Usayr, the Companion of the Messenger of Allah
Humayd ibn ‘Abdu’r-Rahman said, “We visited Usayr, one of the
Companions of the Messenger of Allah »xe, when Yazid ibn
Mu ‘awiya was appointed khalif. He said, “They say that Yazid is not
the best of the community of Muhammad ,.L. nor the one who has
the most figh nor the most honourable of them. I say that as well.
But, by Allah, I prefer that the community of Muhammad ,«Le be in
agreement than for it to be split. Do you think that if a door existed
which would encompass the community of Muhammad ,«L. if they
were to enter it, that a single man would be unable to enter it?’ We
replied, ‘No.’ He said, ‘Do you think that if every man among the
community of Muhammad te. were to say that he would not shed
the blood of his brother nor take his property that this would be
enough for them?’ We replied, ‘Yes.’ He said, ‘That is what I say to
you. Furthermore the Messenger of Allah pe said, “Only good will
come to you from forbearance.”’”
Humayd said, “Then my companion said, “The story of Luqman
shows that some forbearance is weakness while some of it is respect
for Allah.’ The shaykh’s hand shook and he said, ‘Leave my room.
Leave my house. I will not admit you to me!’ I calmed him down.
Then my companion and I left.”
*‘Urwa ibn Samura al-‘Anbari
‘Urwa said, “We were waiting for the Prophet »2 to lead the
prayer. He came out and his head was wet from wudu’ or ghusl. He
prayed and when he had finished the prayer, the people began to ask
him, ‘Messenger of Allah, is there any harm in us doing such-and-
such?’ The Messenger of Allah »s2 said, ‘O people! The deen of
Allah is in ease.’ He said it three times.”
Abu Rifa‘a al-‘Adawi
His name was Tamim ibn Usayd of the Banu ‘Adi. He was a
Companion of the Prophet ,.i2 and he settled in Basra.
40
Basra
Abu Rifa‘a said, “During the Jahiliyya, I had a jinn who used to
speak to me. After I became Muslim I missed him. While I was
standing at ‘Arafa, I heard his sound. He said, ‘Are you aware that I
became Muslim after you?’ When he heard the people’s voices
raised, he said, “You must have the strongest throat. Good does not
come by the loudest voice.’”
Abu Rifa‘a al-‘Adawi used to say, “I have not forgotten Surat al-
Baqara since the Messenger of Allah sie taught it to me. In addition
to it, I took what I took of the Qur’an and my back has never pained
me when standing in the prayer at night.”
Humayd ibn Hilal said, “When Abu Rifa‘a prayed and finished
his prayer and his supplication, the last supplication he made was, ‘O
Allah make me live as long as life is good for me. When I die, let it
be a pure and good death for which my brother Muslims will envy
me when they hear of its virtue, purity and excellence. Make my
death being slain in Your path and outwit my self for me.’ He went
out in an army led by ‘Abdu’r-Rahman ibn Samura. A detachment
went out from this army most of which were from the Banu Hanifa.
He said, ‘I will go with this detachment,’ Abu Qatada al-‘Adawi said,
‘None of your brother’s tribe is in it and there is no one to look after
you.’ He said, ‘This is something I am resolved on. I will go.’ So he
went with them and the detachment surrounded a fortress or a castle
of the enemy at night. He spent the night in prayer until the end of
the night and then used his shield as a pillow and fell asleep. His
companions were looking to see where to make their attack. They
forgot about him and left him there asleep. The enemy saw him and
three Persians went down to him. He was asleep and they took his
sword and killed him. His companions exclaimed, “We forgot Abu
Rifa‘a!’ They went back and found the Persians about to plunder him
and drove them away from him so that they could remove him.’
‘Abdu’r-Rahman ibn Samura said, “The brother of the Banu ‘Adi was
not aware of martyrdom until it came to him.’”
Nafi‘ ibn al-Harith ibn Kalada
He was from Thagif. His mother Sumayya was the mother of Abu
Bakra and Ziyad. Al-Harith ibn Kalada claimed Nafi* and he was
linked to him and his lineage from him was established. Nafi‘ is Abu
‘Abdullah who was the first to pasture horses in Basra. He asked
41
Companions
‘Umar ibn al-Khattab to give him a land grant in Basra and he wrote
to Abu Musa al-Ash‘ari to give him a grant of ten jaribs in which
neither Muslim nor person with a treaty had a claim. He settled in
Basra. Nafi* related hadith from the Messenger of Allah pss.
A shaykh of Basra said that Nafi* stated that he had been with the
Messenger of Allah ,«L. in a group of about four hundred men. He
stopped with them where there was no water. It seemed to be difficult
for the people when they saw that the Messenger of Allah ,. had
stopped. So they made camp and then a goat came to the Messenger
of Allah ze with its horns decorated. The Messenger of Allah ,Le
milked it and he and the army quenched their thirst. Then he said,
“Nafi‘! Keep her, but I do not think that you will manage to keep
her.” Nafi‘ said, “When the Messenger of Allah ,.. said to me, ‘I do
not think that you will manage to keep her,’ I took a branch and fixed
it in the earth and took a rope and firmly tied the sheep to it. The
Messenger of Allah ,s12 slept and the people slept and I slept. In the
morning, the rope was undone and there was no sheep. I went to the
Messenger of Allah and told him. I said, “The sheep has gone.’ The
Messenger of Allah x2 said to me, “Did I not tell you that you would
not manage to keep her? The one who brought her has taken her.’”’
Hidhyam ibn Hanifa at-Tamimi
He related the hadith about the camels of zakat from the
Messenger of Allah Lo.
Hanzala ibn Hidhyam said, “Hanifa said to his son Hidhyam,
‘Gather your family together for me. I want to set forth my will.’ So
he gathered them together and said, ‘I have gathered them, father.’
He said, ‘My first bequest is a hundred of the camels which we called
‘al-Mutayyiba’ in the Jahiliyya as sadaga for this orphan who is in
my care.’ The name of the orphan was Dirs ibn Qati‘a. Hidhyam said
to his father, ‘Father, I hear your family saying, “This boy is the
apple of our father’s eye. When he dies, we will divide the camels
and give him the same share as one of us receives.” He asked, ‘Did
you hear them say this?’ He replied, ‘Yes.’ He stated, “The
Messenger of Allah ,«.2 must settle this between me and you.’
“So we went to the Prophet. He was sitting down and asked, ‘Who
are these people who are coming?’ They replied, “This is Hanifa of
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Basra
the Blessings, the man with the most camels in the desert.’ He asked,
“Who are these two with him?’ They said, “The one on his right is his
eldest son Hidhyam, but we do not know the one on his left.’
“When they reached the Prophet Hanifa greeted the Messenger of
Allah and then Hidhyam greeted him. The Prophet ». inquired,
‘What has brought you to me, Abu Hidhyam?’ He replied, “This is
what has brought me,’ and he struck Hidhyam’s thigh. He said, ‘Isn’t
this Hidhyam?’ He replied, ‘Yes.’ He said, ‘Messenger of Allah, I am
a man with a lot of property. I have more than a thousand camels and
forty horses, not to mention my property in my houses. I fear that
Allah may decree an expected death for me, so I wanted to make a
will and I made a bequest of a hundred camels of those called ‘al-Mu-
tayyiba’ in the Jahiliyya as sadaqa to this orphan who is in my care.’”
He said, “I saw anger in the face of the Messenger of Allah Le
until he knelt down. There he said, ‘There is no god but Allah.
Sadaqa is five, or ten, or fifteen, or twenty, or twenty-five, or thirty,
and if more, then forty.’ Then Hanifa spoke up, ‘Messenger of Allah, I
implore you that it be forty of the camels which we called ‘al-
Mutayyiba’ in the Jahiliyya.’ Hanifa took his leave and the Prophet
pete asked, ‘Where is your orphan, Abu Hidhyam?’ He replied, ‘He is
that one over there asleep.’ He seemed to be someone who had nearly
reached puberty. The Prophet ,. said, “What a great cudgel of a boy
this orphan is!’ Then Hanifa and his sons went back to their camels. ”
Adh-Dhayyal said, “Hidhyam said, ‘Messenger of Allah, I have
many sons and some of them have beards and some are younger than
that.’ (Hanzala interjected, “I was the youngest of them.”) He said,
‘Ask for blessing for him, Messenger of Allah!’ He said, ‘Come near,
boy.’ So he went up to him and he placed his hand on his head and
said, ‘May Allah bless you!’”
Adh-Dhayyal continued, “I saw a man brought to Hanzala whose
face was swollen and a sheep whose udders were swollen. He spat in
his palm and placed it on his black head and said, ‘In the Name of
Allah on the trace of the Messenger of Allah »x2,’ and then he wiped
the swelling and it vanished.”
‘Umara ibn Ahmar al-Mazini
‘Umara ibn Ahmar al-Mazini said, “During the Jahiliyya I was
tending my camels when the cavalry of the Messenger of Allah ,Le
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Companions
attacked us. I collected my camels and mounted a stallion, but the
girth made it start to urinate. So I got off it and mounted a she-camel
and I escaped on her. They drove off the camels. So I went to the
Messenger of Allah ..2 and became Muslim and he returned them to
me. They had not yet divided them.”
Jawwab ibn ‘Umara said, “My brother and I got the she-camel
which ‘Umara rode that day to the Messenger of Allah ,L..”
Asmar ibn Mudarris
His daughter ‘Aqila reported that Asmar ibn Mudarris said, “I
went to the Prophet ».. The Prophet ». said, ‘If anyone comes to a
water source to which a Muslim has not come before him, it is his.’
People went out competing with one another.”
‘Amr ibn ‘Umayr
He was a Companion of the Prophet ».Le. ‘Amr ibn “Umayr report-
ed that the Messenger of Allah ,xLe once stayed away from his
Companions for three days during which they only saw him in the
prayer. They said to him, “Why have we not seen you except for the
prayer for three days?” He said, “My Lord promised me that 70,000
of the people of my community would enter the Garden without reck-
oning.” They asked, “Who are they?” He said, “Those who do not use
talismans nor seek omens or brands, and who put their trust in their
Lord. I said, ‘O Lord, give me more!’ He said, “You have 70,000 for
each of the 70,000.’ I said, “O Lord, give me more! What if they are
not enough?’ He said, ‘Then they will be completed from the Arabs.’”
‘Ikrash ibn Dhu’ayb
He was a Companion of the Prophet ,.L and listened to him.
‘Ikrash ibn Dhu’ayb said, “My tribe, Murra ibn ‘Ubayd, sent me to
the Messenger of Allah ,.L2 with the zakat of their property. I arrived
in Madina and found him sitting with the Muhajirun and Ansar. I pre-
sented the camels to him in an offhand way. He asked, ‘Who is this
man?’ I said, ‘I am ‘Ikrash ibn Dhu’ayb.’ He said, ‘A bit more of
your lineage.’ I said, ‘Ibn Hurqus ibn Ja‘da ibn “Amr ibn Nazzal ibn
Murra ibn ‘Ubayd. This is the zakat of the Banu Murra ibn ‘Ubayd.’
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Basra
The Messenger of Allah »s smiled and then said, ‘These are the
camels of my people. These are the zakat of my people.’ Then the
Messenger of Allah ,«2 commanded them to be marked with the
brand of the zakat camels and added to the other zakat camels.
“Then he took my hand and brought me to the house of one of his
wives and asked, ‘Is there any food?’ We were brought a platter with
a large amount of tharid with pieces of meat. We began to eat and I
put my hand in all directions. The Messenger of Allah «2 grabbed
my right hand with his left hand and said, “‘Ikrash, eat from one
place. It is all one kind of food.’ Then we were brought a plate with
dates, and I began to eat from in front of me and his hand went
around the plate. Then he said, ‘“‘Ikrash, eat where you wish. It is not
one kind.’ Then water was brought to us and the Messenger of Allah
px.e washed his hands and wiped his face and forearms and head with
the moisture of his palms. He said, “‘Ikrash, this wudu’ is on account
of what has been altered by fire.’”
Abu Raja’ al-‘Utaridi
His name was Abu Raja’ ‘Utarid ibn Barz.
‘“Abdu’s-Salam Abu’l-Khalil said, “We visited Abu Raja’ al-
‘Utaridi and he said, ‘I was a bedouin and I am a man. We heard
about the Prophet ,.L+ and we left our homes until we could find
reassurance. Then we heard that his affair was true and so we
returned to our homes. My father and a group from the area went to
the Messenger of Allah ,s+ and listened to him. They said, ‘No
harm. He calls you to Allah. We have become Muslim.’”
Qutba ibn Qatada as-Sadusi
Qutba ibn Qatada as-Sadusi is reported to have said, “I said,
‘Messenger of Allah, give me your hand and I will give you my alle-
giance and that of my daughter al-Harmala. If I lie against Allah,
then I have betrayed you.’”
Qutba said, “Khalid ibn al-Walid attacked us with his cavalry and
we said, ‘We are Muslims.’ So he left us alone and we attacked
Ubulla with him. And we completely destroyed it and filled our
hands until our dogs were licking gold and silver plates.”
45
Companions
Al-Hakam ibn al-Harith as-Sulami
Al-Hakam ibn al-Harith as-Sulami said, “The Prophet of Allah
pie Said, ‘If anyone wrongs someone else even to the extent of a
piece of land measuring a hand’s width, his neck will be encircled
with it from the seven earths.’”
He said, “I went on seven expeditions with the Prophet ». the
last of which was Hunayn. I was in the vanguard of the Prophet »L.
when my camel knelt and would not move. The Messenger of Allah
peice passed me while I was hitting it. He said, ‘Stop.’ He scolded it
and it got up.”
Al-‘Abbas as-Sulami (not Ibn Mirdas)
It is reported that al-‘Abbas went to the Messenger of Allah Le
and asked him for a grant of a well at ad-Dathina and he gave it to
him provided that he only had what was beyond the needs of trav-
ellers. Abu’l-Azhar said, “Na’il ibn Mutarrif ibn al-‘Abbas as-Sulami
was at ad-Dathina and was their amir. He brought out for me a con-
tainer which contained a piece of red skin on which his land grant
was written.”
Bashir ibn Zayd ad-Duba‘i
Bashir ibn Zayd ad-Duba‘i reported that the Messenger of Allah
pete Said on the Day of Dhu Qar,! “Today the Arabs have diminished
the kingdom of the Persians.”
‘Alqama ibn al-Huwayrith al-Ghifari
He was a Companion of the Prophet. He said that the Messenger
of Allah ,sLs said, “The fornication of the eyes consists of the look.”
‘Abdullah ibn Mu‘arrid al-Bahili
‘Abdullah ibn Mu‘arrid reported that he came to the Messenger of
Allah «Le in a delegation and he stipulated a share to be taken from
their camels. A she-camel, whether they were few or numerous, was
to be taken from them.
1. A short-lived victory of Arab tribes (Banu Shayban) over a Sasanid army led
by Hurmuzan around the turn of the seventh century.
46
Basra
‘Abdu’r-Rahman ibn Khabbab as-Sulami
‘Abdu’r-Rahman ibn Khabbab as-Sulami said, “I saw the Mes-
senger of Allah ,.. when he was encouraging people to support the
Army of Hardship [to Tabuk]. ‘Uthman said, ‘Prophet of Allah, I
have a hundred camels with their blankets and saddles for the Way of
Allah.’ Then he continued to ask and ‘Uthman said, ‘Two hundred
camels.’ He continued and he said, ‘Three hundred camels.’ I saw the
Messenger of Allah ,2 descend from the minbar saying twice,
“Uthman does not have to do anything more after this.’”
‘Asim, Abu Nasr ibn ‘Asim al-Laythi
“Asim al-Laythi said, “I went into the mosque of the Messenger of
Allah ,sL2 and the Companions of the Prophet were saying, “We seek
refuge with Allah from the anger of Allah and the anger of His
Messenger!’ I said, ‘What is it?’ They said, ‘Mu‘awiya took his
father’s hand while the Messenger of Allah «2 was on the minbar
and they left the mosque, and the Messenger of Allah, said some-
thing to them.’”
Asrim
The Messenger of Allah ,..2 named him Zur‘a. He was a man of
the Banu Shaqira.
Usama ibn Ukhdari said that a man of the Banu Shagira called
Asrim was in a group who went to the Messenger of Allah ,L.. He
brought him an Abyssinian boy whom he had purchased. He said,
“Messenger of Allah, I purchased this lad and I want you to name
him and pray for blessing for him.” He asked, “And what is your
name?” He replied, “Asrim.” He said, “Rather you are Zur‘a. What
do you want of him?” He said, “I want him to be a herdsman.” He
said, “He is “Asim,” and clasped his hand.
Jurmuz al-Hujaymi
Jurmuz al-Hujaymi said that he had gone to the Prophet ».. and
asked, “What do you forbid me?” He replied, “I forbid you to be a
curser.”” He never cursed anyone for the rest of his life.
47
Companions
Suwayd ibn Hubayra
Suwayd ibn Hubayra said, “I heard the Prophet »s.s say, ‘The best
property a man can have is a prolific filly or a row of fertile palm-
trees.””
Fadala al-Laythi
Fadala al-Laythi said, “I went to the Prophet ».2 and became
Muslim and he taught me the five prayers at their times. I said, ‘These
are times when I am busy, so command me to do them all together.’
He said, “Do not be distracted from the two ends.’ I said, ‘What are
the two ends?’ He said, ‘The dawn prayer and the ‘Asr prayer.’”
Uhban ibn Sayfi al-Ghifari
His kunya was Abu Muslim. He left a will that he be shrouded in
two garments but he was shrouded in three garments. In the morning
they found the third garment on the clothes rack.
Khidash
Bahriyya said, “My uncle Khidash asked the Messenger of Allah
me for the gift of a bowl from which he saw him eat. We kept it with
us. ‘Umar used to say, ‘Bring it out,’ and we would fill it with
Zamzam water and bring it to him and he would drink from it and
pour it on his face and head. Then a thief burgled us and stole it with
some things of ours. ‘Umar came to us after it had been stolen and
asked for us to bring it out and we said, ‘Amir al-Mu’minun, it was
stolen along with some other things of ours.’ He exclaimed, ‘May his
father go to Allah! He stole the dish of the Messenger of Allah pxo!’
By Allah, he did not curse or abuse him.”
Abu Salama
‘Abdu’l-Hamid ibn Salama related from his grandfather that two
men took a dispute regarding his paternity to the Prophet ».. One of
them was a Muslim and the other an unbeliever. So he gave him a
choice about which was his father. He turned towards the unbeliever,
48
Basra
and the Prophet said, “O Allah, guide him!” and he turned to the
Muslim and chose him.
The uncle of ‘Abdu’r-Rahman ibn Salama al-Khuza‘i
The uncle of “Abdu’r-Rahman ibn Salama said, “We went to the
Messenger of Allah ... on the Day of ‘Ashura’ when we had already
eaten. He said, “Did you fast today?’ We said, ‘We had lunch.’ He
said, “Fast the rest of today.’”
Qays ibn al-Asla‘ al-Ansari
Nafi‘, the client of Hatma, related that his uncles complained to
the Prophet »... that he was wasting his property.
‘Ubada ibn Qurs al-‘Abasi
He is also called Laythi and is called Ibn Qurt.
‘Ubada ibn Qurt said, “You do things which seem to you smaller
than a hair which we used to consider to be grave wrong actions in
the time of the Messenger of Allah ,.L..”
The father or uncle of Mujiba al-Bahiliyya
He related from the Prophet pL...
A woman of Bahila called Mujiba related that her father or uncle
said, “I went to the Prophet ... for something I needed and he asked,
“Who are you?’ I said, ‘Don’t you recognise me, Messenger of
Allah? I am the Bahili man who came to you last year.’ He said,
“When you came to me your complexion, body and appearance were
good and now I see that you are in a bad way.’ I said, ‘Since I left
you I have only broken the fast on one day.’ He asked, ‘Who com-
manded you to torture yourself? Fast the month of Ramadan.’ I said,
‘Messenger of Allah, I am strong. Let me do more.’ He said, ‘Fast
the month of steadfastness and then two days every month.’ I said,
‘Messenger of Allah, give me more. I feel strong.’ He said, ‘Why do
you want more than two days beyond the month of steadfastness?’ I
said, ‘Messenger of Allah, give me more. I feel strong.’ He said,
‘Fast the month of steadfastness and three days of every month only
and break the fast.’ He made a gesture with his hand.”
49
Companions
Muhammad ibn Sa‘d said, “We wrote this hadith in our book ori-
ginating from Kahmas al-Hilali and that hadith is similar to what is
from Mujiba al-Bahiliyya from her father or uncle. Allah knows best.”
The uncle of Abu’s-Sawwar al-‘Adawi
Abu’s-Sawwar reported that his uncle said, “I saw the Messenger
of Allah ,.2 when some people were following him. So I followed
him with them. Suddenly some people ran to me and held me, and
the Messenger of Allah ,.z2 came to me and hit me lightly with a
palm branch, stalk or stick or something he had with him. By Allah,
he did not hurt me at all. I spent the night saying, “The Messenger of
Allah ,.L+ only hit me because of something Allah has told him about
me.’ I told myself that I would go to the Messenger of Allah ,Ls in
the morning. Jibril, peace be upon him, descended on the Prophet
me and said, “You are a shepherd. Do not break the horns of your
flock.’ He said, ‘By Allah, I did not hit you on account of any dis-
obedience or opposition.’ When we had prayed the morning prayer,
the Messenger of Allah ,+ said, “Some people followed me and I
did not want them to follow after me. O Allah, if I hit or abuse any-
one, make it an expiation and reward for him,’ or he said, ‘forgive-
ness and mercy,’ or words to that effect.”
The uncle of Hasna’ bint Mu‘awiya as-Suraymiyya
Hasna’ bint Mu‘awiya as-Suraymiyya related that her uncle said,
“T asked the Prophet »2, “Who will be in the Garden?’ He replied,
‘The Prophet will be in the Garden. The martyr will be in the Garden.
The oppressed will be in the Garden.’”
The uncle of Abu Hurra ar-Raqqashi
He said, “I was holding the bridle of the she-camel of the Messen-
ger of Allah ,.L+ in the middle of the Days of Tashriq when he bade
farewell to the people.” Then he mentioned the Prophet’s khutba.
Ashajj ‘Abdu’l-Qays
They disagree about his name.
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Ashajj said, “The Messenger of Allah ».. said to me, ‘You have
two qualities which Allah and His Messenger love.’ I asked, ‘What
are they?’ He replied, ‘Forbearance and modesty.’ I said, ‘Are they
inherent in me or new?’ He said, ‘They are long-standing.’ I said,
‘Praise belongs to Allah who made me naturally formed with two
qualities which Allah loves!’”
Muhammad ibn Bishi said, “I asked our Shaykh al-Buhtari about
al-Ashajj’s name. He said, ‘His name was al-Mundhir ibn ‘A’idh. He
was in the delegation of ‘Abdu’ l-Qays who came to the Messenger of
Allah .... from al-Bahrayn. Then he later settled in Basra.’”
Al-Jarud
His name was Bishr ibn ‘Amr. His kunya was Abu’l-Mundhir and
his mother was Darmaka bint Ru’aym, the sister of Yazid ibn
Ru’aym ash-Shaybani. Al-Jarud was a noble in the Jahiliyya. He was
a Christian. He came to the Messenger of Allah 1. in the delegation
[of ‘Abdu’l-Qays] and the Messenger of Allah .. invited him to
become Muslim. Al-Jarud said, “I have a debt. If I leave my deen for
your deen, will you guarantee my debt?” The Messenger of Allah
aabe Said, “I am your guarantor. Allah has guided you to better than
what you have of it.”
Then al-Jarud became a good Muslim and was not censured. He
wanted to return to his people’s land and asked the Prophet ».1. for
some mounts. He said, “I do not have any animals available for you to
ride.” He said, “Messenger of Allah, there are some stray camels
between me and my land. Can I ride them?” The Messenger of Allah
psLe Said, “They are flames of the Fire! Do not go near them.”
Al-Jarud lived until the time of the Ridda. When some of his peo-
ple apostatised with al-Gharur ibn al-Mundhir, al-Jarud testified to the
truth and called the people to Islam. He said, “O people! I testify that
there is no god but Allah and that Muhammad is His slave and His
Messenger, and I reject those who do not so testify!” Then he said:
We are pleased with the deen of Allah in every event,
and we are pleased with Allah, the All-Merciful as a Lord.
After that al-Jarud settled in Basra and had sons there who were
nobles and al-Hakam ibn Abi’l-‘As sent al-Jarud to the Battle of
Si
Companions
Suhrak and he was killed as a martyr at ‘Aqaba at-Tin in 20 AH. It
became known as ‘Aqaba al-Jarud.
Al-Mundhir ibn al-Jarud was a generous chief and ‘Ali ibn Abi
Talib, may Allah be pleased with him, put him in charge of Istakhr.
No one came but he gave them a gift. Then ‘Ubaydullah ibn Ziyad
appointed him over the Indian frontier, and he died there in 61 or the
beginning of 62 AH. He was 60 years old.
Suhar ibn ‘Abbas al-‘Abdi
One of the Banu Murra ibn Zafar. His kunya was Abu ‘Abdu’r-
Rahman. He was in the delegation of “Abdu’l-Qays.
Khalda bint Talq said, “My father said to us, ‘We were sitting with
the Messenger of Allah ,.12 when Suhar ibn ‘Abdu’l-Qays came and
asked, “Messenger of Allah, what do you think about a drink which
we make from our dates?” The Prophet ,.. turned away from him
until he had asked three times. Then he led us in the prayer. When he
had finished the prayer, he said, “Who is the one who asked about the
intoxicant? You asked me about the intoxicant. Do not drink it. Do
not give it to your brother to drink. By the One Who has the soul of
Muhammad in His hand, any man who drinks it seeking the pleasure
of intoxication will be forced to drink the wine of the Day of
Rising.”’ He said, “‘Suhar was one of those who sought revenge for
the blood of ‘Uthman.’”
Abu Khayra as-Subbahi of ‘Abdu’]-Qays
Abu Khayra as-Subbahi said, “I was in the delegation which came
to the Messenger of Allah .«. from Abdu’l-Qays. He provisioned us
with arak wood to use for siwak and we said, ‘Messenger of Allah,
we have palm branches, but we will accept your generosity and gift.’
The Messenger of Allah ,s2 said, “O Allah, forgive ‘Abdu’l-Qays
since they have become Muslim voluntarily without compulsion, for
some people only become Muslim when they are shamed and seek-
ing blood money.’”
Aban al-Muharibi of ‘Abdu’I-Qays
It is reported from Aban al-Muharibi, who was among the delega-
tion which came to the Messenger of Allah ,2 from Abdu’l-Qays
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Basra
that the Messenger of Allah ..1. said, “There is no Muslim who says
in the morning, “Praise be to Allah, my Lord. I do not associate any-
thing with Him and I testify that there is no god but Allah,’ but that
his wrong actions continue to be forgiven until evening. If he says it
in the evening, his wrong actions continue to be forgiven until morn-
ing.’”
Az-Zari‘ ibn al-Wazi‘ al-‘Abdi
He was in the delegation of ‘Abdu’l-Qays. Then he settled in
Basra.
Jabir ibn ‘Abdullah al-‘Abdi
They were in the delegation of ‘Abdu’l-Qays. Then they later set-
tled after that in Basra.
Salama al-Jarmi
He is the father of ‘Amr ibn Salama.
Salama said, “We went to the Messenger of Allah ,L. and said,
‘Messenger of Allah, who should lead us in the prayer?’ He replied,
“You should be led in prayer by the one who knows the most
Qur’an.’” ‘Amr, Salama’s son said, “My father used to lead them in
the prayer in their mosque and he led their funeral prayers and no one
contended with him for that until his death.”
‘Amr ibn Salama said, “My father and some of his people went in
a delegation to the Prophet ».2. When the people became Muslim
and learned the Qur’an and satisfied their needs, they said to him,
‘Who should lead us in the prayer?’ He replied, “The one who knows
the most Qur’an should lead you in the prayer.’” He said, “So they
went to their people and asked them about it and did not find anyone
with more Qur’an than I had. At that time I was a lad with but one
sheet to cover me. So they put me forward and I led them in the
prayer. Since then I have never been present with a group of Jarm but
that I have been their Imam, right up until today.”
‘Amr ibn Salama al-Jarmi said, “We lived by water by which peo-
ple passed. We used to ask them, ‘What is this business?’ They
replied, “There is a man who claims to be a Prophet and that Allah
53
Companions
has sent him and that Allah has revealed to him such-and-such.’
Everything that I heard I memorised as if it stuck firmly in my breast
until I had amassed a lot of the Qur’an.
“The Arabs were temporising about embracing Islam up until the
Conquest of Makka. They were saying, ‘Wait and see. If he defeats
them, then he is telling the truth and he is a Prophet.’ When the news
of the Conquest came, every tribe hastened to become Muslim. My
father went to tell the Prophet that we had become Muslim and he
stayed with the Messenger of Allah ,.. for as long as Allah wished
for him to stay.
“Then he came back. When he approached, we met him and when
we saw him, he said, “By Allah, I have brought you the truth from
the Messenger of Allah ,2. He commands you such-and-such and
forbids you such-and-such. You should pray such-and-such a prayer
at such-and-such a time, and such-and-such a prayer at such-and-
such a time. When the prayer-time comes, one of you should give the
adhan and the one of you with the most Qur’an should lead you.’
The people of our tribe looked and they did not find anyone with
more Qur’an than me because of the Qur’an I had memorised from
the travellers. They put me in front of them and I used to lead them in
the prayer and I was only six years old. I was wearing a cloak and
when I prostrated, it rode up on me. A woman of the tribe said, ‘Why
don’t you cover the buttocks of your reciter from us!’ So they cut me
a Shirt with knots from Bahrayn. I was never so happy about any-
thing as I was about that shirt.”
‘Amr ibn Salama al-Jarmi said, “I used to meet riders and they
would recite ayats to me, and so I led the prayer in the time of the
Messenger of Allah »sL..”
Mesesic
7S 7i<
Other Companions mentioned by Muhammad ibn Sa‘d are:
‘Abdullah al-Muzani, Qatada ibn Awfa ibn Mawala,‘‘Amr ibn
Taghlib an-Namri,Ubayy ibn Malik, al-Fakih ibn Sa‘d, Abu ‘Azza al-
Hudhali, Zuhayr ibn ‘Amr, Habis at-Tamimi, Abu Buhaysha, the
father of Abu’l-‘Ushayra ad-Darimi, Sulayman ibn ‘Amir ad-Dabbi,
Muddaris ibn Asmar, and Salama ibn al-Muhabiqq.
se seats
ZN RAN
54
The First Generation
The fugaha’, hadith transmitters, and Tabi‘un
of the people of Basra among the companions of
‘Umar ibn al-Khattab
Abu Maryam al-Hanafi
His name was lyas ibn Dubayh. He was one of the people of
Yaman and was one of the followers of Musaylima. He killed Zayd
ibn al-Khattab in the Battle of Yamama. Then he repented and
became Muslim and was a good Muslim. He was appointed qadi of
Basra after ‘Imran ibn al-Husayn in the time of ‘Umar ibn al-
Khattab.
Abu Maryam al-Hanafi said that ‘Umar ibn al-Khattab entered a
chamber of his and then came out and began to recite the Qur’an.
Abu Maryam said to him, “Amir al-Mu’minin, you have left the
lavatory!” He said, “Did Musaylima give you this fatwa?” They say
that Abu Maryam died at Sanbil, part of Ahwaz. He has few hadiths.
Ka‘b ibn Suwar
Ash-Sha‘bi said, “A woman came to ‘Umar ibn al-Khattab and
said, ‘I complain to you of the best of the people of this world unless
some man has done it before him or done the like of what he does.
He stands in prayer for the entire night until morning, and fasts the
day until evening.’ Then modesty and embarrassment overcame her
and she said, ‘Dismiss me, Amir al-Mu’minin.’ He said, ‘May Allah
repay you well. Excellent is the praise you have uttered. I have dis-
missed you.’ When she had gone away, Ka‘b ibn Suwar said, ‘Amir
al-Mu’minin, she has been eloquent in her complaint.’ He asked,
‘What was she complaining about?’ He replied, ‘Her husband.’ He
said, ‘I owe the woman a response.’ He told Ka‘b, ‘Judge between
them.’ He said, ‘Me judge when you are present?’ He said ‘You
grasped what I did not grasp.’ Ka‘b said, ‘Allah says, “Marry other
permissible women, two, three or four.” (4:3) Therefore fast three
days and break the fast for a day on one day. Stand in prayer for three
55
Tabi‘un
nights and spend one night with her.’ “Umar said, “This is more won-
drous to me than the first!’ So he sent him as a qadi to the people of
Basra.”
Ash-Sha‘bi said that ‘Umar ibn al-Khattab sent Ka‘b ibn Suwar as
qadi of Basra.
Al-Ahnaf ibn Qays said, “When the two groups met on the Day of
the Camel, Ka‘b went out holding an open Qur’an in his hand,
admonishing both parties until an arrow struck and killed him.”
Some of the people of knowledge say that when Talha, az-Zubayr
and ‘A’isha came to Basra, Ka‘b ibn Suwar went into a house and
had it covered with clay, leaving only a hole from which to receive
his food and drink. This was in order to withdraw from the fitna.
‘A’isha was told, “If Ka‘b ibn Suwar comes out with you, none of
Azd [his tribe] will hold back.” So she rode to him and called to him
and spoke to him, but he did not answer her. She said, “Ka‘b! Am I
not your mother and do I not have a right from you?” So he spoke to
her. She said, “I want to make peace between the people!” That was
when he came out and took the Qur’an and opened it and walked
between the rows calling them to what it contained. An arrow came
from an unknown source and killed him. He was known for virtue
and righteousness but does not have any hadith.
Al-Ahnaf ibn Qays
One of the Banu Sa‘d of Banu Tamim. His mother was from the
Banu Qarad of Bahila. When she gave birth to him, he had a foot
deformity (ahnaf). She recited:
O Allah, were it not for a deformity of his foot,
there would not be a lad like him in the tribe.
Al-Ahnaf’s kunya was Abu Bahr. He was reliable and trustworthy
with few hadiths. He related from ‘Umar ibn al-Khattab, ‘Ali ibn Abi
Talib and Abu Dharr.
Al-Ahnaf ibn Qays said, “While I was doing tawaf of the House
when ‘Uthman was khalif, a man of the Banu Layth met me and took
my hand. He said, ‘Shall I give you good news?’ I replied, ‘Certainl-
y. He said, ‘You remember when the Messenger of Allah sent me to
your people, the Banu Sa‘d, and I began to offer Islam to them and
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Basra
call them to it and you said, “You call to virtue and I have only heard
good”?’ He went on, ‘I mentioned that to the Messenger of Allah ,1.
and he said, “O Allah, forgive al-Ahnaf!”’ Al-Ahnaf said, ‘There is
nothing I hope for more than that.’”
Muhammad said, “I have been informed that ‘Umar mentioned
the Banu Tamim and censured them. Al-Ahnaf said, ‘Amir al-
Mu’ minin, let me speak.’ He said, ‘Speak.’ He said, “You mentioned
the Banu Tamim and covered them with blame. They are people.
Some of them are righteous and some are wicked.’ He said, ‘You
have spoken the truth.’ He said something good instead. Then al-
Hutat, who was hostile to him, stood up and said, ‘Amir al-
Mu’minin, let me speak.’ He said, ‘Your master al-Ahnaf has spared
you.’”
Al-Hasan reported that al-Ahnaf said, “I came to ‘Umar ibn al-
Khattab and he kept me with him for a year. He said, ‘Ahnaf, I have
tested you and learned about you and I have only seen good. I have
seen that your public part is good, and I hope that your secret is like
what you make public. We were told that this community would be
destroyed by every knowledgeable hypocrite. But you are not one of
them, Allah willing.’ ‘Umar wrote to Abu Musa al-Ash‘ari, ‘Bring
al-Ahnaf ibn Qays close to you, consult him and listen to him.’”
Abu’l-Asfar said that al-Ahnaf was appointed over Khurasan.
When he reached Persia, he found himself in janaba on a cold night.
He said, “He did not wake up any of his slaves or his army. He went
out to look for water. He pushed on through thorns and trees until his
feet bled until he finally found some snow. He broke it up and per-
formed ghusl. He got up and found two new sandals side by side on
top of his garments. He put them on. In the morning he told his com-
panions and they said, ‘By Allah, we did not know about you.’”
Al-Hasan said, “I did not see any noble of his people better than
al-Ahnaf.”
Al-Ahnaf ibn Qays said, “Fear of the reply keeps me from speak-
ing a lot.”
Al-Hasan said, “People mentioned something in the presence of
Mu‘awiya. They spoke but al-Ahnaf remained silent. Mu‘awiya said,
‘Speak, Abu Bahr!’ He said, ‘I fear Allah if I lie and I fear you if I
speak the truth.’”
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Al-Hasan said that al-Ahnaf said, “I am not actually forbearing,
but I strive to be forbearing.”
The client of al-Ahnaf said, “Al-Ahnaf was rarely alone but that
he called for a copy of the Qur’an.” Yunus said, “Studying copies of
the Qur’an was a characteristic of the early ones.”
A slave of al-Ahnaf’s who had been bought by Abu Mansur said,
“Usually al-Ahnaf prayed at night. He would place the Qur’an close
to him and would place his finger on the Qur’an and say, ‘Excellent.’
Then he would say, ‘Ahnaf, what led you to do such-and-such on
such-and-such a day!’”
Zayd said, “It was said to al-Ahnaf, “You are an old man and the
fast debilitates you.’ He replied, ‘I prepare with it against a great
evil.’”
Marwan al-Asfar said that he heard al-Ahnaf ibn Qays say, “O
Allah, if You forgive me, You are worthy of that. If you punish me, I
deserve that.”
Abu’ l-Mukhayyash said, “I was sitting with al-Ahnaf ibn Qays
when a letter came from ‘Abdu’l-Malik summoning him to come to
him. He said, ‘He is calling me to the rule of the people of Syria. I wish
that there was a mountain of fire between me and them that would burn
any of them who came to us and burn any of us who went to them.’”
It was said to al-Ahnaf, “Abu Bahr, you have great deliberateness
in you.” He said, “I recognise haste in myself in three matters: in my
prayer when it is time to pray it, the funeral until the body disappears
into the earth, and in giving my daughter in marriage when her equal
asks for her hand.”
Al-Azraq ibn Qays said that al-Ahnaf ibn Qays disliked praying in
the magsura. He also said that al-Ahnaf ibn Qays disliked stepping
across the necks of the people before the Imam came out on Friday.
Isma‘il ibn Abi Khalid said that he saw al-Ahnaf ibn Qays wear-
ing a silk-wool shawl and a cut garment made of Yemeni cloth and a
silk-wool turban while he was on a mule. Al-Ahnaf was a friend of
Mus‘ab ibn az-Zubayr. He visited him in Kufa when Mus‘ab ibn az-
Zubayr was its governor. Al-Ahnaf died in Kufa. Mus‘ab was seen
walking in his funeral procession without a cloak.
Abu ‘Uthman an-Nahdi
It is related that his name was ‘Abdu’r-Rahman ibn Mull.
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Al-Hajjaj ibn Abi Zaynab said, “I heard Abu ‘Uthman an-Nahdi
saying, ‘In the Jahiliyya we used to worship a stone. Then we heard
someone calling to us, “O people of ar-Rijal! Your Lord has been
destroyed, so seek him.” We searched high and low. While we were
seeking we heard a call, “We have found your Lord or one like him!”
We went and it was a stone. We made a sacrifice on it.’”
‘Asim al-Ahwal said, “I asked Abu ‘Uthman, ‘Did you actually
see the Prophet »1.?’ He replied, ‘No.’ I said, ‘Did you see Abu
Bakr?’ He replied, ‘No, but I followed ‘Umar when he was in power
and our zakat went to the Prophet ». three times.””
Abu ‘Uthman said, “I accompanied Salman for twelve years.”
Humayd reported that Abu ‘Uthman an-Nahdi said, “I have lived
130 years and there is nothing about me which I do not object to you
except for my hope and I find it just as it was.’”
Thabit al-Bunani reported that Abu ‘Uthman an-Nahdi said, “I
know when Allah remembers me.” He was asked, “How do you
know?” He replied, “Allah Almighty says, ‘Remember me and I will
remember you’ (2:152). When I remember Allah, He remembers
me.” He said, “When we made supplication, he said, “Allah has
answered us.’ He then quoted, ‘Call on me and I will answer you.””
(40:60)
Abu Talut ibn Shaddad said “I saw Abu ‘Uthman an-Nahdi when
he was a sergeant (‘arif). He came and took from the people of
arms.”
Malik ibn Isma‘il an-Nahdi said, “Abu ‘Uthman an-Nahdi was
one of the inhabitants of Kufa although the Banu Nahd did not have
any houses there. When al-Husayn ibn ‘Ali was killed, he moved and
settled in Basra. He said, ‘I will not live in a town in which the
grandson of the Messenger of Allah ju was killed.’ He was alive in
the time of the Messenger of Allah 1. but did not see him. He was
reliable. He related from ‘Umar, ‘Abdullah ibn Mas‘ud, Abu Musa
al-Ash‘ari, Salman, Usama, and Abu Hurayra. He died in Basra at the
beginning of the governorship of al-Hajjaj ibn Yusuf over Iraq.”
Abu’l-Aswad ad-Dw’ali
His name was Dhalim ibn ‘Amr. He was a partisan poet of the
Shi‘a. He was reliable in hadith, Allah willing. When ‘Abdullah ibn
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‘Abbas resigned as governor and left Basra, he delegated Abu’|-
Aswad ad-Du’ali in charge of it and ‘Ali ibn Abi Talib confirmed him.
Qatada reported that Abu’l-Aswad ad-Duw’ali said, “The most
hateful of people to me is the jumping to conclusions by every sharp-
tongued foolhardy one.”
Ziyad ibn Abi Sufyan ibn Harb
His mother was Sumayya, the slavegirl of al-Harith ibn Kalada
ath-Thagafi. Some call him ‘“Ziyad ibn Abihi (son of his father)” and
some say “Ziyad the amir.” He was governor of Basra for Mu‘awiya
after he claimed him as his brother and he later added Kufa to his
jurisdiction. He spent the winter in Basra and the summer in Kufa.
He left ‘Amr ibn Hurayth in charge of Kufa when he left it, and
Samura ibn Jundub over Basra when he left it. Ziyad was neither a
reciter nor a faqih, but he was well-known and a scribe for Abu Musa
al-Ash‘ari. He related from ‘Umar.
Muhammad said that Ziyad’s signet ring had a peacock on it.
A man of Quraysh called Muhammad al-Harith said that Murra
went to ‘Abdu’r-Rahman ibn Abi Bakr as-Siddiq whose client he was
and asked him to write to Ziyad about something he needed. He
wrote, “From ‘Abdu’r-Rahman to Ziyad,” without ascribing him to
Abu Sufyan. He said, “I will not take this letter of yours so that he
harms me.” So he went to ‘A’isha and she wrote for him, “From
‘A’isha, Mother of the Believers, to Ziyad ibn Abi Sufyan.” When he
brought the letter, he said, “Come tomorrow with your letter.” The
people gathered and he said, “Boy, read it.” He said, “From ‘A’isha,
Mother of the Believers, to Ziyad ibn Abi Sufyan.” He granted him
his request.
‘Amir said, “Ziyad was approached about a man who had died
leaving a paternal aunt and a maternal aunt. He said, ‘Do you know
what ‘Umar ibn al-Khattab judged about them? By Allah, I am the
person with the most knowledge of ‘Umar’s decision about her. He
put the maternal aunt in the position of the sister and the paternal
aunt in the position of the brother. He gave the paternal aunt two-
thirds and the maternal aunt one-third.””
‘Amir reported that Ziyad ibn Abi Sufyan was born in Ta’ if in the
Year of the Conquest of Makka and died in Kufa while he was gover-
nor there for Mu‘awiya ibn Abi Sufyan in 53 AH.
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‘Abdullah ibn al-Harith ibn Nawfal
His kunya was Abu Muhammad. He was from the Banu Hashim.
His mother was Hind bint Abi Sufyan ibn Harb. He was born in the
time of the Prophet ,» and listened to ‘Umar ibn al-Khattab’s
speech at al-Jabiyya [in Syria], and he listened to ‘Uthman ibn Abi
‘Affan, Ubayy ibn Ka‘b, Hudhayfa ibn al-Yaman, ‘Abdullah ibn
‘Abbas and his father al-Harith ibn Nawfal.
“Abdullah ibn al-Harith moved to Basra with his father and built a
house there. While Mas‘ud ibn ‘Amr was governor, ‘Ubaydullah ibn
Ziyad left Basra and people disagreed with one another. The tribes
and clans summoned one another and agreed to appoint ‘Abdullah
ibn al-Harith to lead their prayer and be in charge of their booty.
They wrote to ‘Abdullah ibn az-Zubayr, “We are pleased with him,”
and so ‘Abdullah ibn az-Zubayr confirmed him over Basra.!
“Abdullah ibn Harith mounted the minbar and took the allegiance of
people on behalf of ‘Abdullah ibn az-Zubayr until he was exhausted.
Then he continued to take their allegiance while he was asleep with
his hand outstretched. Suhaym ibn Wuthayl al-Yarbu‘i said:
I gave allegiance to those awake and I fulfilled my allegiance.
I gave allegiance to him while he was asleep.
‘Abdullah ibn al-Harith remained governor of Basra for ‘Abdullah
ibn az-Zubayr until he was dismissed and al-Harith ibn ‘Abdullah al-
Makhzumi appointed. ‘Abdullah ibn al-Harith left for Oman where
he died.
Abu Sufra al-‘Ataki
His name was Zalim ibn Sarrag. He was from the tribe of Azd
from Daba’ which is between Oman and Bahrayn.
His tribe became Muslims and their delegation went to the Mes-
senger of Allah ,.. to affirm their Islam. He sent a zakat collector to
them called Hudhayfa ibn al-Yaman al-Azdi, one of the people of
Daba’. He wrote out for him the obligations of zakat and instructed
him to collect the zakat of their property and to give it to their poor.
1. This is during the civil war between ‘Abdullah ibn az-Zubayr and the
Umayyads while Ibn az-Zubayr was in control of Iraq.
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When the Messenger of Allah died, they apostatised and refused to
pay zakat.
Hudhayfa wrote to Abu Bakr about that and Abu Bakr sent
‘Ikrima ibn Abi Jahl to him and they fought them. Then Allah gave
‘Ikrima victory over them, and Allah defeated them and inflicted
much killing among them. Their remnants took refuge in the fortress
of Daba’ and then fortified themselves there. The Muslims laid siege
to them in their fortress. They eventually surrendered to the judge-
ment of Hudhayfa ibn al- Yaman al-Azdi. He killed a hundred of their
nobles and took their children captive and sent them to Abu Bakr in
Madina. They included Abu Sufra, a lad who had not yet reached
puberty. Abu Bakr wanted to kill him, but ‘Umar said, “Khalif of the
Messenger of Allah, some people are miserly about their property.”
Abu Bakr refused to let them go. They remained in the house of
Ramla bint al-Harith until Abu Bakr died and ‘Umar ibn al-Khattab
was appointed. He summoned them and said, “This business has
come to me. So go to whatever land you wish. You are free people
and owe no ransom.” So they left and went to Basra and some
returned to their land. Abu Sufra, who was Abu’|-Muhallab, was one
of those who settled in Basra and he and his children were honoured
there.
Some of those who related from ‘Umar ibn al-Khattab but had
few hadiths include:
Abu’|]-‘Ajfa’ (Harim) as-Sulami
As-Sa’ib ibn al-Aqra‘ ath-Thagqafi
Hujayr ibn ar-Rabi‘ al-‘Adawi
His brother, Hurayth ibn ar-Rabi‘ al-‘Adawi
Dabba ibn Muhsin al-‘Anazi
Al-Aqra‘, the mu’adhdhin of ‘Umar
He related from ‘Umar that he called the Bishop and said, “Do
you find that it says in your book...”
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‘Amir ibn ‘Abdullah ibn ‘Abdu Qays al-‘Anbari
His kunya was Abu ‘Amr or Abu ‘Abdullah. He was one of the
Banu Tamim. He related from ‘Umar.
‘Amir ibn ‘Abdullah said that he received his stipend of 2000
dirhams from ‘Umar. No beggar came but that he gave him some-
thing. Then he went to his family and gave it to them and they count-
ed it and found that it had not decreased at all.
Ibn Sirin said, “‘Amir’s stipend was issued and he commanded a
man to divide it. He counted it and said, ‘It is more.’ He said, ‘This
had been increased. I think that the amir knows what you do and so
he gave you more.’ He said, ‘Do you think he is more capable (or
entitled) than the amir?’
“He was told, “So-and-so is your wife in the Garden.’ So he went
to look for her, and she turned out to be a girl who belonged to some
vile desert Arabs. She herded sheep for them. When she came, they
abused her and were harsh to her and tossed her a couple of loaves.
She took one of them to the people of a house and gave it to them.
When she wanted to eat, they threw her two loaves. She took them to
the people of a house and gave them both to them. When she was
fasting, she broke the fast on a loaf.
“He followed her and she went to a suitable place and left her
sheep there and stood to pray. He said, ‘Tell me, do you need any-
thing?’ She replied, ‘No.’ When he pressed her about it, she said, ‘I
would like to have two white garments for my shroud.’ He asked,
‘Why do they abuse you?’ She said, ‘I hope for a reward for this.’ He
returned to them and asked, ‘Why do you abuse your slave-girl?’
They said, ‘We fear that she may become spoiled for us.’ They had
another slave-girl not like her whom they did not abuse. He asked,
‘Will you sell her?’ They said, ‘Even if you gave us such-and-such,
we would not sell her.’ He went and brought two garments and con-
tinued to meet her until her death. He said, ‘Let me deal with her,’
and they said, ‘All right.’ So he buried her and prayed over her.”
It is reported that ‘Amir passed through a public square and saw a
dhimmi being maltreated. ‘Amir cast off his cloak and then said, “Am
I to see the protection (dhimma) of Allah being violated while I am
alive?” And he rescued him.
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Muhammad said, “The first that Ma‘qil ibn Yasir learned of ‘Amir
was when he was mentioned regarding something that happened in a
public square. He was told that ‘Amir had passed by a man of the peo-
ple of dhimma who had been seized. He rebuked them about their
treatment of him but they refused to relent. Then he spoke to them
about him again and they still refused to relent. He said, ‘You lie. By
Allah, you will not wrong the dhimma of Allah (or the dhimma of the
Messenger of Allah) today while I am present.’ He dismounted and
rescued the man from them. People were saying, “Amir does not eat
meat or ghee. He does not pray in mosques or marry women. His skin
does not touch anyone else’s skin and he says, “I am like Ibrahim.”’
So he went to visit him and found him wearing a burnoose. He said,
‘People claim that you do not eat meat.’ He replied, ‘When we want
it, we command that a sheep be slaughtered and we eat its meat.
Those people are saying something which I know nothing about. As
for ghee, I eat what comes from here,’ and he gestured towards the
desert, ‘but I do not eat what comes from there (meaning the moun-
tains). As for the statement that I do not pray in the mosques, on
Friday I pray with the people. After that I prefer to pray here. As for
their statement that I do not marry women, I have but one self, and I
fear that it will overpower me. As for their statement that I say that I
am like Ibrahim, that is not the case. I said, “I hope that Allah will put
me with ‘the Prophets, the men of truth, the martyrs, the righteous.
And such people are the best of company!’ (4:69)””””
Abu ‘Abda al-‘Anazi said, “A man of the tribe who was truthful
said, ‘I accompanied ‘Amir on an expedition and we camped near a
thicket. He collected his gear and put his horse on a long rope and
released it. Then he entered the thicket and I said, “I will see what he
does in the night.” So he went to a hill and began to pray until morn-
ing was near and then made supplication. Part of his supplication
was: “O Allah, I have asked you for three and You have given me
two and denied me the third. O Allah, give it to me so that I can wor-
ship You as I desire.”
‘Morning broke and he saw me and said, “If I had known that you
were observing me in the night, I would have dealt with you!” He
raised his voice to me but I was insistent and I said, “Stop this! By
Allah, you will tell me about the three things for which you asked
your Lord or I will tell people what you were doing in the night.” He
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said, “Bother you! Do not do it!’ I said, “I will do what I tell you.”
When he saw my resolve, he said, “Do not speak about it while I am
alive.” I said, “You have that promise from me.” He said, “I asked
my Lord to remove love of women from me as there is nothing
which makes me more fearful for my deen than them. By Allah, I do
not care whether I see a woman or a wall. I asked my Lord that I
would not fear anyone but Him. By Allah, I have not feared anyone
except Him. I asked my Lord to remove sleep from me so that I could
worship Him night and day as I wish, but He has denied me that.”””
Qatada said, “‘Amir ibn ‘Abdullah asked his Lord to make purifi-
cation easy for him in the winter, and he used to be brought water
which was steaming. He asked his Lord to remove the desire for
women from his heart, and he did not care whether he met a male or
female. He asked his Lord to come between Shaytan and his heart
when he was praying so that he would have no power against him.
When he was on an expedition, he was told, ‘We are afraid of this
forest because there is lion in it.’ He said, ‘I am too ashamed before
my Lord to fear other than Him.’”
‘Amir said, “I prefer one message in the Book of Allah which He
gave to all of this world.” He was asked, “What is that, Abu ‘Amr?”
He replied, “That Allah makes me among the godfearing. He says,
‘Allah only accepts from the Godfearing.’ (5:27)”
‘Amir said, “By Allah, if I were able, I would gather all my con-
cerns into one.” Al-Hasan remarked, “By Allah, he did it.”
It was said to ‘Amir ibn ‘Abdullah, “You have harmed yourself.”
He took hold of the skin of his arms and said, “By Allah, if I am able,
the earth will only obtain a little of its fat!”
Sukayn al-Hajari said, “When ‘Amir ibn ‘Abdullah passed by
fruit he would say, ‘failing, restricted.’” [referring to Qur’an 56:32-
33: “And fruits in abundance, never failing, unrestricted.” |
Malik ibn Dinar said, “Someone saw ‘Amir call for oil and pour it
in his hand. He wiped his hands together and said, ‘A tree springing
forth from Mount Sinai yielding oil and seasoning to those who eat
it.’ (23:20). He oiled his head and beard.”
Muhammad said, “There was a dispute between ‘Amir ibn
‘Abdullah al-‘Anbari and a man. ‘Amir insulted him in a way that
reflected on his mother. Then later people said to him, ‘We do not
think you acted well in this.’ He said, ‘There are many things which
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you think I do not do well which I know even more than you are not
good.’”
Sahm ibn Shaqiq said, “I went to ‘Amir ibn ‘Abdullah and sat at his
door. He came out and he had done a ghusl. I said, ‘I see you like
ghusl.’ He said, ‘I often have a ghusl.’ He went on, ‘What do you
need?’ I replied, ‘Hadith.’ He said, ‘Do you know that I love hadith?’”
Muhammad ibn Sirin said, “‘Amir ibn ‘Abdullah was asked,
“Why don’t you marry?’ He said, ‘I do not have energy and I do not
have property. So I would not care to tempt a Muslim woman.’”
Abu Qilaba said that a man met ‘Amir and said to him, “What is
this you have done? Did not Allah say, ‘We sent Messengers before
you and gave them wives and children too.’ (13:38)?” He retorted,
“And did not Allah say. ‘J only created jinn and men to worship
Me’?” (51:56)
Maymun ibn Mihran said that the governor of Basra sent a mes-
senger to ‘Amir who said, “The Amir al-Mu’minun has commanded
me to ask you why you do not marry women.” He replied, “I have
not left them, but have proposed in vain.” He asked, “Why don’t you
eat cheese?” He replied, “I am in a land where there are fire-worship-
pers. If a Muslim witness were to state that it does not contain car-
rion, I would eat it.” He said, “What prevents you from going to the
rulers?” He replied, “At your doors are those who seek needs, so sat-
isfy their needs and leave alone those who do not have any needs to
request.”
Bilal ibn Sa‘d said that ‘Amir was denounced to Ibn ‘Amir. He
was told, “There is a man to whom it was said, ‘Ibrahim was not bet-
ter than you,’ and yet he remained silent. Furthermore he has aban-
doned women.” He wrote about him to ‘Uthman and he wrote back
saying that he should deport him to Syria. When the letter arrived, he
sent for ‘Amir and said, “You are the one to whom it was said that
Ibrahim was not better than you and yet you remained silent.” He
replied, “By Allah, my silence was only due to astonishment. I wish
that I would be the dust on his feet when he enters the Garden.” He
asked, “Why have you abandoned women?” He replied, “I have only
abandoned them because I know that if I had a wife she might have a
child and the child might cause this world to accumulate in my heart
and I want to avoid that.” So he sent him by camel to Syria.
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When he arrived, Mu‘awiya lodged him with him in his castle at
al-Khadra’ and sent a slavegirl to him and commanded her to ask him
about his circumstances. He went out at dawn and she did not see
him until well after dark. Mu‘awiya sent food to him and he did not
take any of it. He had a chunk of bread with him which he would put
in water, and then he would eat the bread and drink from that water.
Then he would get up to pray. He continued like that until he heard
the adhan and then he went out and she did not see him until dark
again.
So Mu‘awiya wrote to ‘Uthman and described him to him and he
wrote back to him, telling him to make him the first to enter and last
to leave and to give him ten slaves and ten riding animals. When the
letter reached Mu‘awiya, he sent for ‘Amir and said, “The Amir al-
Mu’minin has written to me to give you ten slaves.” He said, “I have a
shaytan and he has overcome me, so how shall I deal with ten?” He
said, “And he has commanded ten riding animals for you.” He said, “I
have one mule and I am afraid that Allah will ask me about excess
mounts on the Day of Rising!” He said, “And he commands me to
make you the first to enter and last to leave.” He exclaimed, “I have
no need of that!”
Bilal ibn Sa‘d reported that he was seen in the land of the Greeks
riding his mule and encouraging the fighters. When he wanted to
attack, he would stop and inspect the forces, and when he saw a suit-
able group he would say, “I want to accompany you provided that
you grant me three things.” They asked, “What are they?” He said,
“That I will be your servant and none of you will contend with me
about serving; and that I will be the mu’adhdhin and none of you will
contend with me to give the adhan; and that I will spend on you
according to my ability.” If they agreed, he joined them. If any of
them disagreed with any of it, he went to someone else.
‘Ubaydullah ibn al-Hasan al-‘Anbari the Qadi said, “I came to
Syria and I asked about ‘Amir. I was told that he had taken refuge
with an old woman there. I went and asked her and she said, ‘He is
on top of that mountain praying night and day.’ I went to him and
came upon him at the time of his fast-breaking. I went to him and
greeted him and he asked me about a man I had met the day before,
but he did not ask me about his people or who had died and who was
still alive. He did not invite me to supper. I said to “Amir, ‘I have
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seen something extraordinary from you!’ He asked, ‘What is that?’ I
said, ‘You have been absent from us for such a long time and yet you
ask me about a man I met yesterday!’ He said, ‘I saw that you were
righteous. So what could I ask you about your condition?’ I said,
“You did not ask me about your people and who has died and who is
still alive and yet you know my position with them.’ He said, ‘I did
not ask you about the people because whoever is dead is dead, and
whoever is not dead will die.’ I said, “You did not invite me to sup-
per.’ He replied, “I know that you eat the food of the amirs and my
food is coarse.’”
He said, “Later I entered the mosque, and he was sitting beside
Ka‘b and between them were volumes of the Torah which Ka‘b was
reading. Whenever he passed by something he liked, he explained it
to him. He came to something which looked like a ra’ or a zayy. He
said, “Abu ‘Abdullah, do you know what this means ?’ He replied,
‘No.’ He said, ‘Dishonesty about the Book of Allah obliterates sight
and seals the heart.’”
Malik ibn Dinar said, “When Ka‘b saw ‘Amir in Syria, he asked,
“Who is this?’ They said, ‘“‘Amir ibn “Abdu Qays al-‘Anbari al-
Basri.’ He said, ‘This is the monk of this community.””
Ayyub as-Sakhtiyati said, “When that group was brought to Syria,
they included Madh‘ur, ‘Amir ibn ‘Abdu Qays and Sa‘sa‘a ibn
Sawhan.! When some of them were acquitted, he commanded them
to go, and some of them went and some remained. Among those who
remained were Madh‘ur and ‘Amir. Sa‘sa‘a ibn Sawhan was one of
those restrained.
Wasil was heard to mention that ‘Amir went on an expedition
with some people. The Muslims dismounted to camp and ‘Amir went
into a church and told a man, “Mind the door of the church for me
and do not let anyone come in to me.” The man came and said, “The
amir asks permission.” He said, “Give him permission.” When he
entered and came near, ‘Amir said to him, “I ask you by Allah for
Allah to remind you that you either want to make me love this world
or to make me forsake the Next world.”
Asma’ ibn ‘Ubayd said, “Once when ‘Amir al-‘Anbari was in an
army they captured a slave girl belonging to an important man of the
enemy. She was described to ‘Amir and he said to his companions,
1. Those suspected of being involved in stirring up sedition against ‘Uthman.
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‘Give her to me. I am a man like men.” They did that and were happy
about it. They brought her and he said, ‘Go, you are free for the sake
of Allah.’ They said, “Amir, if you wished you could have freed such-
and-such for her.’ He said, ‘I wish for the reward from my Lord.’”
Sa‘id al-Juwayri said, “A man saw the Prophet .1. in a dream and
asked him, ‘Ask forgiveness for me.’ He said, ““Amir asks forgive-
ness for you.’ So he went to ‘Amir and told him. He wept until I
could hear his sobbing.”
Mudarib ibn Hazn at-Tamimi said, “We asked Mu‘awiya, ‘How
did you find those of our gurra’ we sent to you?’ He replied, ‘They
defame with bowed heads. They enter with lies and leave with fraud,
except for one man. He is a true man.’ We asked, ‘Who is he, Amir
al-Mu’minin?’ He replied, ‘‘Amir ibn ‘Abdu Qays.’”
Abu Musa said, “When ‘Amir wanted to leave, he went to
Mutarrif to greet him and knocked on the door. Mutarrif told the ser-
vant, ‘Go and see who it is.’ She said, ““Amir.’ So he went out to him
and greeted him and then he left. When some of the night had passed,
‘Amir returned and knocked on the door. Mutarrif told his servant,
‘See who it is.’ She said, “Amir.” He went out to him and asked,
“What has brought you back to my door, may my father and mother
be your ransom!’ He said, ‘By Allah, only love for you has brought
me back.’ So he greeted him and bade him farewell and then left.
When some more of the night had passed, he returned and knocked
on the door. Mutarrif said to his servant, ‘See who it is.” She called
out, ‘Who is it?’ He replied, ‘“‘Amir!’ So Mutarrif went out to him
and said the like of what he said before. That happened three times.”
Qatada said that when ‘Amir ibn ‘Abdullah was dying, he began
to weep and he was asked, “What is making you weep?” He said, “I
am not weeping out of fear of death or desire for this world, but I am
weeping on account of the thirst of the middays and for the standing
in prayer in the cold winter nights.”
Humayd ibn Hilal said, “‘Amir said, ‘This world has four quali-
ties: sleep, property, women and food. I have abstained from two of
them. I have no need of wealth; and as for women, I do not care
whether I see a woman or a wall. I find no substitute for this food and
sleep which I get. But by Allah, I have striven against them!’” He
said, “He turned the night into day and stood in prayer; and when it
was day, he turned it into night and fasted and slept.”
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Abu’I-‘Aliyya ar-Riyahi
His name was Rufay‘. A woman of the Banu Riyah set him free.
Abu’ Il-‘Aliyya said, “A woman bought me and then wanted to set
me free. Her cousins said to her, ‘If you free him he will go to Kufa
and be cut off.’! So she took me to a place in the mosque. If you
wish, I will show it to you. She said, ‘You are free.’”” Abu’l-‘Aliyya
left her all his property.
Abu’l-*Aliyya said, “Whatever I leave of gold or silver or proper-
ty, a third is in the way of Allah, a third is for the family of the
Prophet ,s+ and a third is for the poor Muslims, and give my wife
her right.” Abu Khulda said, “I said to him, ‘This is enough for you.
So where are your clients?’ He replied, ‘I will tell you my story. I
was a slave of a bedouin woman of a masculine disposition. She met
me on Friday and said, ‘Where shall we go, slave?’ I said, “I am
going to the mosque.’ She asked ‘Which mosque?’ I said, ‘The Gen-
eral Mosque.’ She said, ‘Go, slave.’ So I followed her until she
entered the mosque, and we found the Imam on the minbar. She took
my hand and said, ‘O Allah, keep him with You as a treasure. Bear
witness, people of the mosque, that he is free for the sake of Allah
and no one has any way to him except for a legitimate claim.’ She
left me and departed and never saw me again after that.’”
Abu’l-‘Aliyya said, “We were slaves and some of us paid the
duties (on our work) and some of us served our people. We used to
recite the entire Qur’an every night. That was hard for us so we
began to do it every two nights. That was still hard for us so we
began to do it every three nights. That was still hard on us so that we
complained to one another. We met the Companions of the Messen-
ger of Allah ,2+ and they taught us to do it every week, or every
seven days. So we prayed and slept, and it was not hard for us.”
Abu’l-‘Aliyya said, “I first read the mufassal part of the Qur’an
ten years after the death of our Prophet ».2 and Allah gave me two
blessings and I do not know which of them is better: His guiding me
to Islam or His not making me a Kharijite.”
Abu’ l-‘Aliyya said, “I was a slave and served my people. I
learned the Qur’an and Arabic writing.”
1. Meaning that he might join the Kharijites or another dissident group.
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Abu’|l-‘Aliyya said, “We used to listen to transmission in Basra
which originated from the Companions of the Messenger of Allah
pic but we were not content until we went to Madina and heard it
from their own mouths.”
Abu’1-‘Aliyya said, “The greatest thing I heard from ‘Umar was
when he said, “O Allah, protect us and pardon us!’”
Abu Khulda said, “Abu’l-‘Aliyya freed a slave of his and wrote,
‘This is a young lad which a man of the Muslims has freed for the
sake of Allah. No one has any way to him except for some legitimate
claim.’”
Abu’l-‘Aliyya said, “I have not touched my penis with my right
hand for sixty or seventy years.”
Abu’I-‘Aliyya said, “In the time of the conflict between ‘Ali and
Mu‘awiya, I was young and eager and preferred fighting to good
food. So I made excellent provisions in order to join the army. At
Siffin, the ends of the two armies could not be seen because each side
was so large. If one side were destroyed, the other side would be
destroyed as well. I thought to myself, ‘Which of the two groups will
I consider to be unbelievers? Which will I consider to be believers?
Who can force me to take part in this?’ I continued to reflect on it
until I went back and left them.”
Abu’ I-‘Aliyya said, “I went to Ibn ‘Abbas when he was the Amir
of Basra and he took me by the hand until I was level with him on the
seat. A man of the Banu Tamim exclaimed, ‘But he is only a client!’
I was wearing a shirt, cloak and turban worth only twelve dirhams.”
Abu Khulda asked, “What did you do?” He said, “I used to buy
coarse cotton for twelve dirhams and make a shirt and turban from it.
I was satisfied with a wrapper for three dirhams which I wore under
the shirt although I had a good cloak which was worth 20 or 30.”
Abu Khulda said, “I saw Abu’l-‘Aliyya wearing trousers. I said,
“Why are you wearing trousers in the house?’ He replied, “They are
men’s clothes and they are a good covering.’”
Abu’ I-‘Aliyya was heard to say, “When I pass by the door of a
money-changer or tax-collector, I will not drink from his water.”
Shu‘ayb ibn al-Habhab said, “Abu’l-‘Aliyya used to come and
say, ‘Feed me from the food in the house and do not trouble your-
selves to buy me anything.’”
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Abu’l-‘Aliyya was heard to say, “Abu Umayya ‘Abdu’l-Karim
visited me wearing a wool garment. I said to him, ‘This is the gar-
ment of the monks. When the Muslims visit, they make themselves
look smart.’”
Abu’l-‘Aliyya said, “I prayed the beginning of the day when al-
Hajjaj did what he did at the end of the Jumu‘a prayer,! sitting direct-
ly in front of him, and Allah made him blind to me. I prayed behind
him until I feared Allah and I stopped praying behind him when I
feared Allah.”
Abu’l-‘Aliyya was heard to say, “When you hear a man say, ‘I
love for Allah and hate for Allah,’ do not emulate him.”
Abu Khulda said, “I was sitting with Abu’l-‘Aliyya when a slave
of his brought a sealed kerchief of sugar cane. He broke the seal and
gave him ten sweets. He said, ‘If he has cheated me, it was not for
more than this. We are commanded to end dealings with a messenger
and servant in such a way that they will not think ill of us.’”
Abu Khulda said, “I purchased a slave for Abu’l-‘Aliyya and he
did not buy him until Abu’l-‘Aliyya had imposed a condition that he
would increase the impost on his work by two dirhams and he did so.”
Abu’1-‘Aliyya said, “We used to think that the greatest of sins was
for a man to learn the Qur’an and then sleep until he forgot it and did
not recite any of it.”
Abu Khulda said, “I visited Abu’l-‘Aliyya and he brought some
food to me which included onions. He said, “Eat. These are not
onions from which we fear anything. This was sent by my brother
Anas ibn Malik from his garden.’ I inquired, ‘What is it about
onions?’ He said, ‘Onions can be grown in a foul manner — don’t you
know?’ I said, ‘What is that?’ He replied, ‘In excrement, urine, and
blood.’”
Abu Khulda said, “Abu’l-‘Aliyya set free a slavegirl of his and
then married her. I asked her how Abu’l-‘Aliyya paid his zakat al-
fitr. She said, ‘He gives a gafiz for himself and two cups for each of
wisi"
Abu Khulda said, “Abu ‘Aliyya used to send his zakat to Madina
and give it to the people of the House of the Prophet ,.. and they
would distribute it.”
1. He ordered people out to either join the army or be killed.
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Abu Khulda said, “Abu’l-‘Aliyya’s shroud was with Bakr ibn
‘Abdullah. It was a shirt with a hem and buttons, and he used to wear
it every 24 days, and at the beginning of Ramadan, and then he
would return it to him.”
Abu Khulda said, “I saw Abu’l-‘Aliyya prostrate on a pillow
while sitting on a rug when he was ill.”
Abu Khulda said, “I saw Abu’l-‘Aliyya make a will in his illness.
He had some dirhams with a man called al-Hasan. He said, ‘Buy a
small animal for slaughter with it. I dislike to leave it as dirhams.’”
Abu Khulda said, “Abu’l-‘Aliyya made his will seventeen times
when he was healthy. He set a term for the will. When the term ended
he carried out what he had willed or otherwise retracted it.”
Shu‘ayb ibn al-Habhab said, “Abu’l-‘Aliyya had a round cap
lined with fox-skin. When he prayed, he put it inside his sleeve.”
‘Asim al-Ahwal reported that Abu’l-‘Aliyya left instructions for
Muwarrigq al-‘Ijli that he was to put two palm branches in his grave.
Muwarrigq said, “Burayda al-Aslami left a will that two palm
branches be placed in his grave and he died near Khurasan and they
were only found in the baggage of a donkey. When they put him in
his grave they also put them in his grave.”
Abu Khulda reported that Abu’l-‘Aliyya died on a Monday in
Shawwal in 90 AH.
Shu‘ba said, “Rufay‘ met ‘Ali but did not listen to him. Another
said that he listened to ‘Umar, Ubayy ibn Ka‘b and other Compan-
ions of the Prophet »«2. He was reliable and had many hadiths.
Abu Umayya, the client of ‘Umar ibn al-Khattab
He was a mukatab. His name was ‘Abdu’r-Rahman. He was the
grandfather of al-Mubarak ibn Fadala ibn Abi Umayya.
Abu Umayya, who was a slave of ‘Umar, said, “*‘Umar ibn al-
Khattab gave me a kitaba-contract for some ugiyyas which he stipu-
lated and arranged for it to be paid in instalments. When the scribe
had finished writing it out, he sent to Hafsa and borrowed 200
dirhams from her. Then he gave them to me and I said to him, “Take
it from my instalments.’ He refused. When 60, or 30, remained, I
brought him a hair-cloth and said, ‘Use this as a bed,’ but he refused.
He said, ‘Use it to help with your instalments.’ I asked him to write
for me to his governor and he refused. He said, ‘Go. You are permit-
pe
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ted what the people are permitted.’ I went and spoke to ‘Ikrima about
this and he said, ‘This, by Allah, is what Allah says in His Book:
“Give them some of the wealth Allah has given you.” (24:33)’”
Abu Umayya said, “I asked ‘Umar ibn al-Khattab for a kitaba
contract and he said to me, ‘How much are you offering?’ I replied,
‘A hundred ugiyyas.’ He did not ask for more, and he wrote me a
kitaba on that basis. He wanted to give me some money. On that day
he did not have any money to hand so he sent to Hafsa, Umm al-
Mu’minin, ‘I have given a kitaba contract to my slave and I want to
advance him some of my property. Send me 200 dirhams until we get
some money.’ She sent them to him. ‘Umar ibn al-Khattab took them
with his right hand and then he recited this ayat: ‘If any slaves you
own desire to make a contract to free themselves, write it for them if
you know of good in them and give them some of the wealth Allah
has given you.’ (24:33) He said, “Take it. May Allah bless you in it!’
Allah did bless me in it and I freed myself with it and received much
wealth from it.
“T asked him to give me permission to go to Iraq and he said,
‘Since I have given you a kitaba, you may go where you wish.’ Some
people whose clients had given them a kitaba said to me, ‘Speak on
our behalf to the Amir al-Mu’minin and ask him to write a letter for
us to the governor of Iraq so he will be generous to us.’ I knew that
would be unacceptable to him but I was embarrassed before my com-
panions. So I spoke to him, ‘O Amir al-Mu’minin, write a letter for
us to your governor in Iraq so as he will be generous to us.’ He
became angry and scolded me, ‘No, by Allah!’ and he never had
insulted me or scolded me at all before that. He exclaimed, ‘Do you
want to wrong people?’ I said, ‘No.’ He said, ‘You are a man of the
Muslims. You are permitted what they are permitted.’”
He said, “I went to Iraq and got some property and realised a great
profit on it. I gave him a velvet-like carpet and a rug. He began to
joke with me and say, ‘This is fine.’ I said, “Amir al-Mu’ minin, it is a
gift which I give you!’ He said, ‘You still owe some of your kitaba.
Sell it and use it to help your kitaba.’ He refused to accept it.”
Sirin, the client of Anas ibn Malik al-Ansari
He related from ‘Umar ibn al-Khattab. Muhammad ibn Sirin said
that Sirin’s kunya was Abu ‘Amra.
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Anas ibn Malik said, “Sirin wanted me to give him a kitaba but |
refused. He went to ‘Umar ibn al-Khattab and mentioned that and I
was brought to “Umar and he told me, ‘Give him a kitaba,’ and so I
did.”
Qatada said, “Sirin asked Anas ibn Malik for a kitaba but he
refused, and ‘Umar ibn al-Khattab raised his whip to him and quoted
[the Qur’an], ‘Write it for them,’ (24:33), and so he gave it to him.”
Muhammad ibn Sirin said, “Anas ibn Malik gave a kitaba to my
father for 40,000 dirhams which he paid.”
Anas’s grandson, “Ubaydullah, said, “We have the kitaba contract
of Sirin in our possession: “This is a kitaba which Anas ibn Malik
has given to his slave Sirin for so many thousand and two lads to do
his work.’ He was a blacksmith.”
Bakkar ibn Muhammad said, “The kitaba of Anas ibn Malik to
Sirin was a contract on a red page which is in our possession: ‘This is
a kitaba which Anas ibn Malik has given to his slave Sirin for 10,000
dirhams and 10 servants — each year 1000 dirhams and a servant.’”
He added, “The clay on it is the seal in the middle of the page and the
kitaba is around it.”
Sirin said, “Anas ibn Malik gave me a kitaba for 20,000 dirhams.
I was at the conquest of Tustar and I bought some old clothes and
realised a profit and brought Anas all of my kitaba but he refused to
accept it except in instalments. So I went to ‘Umar ibn al-Khattab
and mentioned that to him: He said, ‘You are him?’ He had seen me
with the garments and prayed for blessing for me. I said, “Yes. Anas
wants the inheritance.’ Then he wrote for me to Anas to accept it and
he accepted it.”
Muhammad said, “Sirin wrote to Anas ibn Malik that he was lame
and had three wives. Anas ibn Malik wrote to him that he should
come to him in Madina so that he could marry him to the daughter of
his brother, al-Bara’ ibn Malik, who was in his care. Sirin asked his
daughter, Hafsa, ‘Daughter, what do you think about what this man
has written?’ She said, ‘Father, you should accept. Allah will in-
crease you with honour on top of your honour.’ Her mother was sit-
ting there. Her mother slapped her and said to her, “May Allah not
make you young! You say this to your father?’”
Umm Hafsa said, “When Sirin married me, he invited the people
of Madina to feast for seven days. Among those he invited was
Vie;
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Ubayy ibn Ka‘b. He came although he was fasting. He made suppli-
cation for the people.”
Muhammad ibn Sirin said that his father Sirin gave a wedding
feast in Madina for seven days and he invited the Companions of the
Prophet »s.2 and invited Ubayy ibn Ka‘b who was fasting, and he
faced them and prayed for blessing for them.
Muhammad ibn Sirin said, “Sirin had 23 children from various
umm walads.”
Muhammad ibn Sa‘d asked Muhammad ibn ‘Abdullah al-Ansari
about the origins of Muhammad ibn Sirin. He replied, “He was one
of those captured at ‘Ayn at-Tamr. He was the client of Anas ibn
Malik.” Ibn Sa‘d said, “I heard someone say that he was from the
people of Jarjaraya, and I think that the one who said that was incor-
rect. They did have some land in Jarjaraya.”
Muhammad reported that Sirin bought this land at Rustaq
Jarjaraya and it came into the possession of Muhammad and his
brother Yahya. He took it for its kharaj-tax. There were some vines
on it and they wanted to press them. Muhammad said, “Do not press
them. Sell them fresh.” They said, “It will not cover our expenses.”
He said, “Make them into raisins.” They said, “No raisins are pro-
duced from them.” So he cut down the vines and threw them in the
water and they floated away.
Bakkar ibn Muhammad said, “I saw the assembly platform of
Sirin which he had built with palm trunks. I bought forty palm trunks
from it, each for a dinar.”
Artaban
He was the client of ‘Abdullah ibn Durra al-Muzani. He related
from ‘Umar ibn al-Khattab.
Artaban said, “When I was freed, I earned some money and took
my zakat to ‘Umar ibn al-Khattab. He asked me, “What is this?’ I
replied, “The zakat on my property.’ He asked, ‘You have property?’
I replied, ‘Yes.’ He said, ‘May Allah bless you in your property!’ I
said, ‘Amir al-Mu’minin, and in my children!’ He asked, ‘You have
children?’ I said, ‘I may have.’ He said, ‘May Allah bless you in your
property and your children!”
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Abu Rafi‘ as-Sa’igh
He was one of the people of Madina who moved to Basra. Its peo-
ple related from him but the people of Madina did not relate from
him because he left them early on. He related from ‘Umar ibn al-
Khattab and others and was reliable.
Al-Hasan reported that Abu Rafi* said, “I prayed with ‘Umar ibn al-
Khattab for two years and I did the qunut with them after the first
rak‘at.”
Muhammad ibn Abi Bakr al-‘Anazi said, “While I was in the
Masjid al-Haram, an old man wearing a white turban passed by lean-
ing on a staff which I think was from galbanum root. The people of
the mosque said, ‘This is Abu Rafi‘ al-Madini.’ So I joined him and
said, ‘Abu Rafi‘! Relate to me some of the hadiths which you relate!’
He said, ‘‘A’isha said that the Messenger of Allah pabe said, “Allah
accepts the breaking the fast of Ramadan for those of my community
who are ill or travelling.”””
Abu Firas
He said, “‘Umar ibn al-Khattab reported to us and said, ‘We used
to be made acquainted with you when the Prophet »«.2 was among us
and the revelation was coming down on us.” Abu Firas was an old
man with few hadiths.
Ghunaym ibn Qays al-Ka‘bi
One of the Banu Tamim. His kunya was Abu’l-‘Anbar.
Abu Kinana al-Qurashi reported about Abu Musa al-Ash‘ari com-
ing to Basra after al-Mughira ibn Shu‘ba. He said, “Not two months
had passed before seven of us had recited the entire Qur’an. One of
them was Ghunaym ibn Qays. So al-Ash‘ari sent them to “Umar ibn al-
Khattab. When they came to him, he allotted them two thousand
dirhams each.”
Ghunaym ibn Qays said, “I memorised some words which my
father said about the Prophet p12:
‘I have regret regarding Muhammad.
I sat apart during my life.
I slept the night feeling secure about the morrow.’”
ee)
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He said that he was reliable but with very hadiths.
Sinan ibn Salama ibn al-Muhabbigq al-Hudhali
He related from ‘Umar.
Harun ibn Rithab al-Usaydi said, “Sinan ibn Salama, who was
governor of Bahrayn, told us, ‘We were some lads in Madina among
the roots of the palm trees picking up the dates we call khalal. ‘Umar
ibn al-Khattab came out to us with a whip and the boys scattered but
I remained were I was. When he was standing over me, I said, “Amir
al-Mu’ minun, these are windfalls.” He said, “Let me look and do not
conceal them from me.” He looked in my lap and said, “You
spoke the truth.” I said, “Amir al-Mu’minin, you see those boys
now? By Allah, if I go, they will attack me and take what I have.” So
he walked with me until he conveyed me to where I was safe.’”
‘Umayr ibn ‘Atiyya al-Laythi
‘Umayr ibn ‘Atiyya al-Laythi said, “I went to ‘Umar ibn al-
Khattab and said, ‘Amir al-Mu’ minin, raise your hand. Allah has ele-
vated it. I will give you allegiance based on the sunna of Allah and
the sunna of His Messenger. He raised his hand and laughed, saying,
‘It is for you against us and against you for us.’”
*‘Abbad al-‘ Asari
‘Asar is a subtribe of ‘Abdu’l-Qays. ‘Abbad related from ‘Umar.
* ‘Abbad al-*Anbari said, “‘Umar ibn al-Khattab stopped with us on
the Day of ‘Arafa when we were at ‘Arafat, and he said, ‘Whose
tents are these?’ They said, “Abdu’l-Qays.’ He prayed for forgive-
ness for them and then said, ‘This is the Day of the Greatest Hajj. No
one should fast on it.””
Husayn ibn Abi’l-Hurr
He was one of the Banu Tamim. ‘Amr ibn ‘Asim al-Kilabi said,
‘“Husayn ibn Abi’l-Hurr was the governor for ‘Umar ibn al-Khattab
over Maysan and he remained there until al-Hajjaj came. He was
brought to him and wanted to kill him. Then he was told, “Do not
give him prominence by killing, but put him in prison until he dies.’
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So he imprisoned him until he died. Husayn ibn Abi’l-Hurr was gadi
of the people of Basra.”
Aku’l-Muhallab al-Jarmi
His name was ‘Abdu’r-Rahman ibn Mu‘awiya and he was the
uncle of Abu Qilaba al-Jarmi. He related from ‘Umar and ‘Uthman,
and was reliable with few hadiths.
Ghadira ibn ‘Urwa ibn Samura al-‘Anbari
He was one of the Banu ‘Adi. He related from ‘Umar.
Hammad ibn Zayd said, “I saw in one of the books of Abu Qilaba,
‘From ‘Umar ibn al-Khattab to Abu Musa: I have sent papers to you
with Ghadira ibn Samura al-‘Anbari. When he comes to you for
such-and-such, then give him 200 dirhams. If he comes to you after
that, do not give him anything and write to me on any day that he
comes to you.””
‘Abdullah ibn Shagqigq al-‘Ugqayli
He related from ‘Umar ibn al-Khattab. He said, “We were sitting at
the door of ‘Umar with Abu Dharr. He said, ‘I am fasting.’ Then ‘Umar
gave him permission to come in and brought him supper and he ate.”
Abu Qilaba mentioned ‘Abdullah ibn Shaqiq and said, “What a
man were it not that he pretended to be Arab!”
Bishr ibn Kathir al-Asadi said, “I saw ‘Abdullah ibn Shaqiq wear-
ing a shawl of rough silk.” They said that ‘Abdullah ibn Shagiq was
an ‘Uthmani partisan and was reliable in hadith. He related sound
hadiths. He died while al-Hajjaj ibn Yusuf was governor of Iraq.
Al-Musayyab ibn Darim
He related from ‘Umar ibn al-Khattab and the Basrans related
from him.
Al- Musayyab ibn Darim said, “I saw ‘Umar with a whip in his
hand and he struck at the head of a slavegirl until the veil fell off her
head. He said, ‘Why does a slavegirl make herself resemble a free
woman?’”
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Al- Musayyab ibn Darim said, “I saw ‘Umar ibn al-Khattab strike
a camel driver and say, ‘Why do you load your camel with what it
cannot bear?’”
Shuways ibn Jabbash, Abu’r-Raqqad al-‘Adawi
One of the Banu ‘Adi. He related from ‘Umar and went on expe-
ditions while ‘Umar was khalif.
Shuways al-‘Adawi said, “We used to pray Dhuhr with ‘Umar ibn
al-Khattab and then we would go to our mounts and have a nap.”
Shuways Abu’r-Raqqad al-‘Adawi said, “I went on an expedition
against Maysan in ‘Umar’s time and received two thousand dirhams.
I captured a slave girl and had intercourse with her for a time until
the letter of ‘Umar arrived, ‘Release any captives from Maysan.’ So I
sent her back with the others who were returned. By Allah, I did not
know whether she was pregnant or not. By Allah, I do not know. I
fear that there might be men and women who are descended from me
in Maysan.”
Shuways Abu’r-Raqqad said, “We used to be given a dirham or
two in the time of ‘Umar and would take them.”
Sa‘id al-Jurayri said, “I prayed the ‘Asr prayer in the mosque of
the Banu ‘Adi beside Shuways. He was one of those who received a
stipend in the time of ‘Umar ibn al-Khattab.”
Husayn ibn Jurayr
He related from ‘Umar ibn al-Khattab. Husayn had few hadiths.
Abu Sa‘id, the client of Abu Usayd al-Ansari
He related from ‘Umar and ‘Alli.
Hittan ibn ‘Abdullah ar-Raqqashi
He related from ‘Umar and ‘Ali. He died during the khalifate of
‘Abdu’ I-Malik ibn Marwan while Bishr ibn Marwan was governor of
Iraq. He was reliable with few hadiths.
Iyas ibn Qatada ibn Awfa
His father, Qatada ibn Awfa, was a Companion. Iyas related from
‘Umar, and he is reliable with few hadiths.
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Jabir or Jubayr al-‘Abdi
He related from ‘Umar ibn al-Khattab and has few hadiths.
SKK
Also among this generation:
This generation includes those who say that a letter reached them
from ‘Umar ibn al-Khattab and they related what he commanded in
his letters to Abu Musa al-Ash‘ari, al-Mughira ibn Shu ‘ba and others.
Most of them went on expeditions in the time of ‘Umar ibn al-
Khattab.
Al-Fudayl ibn Zayd ar-Raqqashi
“Asim said, “Al-Fudayl ibn Zayd ar-Raqqashi went on seven
expeditions while ‘Umar was in command.”
‘Asim al-Ahwal reported that al-Fudayl ibn Zayd ar-Raqqashi
said that he went on seven expeditions under ‘Umar ibn al-Khattab.
He used to say, “‘Umar ibn al-Khattab wrote to us.” He related from
“Abdullah ibn Mughaffal and others.
Al-Muhallab ibn Abi Sufra al-‘Anaki
Abu Sufra’s name was Zalim ibn Surraq and al-Muhallab’s kunya
was Abu Sa‘id. He met ‘Umar but did not relate anything from him.
He related from Samura ibn Jundub and others. He was appointed
over Khurasan and died in Marwurrudh in 83 AH while ‘Abdu’l-
Malik ibn Marwan was khalif. He appointed his son Yazid ibn al-
Muhallab over Khorasan, and al-Hajjaj confirmed him.
Bajala ibn ‘Abada
He was the scribe of Jaz’ ibn Mu‘awiya, the uncle of al-Ahnaf ibn
Qays. He said, “*‘Umar’s letter reached us instructing us to kill every
sorcerer and sorceress, and his letter was about the Magians.”
Abu Qatada al-‘Adawi
His name was Tamim ibn Nadhir. He was reliable with few hadiths.
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Abu’d-Dahma’ al-‘Adawi
His name was Qirfa ibn Bayhas. He was reliable with few
hadiths. He reported from ‘Imran ibn Husayn. In some hadiths his
name is given as Malik ibn Sahm.
Abu Zaynab
‘Asim said, “I heard Abu Zaynab, who went on expeditions in the
time of ‘Umar, say, “We went on an expedition and Abu Bakra, Abu
Barza and ‘Abdu’r-Rahman ibn Samura were with us, and we used to
eat dates.’”
Abu Kinana al-Qurashi
Abu Kinana al-Qurashi said, “‘Umar sent a letter with al-Ash‘ari
to al-Mughira ibn Shu‘ba, ‘Something has reached me about you
which is such that it would have been better if you had died before
it.” “Umar wrote to Abu Musa, ‘Write to me regarding those who
recite the Qur’an distinctly.””
Qays ibn ‘Ubad al-Qaysi
It is reported that Qays ibn ‘Ubad al-Qaysi left instructions,
“Shroud me wrapped in my cloak and wrap up my bed with my
white garment in which I used to pray. When you place me in my
grave, then make a hole in the part of the shroud next to my body so
that the earth can reach my body.” Wukay* said that he meant to
make a slit in the shroud next to the earth. He said that Qays was reli-
able with few hadiths.
Harim ibn Hayyan al-‘Abdi
He was reliable and was a man of virtue and much worship. Al-
Hasan al-Basri related from him.
Al-Hasan said that he heard Harim ibn Hayyan say, “I seek refuge
with Allah from a time in which their young are rebellious and their
old people still have hankerings when their lives are near their ends.”
He was told, “Make a will.” He said, “I commend to you the recita-
tion of the final ayats of Surat al-Bagara.”
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Harim ibn Hayyan al-‘Abdi said, “I came from Basra and I met
Uways al-Qarani on the bank of the Euphrates. I said to him, ‘How
are you, my brother? How are you, Uways?’ He said to me, ‘And
how are you, my brother?’ I said, ‘Relate to me.’ He replied, ‘I dis-
like to open this door for myself lest I be considered a muhaddith, or
a qadi or a mufti.’ Then he took my hand and wept. I said, ‘Then
recite to me.’ He said, ‘I seek refuge with the All-Hearing, the All-
Knowing from the Accursed Shaytan: “Ha Mim. By the Book which
makes things clear. We sent it down on a blessed night. We are con-
stantly giving warning.’ until he reached ‘...He is the Almighty, the
Most Merciful.” (44:1-42)’ He fainted and then came around and
said, ‘I prefer to be solitary.’”
Harim ibn Hayyan said, “I have not seen anything that someone
should flee from worse than the Fire, nor anything that it is better to
seek than the Garden.”
Abu ‘Imran al-Jawfi related that on a moonlight night Harim ibn
Hayyan saw the master of his garden playing kharaj [a game similar to
paper, rock, scissors]. He called him and said, “Fast tomorrow.” He did
that for three nights running. Then he said, “Go now and play kharaj.”
He said that Harim was the governor of ‘Umar ibn al-Khattab.
Qatada reported that he heard that Harim ibn Hayyan was told to
make a will. He said, “I do not know what instructions I should
leave, but sell my armour and settle my debts with it. If it is not
enough, then sell my horse and settle my debts for me. If it is not
enough, then sell my slave. I commend to you the final ayats of
Surat an-Nahl: ‘Call to the way of your Lord with wisdom and fair
admonition ... Allah is with those who are godfearing and with those
who are good-doers.’ (16:125-128)”
Al-Hasan said, “When a man had to go to the lavatory while the
Imam was giving the khutba, he would hold his nose and the Imam
would indicate for him to go out. A man wanted to return to his fami-
ly and stood up while Harim ibn Hayyan was giving the khutha and
held his nose and Harim indicated to him to go out. He went to his
family and stayed with them. Then he came and Harim asked him,
‘Where were you?’ He replied, “With my family.’ He said, “Did you
go with permission?’ He replied, ‘Yes, I stood up while you were
speaking and held my nose and you indicated that I should go.’ He
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said, ‘This one is cunning,’ or words to that effect. Then he said, ‘O
Allah, delay the men of evil to a time of evil.’”
Harim ibn Hayyan said, “Beware of the immoral scholar.” That
reached “Umar ibn al-Khattab and he was concerned about what was
meant by ‘the immoral scholar’. Harim ibn Hayyan wrote to him,
“By Allah, Amir al-Mu’minin, I only intended good by it. If an Imam
speaks with knowledge and acts immorally, he will confuse people
and they will be misled.”
Malik ibn Dinar said, “Harim ibn Hayyan was appointed to office.
He thought that his people might come to him and so he commanded
fire to be kindled between him and those of his people who came to
him. His people came and greeted him from afar. He said, ‘Welcome
to my people! Come near.’ They said, ‘By Allah, we cannot come
near you: There is a fire between us and you.’ He said, ‘You want to
meet me in a fire greater than it in Jahannam.’ So they went back.”
Al-Hasan said, “Harim ibn Hayyan died on an expedition on a hot
summer day. When he was buried, a cloud came and covered the
grave until it was moist and not one drop went beyond the grave.
Then it departed.”
Qatada said, “It rained on the grave of Harim ibn Hayyan the first
day and plants grew from it on the first day.”
Sila ibn Ashyam al-‘Adawi
His kunya was Abu’s-Sahba’. He was a reliable man of virtue and
scrupulousness. ‘Abdu’r-Rahman ibn Yazid ibn Jabir said that he
heard that the Messenger of Allah 41s said, “There will be a man in
my community called Sila by whose intercession so many people
will enter the Garden.”
Abu’s-Salil al-Qaysi said, “I went to Sila al-‘Adawi and said to
him, ‘Sila, teach me some of what Allah has taught you.’ He replied,
“You are like me on the day I went to the Companions of the Messen-
ger of Allah to learn from them and said, “Teach me some of what
Allah has taught you.”
“Then he said, ‘Follow the advice of the Qur’an and be faithful to
the Muslims and make as much supplication to Allah as possible and
do not be among those killed by the shaft of division, slain by the
deluded arrogance of the Jahiliyya. I do not care whether I drag along
a pigs’ trotter or the foot of such a person. Beware of people who tell
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you, “We are believers,” when they have no belief at all. They are the
Kharijites,’ and he repeated that three times.”
Fudayl ibn Zayd said, “Sila ibn Ashyam visited me and said,
‘People testify a lot. When you testify, testify with a testimony by
which Allah and the people of knowledge will sanction you. I testify
that Allah is One, Eternal, who did not beget and was not begotten,
and there is no equal to Him.’”
Sila said, “I do not know which day gives me more joy: a day in
which I hasten to remembrance of Allah, or a day in which I go out
for some need and remembrance of Allah occurs to me.”
Thabit al-Bunani said, “A lad who was trailing his garment passed
by Sila ibn Ashyam and his companions, and his companions wanted
to harshly rebuke him. Sila said, “Leave him be. I will deal with him
for you.’ He said to him, ‘Nephew, I need something from you.’ He
asked, ‘What do you need?’ He replied, ‘I want you to raise your
wrapper.’ He said, “Yes, and may your eye be blessed.’ He raised his
wrapper and Sila remarked to his companions, ‘This is the same as
what you wanted. If you had abused him and injured him, he would
have vilified you.’”
Mu‘adha al-Ansariyya related that Sila crossed the Hayy Bridge
at Ramhurmuz and went beyond it. His provisions ran out and he
became terribly hungry. He met a Persian carrying a bundle. He
asked, “Do you have any food with you?” He replied, “Yes.” He said,
“Put down your bundle and let me eat.” He said, “O slave of Allah! I
am one of Farwandadh’s men making for such-and-such a town and |
only have enough for myself.” He decided to leave him alone. Then
he regretted that after he had let him pass. He said, “If I had taken it
from him, it would have been lawful for me.” He met another man
carrying a bundle and asked, “Do you have any food with you?” He
replied, “Yes.” He said, “Put down your bundle and let me eat.” He
said something similar to him: “O slave of Allah! I am one of
Farwandadh’s men making for such-and-such a town and I only have
enough for myself.” He said, “What is lawful to me of this one is
only what was lawful to me of the first one.” So he left him. He met
another man and said the like of that and felt he should leave him and
said, “Only what was lawful to me from the first two is lawful to me
from him.” So he let him go.
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While he was proceeding along a high narrow dyke completely
open to both the right and left of him, he heard a sound from under
his saddle when his camel rubbed against it. He turned around and
saw a wrapped up cloth. He did not know what it was so he dis-
mounted. He thought that if it had come from in front of him, he
would have seen it because of the narrowness of the dyke. He got
down and could not make his animal move because of the narrow-
ness of the place so he took its head and brought it down to the ani-
mal’s foot. He saw that there was a piece of cloth wrapped around a
date basket containing fresh dates. He ate from them until he was
full.
Then he continued until he stopped at a monk’s place. The monk
brought him some food but he refused to eat any of it. He said,
“Slave of Allah! Why do you not accept my hospitality when I see
that you have neither baggage nor food?” He said, “But I have
received such-and-such.” He asked, “Do you have any of it left?” He
replied, “Yes.” He asked, “Let me eat from it.” So he gave him the
basket and the monk said to him, “Slave of Allah, you have truly
been fed. Do you not see that the palm trees are empty with no fruit
on them? This is not the time for fresh dates.” Mu‘adha said, “He
brought us that piece of cloth and it was with us for a time, but I do
not know where it has gone now.”
Abu’s-Sahba’ Sila ibn Ashyam said, “I sought this world being
even suspicious of its lawful, and I began to only take necessary nour-
ishment from it. I do not rely on it and it does not pass me by. When I
saw that, I said, ‘O self! consider your provision to be what is just ade-
quate for you and then refrain.’ It refrained and did not reassert itself.”
Mu‘adha said, ““Abu’s-Sahba’ used to pray until he went to his
bed crawling.”
Thabit reported that a brother of Sila ibn Ashyam died and a man
came to him while he was giving food. He said, “Abu’s-Sahba’! Your
brother has died.” He said, ‘““Come and eat. How preposterous! Some-
one coming to announce a death to us! Come near and eat. How pre-
posterous! Someone coming to announce a death to us! Come near
and eat.” He said, “By Allah, has anyone come before me to inform
you of his death?” He replied, “Allah Almighty says: ‘You are dying
and they are dying.’ (39:30)”
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Sila’s son, Humayd, reported that Sila ibn Ashyam said, “I dreamt
that I was in a group and a man behind us had an unsheathed sword.
Whenever he came to one of us, he struck off his head and then he
put it back and it was as it had been. I began to wait for him to come
and do that to me. Then he came to me and struck off my head and it
was as if I was looking at my head when I picked it up and shook the
dust from my hair. Then I put it back and it returned as it had been.”
He said, “Sila ibn Ashyam went out in an army with his son and a
desert Arab from the tribe. The desert Arab said, “Abu’s-Sahba’, I
dreamt that you came to a shady tree and took three honeycombs
from under it. You gave me one and kept two. I wondered why you
did not divide the third.’ Then they met the enemy and Sila said to
his son, ‘Advance!’ He went forward and was killed and Sila was
killed and the desert Arab was also killed.”
Thabit reported that Sila ibn Ashyam was in an expedition with
his son. He said, “My son, advance and fight until I expect to be
rewarded for you.” He attacked and was fought until he was killed.
The women went to his wife, Mu‘adha al-‘Adawiyya, and she said,
“Welcome to you if you have come to give me good news. If you
have come with other than that, then go back.” So they went back.
They said, “Sila was killed as a martyr in one of the expeditions at
the beginning of al-Hajjaj’s governorship over Iraq.”
Abu Raja’ al-‘Utaridi
One of the Banu Tamim. They disagree about his name. Yazid ibn
Harun said that it is ‘Imran ibn Taym. Someone else said: ‘Imran ibn
Milhan. Yet another said: ‘Utarid ibn Barz.
Abu Raja’ al-“Utaridi said, “In the time of the Prophet ». I was a
beardless youth.”
Abu Khulda said, “I asked Abu Raja’, ‘What were you doing when
the Prophet »x2 was sent?’ He replied, ‘I was herding camels for
my people.’ I asked him, ‘What made you run away from him?’ He
replied, ‘We were told that a man of the Arabs had been sent to kill the
people except for those who obeyed him. We did not know what was
meant by obeying him. So we fled across the sands of the Banu Sa‘d.’”
Abu Raja’ al-‘Utaridi said, “When we heard about the Prophet
pete we were at a water source called Sanad, and we fled towards the
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trees with our families. We were told that he drank blood and that
when he was asked what it was like, he had replied, ‘Sweet.’”
Abu Raja’ was heard to say, “The Messenger of Allah ,xLs was
sent while I was herding for my people. I was competent for that
task. When we heard about the Messenger of Allah «Ls we fled. We
came to a wilderness and whenever we spent the night in such a
place, our chief would say, ‘We seek refuge with the Mighty one of
this valley from the jinn of the night,’ and we repeated that.”” Then he
gave a long account at the end of which he said, “We were informed
that the path of this man consisted of the testimony: “There is no god
but Allah and Muhammad is His slave and Messenger,’ and that the
blood and property of anyone who states that is safe. We returned and
entered Islam.” Jarir ibn Hazim said, “It may be that Abu Raja’ said,
‘I think that this ayat was sent down about me and my companions:
‘Certain men among mankind used to seek refuge with certain men
among the jinn and they increased them in wickedness.’ (72:6)”
Jarir ibn Hazim said, “I saw Abu Raja’ when he had white hair
and a beard.”
Abu Khulda said, “I saw Abu Raja’ dye his beard yellow.”
Abu’l-Ashhath said that Abu Raja’ used to recite the entire Qur’an
in the month of Ramadan every ten nights. They said that Abu Raja’
related from ‘Uthman, ‘Ali and others. He was reliable in hadith. He
had riwaya and knowledge of the Qur’an. He was the Imam of his
people in their mosque for forty years. When he died, Abu’]-Ashhath
Ja‘far ibn Hayyan was their Imam for forty years. According to some
accounts, Abu Raja’ died in the khalifate of ‘Umar ibn ‘Abdu’ l-‘ Aziz.
Muhammad ibn ‘Umar said that he died in 117 AH.
Abu Khulda said, “I saw al-Hasan pray at the funeral of Abu Raja’
al-‘Utaridi on his donkey while the Imam was saying the takbirs.”
Abu Khulda told al-Fudayl ibn Dukayn, “I saw al-Hasan pray at the
funeral of Abu Raja’ while he was on a donkey holding his son.” Al-
Fudayl asked Abu Khulda, “Was he ill?” He replied, “No, he was old.”
Bakkar ibn as-Saqr said, “I saw al-Hasan sitting at the grave of
Abu Raja’ al-‘Utaridi opposite the grave, and there was a white gar-
ment spread out to mark the grave, and he did not move it or object
to it until he was finished at the grave. Al-Farazdaq [the famous poet]
was sitting before him. Al-Farazdaq asked, ‘Abu Sa‘id, do you know
what those people are saying?’ He said, ‘No, what do they say, Abu
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Firas?’ He replied, ‘They are saying, “Today the best of the people of
Basra and the worst of the people of Basra are sitting at the grave.”
He asked, ‘Who do they mean by that?’ He replied, ‘They mean you
and me.’ Al-Hasan exclaimed, ‘Abu Firas! I am not the best of the
people of Basra and you are not the worst of them, but tell me what
you have prepared for this final resting place.’ He pointed to the
grave. He replied, ‘I have prepared abundant good, Abu Sa‘id.’ He
asked, ‘What is it?’ He replied, ‘The testimony that there is no god
but Allah, for eighty years.’ Al-Hasan said, “You have prepared much
good, Abu Firas.’”
Sa‘id ibn ‘Amir reported, “When Abu Raja’ al-‘Utaridi died, al-
Farazdaq said:
‘Do you not see that the great man of the people has died,
one who was alive before Muhammad was sent?’”
Daghfal ibn Hanzala as-Sadusi
He was alive in the time of the Prophet 1. but did not hear any-
thing from him. Later he was a delegate to Mu‘awiya ibn Abi Sufyan.
He had knowledge and transmission of genealogy and its science.
Shihab al-‘Anbari
He is Abu Habib ibn Shihab. Shihab said, “I was the first to set
fire to the gate of Tustar.”
Iyas ibn Qatada ibn Awfa
One of the Banu ‘Abshams of Tamim. His mother was al-Fari‘a
bint Himyari. Qatada ibn Awfa was a Companion. Iyas was a leader
among his people.
Salama ibn *Alqama said, “Once lyas ibn Qatada was putting on
his turban intending to go to Bishr ibn Marwan. He looked in the
mirror and saw a white hair on his chin. He said, ‘Pluck it out, slave-
girl.” She plucked it out and there was another white hair. He said,
‘See which of your people are at the door.’ They came into him and
he said, ‘Banu Tamim, I have given you my youth, so give me my
old age. I see myself as the donkey who carries the burden of your
needs, and death is approaching me.’ Then he said, ‘I will finish the
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turban.’ He stopped calling his people to prayer and to worshipping
their Lord and did not visit a ruler until he died.”
Malih al-Jushmi said, “Iyas ibn Qatada left the mosque on Friday
and they brought him a she-ass so that he could mount it. When he
had his foot in the stirrup, he looked at a white hair and said,
“Welcome to you! Long have I been expecting you!’ Then he went
and lay down on his right side. He died during the khalifate of
‘Abdu’ !-Malik ibn Marwan.”
SHEDS SIE TIS
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The Second Generation
Those who related from ‘Uthman, ‘Ali, Talha, az-
Zubayr, Ubayy, Abu Musa al-Ash‘ari and others
Mutarrif ibn ‘Abdullah ibn ash-Shikhkhir
His kunya was Abu ‘Abdullah. He related from ‘Uthman, ‘Ali,
Ubayy and Abu Dharr and his father. He was reliable with virtue,
scrupulousness, riwaya, intellect and courteous behaviour.
Mutarrif said, “There is no widow sitting on the end of her skirt in
greater need of the group than I am.”
Mutarrif said, “The best of matters are their middle ones.”
Mutarrif said, “I prefer the virtue of knowledge to the virtue of
worship, and the best part of your deen is scrupulousness.”
Mutarrif said, “When fitna comes, it does not come to guide, but
to contend with the believer for himself.”
Qatada said, “When there was fitna, Mutarrif proscribed it and
fled. Al-Hasan proscribed it but did not leave. Mutarrif said, ‘AI-
Hasan is like a man who warns people about a flood but stays put
where he is.””
Thabit al-Bunani related that Mutarrif ibn “Abdullah said, “I
remained for nine or seven years during the fitna of Ibn az-Zubayr with-
out reporting a single report or being asked to report a single report.”
Mutarrif’s son, ‘Abdullah, was asked, “What did Mutarrif do
when the people revolted?” He said, “He stayed well inside his house
and did not go near to them for a Jumu‘a prayer or an assembly until
that ceased.”
Mutarrif said, “I prefer to be faithful to contracts than to making
demands,” or he said, “I seek the virtue of jihad by imperilment.”
Humayd ibn Hilal said, “In the time of Ibn al-Ash‘ath, some peo-
ple called on Mutarrif ibn ‘Abdullah to fight al-Hajjaj. When they
pressed him too much, he said, ‘Do you think that what you are invit-
ing me to will increase me in jihad in the way of Allah?’ They
replied, ‘No.’ He said, ‘I will not put myself in danger of a destruc-
tion into which I may fall for a virtue which I might obtain.’”
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Humayd ibn Hilal said, “The Kharijites came to Mutarrif ibn
‘Abdullah inviting him to embrace their opinion. He said, ‘People, if I
had two souls, I would follow you with one of them and keep the other
one. If what you say is guidance, I would follow it with the other. If it is
misguidance, then one soul would be destroyed and I would still have a
soul left. But it is only one soul and I dislike to endanger it.’”
Mutarrif said, “‘Imran ibn Husayn said to me, ‘Shall I tell you a
hadith by which perhaps Allah will let you benefit the community? I
see that you love the community.’ I said ‘I am more eager for the
company than the widow, because when there is a community, I
recognise my true bearing.”
Mutarrif ibn “Abdullah said, “No one has been given anything
better than the intellect.”
Mutarrif said, “People’s intellects are according to their time.”
Mutarrif said, “It is as if the hearts are not with us. It is as if the
hadith is intended for other than us.”
Mutarrif said, “I prefer to be thankful for well-being than to be
tested and steadfast.”
Mutarrif was heard to say, “If I had praised myself, I would have
loathed people.”
Qatada said, “Mutarrif visited Ziyad (or Ibn Ziyad) and he kept
him waiting. He said, ‘I have not got up since I parted from the amir
but that Allah elevated me.’” He said that Mutarrif used to say,
“Petitions contain scope for lying.”
Yazid said, “Mutarrif used to go to the desert. On Friday he would
come in to attend the Jumu‘a. While he was travelling one night,
there was a radiance which emerged from the top of his whip as a
two-pronged light in the direction where morning was rising. He said
to his son ‘Abdullah who was behind him, ‘O ‘Abdullah, do you
think that people would believe me if I told people about it?” When
morning came, it departed.”
Ghaylan said that Mutarrif used to share his saddle with people.
Ghaylan said that when the plague occurred, Mutarrif used to
withdraw. He also said, “Mutarrif used to wear a burnous and wraps,
and ride horses and visit the sultan, but when you went to him you
went to delight.”
Safiyya bint ‘Abdullah, the client of Mutarrif, said, “I saw
Mutarrif ibn ‘Abdullah wearing a Qatari cloak and I saw him dye his
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hair and his beard with henna and indigo leaf, and I saw him do
wudu’ from a brass bowl about the size of a makkuk [which holds 1'/2
sa‘s] or a little less. He used to share his saddle.”
Ghaylan reported that Mutarrif used to say, “Do not give your
food to the one who does not desire it.’”” Mahdi said, “It seems he was
referring to hadith.”
The wife of Mutarrif ibn ‘Abdullah said that Mutarrif married her
for 30,000 dirhams, a mule, a saddle cloth, a maid and a woman’s
saddle.
Hukayma bint Mas‘uda, the client of Mutarrif, said, “My mother
Durra, the client of Mutarrif, told me that Mutarrif used to share his
saddle with people.” He was afflicted by urine retention and he said,
“Call my son.” They called him and he recited to him an ayat of
instruction. He said, “The truth is from your Lord, so on no account
be one of the doubters.” (2:147) His son went and brought a doctor.
He said, “My son, what is this?” He replied, “A doctor.” He said, “I
forbid you to burden me with a charm or to puncture me.” He told his
sons, “Go and dig my grave.” They went and dug it. Then he said,
“Take me to my grave.” So they took him to his grave. Then he made
supplication over it and then they returned him to his family.
Yazid ibn ‘Abdullah said that his brother, Mutarrif, instructed him
not to announce his funeral to anyone.
Abu Khulda said, “I saw that Mutarrif dyed his beard yellow.”
They said that he died while al-Hajjaj ibn Yusuf was governor of Iraq
after the devastating plague in 87 AH in the khalifate of al-Walid ibn
‘Abdu’ I-Malik.
It is reported that Thabit al-Bunani and another man visited
Mutarrif ibn ‘Abdullah when he was unconscious. Three lights shone
from him: a light from his head, a light from his middle, and a light
from his feet. He said, “That frightened us. He recovered conscious-
ness and we said, ‘How are you, Abu ‘Abdullah?’ He replied, ‘Fine.’
We said, ‘We saw something which frightened us.’ He asked, ‘What
was that?’ We replied, ‘Lights which shone from you.’ He asked,
“You saw that?’ We said, ‘Yes.’ He said, “That is “Alif Lam Mim, The
Prostration” (32). It is 29 ayats, the first of which shine from my
head, the middle from my middle, and the end from my feet. It rises
to intercede for me. These are blessings which protect me.’”
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‘Utayy ibn Zayd ibn Damra
One of the Banu Tamim. He was the cousin of al-Munaqga‘ ibn
al-Husayn and the nephew of Muslim ibn Nadhir. He was reliable
with few hadiths. He related from Ubayy ibn Ka‘b and others.
‘Uqba ibn Suhban ar-Rasibi
Rasib is part of Azad. He died in the beginning of the governor-
ship of al-Hajjaj. He was reliable and has transmission.
Humayd ibn ‘Abdu’r-Rahman al-Himyari
He was reliable with hadiths. He related from ‘Ali. Ibn Sirin said
that Humayd ibn ‘Abdu’r-Rahman had the greatest knowledge of
figh among the people of Basra during the ten years before his death.
Safwan ibn Muhriz al-Mazini
One of the Banu Tamim. He was reliable, a man of virtue and
scrupulousness. Al-Hasan said that Safwan ibn Muhriz had a small
hut which he never left except for the prayer.
Ghaylan reported that Safwan ibn Muhriz and his brothers used to
meet and relate hadiths. They did not see any tenderness in that.
They said, “Safwan, relate to your companions.” He said, “Praise
belongs to Allah,” and the people melted and their tears fell from
them as if they were overflowing rain-gutters.
Al-Mu‘alla ibn Ziyad said, “Safwan ibn Muhriz had a small hut in
which he wept. He used to say, ‘I would seek the place of martyrdom
were it not that it was agreeable to my self.’”
Safwan ibn Muhriz said, “When I eat a loaf by which I strengthen
my back, and drink a jug of water, it is effacement for this world and
its people.”
Thabit reported that Safwan ibn Muhriz had a special palm-trunk
and the palm trunk broke. He was asked, “Will you mend it?” He
said, “Leave it, I will die tomorrow.”
Thabit said, “Al-Hasan and I went to visit Safwan ibn Muhriz
while he was ill and his son came out to us and said, ‘He has an
intestinal problem. You cannot go into him.’ Al-Hasan said, ‘If your
father has some of his flesh and blood wasted away by which Allah
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will expiate his errors, it is better for him than to enter his grave whole
and have the earth consume him without him being repaid for it.’”
It is related that Safwan ibn Muhriz saw some people arguing in the
mosque and stood up and shook his garment, and said, “You are war!”
It is related that Safwan ibn Muhriz said to his family when he
was dying, “You know that part of what the Messenger of Allah pL.
said is: ‘Anyone who wails, shaves off their hair and rends their gar-
ment is not one of us.’”
They said that he died in Basra while Bishr ibn Marwan was gov-
ernor.
Humran ibn Aban, the client of ‘Uthman ibn ‘Abbas
He was one of those captured at ‘Ayn at-Tamr whom Khalid ibn
al-Walid sent to Madina. His son joined an-Namir ibn Qasit. Humran
related from ‘Uthman and others. The reason that he settled in Basra
was that he acted dishonestly in an investigation for “Uthman, and
that reached ‘Uthman and he said, “Do not live in the same town as
me.” So he travelled and settled in Basra and earned money there and
had descendants.
Abu’1!-Halal al-‘Ataki
His name was Zurara ibn Rabi‘a of Azd. He related from ‘Uthman
and he was reliable, Allah willing.
‘Amira ibn Yathribi
He was qadi of Basra after Ka‘b ibn Suwar al-Azdi. He was cor-
rect with few hadiths.
Khilas ibn ‘Amr al-Hajari
He related from ‘Ali and ‘Ammar ibn Yasir. He had many hadiths.
He had a paper from which he related.
It is reported that Khilas ibn ‘Amr asked ‘Ammar ibn Yasir,
“When do you do the witr? At the beginning of the night, or at the
end?” ‘Ammar replied, “I do it at the beginning of the night and then
I sleep. When I wake up, I pray pairs of rak‘ats as Allah wills.”
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Al-Hayyaj ibn ‘Imran al-Burjumi
One of the Banu Tamim, Al-Hasan al-Basri reported from him the
hadith about the mutilated animal from ‘Imran ibn Husayn. He had
few hadiths and was reliable.
Zurara ibn Awfa al-Harshi
One of the Banu’l-Harish. His kunya was Abu Hajib. Qatada
related that Zurara ibn Awfa was qadi of Basra.
‘Aisha bint Damra reported that Zurara ibn Awfa used to pray
Dhuhr and ‘Asr in his house but went to al-Hajjaj for the Jumu ‘a.
Abu Khulda said, “I saw that Zurara dyed his beard yellow.”
Ayyub said, “I saw Muhammad at the funeral of Zurara ibn Awfa
standing following the shade until he was placed in the grave.”
Ayyub said, “Hadith reached him in other than the correct manner.”
They said that Zurara ibn Awfa died suddenly in 93 AH [text has 73]
in the khalifate of al-Walid I. He was reliable in hadiths.
Bahz ibn Hakim related that Zurara ibn Awfa led them in Fajr in
the Banu Qushayr mosque, and recited until he reached, “When the
Trumpet is blown, that day will be a hard day for the unbelievers, not
easy,” (74:8-10) and fell down dead.”
Bahz said, “I was one of those who carried him.”
Hisham ibn Hubayra ad-Dabbi
He was the Qadi in Basra and he was correct with few hadiths.
‘Amir said, “I read the letter of Hisham ibn Hubayra to Shurayh,
“T have been appointed qadi in spite of my youth and lack of knowl-
edge of much of it, so I cannot dispense with consulting the like of
you.” He said, “Hisham ibn Hubayra died at the beginning of the
governorship of al-Hajjaj over Iraq during the khalifate of ‘Abdu’|-
Malik ibn Marwan.
Abu’s-Sawwar al-‘Adawi
He was reliable and related from “Ali, ‘Imran ibn Husayn and oth-
ers. Qurra ibn Khalid said, “Abu’s-Sawwar was a sergeant (‘arif) in
the time of al-Hajjaj.”
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Abu’s-Sawwar said, “By Allah, I wish that my circle in my room
had been in lieu of this position.” Muslim ibn Ibrahim said, “He con-
ducted a woman to the door of the amir and left her.”
Abu Khulda said, “I saw Abu’s-Sawwar wearing an iron ring,”
and he said, “I saw Abu’s-Sawwar dye his beard yellow.”
Abu Tamima al-Hujaymi
One of the Banu Tamim. His name is Tarif ibn Mujalid. He was
reliable, Allah willing, and has hadiths. Muhammad ibn ‘Amr said
that he died in 97 AH in the khalifate of Sulayman ibn ‘Abdu’l-
Malik.
Qasama ibn Zuhayr al-Mazini
One of the Banu Tamim. He was reliable, Allah willing, and died
while al-Hajjaj was governor of Iraq.
Al-Qasim in Rabi‘a
Harun ibn Tamim related that when al-Hasan was asked about
anything having to do with lineage, he would say, “You must ask al-
Qasim ibn Rabi‘a.”
Maymun ibn Siyah
Kahmas ibn ‘Abdullah said, “I listened Maymun ibn Siyah, who
was older than al-Hasan and who met those whom al-Hasan did not
meet. I heard him say, ‘They mentioned one of those rulers in my
presence and attacked him. I did not say ill or good of him. I returned
to my house and lay down, and I dreamt that there was a dead foul-
smelling putrid black corpse before me, and there was someone
standing at my head, saying, “Slave of Allah! Why do you not eat?”
He said, “Because so-and-so was slandered in your presence.” I said,
“But I did not mention either good or bad about him.” He said to me,
“But you were content to listen.”’”
Abu Ghallab Yunus ibn Jubayr al-Bahili
He was reliable. He died before Anas ibn Malik and left instruc-
tions that Anas should pray over him.
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‘As‘as ibn Salama
His kunya was Abu Sufra. He was from Banu’ |-Harith ibn Ka‘b.
A shaykh called Abu’I-Khalil said that ‘As‘as ibn Salama, a man
of the Banu’l-Harith ibn Ka‘b, went out one day and looked in the
room and did not see any of his companions. He said, “I do not see
my brothers. I prepared Surat al-Waqi‘a for them.” It was said to
him, “Abu Sufra, are we not your brothers?” He said, “Yes, but some
brothers are less than others.”
Thabit al-Bunani reported that ‘As‘as ibn Salama said, “Come so
that we can make this day a single tooth.” He said, “The tooth is a
single thing.” [Meaning to devote it to one thing]
Thabit al-Bunani reported that ‘As‘as ibn Salama was at a grave
and said, “I will utter a verse of poetry.” He was asked, “Abu Sufra,
will you recite poetry at the grave?” He said, “I will say it:
‘If you are saved from it, you are saved from something terrible.
Otherwise, I do not imagine you will have a rescuer.’”
Ziyad ibn Matar ibn Shurayh al-‘Adawi
It is reported from Ziyad’s son, al-‘Ala’, that his father left a will
stating that if something should happen to him, they should see what
the fugaha’ of the people of Basra commanded and do it. They asked,
and they agreed on the fifth.
Walan ibn Qirfa al-‘Adawi
He related from Hudhayfa ibn al-Yaman and Abu Hunayda al-
‘Adawi related from him.
‘Abdullah ibn Abi ‘Utba
He travelled with Abu’d-Darda’, Abu Sa‘id al-Khudri, Jabir ibn
‘Abdullah and some of the Companions of the Prophet ,...
‘Uqba ibn Aws as-Sadusi
Muhammad ibn Sirin related from him. He was reliable with few
hadiths.
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‘Amr ibn Wahb ath-Thagafi
Muhammad ibn Sirin related from him. He was reliable with few
hadiths.
Abu Shaykh al-Huna’i
He was from the tribe of Azd. His name was Khaywan ibn
Khalid. He was reliable and had hadiths. He died before al-Hasan.
Muhammad ibn Sirin said that Ibn Ziyad was afflicted by forget-
fulness and he told Abu Shaykh al-Huna’i to instruct him (meaning
in the prayer).
‘Imran ibn Hittan as-Sadusi
He was a poet and related from Abu Musa al-Ash‘ari, “A’isha and
others.
Yazid ibn ‘Abdullah ibn ash-Shikhkhir
His kunya was Abu’l-‘Ala. Abu’l-‘Ala’ said, “I was ten years
older than al-Hasan, and Mutarrif was ten years older than me.”
It is reported that Yazid ibn ‘Abdullah used to recite the Qur’an
until he fainted.
Sa‘d al-Jurayri said, “Abu’l-‘Ala’ Yazid ibn ‘Abdullah used to
recite from the Qur’an and he used to select and say, ‘Let us have
your copy of the Qur’an for the rest of the day.’”
Abu Khulda said, “I saw Abu’I-‘Ala’ dye his beard yellow.”
Abu Hafs al-‘Ugayli said, “Abu’|-Malih al-Hudhali passed by me
while I was stitching the shroud of Yazid ibn ‘Abdullah ibn ash-
Shikhkhir, Abu’l-Ala’. He said, ‘Make him a waist wrapper like the
wrapper of the living.’”
Muhammad ibn ‘Umar said that Abu’l-‘Ala’ died in Basra in 111
AH, but others said that he died while ‘Umar ibn Hubayra was gover-
nor. He was reliable with sound hadiths.
AKA
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Those of the Second Generation who were
younger and related from other Companions
Al-Hasan ibn Abi’l-Hasan
His name was Abu’|-Hasan Yasar. It is said that he was one of the
captives of Maysan who were taken to Madina. Ar-Rubayya‘ bint an-
Nadr, the aunt of Anas ibn Malik, bought him and freed him.
Al-Hasan mentioned that his parents belonged to a man of Banu’n-
Najjar who married a woman from the Banu Salama of the Ansar. He
brought them to her as part of her bride-price and she freed them.
It is said that al-Hasan’s mother was a client of Umm Salama, the
wife of the Prophet »«. and that al-Hasan was born in Madina two
years before the end of the khalifate of “Umar ibn al-Khattab. They
mention that while his mother was away, he began to cry and Umm
Salama nursed him to distract him until his mother came and gave
him her breast and he drank. They think that his wisdom and elo-
quence was due to that blessing. Al-Hasan grew up in Wadi’l-Qura
and was eloquent.
Al-Hasan said, “Al-Hajjaj asked me, ‘When were you born,
Hasan?’ I replied, “When two years were left of ‘Umar’s khalifate [21
AH].’ He said, ‘By Allah, your distinction is greater than your age.’”
Al-Hasan said, “I saw ‘Uthman speaking while I was 15, both
standing and sitting.” He also said that he saw ‘Uthman ibn ‘Affan
pour water on himself from a jug.
Abu Raja’ reported that he asked al-Hasan, “When were you in
Madina, Abu Sa‘id?” He said, “During the time of Siffin [37 AH].”
He asked, “When did you reach puberty?” He replied, “A year after
Siffin.” Muhammad ibn ‘Umar said that he considers it established
that he was fourteen on the day that ‘Uthman ibn ‘Affan was killed.
He saw him, listened to him and related from him and from ‘Imran
ibn Husayn, Samura ibn Jundub, Abu Hurayra, Ibn ‘Umar, Ibn
“Abbas, ‘Amr ibn Taghlib, al-Aswad ibn Sari‘, Jundub ibn ‘Abdullah,
and Sa‘sa‘a ibn Mu‘awiya. Sa‘sa‘a related from Abu Dharr.
Al-Hasan related that ‘Abdu’r-Rahman ibn Samura went on an
expedition with him to Kabul, Anduqan, Andaghan, and Zabulistan
for three years. Yahya ibn Sa‘id al-Qattab said about the hadiths of
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Samura which al-Hasan related from him, “We heard that they were
from a book.”
They said, “Al-Hasan was comprehensive, a sublime and elevated
scholar, a reliable fagih, trustworthy, worshipping, of great knowledge,
excellent and refined eloquence. He gave an isnad for his hadiths, and
he related from those he listened to and had good evidence. He did not
consider mursal hadith to be evidence. He went to Makka and they sat
him on a bench and people gathered to him and he related to them. He
was among those to whom Mujahid, ‘Ata’, Ta’us, and ‘Amr ibn
Shu‘ayb went. They said that they had not seen his equal.
Al-Hasan said, “If it had not been for the covenant which Allah
took from the people of knowledge, I would not have related much of
what you ask about.”
Al-Hasan said, “I heard Abu Hurayra say, ‘Wudu’ is done on
account of what has been changed by fire.’” Al-Hasan said, “I never
fail to do it.”
Al-Hasan said, “Musa, the Prophet of Allah »2 only bathed
when concealed.” ‘Abdullah ibn Burayda asked, “Abu Sa‘id, from
whom did you hear this?” He replied, “I heard it from Abu Hurayra.”
Rabi‘a ibn Kulthum said, “I heard a man say to al-Hasan, “Abu
Sa‘id, the day of Jumu‘a is damp, muddy and rainy.’ Al-Hasan
refused to allow him anything except ghus/. When he did so he said,
‘Abu Hurayra reported to me, “The Messenger of Allah ,... charged
me to do three things: a ghusl before Jumu‘a, the witr before sleep,
and to fast three days every month.”’”
Some people allege that al-Hasan did not listen to Abu Hurayra.
Ibn ‘Awn said, “Al-Hasan used to relate hadiths and meanings.”
Jarir ibn Hazim said, “Al-Hasan used to relate hadiths to us and
would vary. He would add and decrease the hadith, but the meaning
remained the same.”
Ghaylan ibn Jarir said, “I said to al-Hasan, ‘Abu Sa‘id, a man lis-
tens to hadith and relates them and does not care so there is increase
and decrease in them.’ He said, ‘Who can do that?’”
Shu‘ba said, “I asked Qatada from whom al-Hasan got the idea
that the khul‘ separation was only permitted in the presence of the
ruler? He replied, ‘From Ziyad.’”
Yazid ar-Rishk said, “Al-Hasan was in charge of giving judge-
ment.”
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‘Umar. ibn Abi Za’ida said, “I brought the letter of the Qadi of
Kufa to lyas ibn Mu‘awiya. I brought it when he had been dismissed
and al-Hasan had been made qadi. I gave him my letter and he
accepted it and did not ask me for proof of it.”
Qatada said, “Al-Hasan did not tell us that any of the people of
Badr conveyed to him.”
Shu‘ba said, “I saw al-Hasan stand for the prayer and people
crowded to him. He said, “Those people must have a portion.’ He
used to sit at the old minaret at the end of the mosque.”
Ibn ‘Awn said, “There were lines on al-Hasan’s signet-ring.”
Muhammad ibn ‘Amr said, “I saw al-Hasan’s seal on his left
hand. It was entirely made of silver.”
‘Abbas ibn Rashid said, “I saw al-Hasan pray in his sandals.”
Sa‘id ibn Abi ‘Aruba and others said, “I saw al-Hasan dye his
beard yellow.”
Aban al-‘Attar said, “I saw that al-Hasan did not shave off his
moustache as some people do.”
Salam ibn Miskin said, “I saw al-Hasan pray with his hands inside
his shawl.”
Mahdi ibn Maymun said, “I saw al-Hasan wearing a black turban.”
Mubarak ibn Fadala said, “I saw al-Hasan put his shawl on his left
side in the prayer.”
Sufyan said, “I was informed that someone saw that al-Hasan’s
shirt came down to here,” pointing to where shoelaces are tied.
‘Isa ibn ‘Abdu’r-Rahman said, “I saw al-Hasan al-Basri wearing a
black turban hanging down at the back, and a shirt and yellow cloak
in which he was wrapped.”
Al-Hasan said, “I used to visit the houses of the wives of the
Messenger of Allah »x2 while ‘Uthman ibn ‘Affan was khalif. I
could touch the ceiling of the rooms with my hand.”
Humayd ibn Hilal said, “Abu Qatada said to us, “You must have
this shaykh,’ meaning al-Hasan ibn Abi’l-Hasan. ‘By Allah, I have
not seen any man at all closer in opinion to ‘Umar ibn al-Khattab
than him.’”
‘Ali ibn Zayd said, “I met ‘Urwa ibn az-Zubayr, Yahya ibn Ja‘da,
and al-Qasim, and I did not see anyone among them like al-Hasan. If
al-Hasan had been with the Companions of the Prophet, he is a man
whose opinion they would have had need of.”
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Basra
“Ugba ibn Abi Thuwayb ar-Rasibi said, “Bilal ibn Abi Burda was
visiting me when al-Hasan was mentioned. Bilal said to me, ‘I heard
Abu Burda say, “I have never seen a man who was not a Companion
of the Prophet »2 who more resembled the Companions of the
Messenger of Allah than this shaykh,” meaning al-Hasan.’”
‘Abdullah ibn ‘Amir ash-Sha‘bi said, “When Ibn Hubayra [Yazid
ibn Hubayra, the last Umayyad governor of Iraq] sent for al-Hasan
and ash-Sha‘bi, they met. ‘Amir ash-Sha‘bi began to show his esteem
for him and his son said to him, ‘Father, I see you behaving with this
shaykh in a manner which I do not see you have with anyone else.’
He replied, ‘My son, I have met seventy of the Companions of the
Messenger of Allah, may Allah bless him and grant him peace, and I
did not see anyone who resembled them more than this shaykh.’”
Mansur al-Ghudani said, “Ash-Sha‘bi mentioned al-Hasan and
said, ‘I did not see any man of the people of this land better than him.’”
Yunus said, “Al-Hasan was a melancholy man. Ibn Sirin laughed
and joked.”
Humayd and Yunus ibn ‘Abid said, “We have seen many fugaha’,
but we have not seen anyone more comprehensive than al-Hasan.”
Yunus said, “Al-Hasan sought a reward for what he said and
Muhammad (ibn Sirin) sought a reward for his silence.”
‘Amr ibn Murra said, “I envy the people of Basra for these two
shaykhs: al-Hasan and Muhammad [ibn Sirin].”
Qatada said, “Al-Hasan had the most knowledge of the lawful and
the unlawful.”
Ibn ‘Awn said, “I did not see anyone more generous than the two
of them, meaning al-Hasan and Ibn Sirin, although al-Hasan was the
more persistent of the two.”
Yunus said, “By Allah, al-Hasan was one of the leaders of the
scholars regarding seditions and homicide.”
Ayyub said, “Ibn al-Ash‘ath was told, ‘If you wish for people to
be killed around you as they were killed around the camel of ‘A’isha,
bring out al-Hasan.’ So he sent for him and forced him to come.”
Ibn ‘Awn said, “In the time of Ibn al-Ash‘ath people thought that
things were going slowly and said to him, ‘Bring out this shaykh,’
(meaning al-Hasan).” Ibn ‘Awn said, “I saw al-Hasan between the
two bridges wearing a black turban. When they were distracted from
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him, he jumped into one of those rivers to save himself from them.
He was almost killed on that day.”
Sulayman ibn ‘Ali ar-Rabi‘i said, “During the uprising of al-
Ash‘ath when he rose against al-Hajjaj ibn Yusuf, ‘Ubga ibn ‘Abdu’I-
Ghafir, Abu’ l-Jawza’ and ‘Abdullah ibn Ghalib went with a group of
their peers to visit al-Hasan. They asked, ‘Abu Sa‘id, what do you
say about fighting these tyrants who shed inviolate blood and take
inviolate property and abandon the prayer and do this and that?’ They
mentioned the things which al-Hajjaj had done. Al-Hasan replied, ‘I
think that you should not fight him. If it is a punishment from Allah,
then you will not repel the punishment of Allah by your swords. If it
is affliction, “Be steadfast until Allah judges between us. He is the
best of judges.” (7:87). They left him saying, ‘Why should we obey
this non-Arab?’ They were Arabs. They went out to fight with al-
Ash‘ath and were all killed.”
Salm ibn Abi’d-Dhayyal said, “While some people of Syria were
listening, a man asked al-Hasan, ‘Abu Sa‘id! What do you say about
the uprisings like those of Yazid ibn al-Muhallab and Ibn al-Ash‘ath?’
He replied, “We are neither with these nor those.’ A man of the peo-
ple of Syria said, ‘Nor with the Amir al-Mu’minin, Abu Sa‘id?’ He
became angry and he made a gesture with his hand. Then he said,
‘Nor with the Amir al-Mu’minin, Abu Sa‘id?’ He said, ‘Yes, nor with
the Amir al-Mu’minin.’”
Abu’t-Tayyah said, “I saw al-Hasan and Sa‘id ibn Abi’l-Hasan
when Ibn al-Ash‘ath revolted. Al-Hasan was forbidding people to go
out against al-Hajjaj and commanding people to refrain. Sa‘id ibn
Abi’l-Hasan was encouraging them. Then Sa‘id said, “What do you
think of the people of Syria when we meet them tomorrow?’ We said,
‘By Allah, we will not depose the Amir al-Mu’minin nor do we wish
to depose him, but we will take revenge from him for appointing al-
Hajjaj over us. He must remove him from authority over us.’ When
Sa‘id finished speaking, al-Hasan spoke and praised Allah and then
said, ‘O people! Allah has only given al-Hajjaj power over you as a
punishment. You cannot avert Allah’s punishment with the sword. You
must be calm and make supplication to Him. As for what you men-
tioned of my opinion of the people of Syria, my opinion of them is that
if they were to come, and al-Hajjaj gave them his worldly goods, they
would do whatever he urged them to do. This is my opinion of them.’”
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Al-Hasan said, “If people are tested by their ruler and are patient,
they will receive relief. But if they resort to the sword and rely on it,
by Allah, they will never bring about good.”
Ibn ‘Awn said, “Muslim ibn Yasar was higher with the people of
Basra than al-Hasan until he rushed to join Ibn al-Ash‘ath. Al-Hasan
refrained and continued to rise in their esteem while Ibn Yasar
dropped.”
Al-Hajjaj al-Aswad said, “A man made a wish and said, ‘Would
that I might have the asceticism of al-Hasan, the scrupulousness of
Ibn Sirin, the worship of ‘Amir ibn ‘Abdu’l-Qays, and the figh of
Sa‘id ibn al-Musayyab.’ He mentioned Mutarrif, but I forget what he
said. They looked for that and found it all in al-Hasan.”
Hatim ibn Wardan said, “While I was listening, a man asked
Ayyub something and he replied, ‘The hadith of al-Hasan.’ The man
laughed and Ayyub’s face became red. He asked him, ‘What made
you laugh?’ He said, ‘Nothing.’ He said, ‘You are not to laugh at
excellence. By Allah, your eyes have not seen a man with more figh
than him at all!”
Abu Salama ibn *Abdu’r-Rahman asked Al-Hasan ibn Abi’l-Hasan,
“What do you think about giving people a fatwa regarding some of
what you have heard or your opinion (ra’y)?’ Al-Hasan replied, ‘No,
by Allah, we will not give a fatwa about all that we have heard, but our
opinion is better for them than their opinion for themselves.”
Al-Hasan said, “When this fitna first came, every man of knowl-
edge recognised it; and when it retreated, every ignorant man recog-
nised it.”
Thabit said, “We were sitting with al-Hasan on his roof when al-
Hajjaj did what he did.” [The narrator said, “He was expelling Muslims
from Basra.”] “Sa‘id ibn Abi’l-Hasan came while we were sitting with
al-Hasan and said, ‘We accede to this because it is less than imprison-
ment.’ Al-Hasan rejected that and disliked what he had said. ”
Al-‘Ala’ ibn Ziyad said, “I do not like to say ‘Amen’ to anyone’s
supplication when I hear it except for al-Hasan’s.”
Humayd and Yunus said, “We do not know of anyone with more
extensive knowledge than al-Hasan.”
Yunus ibn Muslim said, “A man said to al-Hasan, ‘Abu Sa‘id.’
Al-Hasan asked him, ‘Where were you brought up?’ He replied,
‘Ubulla.’ He said, ‘You have certainly come from there.’”
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Yunus stated that Sa‘id ibn Abi’l-Hasan said, “I have the clearest
Arabic of people.” Al-Hasan said, “You?” He replied, “Yes. Can you
criticise one word of mine?” He replied, “This word.”
Al-Ash‘ath said, “When we went to al-Hasan, we did not ask
about any report nor did we report any events. We dealt with the mat-
ters of the Next World. We used to go to Muhammad ibn Sirin and he
would ask us about news and poems.”
Yazid ibn Ibrahim said, “I saw al-Hasan raise his hands in his sto-
ries in supplication so that you could see the backs of his hands.”
Humayd said, “Al-Hasan used to buy half a dirham of meat every
day.” Both he and Ayyub said, “I did not ever smell a broth with a
better aroma than the stew of al-Hasan.”
Ayyub said, “I argued with al-Hasan about the Qadar [see intro-
duction] more than once until the Sultan frightened him. He said, ‘I
will not speak about it again after today.’”
Ayyub said, “I do not know anyone who can fault al-Hasan except
on account of it [Qadar].” Ayyub also said, “I met al-Hasan and, by
Allah, he did not espouse it.”
Abu Hilal said, “I heard Humayd and Ayyub talking and I heard
Humayd say to Ayyub, ‘I wish that the debt could be divided
between us, and that al-Hasan would not say what he says about it.’
Ayyub said that he meant the Qadar.”
Mu‘tamir said that his father used to say, “Al-Hasan was the
shaykh of Basra and Bakr was the one who issued its fatwas.”
Ghalib said, “Al-Hasan went out into the mosque and his donkey
wandered off. So my donkey was brought and he mounted it. My don-
key had a tendency to bite its rider on the leg and I was afraid for al-
Hasan so I grabbed hold of its rein. He asked, ‘Is this your donkey?’ I
replied that it was. He asked, ‘Are there men walking behind it?’ He
went on, ‘May you be fatherless! The sound of the sandals of these
people does not spare the heart of a weak human. By Allah, if it were
not that a Muslim [or a believer] could examine himself and know
that he has nothing of consequence, this would swiftly corrupt his
heart.’”
Yazid ibn Hazim said that he heard al-Hasan say, “The sound of
sandals behind men rarely remains frivolous.”
Al-Hasan said, “Hold this world in contempt. By Allah, I wel-
come what will come about when they hold it in contempt.”
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Ghalib al-Qattan said, “We were with al-Hasan when lyas ibn
Mu‘awiya and Yazid ibn Abi Maryam were with him. When al-Hasan
was asked about a question, Iyas would rush to answer. When al-
Hasan was asked, we recognised the excellence of al-Hasan over oth-
ers.” He said, “Al-Hasan was asked about whether the sa‘ is satisfied
by honey. Iyas said it was. Al-Hasan said, ‘It may be satisfied or it
may not be. A man may be kind and satisfy it, or awkward and not
satisfy it.’” He added, “The excellence of al-Hasan over us is like the
excellence of the falcon over sparrows.”
Abu Shaddad, a shaykh of the Banu Mujashi‘, said, “I was with
al-Hasan when those who wore wool were mentioned in his presence.
He said three times, ‘Why do they cause themselves loss! They con-
ceal pride in their hearts while making a show of humility in their
dress. By Allah, one of them takes more pride in his garment than the
one with a fine cloak takes in his cloak.’”
Kulthum ibn Jawshan said, “A man visited al-Hasan and smelt the
mouth-watering aroma of a pot. He said, ‘Abu Sa‘id, your pot smells
delicious!’ He said, ‘Yes, because my loaf is Malik [ibn Anas] and its
lid is Farqad.’”
Kulthum ibn Jawshan said, “Al-Hasan went out wearing a Yemeni
jubbah and a Yemeni cloak and Fargad looked at him and said in
Persian, ‘A master should be like you.’ Al-Hasan said, ‘Son of
Farqad’s mother, do you not know that the majority of the people of
the Fire are the people of fine garments?’”
Kulthum ibn Jawshan said, “A man asked al-Hasan to help him in
some task, and he went out with him. He said, ‘I asked for the help of
Ibn Sirin and Farqad and they said, “After we have attended the
funeral we will go out with you.’”If they had gone with him, it would
have been better.”
‘Utba ibn Yaqthan said, “We were sitting with al-Hasan while
some youths were with him, not asking him about anything. They
began to look at one another. He said, ‘Why are they confused? Why
are they confused? What do they pretend to miss?’”
Qurra said, “I heard al-Hasan say, ‘Some people sit with us in this
circle of ours who only desire this world by that.’ I heard him say,
‘May Allah have mercy on a person who does not attribute words to
us which we did not say.’”
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Jarir ibn Hazim said, “We were with al-Hasan when more than
half the day had passed. His son said, ‘Give the shaykh a rest! You
have been hard on him. He has not eaten nor drunk.’ He said, ‘Shoo!’
rebuking him, ‘Leave them be. By Allah, there is nothing more
delightful to me than seeing them. A man of the Muslims visits his
brothers and they talk and remind one another and praise their Lord
until the midday nap prevents it.’”
Jarir ibn Hazim said, “We were with al-Hasan and whenever a
man came and said, ‘Peace be upon you,’ al-Hasan would reply,
‘And peace be upon you.’”
Ghalib said that al-Hasan said, “Preferring action to speech is
honour. Preferring words to action is disgrace.”
Al-Hasan said, “A believer’s laughter is heedlessness in his heart.”
Qatada said, “If I have four, I will not turn to others nor care about
whoever opposes them: al-Hasan, Sa‘id ibn al-Musayyab, Ibrahim
and ‘Ata’.” He added, “These four are the Imams of the cities.”
Hisham said that ‘Ata’ was asked about something and said, “I do
not know.” He was told, “Al-Hasan says such-and-such.” He said,
“By Allah, there is nothing inside me like the heart of al-Hasan.”
Humayd said, “While we were in Makka ash-Sha‘bi said to me, ‘I
wish that al-Hasan would go aside with me.’ I told that to al-Hasan
while I was with him in a room. He said, ‘If he so wishes.’ So ash-
Sha‘bi came while I was at the door. I said, ‘Go to him. He is alone
in the room.” He said, ‘I would prefer that you go in with me.’ So I
went in and there was al-Hasan facing the qgibla, saying, ‘O son of
Adam! You were not and then were given form. You asked and were
given. You were asked for something and refused. Evil is what you
have done!’ Then he went out and came back and then said, ‘O son
of Adam. You were not and then were given form. You asked and
were given. You were asked for something and refused. Evil is what
you have done!’ Then he went out and then came back again and
then he said, ‘O son of Adam! You were not and then were given
form. You asked and were given. You were asked for something and
refused. Evil is what you have done!’ Then he went out. That hap-
pened several times. Ash-Sha‘bi turned to me and said to me, ‘I will
go. This shaykh is in other than what we are in.’”
Yunus ibn ‘Ubayd said, “Al-Hasan took his stipend and began to
divide it. His family mentioned a need and he said to them, “Beware
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of the rest of the stipend. There is no good in it unless this is done
with it.””
Humayd reported that al-Hasan said, “A lot of laughter is part of
what kills the heart.”
Muhammad ibn az-Zubayr said, “‘Umar ibn ‘Abdu’l-‘Aziz asked
me about al-Hasan and about his body, his food and his drink. He
said, ‘I have heard that he wears a black turban.’ I replied, ‘Yes.’ He
said, ‘It is part of the clothing of the people.’ He said, ‘I think he is
one of those against whom accusations are wrongfully made.’ I said,
“Yes.” Then he asked me about his assembly and said, ‘Have you
seen him eat?’ I said, “Yes. One day he was brought a platter and
took a peach and bit it and then put it back.’”
Abu Hurra said, “Al-Hasan would not accept a wage for judging.”
Abu Malik said, “When al-Hasan was asked, ‘Why do you not
come out and change things?’ he said, ‘Allah changes by repentance.
He does not change by the sword.’”
Al-Hasan and Muhammad said, “Do not sit with the people of
sects, and do not argue with them, and do not listen to them.’”
Muhammad ibn az-Zubayr reported that al-Hasan’s son came to
him and he said to him, “Did you inquire about the man?” He replied,
“Yes.” It was regarding a man who had proposed to his daughter. He
asked, “He is a client by emancipation?” He replied, “Yes.” His com-
panions objected to that. He said, “Go and carry out the marriage with
him. How much did he offer you?” He replied, “Ten thousand.” He
said, “Ten thousand is the intimacy of an intimate.! When you take
ten thousand from him, what will be left? Leave him 6000 and take
4000 of it.’ A man said to him, “Abu Sa‘id, I have a hundred thou-
sand.” He exclaimed, “A hundred thousand!” He repeated, “A hun-
dred thousand.” He said, “No, by Allah, there is no good in this. Do
not carry out a marriage with him.” The girl’s mother came and said,
“Why will you forbid us provision which Allah has sent to us?” He
said, “Go away, barbarian.” She was a tall old woman.
Hisham ibn Hassan said, “Maslama ibn *Abdu’|-Malik sent al-
Hasan a jubbah and a blanket and he accepted them. I often saw him
in the mosque with the blanket hanging over the jubbah.”
1. A play on words: ‘ishra = intimacy and ‘ashara = ten; ilf = intimate and alf=
thousand.
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Jarir ibn Hazim said, “I saw al-Hasan pray wearing a blanket with
many marks and he kept his hand under it when he prostrated.”
Mahdi ibn Maymun said, “Al-Hasan did not remove his turban,
summer or winter, when he went out to the people.”
‘Umara ibn Zadhan said, “I saw al-Hasan wearing a shirt of cot-
ton, a square cloak, a robe, and a blue shawl.”
Badr ibn ‘Uthman said, “I saw al-Hasan ibn Abi’l-Hasan wearing
a black turban.”
Sulayman ibn al-Mughira said, “I saw al-Hasan wearing a Yemeni
garment and shawls and turbans.”
Muhammad ibn ‘Amr al-Ansari said, “I saw al-Hasan wearing a
ring on his left hand.”
‘Awf reported that a man asked al-Hasan, “Abu Sa‘id, my house
is very far away and it is hard on me to come frequently. I have some
hadiths. Do you think that there is anything wrong in me reading to
you?” He replied, “I do not mind if you read to me and I tell you, ‘He
reported to me’ or ‘I reported it to you’.” He said, “Abu Sa‘id, shall I
say, ‘Al-Hasan reported to me?’” He said, “Yes. Say, ‘Al-Hasan
reported to me.’” It is reported from Humayd that he took the books
of al-Hasan and copied them and then returned them to him.
Abu Tariq as-Sa‘di said, “I was with al-Hasan when he was mak-
ing a will when he was dying. He told the scribe, ‘Write: This is what
al-Hasan ibn Abi’l-Hasan testifies: that there is no god but Allah and
Muhammad is the Messenger of Allah. Whoever testifies to it truth-
fully at his death will enter the Garden.’ It is related from Mu‘adh ibn
Jabal that he made that will when he died, relating that from the
Messenger of Allah.”
‘Abdu’ 1-Wahid, the client of ‘Urwa ibn az-Zubayr, said that a man
said to Ibn Sirin, “I dreamt that a bird brought al-Hasan his pebbles
in the mosque” Ibn Sirin said, “If you are speaking the truth, then al-
Hasan will die.” It was not long afterwards that he died.
Thabit said, “I visited al-Hasan when he was dying and his son let
me understand what he said although what he said was inaudible to
me. He said that he said: ‘We belong to Allah and to Him we
return.’”
Sallam ibn Miskin said, “We visited al-Hasan while he was ill and
he glanced at us and said, ‘If only the son of Adam could store up his
health for the day when he is ill.’”
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Abu Hilal said, “We were in Qatada’s house when the news
reached us that al-Hasan had died. I remarked, ‘He dived deeply in
knowledge.’ Qatada rejoined, “No, by Allah, but he was firm in it and
retained it and let people drink of it. By Allah, only a Kharijite hates
al-Hasan.’”
Sahl ibn Husayn al-Bahili said, “I sent to ‘Abdullah, al-Hasan’s
son, asking him to send me his father’s books. He sent word to me
that when he was dying, he had told them to collect them for him.
His son said, “They were collected for him and, by Allah, I do not
know what he did with them. I brought them to him and he told the
servant, “Light the oven.” Then he commanded that they be burned
except for one page. He sent it to me and then I met him later and he
recounted to me orally the like of what the messenger had told me.’”
Abu ‘Ubayda said, “I heard a man ask al-Hasan, ‘Abu Sa‘id, have
you ever gone on an expedition?’ He replied, ‘Yes, the expedition
against Kabul with ‘Abdu’r-Rahman ibn Samura.’”
Humayd said, “Al-Hasan only went on hajj twice: once at the
beginning of his life and again at the end of his life.”
‘Umar, the client of Ghafara, said, “The people of Qadar lay
claim to al-Hasan ibn Abi’l-Hasan but his words contradict them. He
used to say, ‘O son of Adam, do not please anyone by which you
incur the wrath of Allah. Do not obey anyone in disobedience to
Allah. Do not praise anyone for the bounty of Allah, and do not
blame anyone because of what Allah has not given him. Allah creat-
ed creation and creatures and they proceed according to that on
which He created them. Whoever thinks that he can increase his pro-
vision by his zeal should increase his life by his zeal, or change his
colour, or increase his constituents or his fingers.”
Shu‘ayb said, “I saw al-Hasan recite the Qur’an weeping until his
tears made his beard wet.”
Qatada said that al-Hasan did not make use of lights.!
Mahdi said, “I was at the door of al-Hasan when he went to his
family and said, ‘Peace be upon you.’”
Yahya ibn Sa‘id, the nephew of al-Hasan said, “When I became
skilled, I said, ‘Uncle, the student desires something.’ He said, ‘They
should not take anything.’ Then he said, ‘Give him five dirhams.’ I
kept at him until he said, “Give him ten dirhams.”
1. Because of their association with non-Muslim forms of worship.
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Qatada said, “We used to pray with al-Hasan on reed mats. Al-
Hasan would shave his head every year on the Day of Sacrifice.”
Abu Hilal said, “When al-Hasan finished his hadith, he would
say, ‘O Allah, you see our hearts full of idolatry, pride, hypocrisy,
showing-off, reputation, doubt and uncertainty in your deen. O
Turner of hearts, make our hearts firm in Your deen and make our
deen Straight Islam!”
It is related that Anas ibn Malik was asked about something and
said, “You must have our master al-Hasan. Ask him.” They said, “O
Abu Hamza! We are asking you and you tell us to ask ‘our master al-
Hasan’?” He said, “We listened and he listened. He retained and we
forgot.”
‘Umara ibn Mihran said that al-Hasan was asked, “Why do you
not visit the rulers and command them to the correct and forbid them
the incorrect?” He replied, “The believer should not waste himself.
Their swords precede our tongues when we speak. They speak thus
with their swords.” And he made a striking gesture with his hand.
‘Umara said, “I did not see anyone whose words are in harmony
with his actions except al-Hasan.”
‘Umara said, “I was with al-Hasan when Farqad visited us while
he was eating a sweet and al-Hasan said, ‘Come and eat.’ He said, ‘I
fear that I will not properly be thankful for it.’ Al-Hasan said, ‘Bother
to you! You properly give thanks for cold water!’”
It is related that al-Hasan said, “When a young man is devout, we
do not recognise him by his speech. We recognise him by his actions.
That is beneficial knowledge.”
‘Umara said that al-Hasan told him that he disliked voices trilling
when reciting the Qur’an.
Al-Hasan said, “Guard against having a bad opinion of people.”
Ar-Rabi‘ ibn Subayh said, “Al-Hasan disliked being praised to his
face. If invocation was made for him, that delighted him.”
Ghalib al-Qattan said, “I brought al-Hasan a letter from ‘Abdu’l-
Malik ibn Abi Bashir and he said, ‘Read it.’ So I read it and there
was a supplication in it. Al-Hasan said, ‘Many a true brother of yours
was not actually born of your mother.’”
It is related that ‘Imran ibn Khalid al-Khuza‘i said that a man told
him, “Matar asked al-Hasan about a question and said, ‘The fugaha’
oppose you.’ He said, ‘May your mother be bereaved, Matar! Do you
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see a faqih at all? Do you know what a faqih is? The scrupulous
ascetic faqih is the one who does not care about who is above him nor
mock the one below him, and who does not accept ephemeral rubbish
in exchange for the knowledge which Allah has taught him.’”
It is related that when al-Hasan saw a funeral, he would say,
“Praise belongs to Allah who has not made me part of that which is
snatched away.” He said, “He would not relate anything that day.”
Muhammad ibn ‘Umar said, “Al-Hasan died in 110.” Isma‘il ibn
‘Ulayya said that it was in Rajab. There were a hundred days between
the deaths of Muhammad ibn Sirin and him, al-Hasan dying first.
Hammad ibn Zayd said that al-Hasan died on Friday night. He
said that Ayyub and Humayd at-Tawil washed him. He was brought
out when the people left. He said, “My father took me with him,” and
Mu‘adh ibn Mu‘adh said, “Al-Hasan was ten years older than
Muhammad.”
Sa‘id ibn Abi’l-Hasan
He was younger than al-Hasan and related and people related
from him. Abu Khulda said that he saw Sa‘id ibn Abi’l-Hasan dye
his beard yellow.
Yunus ibn ‘Ubayd said, “When Sa‘id ibn Abi’l-Hasan died, al-
Hasan was very sad indeed about him. He did not speak and people
in his assembly and conversation noticed that. That was mentioned to
him and he said, ‘Praise belongs to Allah who did not make sorrow a
disgrace for Ya‘qub.’ Then he said. ‘Evil is a divided house!’”!
It is related that Mubarak ibn Fadala said, “We visited al-Hasan
when we heard of his brother’s death. He was weeping. Bakr ibn
‘Abdullah visited him and consoled him. He said, ‘Abu Sa‘id, you
teach people and they see you weeping. They will take this back to
their clans and say, “We saw al-Hasan weep in an affliction,” and
they will criticise you about it to people.’ He praised Allah and laud-
ed Him. His words were choked. He said, ‘Praise belongs to Allah
Who has placed this mercy in the hearts of the believers so that by it
they show mercy to one another. The eye weeps and the heart is sad,
but that is not due to anguish. Anguish is what comes from the
tongue or hand.” Then he said, “Allah did not make Ya‘qub’s sorrow
1. Sa‘id had supported Ibn al-Ash‘ath while al-Hasan refused to take part.
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a sin for him when he said, “And then his eyes turned white from
hidden grief.” (12:84) May Allah have mercy on Sa‘id ibn Abi’I-
Hasan.’ He made much supplication for him. Then he said, ‘I do not
know in the earth of any intensity which befell me except that he
wished that it had been him instead, and that he could protect me
from it with himself.’”
Ibn ‘Awn said, “Al-Hasan sent me an ornate burnous to sell. It
had belonged to his brother Sa‘id ibn Abi’l-Hasan who had died. Al-
Hasan was very sad indeed. He said, ‘I took it and was only offered
24 dirhams for it.’ I said to him, ‘Can I buy it?’ He said, “You know
best, but I would not like to see you wearing it.’ When I went to him,
I did not wear it. I put it on and went to the mosque of the Banu ‘Adi
and prayed there, and a woman of the Banu ‘Adi sent to me, ‘Ibn
“Awn, do I see you wearing the like of this?’ That caused some dis-
tress within me and I went to Muhammad ibn Sirin and mentioned
that to him and he said, ‘Give her my greetings and tell her that one
of the Companions of the Prophet ,«.2 purchased a robe for a thou-
sand dirhams and wore it, but he only wore it for the prayer.”
They say that Sa‘id ibn Abi’l-Hasan died before 100 AH.
Jabir ibn Zayd al-Azdi
His kunya was Abu’sh-Sha‘tha’. It is reported that Jabir ibn Zayd
was blind.
Iyas said, “I went to Basra and its mufti was a man of the people
of Oman, Jabir ibn Zayd.”
‘Amr said, “I did not see anyone with more knowledge than
Abu’sh-Sha‘tha’.”
Ibn ‘Abbas said, “If the people of Basra had settled for the words
of Jabir ibn Zayd, he would have given them ample knowledge of
what is in the Book of Allah.”
Yahya ibn Sa‘id al-Qattan said that Sulayman at-Taymi had more
knowledge than him. He said, “Al-Hasan used to go on expeditions.
The mufti of the people here was Jabir ibn Zayd. Then al-Hasan came
and he gave fatwa.”
Hammad ibn Zayd said, “One day Ayyub mentioned Jabir ibn
Zayd and admired his figh.”
Hammad ibn Zayd said, ““Ayyub was asked whether he had seen
Jabir. He said, ‘Yes, he was intelligent, intelligent, intelligent.’”
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Iyas ibn Mu‘awiya said, “I went to Basra and they had no mufti to
give them fatwa other than Jabir ibn Zayd.”
Qatada said, “Jabir ibn Zayd was imprisoned and they sent to him
to ask him for a fatwa about whether a hermaphrodite could inherit.
He said, “You imprison me and then ask for my fatwa?’ Then he went
on to tell them, ‘See how he urinates and then let him inherit accord-
ingly.’”
Hind said, “We fled from the plague to Iraq, and Jabir ibn Zayd
came to us on a donkey saying, ‘How near you are to what you
seek!’”
Jabir ibn Zayd said, “Sixty years of my term has passed. In that
period I have both suffered and been blessed. Now my sandals are
dearer to me than all that except for the blessings which preceded
them.”
Yahya ibn ‘Atiq said, “Jabir ibn Zayd was mentioned in the pres-
ence of Muhammad ibn Sirin who said, ‘May Allah have mercy on
Jabir. He was a true Muslim with the dirhams.”
Al-Qasim ibn al-Fad1 al-Huddani said, “I saw Jabir ibn Zayd with
a white head and beard.”
Abu Khulda said, “I saw Jabir ibn Zayd dye his beard yellow.”
‘Azra said, “I said to Jabir ibn Zayd, “The Ibadiyya [Kharijites]
claim that you are one of them.’ He said, ‘Before Allah I am innocent
of them.’” He said that he said that to him when he was dying.
Muhammad said, “He was innocent of what they say.” ‘Arim said
that the Ibadiyya claimed him.
Thabit al-Bunani said, “I visited Jabir ibn Zayd when he was
dying and asked him, ‘What would you like?’ He replied, ‘A glance
from al-Hasan.’ I went to al-Hasan who was hiding in the house of
Abu Khalifa and mentioned that to him. He said, ‘Take us to him.’ I
said, ‘I fear for you.’ He said, ‘Allah will avert their eyes from me.’
So we went and visited him. Al-Hasan said to him, ‘Abu’sh-Sha‘tha’!
Say: There is no god but Allah.’ He said, ‘On the day that one of the
signs of your Lord does come’ (6:158), and so he recited this ayat to
him. Al-Hasan said to him, ‘The Ibadiyya lay claim to you.’ He said,
‘Before Allah, I am free of them.’ He said, ‘So what do you say
about the people on the other side of the river?’ He replied, ‘Before
Allah I am free of them.’ We stayed with him until near dawn. When
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he feared the approach of morning and he had not yet died, he said
four takbirs over him and made supplication for him and then left.”
Jabir left instructions that his wife should wash him.
Muhammad ibn ‘Umar and others said that Jabir ibn Zayd died in
103 AH. Abu Nu‘aym said that Jabir died in 93 AH as well as Anas
ibn Malik, on a Friday. Muhammad said, “This is a mistake. What
Abu Nu‘aym says about both of them is weak. It is agreed that Jabir
ibn Zayd died in 103 AH. Anas died in 91 AH.”
Abu Qilaba al-Jarmi
His name was ‘Abdullah ibn Zayd. He was reliable with many
hadiths and his diwan exists in Syria.
Ayyub reported that Abu Qilaba was asked, “Which person is the
wealthiest?” He replied, “The one who is content with what he has
been given.” He was asked, “Which person has the most knowl-
edge?” He replied, “The one who seeks provision from the knowl-
edge of people to add to his knowledge.”
Hammad ibn Zayd said, “I heard Ayyub mention Abu Qilaba, say-
ing, ‘By Allah, he was one of the fuqaha’ with intelligence.’”
Ayyub said that Muslim ibn Yasar said, “If Abu Qilaba had been
one of the non-Arabs, he would have been a mobadh mobadhan,”
meaning a chief judge.
Abu Qilaba said, “When people know more about a man than
himself, that makes it more likely that he will be destroyed. If he has
more knowledge of himself than people, that makes it more likely he
will be saved.”
Ayyub said, “I found the person with the most knowledge of
judgement to be the strongest of them in avoiding it and the strongest
of them in disliking to pass judgement, and I did not know in Basra
of any man who had more judgement than Abu Qilaba.”
Ayyub said, “Abu Qilaba was asked to be qadi so he fled to Syria
and resided there for a time and then came back. I asked him, ‘If you
had taken the appointment as qadi and had been just between people, I
hope that you would have received a reward for that.’ He said to me,
‘Ayyub, if a swimmer falls into the sea, how far can he swim?’”
Abu Khushayna said, “Abu Qilaba was mentioned in the presence
of Muhammad ibn Sirin and he said, ‘That man is truly my brother.’”
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“Amr ibn Maymun said, “When Abu Qilaba came to ‘Umar ibn
‘Abdu’ l-*Aziz, he said, ‘Abu Qilaba, relate!’ He replied, ‘Amir al-
Mu’minin, I dislike a lot of hadith and | dislike a lot of silence.’”
Abu Qilaba said, “When you inform a man about the sunna and
he says, ‘Do not bother us with this. Bring the Book of Allah,’ know
that he is misguided.”
Abu Qilaba said, “No man innovates an innovation but that he
will eventually regard the sword as lawful.”
Abu Qilaba said, “Do not sit with the people of sects and do not
argue with them. I do not feel safe that they will not cause you to plunge
into their misguidance or make you befuddled about what you know.”
Abu Qilaba said, “The people of sects are the people of misguid-
ance, and I only think that their ultimate destination will be the Fire. It
pulls them on. There is none of them who takes up a banner and or
assumes a position whose affair does not stop until he ends up taking
up the sword. There are various forms of hypocrisy.” Then he recited,
“Among them there were some who contracted with Allah’ (9:75),
‘Among them are some who insult the Prophet’ (9:61); and, ‘Among
them there are some who find fault with you concerning the collected
sadaqa.’ (9:58) So their position varies but they are united in doubt
and denial. Their positions vary but they agree on resorting to the
sword, and I think that their ultimate destination is only the Fire.”
Ayyub said, “By Allah, he was one of the fugaha’ with intelligence.”
Abu Qilaba said, “I stayed for three [months?] in Madina, and I
had no need except for a hadith which reached me from a man for
whom I waited until he came and | asked him.”
Khalid said, “We used to go to Abu Qilaba, and when he had
related three hadiths to us, he would say, ‘I have imparted a lot.’”
Ghaylan ibn Jarir said, “I wanted to go with Abu Qilaba to Makka
and I asked permission to visit him, “Can I enter?’ He replied, ‘Yes, if
you are not a Kharijite.’”
Humayd said, “Abu Qilaba went to the silk merchants and said
‘Write an agreement for me for a wrap of such-and-such a length and
such-and-such a width and such-and-such a shape.’ When it came to
him, he bought it.”
‘Uqba ibn Abi’s-Sahba’ reported that Abu Qilaba used to use
black hair dye.
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Ayyub said, “When Abu Qilaba became ill in Syria, ‘Umar ibn
‘Abdu’l-‘Aziz went to visit him and said, ‘Abu Qilaba, be strong.
The hypocrites should not gloat over us.”
Ayyub said that when Abu’l-‘Aliyya visited Abu Qilaba, he said,
“Be firm and do not allow the hypocrites to gloat over us.””
Hammad ibn Zayd said, “Abu Qilaba said, ‘Give my books to
Ayyub if he is alive. Otherwise burn them.’”
Muhammad ibn ‘Umar said, “Abu Qilaba died in Syria at
Dayraya, and his library was in Syria. He died in 104 or 105 AH.”
Muslim ibn Yasar
His kunya was Abu ‘Abdullah. He was the client of Talha ibn
“Ubaydullah at-Taymi of Quraysh.
Humayd said that Muslim ibn Yasar was standing in prayer in his
house and his garment caught fire and he was not aware of it until the
fire was put out.
Ibn *‘Awn said, “There was no one better than Muslim ibn Yasar in
that time.”
“Abdu’l-Hamid, the grandson of Muslim ibn Yasar, said, “My
father informed me that when he entered the house, no noise was
heard from them. While he prayed, they made a noise and laughed.”
Ja‘far ibn Hayyan said, “His lack of distraction in the prayer was
mentioned to Muslim ibn Yasar and he said, ‘What will inform you
about where my heart is?’”
Ibn ‘Awn said, “I saw Muslim ibn Yasar praying as if he was a
pole, not turning towards anyone and his garment did not move.”
Abu Qilaba said, “I asked Muslim ibn Yasar about humility in the
prayer and he said, ‘Lower your eye when you prostrate.”
Thabit reported that Muslim ibn Yasar said, “I do not know what
the reckoning will be for the belief of a slave who does not leave
anything which Allah hates.”
Muslim’s son, ‘Abdullah, reported that his father used to break his
fast on dates, and that he had heard that the Messenger of Allah Jw.
used to break his fast on dates.
Thabit reported that Muslim ibn Yasar said, “There is none of my
actions but that I fear that it will be sullied by what will corrupt it if it
does not spring from love for Allah.”
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‘Abdullah said that his father said, “It is not proper for a true per-
son to be a curser. If I curse anything, I will not leave it in my
house.” He did not abuse anyone. The strongest thing that he said
when he became angry was, ‘Leave me!’ When he said that, they
knew that he could not be pressed any further.”
‘Abdullah, Muslim’s son, said, “Muslim ibn Yasar was asked
about praying sitting on a boat and he said, ‘I dislike (or hate) it for
Allah to see me praying sitting when I am not ill.’”
Muslim said, “I dislike to touch my private parts with my right
hand since I hope to receive my book with it.”
Muslim ibn Yasar said, “Beware of doubt. It is a moment when
the knower is ignorant, and by it shaytan desires to make him slip.”
Muhammad said, “This disputation, this disputation!”
Habib ibn ash-Shahid said that one of his companions mentioned
that Muslim ibn Yasar passed by a mosque when the mu’adhdhin
gave the adhan and he went back. The mu’adhdhin said, “What made
you come back?” He replied, “You made me come back.”
Muslim’s son, ‘Abdullah, said, “My father had a slaveboy who
did not pray, but he did not beat him. He said, ‘I do not know what to
do with him. He has overcome me.’”
Ayyub mentioned the gurra’ who went out with Ibn al-Ash‘ath
and he said, “I do not know any of them who was killed but that he
disliked his end and was not saved. He was only killed regretting
what he had done.”
Abu Qilaba said that Muslim ibn Yasar accompanied him to
Makka. He said, “He mentioned the fitna to me and said, ‘I praise
Allah to you that I did not shoot an arrow nor thrust with a spear nor
strike with a sword during it.’ I said to him, ‘Abu ‘Abdullah, what
about the one who saw you standing in the row and said, “This is
Muslim ibn Yasar. By Allah, he would not take this position unless it
were the truth!” Then he advanced and fought until he was killed.’
He wept and wept until I wished that I had not said anything to him.”
They said that Muslim was reliable and virtuous, a man of wor-
ship and scrupulousness. They held him in greater esteem than al-
Hasan until he went out with ‘Abdu’r-Rahman ibn Muhammad ibn
al-Ash‘ath and that lowered him in people’s eyes and al-Hasan was
raised above him.
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They said that Muslim ibn Yasar died in the khalifate of ‘Umar
ibn ‘Abdu’l-*Aziz in 100 or 101 AH.
Hayyan ibn ‘Umayr al-Qaysi
His kunya was Abu’l-‘Ala’. He was reliable with few hadiths. He
related from Ibn ‘Abbas and ‘Abdullah ibn az-Zubayr and ‘Abdu’ r-
Rahman ibn Samura.
Abu Madina as-Sadusi
His name was ‘Abdullah ibn Husayn. He had few hadiths. He
related from ‘Abdullah ibn ‘Abbas and ‘Abdullah ibn az-Zubayr.
‘Abdullah ibn Abi Bakra
His mother was a woman of the Banu Sa‘d. ‘Abdullah ibn Abi
Bakra was born in Bahrayn and later settled in Basra. He was the old-
est of the children of Abu Bakra and he was not appointed to any
office. Abu Bakra died leaving forty children. His lineage extends
from seven of them, one of whom was “Abdullah ibn Abi Bakra.
‘Ubaydullah ibn Abi Bakra
His mother was Hawla bint Ghalidh of the Banu ‘Ijl. He had few
hadiths. Abu Hamza said, “The first of those I saw doing this wash-
ing [in the lavatory] in Basra was ‘Ubaydullah ibn Abi Bakr. We
said, ‘Look at this Abyssinian cleaning his bottom with water.’”
‘Ubaydullah ibn Abi Bakr was appointed over Sijistan in the time of
Ziyad ibn Abi Sufyan. ‘Ubaydullah died, leaving descendants.
‘Abdu’r-Rahman ibn Abi Bakra
He was the first Muslim child to be born in Basra. On that day
they sacrificed an animal while they were at al-Khurayba and it fed
the people of Basra and it was enough for all of them. He was reli-
able with hadiths and transmission. His mother was Hawla bint
Ghalidh of the Banu ‘jl. “Abdu’r-Rahman died leaving descendants.
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‘Abdu’Il-‘Aziz ibn Abi Bakra
His mother was a umm walad. People relate from him, and he has
hadiths, and he died leaving descendants.
Muslim ibn Abi Bakra
People relate from him and he died leaving descendants.
Abu Bakra’s sons included: Rawwas ibn Abi Bakra, Yazid ibn
Abi Bakra, Yazid ibn Abi Bakar, and *Utba ibn Abi Bakra.
An-Nadr ibn Anas ibn Malik
His mother was an umm walad. He was reliable and has hadiths.
People relate from him. He died before al-Hasan.
Maymun al-Ansari said, “Muhammad ibn Sirin was washing an-
Nadr ibn Anas’s corpse while al-Hasan was present and I was handing
things to them. Muhammad said to me, ‘Bring a rug.’ I brought a red
rug. Muhammad said, ‘Abu Sa‘d, this is the adornment of Qarun’!. Al-
Hasan said to him, ‘Yes, it is.” Muhammad told me to bring another.
So I brought another rug which was green and he wrapped him in it.”
Al-Aswad ibn Shayban said, “Al-Hasan ibn Abi’l-Hasan was at
the funeral of an-Nadr ibn Anas, and al-Ash‘ath ibn Aslam al-‘Tjli
was with them. He said, ‘Abu Sa‘id, I am amazed that I do not hear a
sound at the funeral.’ Al-Hasan said, ‘It is good for the family. Good
for the family.’ Musa ibn Anas prayed the ‘Asr prayer on that day by
the grave of an-Nadr ibn Anas.” It was a remote, wide grave accord-
ing to al-Aswad ibn Shayban.
Al-Aswad ibn Shayban said, “I saw Musa ibn Anas on that day
pray at an-Nadr’s grave wearing a red coat without any cloak.”
‘Abdullah ibn Anas ibn Malik
His mother was al-Qari‘a bint al-Muthanna ash-Shaybaniyya. He
was reliable with few hadiths.
Musa ibn Malik ibn an-Nadr
His mother was one of the people of Yemen. He was reliable with
few hadiths.
1. Qarun was an immensely wealthy Israelite who was extremely arrogant
because of his immense wealth. Allah caused the earth to swallow him up.
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Malik ibn Anas ibn Malik
Muhammad said, “We were in Bahrayn and Malik ibn Anas and
Anas ibn Sirin were with us. I fell ill and remained unconscious for
six days and nights. Malik ibn Anas sent me every doctor in Bahrayn
while I was completely comatose. They began to examine me and
say, ‘We will shave his head and cauterise him.’ (The narrator men-
tioned that he had beautiful hair.) Malik said, ‘I will not have him
treated with fire and I will only bury him in a handsome state.’” He
did not mention that Malik ibn Anas visited Muhammad when he
was ill.
Muhammad ibn Sirin
His kunya was Abu Bakr. He was the client of Anas ibn Malik. He
was reliable and trustworthy, virtuous and eminent, a fagih and an
Imam with much knowledge and scrupulousness. He was somewhat
deaf. He said, “IJ asked Muhammad ibn ‘Abdullah al-Ansari, ‘From
where did Muhammad ibn Sirin originate?’ He replied, ‘He was one
of the captives of “Ayn at-Tamr. He was the client of Anas ibn Malik.’”
Anas ibn Sirin said, “Muhammad ibn Sirin was born in the second
last year of ‘Uthman’s khalifate. I was born in the last year of his
khalifate.”
Muhammad reported that Muhammad ibn Sirin’s mother was
Safiyya, a client of Abu Bakr. Three of the wives of the Prophet, may,
Allah bless him and grant him peace, perfumed her. Her marriage was
attended by eighteen of the people of Badr, including, Ubayy ibn Ka‘b.
He made supplication and they said “Amen.” Bakkar ibn Muhammad
said that Muhammad ibn Sirin had thirty children from one wife, but
none of them survived except for “Abdullah ibn Muhammad.
Anas ibn Sirin said, “Zayd ibn Thabit visited us. We were six
brothers, Muhammad being one of them. He said, ‘If you like, I will
tell you which brother belongs to his mother. This and this have the
same mother, and him and him have the same mother, and him and
him have the same mother.’ He did not err at all.”
Shu‘ba said, “My mother asked Hisham ibn Hasan, ‘From which
of the Companions of the Messenger of Allah ,.£ did Muhammad
relate?’ He replied, ‘From Ibn “Umar and Abu Hurayra.’ She asked,
‘Did he actually listen to them?’ He said, *Yes.’”
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Ibn *Awn said, “Muhammad only had three hadiths from Abu
Hurayra which went back to the Prophet: that the Prophet ,. prayed
one of the two evening prayers, his words, ‘The people of Yemen
have come,’” and he forgot the third.
Muhammad said, “I used to listen to hadiths which had the same
meaning while the words might vary slightly.”
Ibn ‘Awn said, “Muhammad used to report hadiths letter for letter.”
Muhammad said, “We were informed by Ibn ‘Abbas that he heard
it from ‘Ikrima whom he met in the time of al-Mukhtar! in Kufa.”
They said that Muhammad also related from Zayd ibn Thabit, Anas
ibn Malik, Yahya ibn al-Jazzar, Shurayh and others.
As-Sari ibn Yahya said, “I heard Ibn Sirin say, ‘May Allah have
mercy on Shurayh. He used to come to my gathering.”
Ibn ‘Awn reported that Muhammad ibn Sirin used to say, “This
knowledge is the deen. Investigate carefully the one from whom you
take it.”
Ibn ‘Awn said that when Muhammad ibn Sirin related something,
it seemed as if he was fearful and cautious about something.
Muhammad ibn Sirin said, “Beware of books. Those before you
were befuddled,” or, “Those before you were mislead by books.”
Bakkar ibn Muhammad said, “There is no book by my grandfather or
my father or Ibn ‘Awn which contains a complete hadith.”
Ibn *Awn said, “I heard Muhammad say, ‘If I were to have a book,
I would have the letters of the Prophet, may Allah bless him and
grant him peace.’”
It is related from Yahya ibn ‘Atiq that Muhammad ibn Sirin did
not see any harm in writing down hadiths. Then when he had memo-
rised them, he erased them.
Shu‘ayb said, “Ash-Sha‘bi said to us, “You must have this deaf
one,’ meaning Muhammad ibn Sirin.”
Ghalib al-Qattan said, “Imitate the forbearance of Muhammad but
do not imitate the anger of al-Hasan.”
Muhammad ibn ‘Amr Abu Sahl al-Ansari said, “I heard
Muhammad ibn Sirin object to people writing the ba’ and then extend-
ing it to the mim until the sin was written [ ~~]. He said, ‘Look at what
I write: bismillah [ ....J,’ and then he said something severe about it.”
1. Leader of the Shi‘ite rebellion in Kufa in 66 /686.
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Muhammad ibn ‘Amr also said that he heard Muhammad ibn Sirin
disliked people writing: “In the Name of Allah, the Merciful, the
Compassionate, to so-and-so.” He said “Write: ‘In the Name of Allah,
the Merciful, the Compassionate. From so-and-so to so-and-so.’””
Yahya ibn ‘Atiq said, “Muhammad saw a man writing with his
spit on his sandals, and he said, ‘Are you happy to eat your sandal?’
and he knocked it from his hand.”
Yunus said, “Al-Hasan spoke seeking a reward [from Allah] and
Muhammad was silent seeking the reward.”
Al-Ash‘ath said, “We used to sit with Muhammad ibn Sirin and
speak to him and he would speak to us and laugh and ask about
events. When he was asked about something of figh and the lawful
and the unlawful, his face changed and altered so that he seemed to
be a completely different person.”
Mahdi ibn Maymun said, “I listened to Muhammad. When a man
saw him doing something, Muhammad would say to him, ‘I may
know what you want and perceive the argument in you, but I do not
want to argue with you.”
Muwarriq al-‘Ijli said, “I did not see a man with more figh in his
scrupulousness, nor more scrupulousness in his figh, than
Muhammad.”
Abu Qilaba said, “Say what you wish about him, but you will find
him the most scrupulous and the most self-controlled among you.”
Jarir ibn Hazim said, “I heard Muhammad ibn Sirin relate to a
man and he said, ‘I did not see the black man.’ Then he said, ‘I ask
Allah’s forgiveness. I think I may have slandered the man.’”
Talg ibn Wahb at-Taji said, “I visited Muhammad ibn Sirin when I
was ill. He said, ‘Go to so-and-so and consult him. He has excellent
knowledge of medicine.’ Then he said, ‘Rather go to so-and-so. He
has more knowledge than him.’ Then he said, ‘I ask Allah’s
forgiveness. I think that I must have slandered him.’”
Muhammad said, “I have never envied anyone for anything at all,
either pious or impious.”
‘Uthman al-Batti said “No one in this period has more knowledge
of judgement than Muhammad ibn Sirin.”
Ibn ‘Awn said, “Muhammad said of something about which I con-
sulted him: ‘I did not say that there was nothing wrong with it. I said
that I do not know of anything wrong in it.’”
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Bakkar ibn Muhammad said, “More than one person whom I con-
sider trustworthy and truthful related from Sawwar ibn ‘Abdullah
that Muhammad and al-Hasan were the masters of the people of this
city, both Arabs and clients.”
Ibn ‘Awn said that Muhammad said, “If the one who speaks had
known that his words would be written down, he would say little.”
Hisham ibn Hassan reported that one of his family said, “He never
found anything doubtful but that he abandoned it, since he grew up,”
meaning Muhammad ibn Sirin.
Yahya ibn ‘Atiq said that a bedouin visited Ibn Sirin and began to
ask him about things concerning his deen and he answered him. Then
Ibn Qutayba gave the greeting and the man said, “Ask him what he
says about Qadar.” He said, “Abu Bakr, what do you say about
Qadar?” He replied, “What people told you this?” Then he was silent
for a time. Then Muhammad said, “Shaytan has no power over anyone,
but he destroys whoever obeys him.”
Ibn ‘Awn said, “A man came to Muhammad and mentioned some-
thing about Qadar to him. Muhammad said, ‘Allah commands to jus-
tice and doing good and giving to relatives. And He forbids indecen-
cy and doing wrong and tyranny. He warns you so that perhaps you
will remember.’ (16:90) He placed his fingers in his ears and said,
‘Either you leave me or I leave you!’ The man left. Muhammad said,
‘My heart is not in my hand, and I fear that something might be spat
into my heart and I might not be able to bring it out of it. So I prefer
not to listen to his words.’”
Anas ibn Sirin said, “When two hadiths were conveyed to
Muhammad and one was stronger than the other, he took the stronger
of them without seeing any harm in the other. He was capable of that.”
Abu Qilaba said, “Which of you is capable of what Muhammad
was capable? Muhammad used to proceed like the edge of a spear.”
Hafsa bint Sirin said, “His mother was a woman of the Hijaz. She
liked dyes. When Muhammad bought her a garment, it would be the
softest he could find. Every ‘Jd day he would dye her clothes for
her.” She said, “I did not see him ever raise his voice to her, and
when he spoke to her, he spoke like someone attentively listening for
something from her.”
Ibn ‘Awn said that if a man saw Muhammad when he was with
his mother, he would not have recognised him and would have sup-
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posed that he was ill because of how much he lowered his voice to
her. He said, “I asked Muhammad ibn ‘Abdullah al-Ansari about the
reason for the debt which Muhammad ibn Sirin had when he was
imprisoned. He replied, ‘He bought some food for 40,000 dirhams,
and then learned something about the source of the food which he
disliked, and he either left it or gave it away as sadaga and so he still
owed some money. So he was jailed for it by a woman. The one who
had him imprisoned was Malik ibn Dinar.’”
It is related that Muhammad ibn Sirin sold a slavegirl to Umm
Muhammad bint ‘Abdullah. The girl went back to Muhammad and
complained that the woman tortured her, and so Muhammad took her
back when he had already spent the money. This woman was the one
who imprisoned him, and she is the one whom Salam ibn Ziyad mar-
ried and took to Khurasan. Her father had the nickname ‘Kirkira’.
Qatada said, “I visited Ibn Sirin in prison when he was dictating a
poem to a man.” .
Muhammad ibn Sirin said, “I certainly was made notorious.”
Thabit al-Bunani said, “Muhammad ibn Sirin said to me, ‘O Abu
Muhammad, nothing prevented me from sitting with you except fear of
notoriety. My affliction continued until I was seized by the beard and I
was made to stand on the bench and it was said, “This is Muhammad
ibn Sirin who consumes people’s property.”’” He owed a debt.
Ibn Sirin said that he purchased some food in a deferred sale, antic-
ipating a profit of 80,000 dirhams from it. Then something about it
occurred to his heart and he left it. Hisham said, “By Allah, it was not
usury.”
Abu Khalif ibn ‘Ugba said, “Ibn Sirin used to glorify Allah on his
own.”
‘Uthman al-Batti said, “I visited Ibn Sirin and he asked, “Uthman,
what do people say about the Qadar?’ I replied, ‘Some affirm it and
some say what you have heard.’ He said, ‘Why do you bring the
Qadar to me? If Allah wills good for someone, he will give him suc-
cess in obeying Him and will make him love good actions. If He wills
other than that for him, He will punish him without being unjust.’”
Khalid al-Hadhdha’ said, “Muhammad ibn Sirin used to fast every
other day. When his fast coincided with the day which is not fasted
because of the uncertainty about whether it is part of Sha‘ban or part
of Ramadan, he would fast it.”
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Anas ibn Sirin said, “Muhammad used to recite the Qur’an in sev-
enths, and if he missed anything at night, he would recite it in the day.”
Ibn ‘Awn reported that Muhammad used to have a bath every day.
Ayyub reported that Muhammad said, “My self made me do
things which I wish it had not made me do.”
Ibn ‘Awn reported that Muhammad said, “I am in extreme afflic-
tion, yearning to be full but not full and desiring to be quenched but
not quenched.”
Ibn ‘Awn reported that when Muhammad recited the ayat, “And
so that Allah can purge those who believe and wipe out the rejec-
tors,” (3:141), he would say, “O Allah, purge us and do not make us
rejectors.”
Ibn *Awn said, “When they mentioned something bad about a
man in Muhammad’s presence, Muhammad would say the best that
he knew about him.”
Ibn ‘Awn said, “Some people came to Muhammad and said, ‘We
have harmed you, so put us in the lawful.’ He retorted, ‘Nothing is
.lawful for you which Allah has made unlawful.’”
Ibn ‘Awn said, “When Muhammad slept, he took account of him-
self.” He said, “Sometimes he lay on his back.”
Ibn ‘Awn said, “We did not come to Muhammad on an ‘/d day but
that he fed us a hotchpotch or faludhaj sweet on it, and he did not go
out on the day of the ‘/d al-Fitr until he had commanded the zakat of
Ramadan to be brought, put on perfume, .and sent it to the general
mosque. Then he went to the ‘/d.”—'
Ibn ‘Awn said, “Muhammad disliked reciting the Qur’an other
than how it had been revealed. He disliked to recite it and then stop
to comment and then return to reciting.”
When Muhammad bade farewell to a man, he said, “Fear Allah
and seek what has been decreed for you of the lawful. If you take it
from the unlawful, you will not get any more than what has been
decreed for you.”
Hisham reported that Muhammad said, “They used to say that the
Muslim is the one who is Muslim with the dirham.”
Ibn ‘Awn said, “Muhammad ibn Sirin used to bring me to the
shop and men would come and he would show them the goods.
Muhammad would say to them, ‘If you like, I will take it to your
house.’ He took it to their house for them.”
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Ibn ‘Awn reported that when Muhammad ibn Sirin borrowed
money, he weighed it against something and sealed it. When he paid
it, he weighed it by that weight and then paid it back. Muhammad
said, ‘Measure can be less or more.’” He said, “When Ibn Sirin
received any counterfeit or dud dirhams, he would not spend them.
On the day he died he had five hundred dud and counterfeit coins.”
Maymun ibn Mihran said, “I came to Kufa intending to buy clothes
and I went to Muhammad ibn Sirin who was in Kufa that day and bar-
gained with him. When he sold me a type of clothes, he asked, ‘Are
you satisfied?’ I replied, ‘Yes.’ He repeated that to me three times.
Then he summoned two men and made them witnesses to our transac-
tion. Then he said, ‘I will convey your goods.’ He would not buy or
sell with Hajjaji dirhams.! When I saw his scrupulousness, I bought
everything I needed which I found with him, even striped garments.”
Abu Hilal said, “I saw Muhammad ibn Sirin go out and he was
wearing a loose garment tied at his neck and he sat in the mosque.”
Muhammad said, “Sa‘id ibn Jubayr was afraid that he would do
what he did and then went to Makka to give fatwas to people.”
Yahya ibn ‘Atiq reported that Muhammad used to dislike making
an agreement with the Qassam (the one who divides the inheritance).
He said that he destested bribes for judgement, saying, “A judgement
for which they take a wage.”
Ibn ‘Awn said that ‘Umar ibn ‘Abdu’ l-*Aziz sent for al-Hasan and
he accepted, and he sent for Ibn Sirin and he did not accept.
Hammad ibn Zayd said, “Hisham ibn Hassan circumcised his son
and invited those in error from the family of al-Muhallab.2 Muhammad
was asked, ‘Do you see what Abu ‘Abdullah has done?’ He replied,
‘Do not reproach Abu ‘Abdullah. Do not reproach Abu ‘Abdullah.””
Ghalib said, “I went to Muhammad and mentioned his state of
health and asked him about Hisham. He replied, ‘He passed away
yesterday. Don’t you know?’ I said, ‘To Allah We belong and to Him
is our return’ (2:156), and he laughed.”
1. Although the Hajjaji silver dirhams were held, even by the Abbasids, to be the
purest coins in terms of silver content, many people objected to their use because
they had an ayat of Qur’an on them and might either be touched by people who were
impure or fall into the hands of unbelievers.
2. The family of Muhallab were headed by the governor in Khurasan, Yazid ibn
al-Muhallab, who was on bad terms with al-Hajjaj. They formed two factions
between whom there was great rivalry. Eventually he led a rebellion in Basra, in
which he called for jihad against the Syrians, in 101/720. He was killed in battle.
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Mahdi ibn Maymun said, “I saw Muhammad doing wudu’. His
washing of his feet for wudu’ reached his leg muscles.”
Qurra ibn Khalid said, “I saw Muhammad sweep the mosque with
his garment.”
Qurra and Hisham said that engraved on the ring of Muhammad
ibn Sirin was his kunya, ‘Abu Bakr’.
Mahdi ibn Maymun said, “I saw Ibn Sirin wearing a silver ring on
his left hand.”
Ibn ‘Awn said, “I set out with Ibn Sirin when he went to ‘Umar
ibn Hubayra [the governor]. When the prayer time came, he said to
me, ‘Go forward and lead us in the prayer.’ So I led the prayer. I
thought to him, ‘Did you not say that no one is advanced except for
one who knows all the Qur’an? Why then did you advance me?’
Then I said, ‘I have done something which Muhammad disliked to do
himself.’ I mentioned that to him and he said, ‘I dislike to put myself
forward so that people say, “This is Muhammad who sets himself in
front of the people.”’”
Muhammad said, “They disliked stepping over people’s necks on
Jumu‘a.” He said, “They say that Ibn Sirin steps over people’s necks.
I do not step over people’s necks, but I come and a man will recog-
nise me and make room for me so I will pass. Then another will
recognise me and make room for me and I will pass.”
Bakkar ibn Muhammad said, “I went to the mosque of
Muhammad ibn Sirin, the mosque of Anas, and the mosque of Hafsa
at al-‘Aranis al-Mu‘arra in Sirin’s house which neither child nor any-
one else entered.”
Thabit al-Bunani said, “One of al-Hasan’s daughters died and I
went to him and he said, “Do this. Do that.” I hoped that he would
tell me to pray over her. He said, ‘When you bring her out, tell
Muhammad ibn Sirin to pray over her.’”
Muhammad ibn ‘Amr said, “I heard Muhammad ibn Sirin say, ‘I
became abstemious after being a man of affluence.’”
Mahdi ibn Maymun said, “I saw Ibn Sirin wearing a shawl, and he
wore a white outer wrapper in the winter and a white turban and fur.”
Sulayman ibn al-Mughira said, “I saw Muhammad ibn Sirin wear-
ing Yemeni garments and shawls and turbans.”
Abu Khulda said, “I saw Muhammad ibn Sirin wearing an
untwisted white turban whose end hung down behind.”
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Abu’1-Ashhab said, “I saw Ibn Sirin wearing cotton garments.”
Muhammad ibn Sirin mentioned that Anas ibn Malik said, “I
asked about the use of hair-dye by the Messenger of Allah ,Ls.” He
said, “The Messenger of Allah ,«.2 did not reach the age for that, but
Abu Bakr dyed his hair with henna and privet.” Ibn Sirin added, “I
use henna and privet dye today.”
Abu Khulda said, “Muhammad ibn Sirin used to say to the tailor
when he sewed leather socks for him, ‘Do not moisten the thread
with your spit.’”
Muhammad ibn ‘Amr said, “I saw that Ibn Sirin did not overclip
his moustache as some people do.”
Muhammad ibn Sirin commanded Suwayd to make him a robe in
which he would be shrouded.
Ibn ‘Awn said, “The will of Ibn Sirin stated: ‘Muhammad ibn Abi
‘Amra commands his sons and his family to fear Allah, put right
their mutual relations, and to obey Allah and His Messenger if they
are believers. He commends to them what Ibrahim commended to his
sons and Ya‘qub: “My sons! Allah has chosen this deen for you, so
do not die except as Muslims who submit.” (2:132) He commends to
them not to fail to be brothers of the Ansar and their clients in the
deen. Chasteness and truthfulness are better and more lasting and
more honourable than fornication and lies.’”
Muhammad ibn Sirin’s son, ‘Abdullah, said, ““When I acted as
guarantor for my father’s debts, he said to me, ‘Faithfully?’ I replied,
‘Faithfully.’ So he prayed for good for me.”
Bakkar ibn Muhammad said that ‘Abdullah ibn Muhammad ibn
Sirin settled debts of 30,000 dirhams his father owed. ‘Abdullah ibn
Muhammad did not die until we had assessed his property to be
worth about 300,000 dirhams.
Ayyub reported that Muhammad used to command that buttons
and hems be sewn on the shirt of the deceased.
Hisham reported that Muhammad said, “Give it buttons but do not
button it up.” Ayyub said, “I put on buttons for Muhammad.”
Hammad ibn Zayd said, “Muhammad died on Friday and Ayyub
and Ibn ‘Awn washed him. I do not know who was with them.”
Muhammad ibn Sa‘d said that Mansur said, “Muhammad ibn Sirin
died a hundred days after al-Hasan. That was in 110 AH.” Bakkar ibn
Muhammad said, “Muhammad ibn Sirin died at about the age of 80.”
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Ma‘bad ibn Sirin
He was older than Muhammad ibn Sirin, being the eldest of the
brothers. He was reliable. He related hadiths and listened to the son
of Abu Sa‘id al-Khudri.
Muhammad said, “Ma‘bad and Anas ibn Sirin, ‘Amra bint Sirin,
and Sawda bint Sirin were children of the wnm walad of Anas ibn
Malik who relinquished her in favour of him and married her to him.
Anas ibn Malik had two children by her, Ma‘bad and Umm Hiram.
Yahya ibn Sirin
He was the half brother of Muhammad ibn Sirin on the mother’s
side. Their mother was Safiyya.
Bakkar ibn Muhammad said, “I heard that Sirin sent his sons to
Abu Hurayra. When they arrived, his son Yahya took care of them.
So Abu Hurayra gave him his kunya since he took care of them. He
was reliable with few hadiths. He died in Jarjaraya and his grave is
there. He died before Muhammad ibn Sirin.
Hafsa bint Sirin said, “Anas said to me, ‘How did Yahya ibn Sirin
die?’ I replied, ‘Of the plague.’ He said, “The plague is martyrdom
for every Muslim.’”
Anas ibn Sirin
His kunya was Abu Hamza. He was named after Anas ibn Malik
and given his kunya. In some of the hadiths of Hammad ibn Zayd his
kunya is given as Abu Musa. He was reliable with few hadiths.
Anas ibn Sirin said, “When I was born, my father took me to
Anas ibn Malik and I was given his name and kunya.”
Anas ibn Sirin said, “I was born in the last year of the khalifate of
‘Uthman ibn ‘Affan.”
Qatada said, “Ibn az-Zubayr appointed Anas ibn Malik over Basra
and he sent for Anas ibn Sirin to put him in charge of the taxes of
Ubulla. Anas ibn Sirin said, ‘Do you mean to appoint me as a cus-
toms collector?’ He asked him, ‘Are you content with what ‘Umar
ibn al-Khattab wrote in his letter?’ He brought it out and in it he said
to take one dirham for every forty from Muslim merchants, and one
dirham from every twenty from the people of the dhimma, and one
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dirham from every ten from the merchants of the abode of war. Anas
ibn Sirin died after Muhammad ibn Sirin.
Abu Nadra
His name was al-Mundhir ibn Malik ibn Quta‘a. He was from
‘Awaqa, a sub-tribe of Qays. He was reliable, Allah willing, with
many hadiths. Not every one accepted him as an authority.
Shu‘ba said, “Sulayman at-Taymi and Ibn ‘Awn came to me to
commiserate with me over the death of my mother. Sulayman said,
‘Abu Nadra related to us.’ Ibn ‘Awn said, ‘I saw Abu Nadra.’
Sulayman said, ‘I did not see him.’”
Abu Nadra’s uncle said, “Al-Mu’aththira bint Arbak related to me
that Abu Nadra went on an expedition to Khurasan with his wife
Zaynab.”
Salih ibn Rashid and others relate that they saw Abu Nadra dye his
beard yellow. He said, “I saw Abu Nadra wearing a black turban.”
Mahdi ibn Maymun said, “When Abu Nadra died, I saw al-Hasan
lead us in the funeral prayer. Then Dhuhr came and he also led us in
the prayer at al-Jabbana, and there was no sutra in front of him and
the graves were on his right and left. Abu Nadra died while ‘Umar
ibn Hubayra was governor.
Sa‘d ibn Hisham ibn ‘Amr al-Ansari
Sa‘d ibn Hisham said, “I visited ‘A’isha and I told her my lineage
and she asked, ‘The son of the one killed in the Battle of Uhud?’ I
replied, ‘Yes.’”
They say that Sa‘d ibn Hisham was reliable, Allah willing.
‘Alqama ibn ‘Abdullah al-Muzani
He was reliable with few hadiths. He died while ‘Umar ibn
‘Abdu’ 1-‘Aziz was khalif.
Bakr ibn ‘Abdullah al-Muzani
He was not the brother of ‘Alqama, He was firm, reliable and trust-
worthy with many hadiths. He was an authority and he was a faqih.
Mu‘tamir said, “My father used to say, “Al-Hasan is the shaykh of
Basra and Bakr is its mufti.’”
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‘Abdullah ibn Bakr said, “My sister, Umm ‘Abdullah bint Bakr
said that she heard her father Bakr say, ‘I resolved that I would not
listen to any mention of Qadar without standing and praying two
rak‘ats.’”
Abu ‘Abdullah said that Bakr was standing at ‘Arafat and he was
overwhelmed by a feeling of compassion and said, “If it were not that I
was standing among you at ‘Arafat, I would ask forgiveness for you.”
Bakr al-Muzani said, “Beware of certain words. If you are correct
in them, you will not be rewarded, and if you are wrong, you will
incur a burden. That is a bad opinion of your brother.”
Bakr ibn ‘Abdullah al-Muzani said, “When a man keeps your
company and his sandal strap breaks and you do not wait for him to
mend his strap, then you are not his companion. If when he sits to
urinate, you do not wait for him to finish, you are not his compan-
ion.” Al-Hasan used to call Bakr ‘the shrewd’.
When Bakr was made a qadi, he said, “I will inform you about
myself with a report and you should investigate. Allah is the One
other than Whom there is no god but Him. I have no knowledge of
judgement. If I am telling the truth, it is not fitting for you to appoint
me. If I am a liar, then it is not appropriate for you to appoint a liar.”
Bakr said, “I hope to live the life of the rich and die the death of
the poor.” It was like that. So he donned his garment and then he
went to the poor people and sat with them to speak to them. He said
that they were delighted by that.
Mu‘tamir said that he heard his father mention that Bakr ibn
‘Abdullah’s robe was worth 4000 dirhams and that his mother was
wealthy. She had a husband with a lot of wealth. He used to dislike to
refuse her anything.
Kulthum ibn Jawshan said, “Bakr ibn ‘Abdullah purchased a
shawl for 400 dirhams and the tailor wanted to cut it. He began to
spread dust on it, and Bakr said to him, ‘As you were,’ and he com-
manded that camphor be ground and sprinkled on it.”
Bakr ibn ‘Abdullah al-Muzani was heard to say in his supplica-
tion, “I cannot hope for nor defend myself against what I dislike. My
affair is in the hand of Someone else, and there is no poor man poorer
than me.” Then he said, “Son of Adam, have hope although you are
not safe from the scheme of Allah. Be kind and you will not be alien-
ated from the mercy of Allah.”
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Bakr ibn ‘Abdullah said in his supplication, “O Allah, grant us
from Your bounty a provision by which You will increase us in
thankfulness to You, poverty and need of You, and independence and
restraint from what is other than You.”
Abu Hilal said, “On a Friday, the people visited Bakr when he
was ill and sat with him. Bakr said, ‘A sick person is visited and the
healthy person is called upon.’”
Ziyad ibn Abi Muslim said, “I saw Bakr ibn ‘Abdullah use black
hair dye.”
Mu’ammal ibn Isma‘il said that Bakr ibn ‘Abdullah died in 106
AH. Others said that he died in 108 AH, and I consider that to be
more reliable.
Mubarak ibn Fadala said, “Al-Hasan attended the funeral of Bakr
ibn ‘Abdullah while he was on a donkey. He saw the people crowd-
ing and said, ‘They are not burdened with more than what they are
rewarded for.’ The people were waiting. If they managed to carry the
bier, their brothers followed them.”
Abu ‘Abdullah al-Jasri
He was from a sub-tribe of ‘Anaza. He was famous with few
hadiths. He related from Ma‘qil ibn Yasar.
Sinan ibn Salama al-Hudhali
He was famous with few hadiths. He died at the end of the gover-
norship of al-Hajjaj ibn Yusuf in Iraq.
His brother, Musa ibn Salama
He had few hadiths. He related from Ibn ‘Abbas, and Qatada
related from him.
‘Abdullah ibn Rabah al-Ansari
He was reliable with hadiths.
Khalid ibn Sumayr as-Sadusi said, “‘Abdullah ibn Rabah al-
Ansari came to us in Basra. The Ansar had taught him figh.”
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‘Abdullah ibn as-Samit
He was the son of the brother of Abu Dharr al-Ghifari. His kunya
was Abu’n-Nadra. He was reliable with hadiths.
Abu Sa‘id ar-Raqqashi
His name was Qays, the client of Husayn ibn al-Mundhir ar-
Raqgqashi. Abu Sa‘id had few hadiths and he related from Ibn ‘Abbas.
Unays Abu’I-‘Uryan
He was with Muhammad ibn ‘Ali ibn al-Hanafiyya among the
people [i.e. with al-Mukhtar].
Abu Labid
His name was Lammaza ibn Zabbar al-Azdi then al-Jahdami. He
listened to ‘Ali. He is reliable with hadiths.
Muwarrigq ibn al-Mushmarij al-‘Tjli
His kunya was Abu’|-Mu‘tamir. He was reliable and a man of
worship.
Al-Mu‘alla ibn Ziyad said, “Muwarrig al-‘Ijli said, ‘There is
something I have been seeking for ten years and which I have not
been capable of, but will not ever abandon seeking.’ He was asked,
‘What is it, Abu’l-Mu‘tamir?’ He replied, ‘Silence about what does
not concern me.”
Muwarriq al-‘Tjli said, “I studied silence for ten years.”
Muwarriq said, “I rarely become angry and sometimes a year
passes in which I do not become angry. When I am angry, rarely do I
say anything that I might regret when I am pleased.”
Muwarriq said, “I have never been filled with anger. I have asked
Allah for something for about twenty years, and it has not been grant-
ed but I am not weary of supplication.”
Hafsa bint Sirin said, “Muwarrigq used to visit us. One day he vis-
ited us and greeted us and I returned the greeting to him. Then he
asked after me and I asked after him. I said, ‘How are your family
and your children?’ He replied, ‘They are amply cared for.’ I said, ‘I
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praise Allah, your Lord.’ He said, ‘By Allah, I fear that their reckon-
ing might entail destruction.”
Sa‘id al-Jurayri said, “Muwarriq al-‘Ijli passed by a gathering in
the district and he greeted them and they returned the greeting to him.
A man from the area asked him. ‘Is everything all right with you?’
He replied, ‘I only wish a tenth of it was in order.’” Muwarriq
remarked, “Their conversation entailed insinuation.”
Yazid al-‘Araj ash-Shanni said that a man said to Muwarriq al-
“Tjli, “Abu’l-Mu‘tamir, I complain to you of my self. I cannot pray or
fast.” He replied, “Evil is what you praise of yourself! If you are too
weak to do good, then you are too weak to do evil. I rejoice in a sleep
that I sleep.”
Muwarriq said, “I do not find any more apt metaphor for the
believer in this world except that of a man clinging to a piece of wood
in the sea saying, “‘O Lord! O Lord!’ Perhaps Allah will rescue him.”
Muwarrig al-‘Ijli said, “The one who holds to obedience to Allah
when the people withdraw from it is like the one who returns to the
fight after a retreat.”
Muwarriq said, “There is no soul on the earth for whose death I
will receive a reward but that I wish that he would die.” Hammad
said, “His mother was still alive.”
Mu‘tamir said that his father told him that Muwarriq used to
delouse his mother.
Musa Abu Muhammad said, “Sometimes Muwarriq would visit
some of his brothers and leave some dirhams with them. He would
say, ‘Keep them until I return to you.’ When he left he said, “You are
in the lawful regarding them.’”
Jamil ibn Murra said, “Muwarriq used to come to take us to his
family in Basra at Sura. He would say, ‘Keep this for us. If you need
it, then spend it.’ It was the last trust he made.”
Muwarriq al-‘Ijli engaged in trade and received money. Whenever
it was Friday and he had some of it, he would meet a brother of his
and give him 400, or 500, or 300, and say, ‘Keep it for us until we
need it.’ Then he would meet him later and say, ‘Do what you wish
with it.’ The other would reply, ‘We have no need of it.’ He would say,
‘By Allah, we will never take it back. Do what you want with it.’
A woman called Maymuna bint Madh‘ur said, “Muwarriq al-‘Tjli
dropped in on us and a slave of ours cooked some eggs for him in a
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small pot. Muwarriq asked him, ‘What is this pot?’ He replied,
‘Something left as a pledge with me.’ Muwarriq said to him, ‘Can
you not use this for your eggs?’ He disliked using a pledge.”
Muwarriq al-‘Ijli said, “He disliked selling the resale with fixed
gain, ‘eleven for ten’ or ‘twelve for ten’.”
Ghaylan ibn Jarir said, “Al-Hajjaj put Muwarriq in prison.
Mutarrif met me and said, ‘What have you done with your compan-
ion?’ I replied, ‘He is in prison.’ He said, ‘Come and let us make sup-
plication.’ So Mutarrif made a supplication and we said ‘Amen’ to
his supplication. In the evening al-Hajjaj went out and sat and gave
permission to the people to come to him. Muwarriq’s father came in
among those who went and al-Hajjaj said, “Take this shaykh to the
prison and give him his son.’” They said that Muwarriq died while
‘Umar ibn Hubayra was governor of Iraq.
Abu Mijlaz
His name was Lahiq ibn Humayd as-Sadusi. He was reliable and
had hadiths. He died while ‘Umar ibn ‘Abdu’l-‘Aziz was governor,
before the death of al-Hasan al-Basri.
‘Abdu’I-Malik ibn Ya‘la al-Laythi
He was the Qadi in Basra before al-Hasan. He died while ‘Umar
ibn ‘Abdu’ l-‘Aziz was khalif.
Ghazwan ibn Ghazwan ar-Raqgqashi
He was excellent, a man of worship. Anas reported that Ghazwan
did not laugh. Abu Musa said to him, “Ghazwan, I have heard that
you do not laugh.” He replied, “‘Ha-ha’. What do I do with this?”
Yunus ibn ‘Ubayd said that Ghazwan ar-Raqqashi used to recite
from the Qur’an a lot. He had an old ignorant mother. One day she
said to him, “Ghazwan, do you find in it a camel of ours that strayed
in the Jahiliyya?” He did not condemn her or chide her, but said,
“Mother, by Allah, I find a good promise in it.”
It is mentioned that Ghazwan did not laugh for forty years.
Ghazwan used to go on expeditions. When the companies returned,
his mother would meet them and say to them, “Do you
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know Ghazwan?” They said, “Woe to you, old woman! He is the
master of the people!”
Al-‘Ala’ ibn Ziyad al-‘Adawi
He was from the Banu ‘Adi . He was reliable with hadiths.
Al-‘Ala’ ibn Ziyad said that his father, Ziyad ibn Matar, left a
will: “If anything happens to me, see what the fuqaha’ of the people
of Basra command and then do it.” They agreed on the fifth, meaning
in the will.
Abu Khulda said, “I saw al-‘Ala’ ibn Ziyad dye his beard yellow.”
Al-‘Ala’ died when al-Hajjaj was governor of Iraq.
Abu Hibara ad-Duba‘i
His name was Shaykha ibn ‘Abdullah. He related from ‘Ali ibn
Abi Talib. He had few hadiths.
Abu’1-Malih al-Hudhali
His name was ‘Amir ibn Usama ibn ‘Umayr. He was reliable with
hadiths. Ayyub and others related from him. He died in 112 AH.
One of his children said, “Abu’l-Malih died about a year before
al-Hasan.” Al-Hasan attended his funeral.
Ibn ‘Awn said that Abu’l-Malih was an administrator of Ubulla
and attended the Jumu ‘a in Basra.
Abu’ l-‘Aliyya al-Qaysi said that Abu’l-Malih left a will request-
ing that when he died they take some of his moustache and nails.
Yazid ibn Hurmuz al-Farisi
The client of the Daws tribe. He was the commander of the clients
in the Battle of al-Harra. He was reliable, Allah willing.
‘Umapyr ibn Ishaq
One of the people of Madina. He then moved to Basra and stayed
there. The Basrans, Ibn ‘Awn and others, related from him. None of
the people of Madina related anything from him. ‘Umayr ibn Ishaq
related from Abu Hurayra and others.
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Ibn “Awn reported that ‘Umayr ibn Ishaq said, “I met more of the
Companions of the Prophet ,. than those before me. I did not see
any people with more gentle behaviour or who were less harsh than
they were.”
Abu Yazid al-Madani
He was one of the people of Madina who moved to Basra, and the
Basrans, ‘Awf and others related from him. He related from Ibn
‘Abbas and others.
Mu‘awiya ibn Qurra ibn yas
His kunya was Abu lyas. He was reliable with hadiths.
Khalid al-Hadhdha’ said, “Mu‘awiya ibn Qurra was asked, ‘How
does your son behave towards you?’ He replied, “He is an excellent
son. He spared me worldly matters and freed me for the Next World.’”
‘Abdullah ibn Burayda ibn al-Husayb al-Aslami
‘Abdullah ibn Burayda said, “I was born in the last three years of
‘Umar’s khalifate.” He and his brother Sulayman were twins. He said,
“A slave of ours went to my father while he was sitting with ‘Umar ibn
al-Khattab and said, “A boy has been born to you,’ meaning ‘Abdullah.
He said, ‘You are free.’ Then another slave came and said, ‘A boy has
been born to you.’ He said, “So-and-so came before you.’ He said, ‘It
is another.’ ‘Umar said, “This,” meaning he should free him.”
Ibn Burayda’s kunya was Abu Sahl. They said that Abu Burayda
related from his father and from ‘Abdullah ibn ‘Umar.
His brother, Sulayman ibn Burayda
He related from his father. Wukay‘ reported that they said that
Sulayman ibn Burayda was the sounder and more reliable of the two
in hadith.
Yusuf ibn Mihran
He related from Ibn ‘Abbas. He was reliable. ‘Ali ibn Zayd men-
tioned Yusuf ibn Mihran and said, “His memory resembles that of
‘Amr ibn Dinar.”
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Abu’1]-Jald al-Jawni
Jawn is a subtribe of Azd. His name was Jilan ibn Farwa. He was
reliable.
Abu ‘Imran said that Abu’|-Jald used to read books.
Maymuna bint Abi’I-Jald said, “My father used to recite the Qur’an
every seven days and he read the Torah in six days. The day he fin-
ished it, he gathered together people for that. He said, ‘It used to be
said that mercy descends at the end of it.’”
Abu’s-Salil al-Qaysi
His name was Durayb ibn Nuqayr. He was one of the Banu Qays.
He was reliable, Allah willing.
Bashir ibn Nahik as-Sadusi
He was reliable. He related from Abu Hurayra and Bashir ibn al-
Khassasiyya. Bashir ibn Nahik said, “I brought Abu Hurayra my
book which I had written out and I read it to him and said, ‘This is
what I heard from you.’ He said, *Yes.’”
Abu’1-Jawza’ ar-Rab‘i‘
‘Amr ibn Malik an-Nukri said that the name of Abu’|-Jawza’ was
Aws ibn Khalid ar-Rab‘1.
Al-Mustamirr ibn ar-Rayyan said, “I saw Abu’l-Jawza’ ar-Rab‘i
dye his beard yellow.”
‘Amr ibn Malik an-Nukri said that Abu’l-Jawza’ did not curse
anything at all and did not ever eat anything that had been cursed. He
said, “To such an extent that he used to bribe the servant with a
dirham or two a month so that he would not curse the food which the
oven had burned.”
‘Amr also said, “Abu’l-Jawza’ was one of the most meticulous
people in avoiding impurities. He had two separate garments: one for
the prayer and another garment for the lavatory. Then later I saw him
with two Marw garments and I asked, ‘What is this, Abu’ I-Jawza’?’
He replied, ‘I looked into the matter and it was easier than the posi-
tion I had taken.’”
Abu’|-Jawza’ said, mentioning the people of sects, “By the One
Who has my soul in His name, I would prefer to fill my house with
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monkeys and to have pigs for my neighbours than to be a neighbour
of one of them.”
Abu’1-Jawza’ said, “I have never cursed anything at all nor eaten
anything cursed and I have never disputed with anyone at all.”
‘Amr ibn Malik said, “Abu’l-Jawza’ did not ever curse anything,
nor eat anything which had been cursed, and he never called a man a
liar, and he never sat in shops.”
Abu’l-Jawza’ said, “I lived with Ibn ‘Abbas in his house for
twelve years during which there was no ayat of the Qur’an which I
did not ask him about.” They said that Abu’l-Jawza’ went out with
Ibn al-Ash‘ath and was killed in the Battle of Dayr al-Jamajam in 83
AH.
‘Abdullah ibn Ghalib
Al-Qasim ibn al-Fad] said, “I saw ‘Abdullah ibn Ghalib come to
Ibn al-Ash‘ath when Ibn al-Ash‘ath was on an iron minbar at az-
Zawiya with 40 men in shrouds and funeral-perfume. Each man had
a sword and shield. ‘Abdullah ibn Ghalib went up to him and said,
‘Extend your hand. On what basis do I offer you allegiance?’ He
said, ‘On the Book of Allah and the Sunna of His Prophet.’ So he
wiped his palm against his and then threw away his shield, saying,
‘No, by Allah, I will not put a shield between me and the people of
Syria today!’ He fought until he was killed.”
‘Ugqba ibn ‘Abdu’I-Ghafir
His kunya was Abu Nahar al-Azdi.
Thabit said, “There was no one in whose skin I would rather have
been other than ‘Uqba ibn ‘Abdu’l-Ghafir. Then when the fitna
occurred, we went to him and he said, ‘I do not know you.’”
Murra ibn ad-Dabbab said, “I passed by ‘Ugqba ibn ‘Abdu’ 1-Ghafir
when he was lying wounded in the ditch when the people were rout-
ed. He called out to me, ‘Abu’l-Mu‘adhdhil! Abu’l-Mu‘adhdhil!’ I
turned to him and he said, ‘This world and the Next are lost!’ That
was in the time of Ibn al-Ash‘ath.”
Abu’s-Siddiq an-Naji
His name was Bakr ibn ‘Amr. They say things about his hadiths
and object to them.
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Abu Ayyub al-Azdi, then al-Muraghi
His name was Yahya ibn Malik. He was reliable and trustworthy.
Qatada related from him.
Talq ibn Habib al-‘Anazi
He was one of the people of Basra. He moved to Makka and was
a Murji’ite. He was reliable, Allah willing. He related from Ibn
‘Abbas and Jabir ibn ‘Abdullah.
Yusuf ibn al-Harith said, “I saw Talq ibn Habib when Humayd ibn
‘“Abdu’r-Rahman al-Himyari said, ‘Talq, I see that you are grey-
haired.’ He said, ‘Yes, Allah has blessed me in it.’”
‘Abdullah ibn Habib said that Talq used to delouse his mother.
Ayyub said, “Sa‘id ibn Jubayr said to me, ‘Do not sit with Talq.’”
Ayyub said, “Sa‘id ibn Jubayr saw me sitting with Talq ibn Habib
and he said, ‘Did I see you sit with him? Do not sit with him!’ He
used to espouse the position of the Murji’ites.”
‘Abdu’r-Rahman ibn Jawshan al-Ghatafani
He is Abu ‘Uyayna ibn ‘Abdu’r-Rahman.
‘Abdu’r-Rahman said, “In this mosque I met eighteen of the
Companions of the Prophet ,2,” meaning in the Basra mosque.
eK
Other men of knowledge of this generation include: Jubayr ibn
Abi Hayya, who is Abu Ziyad ibn Jubay, and related from al-
Mughira ibn Shu‘ba; Khalid ibn Ghallag al-‘Abasi who had few
hadiths; Mudarib ibn Hazn, one of the Banu Mazin with few
hadiths who related from Abu Hurayra; al-Hakam ibn al-‘Araj,
who related from Ibn ‘Abbas and has hadiths; Hanzala ibn Sawada,
who saw ‘Ali, and dyed his beard yellow; Rufay‘ Abu Kabir, who
listened to ‘Ali; ‘Umar ibn Jawan, who was one of the Banu Sa‘d of
Tamim and Abu ‘Awana called him ‘Amr ibn Jawan; Abu Na‘ama
al-Hanafi, who is Qays ibn ‘Abaya who related from al-Jurayri and
Kahmas; Abu Na‘ama as-Sa‘di, from whom ‘Abdu Rabbih, Ayyub,
Hammad ibn Salama and Shu‘ba related; Abu Na‘ama as-Sa‘di,
who is ‘Awf ibn Qays, the uncle of ‘Utiy ibn Damra; Abu Mus‘ab
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al-Mazini, who is Hilal ibn Yazid, who related from Abu Hurayra;
Abu Hassan al-A‘raj, whose name was Muslim and was reliable,
Allah willing; Bushayr ibn Ka‘b al-‘Abdi, who was reliable, Allah
willing; Abu’l-Mutawakkil an-Naji, or ‘Ali ibn Dawud; Abu
Hunayda al-‘Adawi, or al-Barra’ ibn Nawfal, who was famous but
had few hadiths; Abu Harb ibn Abi’l-Aswad ad-Du’ali, who was
famous and had hadiths; Abu’l-Ward ibn Thumama al-Qushayri,
who was famous and had hadiths; Abu Salih, whose name was
Qayluwayh and from whom Yahya ibn Abi Kathir related; Waqi‘ ibn
Sahban, from whom Qatada related and had few hadiths; Abu’z-
Zinba‘, whose name was Sadaqa ibn Salih; Kinana ibn Nu‘aym al-
‘Adawi, who was famous and reliable, Allah willing; and Talha ibn
‘Ubaydullah al-Khuza‘i, who had few hadiths.
ateieatesteote
The Third Generation
Qatada ibn Di‘ama as-Sadusi
His kunya was Abu’|-Khattab. He was reliable and trustworthy, an
authority in hadith. He used to say something about Qadar.
Qatada said, ‘““Memorising in youth is like engraving in stone.”
Abu Hilal said, “I asked Qatada about a problem and he said, ‘I
do not know.’ I said, ‘State what your opinion is.’ He said, ‘I have
not stated my opinion for forty years.’”” He was asked how old he
was then and he said, “Fifty.”
Shu‘ba said, “I recognised in Qatada’s hadith what he had not
actually heard. When he gave us what he had actually heard, he would
say, ‘Anas ibn Malik related to us; al-Hasan related to us; Sa‘id relat-
ed to us; Mutarrif related to us.” When he quoted what he had not
actually heard he would say, ‘Sa‘d ibn Jubayr said; Abu Qilaba said.’”
Qatada said, “I stayed with al-Hasan for twelve years and I prayed
Subh with him for three years.” He said, “The like of me took from
the like of him.”
Qatada said, “When you trace the hadith in an assembly, you
remove its light. No one traced them for me,” meaning those from
whom he listened.
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Third Generation
Qatada said to Sa‘id ibn Abi “Aruba, “Abu’n-Nadr, take the copy
of the Qur’an.” He read Surat al-Bagara to him, and did not err in a
single letter of it. He said, “Abu’n-Nadr, you have mastered it well.”
He replied, “Yes.” He said “No, by the page Jabir ibn ‘Abdullah
recalls Surat al-Bagara better than me.” It used to be read to him.
Az-Zuhri was asked, “Who do you consider has more knowledge,
Qatada or Makhul?” He replied, “Qatada. Makhul only had a little.”
Ma‘mar said, “We used to sit with Qatada when we were begin-
ners and we asked about the isnad. His shaykhs around him said,
‘Stop! Abu’l-Khattab is an isnad,’ and they stopped us doing that.”
Abu Hilal said, “Qatada was asked, ‘Abu’l-Khattab, should we
write what we hear?’ He replied, ‘No one will prevent you from writ-
ing when the All-Subtle, All-Aware has informed you that He wrote
and read ‘in a Book with My Lord who does not misplace nor does
He forget.’ (20:52)”
‘Imran ibn ‘Abdullah said, “When Qatada came to Sa‘id ibn al-
Musayyab, he began to question him over the course of several days.
Sa‘id asked him, ‘Do you remember all that you ask me?’ He replied,
“Yes. I asked you about such-and-such and you said such-and-such
about it. I asked you about such-and-such and you said such-and-
such about it. Al-Hasan said such-and-such about it,’ and he contin-
ued until he had repeated a great deal to him. Sa‘id said, ‘I did not
think that Allah had created anyone like you.’”
Salam said, “There were questions he had studied before with al-
Hasan and others and he asked him about them.”
Ma‘mar said that Qatada stayed with Sa‘id ibn al-Musayyab for
eight days. On the eighth day he said to him, “Travel on, blind man,
you have drained me!”
‘Affan ibn Muslim said, “Qatada used to use the words of Sa‘id
ibn al-Musayyab for analogy and then he related it from Sa‘id ibn al-
Musayyab.” He said, “That is, a little.”
Hammam said, “Vowel the hadith. Qatada did not use ungrammati-
cal Arabic. When you see a grammatical error in his hadith, rectify it.”
Hammad ibn Salama said, ““We used to go to Qatada and he would
say, ‘We conveyed from the Prophet, peace be upon him; we conveyed
from ‘Umar, and we conveyed from ‘Ali.’ He almost did not use an
isnad. When Hammad ibn Abi Sulayman came to Basra, he began to
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Basra
say, ‘Ibrahim reported and so-and-so and so-and-so.’ Qatada heard that
and began to say, ‘I asked Mutarrif; I asked Sa‘id ibn al-Musayyab;
Anas ibn Malik reported to me;’ and he reported the isnad.”
Qurra ibn Khalid said, “I saw Qatada’s seal on his left hand.”
Isma‘il ibn ‘Ulayya said that Qatada died in 118 AH. Sa‘id ibn
Bashir said that he died in 117 AH.
Humayd ibn Hilal al-‘ Adawi
His kunya was Abu Nasr. He was reliable.
Qatada was heard to say, “There was no man with more knowl-
edge in Basra than Humayd ibn Hilal — and I do not exclude
Muhammad or al-Hasan — although his residence there was imper-
fect,” meaning that he actually lived at Dawlab in Ahwaz.
Sulayman ibn al-Mughira said, “I saw Humayd ibn Hilal wearing
Yemeni garments, shawls and turbans.” He died while Khalid ibn
‘Abdullah was governor of Iraq.
Thabit ibn Aslam al-Bunani
Bunana is connected to Quraysh. His kunya was Abu Muhammad.
Anas said, “Everything has a key and Thabit is one of the keys of
good.”
Humayd said, “We used to go to Anas with Thabit. Whenever
Thabit passed by a mosque, he would enter it and pray in it. We
would go to Anas and he would ask, ‘Where is Thabit? Thabit is a
receptacle I love.’”
Thabit said, “I prefer to commit a wrong action, even if it is great,
and ask Allah’s forgiveness for it until I abandon it, than to commit a
small wrong action for which I do not ask Allah’s forgiveness until I
abandon it.”
Thabit said, “The worshipper is not a worshipper even if he pos-
sesses every good quality until he has these two qualities: prayer and
fasting.” Thabit said, “That is because, by Allah, they are part of his
flesh and blood.”
Sulayman ibn al-Mughira heard Thabit say, “By Allah, worship is
harder than moving bales.”
Hammad ibn Salama said, “Thabit and Humayd used to bathe and
put on perfume and sprinkle perfume in the mosque on the night on
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Third Generation
which it was was hoped that it was the Night of Power [27
Ramadan].”’
Hammad ibn Salama said that Thabit used to recite: “Do you
reject Him Who created you from dust, then from a drop of sperm?”
(18:37), while he was praying the night prayer, and he would weep
and keep repeating it.
Thabit said, “It used to be said, “There is no one who remembers
death a lot but that it is seen in his actions.’”
Thabit said, “If it were not that you would do to me what you did
to al-Hasan, I would recount pleasant stories to you.” Then he said,
“They denied him the midday nap. They denied him sleep.”
Sulayman ibn al-Mughira said, “I saw Thabit al-Bunani wearing
Yemeni garments, shawls and turbans.”
Humayd said, “Thabit al-Bunani said to me, ‘Wash me but do not
scourge my skin.’” Thabit was trustworthy in hadith and he died
while Khalid ibn ‘Abdullah was governor of Iraq.
Bishr ibn Harb
His kunya was Abu ‘Amr an-Nadabi. He was from Azd.
Bishr ibn Harb said, “I said to Ibn ‘Umar, ‘Engrave something
from the Book of Allah on my ring.’ He replied, “No, by Allah, that
is not a proper thing for you to do.’” So he engraved on it: “Bishr ibn
Harb.”
Bishr ibn Harb related from Rafi‘ ibn Khadij, Abu Sa‘id al-
Khudri and Samura. He was weak in hadith. He died while Yusuf ibn
‘Umar was governor of Iraq.
Iyas ibn Mu‘awiya ibn Qurra
His kunya was Abu Wa’ila. He was reliable. He was qadi of Basra
and had hadiths. He was an intelligent and clever man.
Humayd reported, “When Iyas was appointed Qadi, al-Hasan
went to him and Iyas wept.”
Ibn ‘Awn said, “Iyas was mentioned in Muhammad’s presence, he
said, ‘He is a man of understanding.’”
Iyas ibn Mu‘awiya said, “The person who does not recognise his
fault is stupid.” They said, “Abu Wa’la! What then is your fault?” He
replied, “Superfluous words.”
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Basra
Sufyan ibn Husayn said, “When Iyas ibn Mu‘awiya came to
Wasit, they began to say, ‘The Basran has come! The Basran has
come!’ Ibn Shubruma brought him some questions which he had pre-
pared for him and he sat in front of him. He said, ‘Will you give me
permission to ask you about some things?’ He replied, ‘I had no mis-
givings about you until you asked my permission. If the question
does not trouble the speaker nor harm those present, then ask.’ So he
asked about seventy topics and on that day they only disagreed about
three or four which Iyas referred back to him and said, ‘Ibn
Shubruma, have you read the Qur’an?’ He replied, “Yes, from first to
last.’ He said, ‘And have you read, “Today I have perfected your deen
for you and completed My blessing to you” (5:3)? He replied, ‘Yes,
and what is before it and after it.’ He asked, ‘Have you found that
there remains anything which the family of Ibn Shubruma are seek-
ing in it?’ He said, ‘No.’ Ilyas said to him, ‘Practices have branches.’
He mentioned fasting, the prayer, hajj and jihad. He said, ‘I do not
know that you are connected to any of the practices with anything
better than the thing which is in your ability: to investigate opinion.’”
“Ali ibn Muhammad said, “Yusuf ibn ‘Umar [the governor]
caught Iyas ibn Mu‘awiya and beat him.”
‘Asim ai-Jahdari
One of the Banu Qays ibn Tha‘laba.
Khalid al-Hadhdha’ said that Iyas allowed the uncorroborated tes-
timony of ‘Asim al-Jahdari. The man said, “You allow the testimony
of one man against me?” He said, ‘He is “Asim! He is ‘Asim!”
Abu Jamra ad-Duba‘i
His name was Nasr ibn ‘Imran. He was reliable. He died while
Yusuf ibn ‘Umar was governor of Iraq.
Abu Ghalib ar-Rasibi
The companion of Abu Umama al-Bahili. His name was Sa‘id ibn
al-Khazawwar. Some say that his name was Nafi*. He was weak and
his hadiths objected to.
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Third Generation
Abu Nawfal ibn Muslim al-Kinani
One of the Banu ‘Urayj ibn Bakr. His name was Abu Nawfal
Mu‘awiya. He was reliable, Allah willing.
Abu Nawfal ibn Muslim said, “My father asked the Messenger of
Allah ,.L. about fasting and it was the last of what he commanded
him to do. He said, ‘Fast three days of every month.’”
Abu’|l-Muhazzim
His name was Yazid ibn Sufyan. Hammad ibn Salama related
from him but Shu‘ba considered him weak.
Shu‘ba said, “I saw Abu’l-Muhazzim lying on the floor in the
mosque of Thabit al-Bunani. If a man had offered him a penny, he
would have related seventy hadiths to him.”
Al-Muthanna ibn ‘Abdullah
His mother was Kabsha ash-Shaybaniyya. Al-Muthanna was
named after his great grandfather on his mother’s side, al-Muthanna
ibn Haritha ash-Shaybani.
‘Abdullah ibn Muhammad ibn Sirin
Bakkar ibn Muhammad said that ‘Abdullah ibn Muhammad ibn
Sirin died in Makka in Rajab, 140 AH when he was 66.
‘Amr ibn Sa‘id
He was the client of Thaqif. He was reliable. Yunus ibn ‘Ubayd
related from him.
‘Abdullah ibn al-Harith
He had few hadiths. Sulayman ibn Harb said that he was the son
of Sirin’s uncle.
Tawba al-‘Anbari
His kunya was Abu’ 1-Muwarri‘.
Tawba’s son said that his name was Tawba ibn Kaysan and his
family came from Sijistan. He was born in Yamana and grew up
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Basra
there. Then he moved to Basra. He was the client of Ayyub ibn Azhar
al-‘Adawi. Tawba’s mother was Zabiyya bint Yazid ibn ‘Uqayl. He
went to the khalif, Sulayman ibn ‘Abdu’l-Malik, and asked him to
confirm two families for him in the stipend, give him permission to
set up a bath-house in Basra and to dig a well in the desert, and he
granted him that. It used to be the case that no one did that without
the permission of the khalif. So he set up a bath-house beside his
house in the Banu’l-‘Anbar ar-Rabiyya, and he dug a well in the
desert at al-Khiring. There were three travel-stages between Basra
and al-Khiring. Then Tawba also went to ‘Umar ibn ‘Abdu’l-‘ Aziz
when he was khalif.
Khabbab ibn ‘Abdu’l-Akbar al-‘Anbari said that when Tawba al-
‘Anbari came to ‘Umar ibn ‘Abdu’l-‘Aziz, he saw his daughters
playing around him wearing breeches.
Ishaq ibn Ibrahim said, “Tawba went to Hisham ibn ‘Abdu’l-
Malik and he sent him to Khurasan as an overseer over Asad ibn
‘Abdullah, and then he sent him to Iraq and Yusuf ibn ‘Umar
appointed him over Sabur. Then he was appointed over Ahwaz. Then
Yusuf was dismissed while Tawba was his governor over Ahwaz.
Some people from the Banu’l-‘Anbar tried to make Tawba claim to
be among them but he refused. His uncles among the Banu Namir
tried to make him claim to be among them and he refused. He had
land in the desert and he died at Dabu‘ which is two days from Basra
and was buried there. He was 74 when he died.
Muhammad ibn Wasi‘ ibn Jabir
One of the Banu Ziyad ibn Shams, a sub-tribe of Azd. The Banu
Ziyad ibn Shams had four districts in Basra, including a district
inside Bunana. People from the Banu’sh-Sha‘ira’ dominated it. They
are the Sha‘arun, the people who weave hair who have no lineage.
The second is opposite the Banu Ghubar, the third opposite Hadad,
and the fourth opposite al-Khurayba. Muhammad’s kunya was Abu
‘Abdullah. He died ten years after al-Hasan. He seems to have died
in 120 AH.
Salam ibn Muti‘ said, “One day a man reported a hadith to Ayyub
and Ayyub asked, ‘Who reported this to you?’ He replied,
‘Muhammad ibn Wasi‘ reported it to me.’ He exclaimed, ‘Excellent!’
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Third Generation
Then he asked, ‘From whom?’ He said, ‘From so-and-so.’ He said,
‘Do not report it.’”
Sa‘id ibn ‘Amir said, “There was a quarrel between a son of
Muhammad ibn Wasi‘ and a man who complained about him to his
father. So Muhammad sent to his son, ‘What are you then? By Allah,
I only purchased your mother for 300 dirhams and as for your father,
Allah has not had his like increased among the Muslims!’”
Various people said, “When Muhammad ibn Wasi‘ was very ill,
his companions visited him. Harun ibn Ri’ab came after that and the
people said, ‘Harun, Abu’l-Hasan, make room for him.’ So they
made room for him and he sat in one side corner which they were in,
neglecting Muhammad who was unconscious. Then he regained con-
sciousness. He heard some of what they were saying and said, ‘The
evil-doers will be recognised by their mark and seized hold of by
their forelocks and their feet. (55:41) My forelock and feet are taken
together and I am thrown into the Fire — by Allah — nothing you say
will help me. O my brothers, I will be taken — by Allah — from you to
the Fire unless Allah forgives me.’”
Ishaq ibn Suwayd al-‘Adawi
He was reliable, Allah willing. He died in the plague at the begin-
ning of the khalifate of Abu’l-‘Abbas as-Saffah in 131 AH.
Farqad ibn Ya‘qub as-Sabakhi
His kunya was Abu Ya‘qub. He was weak and his hadiths object-
ed to. Hammad ibn Zayd said, “I asked Ayyub about Farqad and he
said, ‘He does not have hadith.’” They say that Farqad died during
the plague in Basra in 131 AH.
Malik ibn Dinar
His kunya was Abu Yahya. He was the client of a woman of the
Banu Sama ibn Lu’ ayy. He was reliable with few hadiths. He used to
write out copies of the Qur’an. He died shortly before the plague
which occurred in 131 AH.
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Basra
Harun ibn Ri’ab
One of the Banu Usayd ibn ‘Amr. His kunya was Abu’l-Hasan.
He was reliable with few hadiths. Sufyan ibn ‘Uyayna related from
Harun ibn Ri’ab, and he used to conceal his asceticism.
Kulthum ibn Jabr
He was famous and had hadiths. He related from Sa‘id ibn Jubayr
and Muslim ibn Yasar. His son said that his kunya was Abu Muhammad.
‘Abdullah ibn Mutarrif
It is reported that his kunya was Abu Jaz’.
Thabit al-Bunani said, “‘Abdullah ibn Mutarrif died and Mutarrif
went out to his people wearing a fine garment. They became angry
and said, “Abu ‘Abdullah! Allah has made ‘Abdullah ibn Mutarrif die
and you come out perfumed in this garment of yours!’ Mutarrif said,
‘Shall I abandon myself over it when Allah has promised me three
qualities for my affliction, and each of them is dearer to me than all
of this world? Allah says: “The people who, when disaster hits them,
say, ‘We belong to Allah and we return to Him.’ They are the people
who have blessings and mercy from their Lord. It is they who are the
guided.” (2:156-157) Shall I abandon myself over it after this?’”
Mutarrif said, “There is nothing which I will be given in the next
World, even as little as a jug of water, but that I wish that I could
have it in this world.”
‘Ata’ ibn Abi Maymuna
He used to espouse the Qadariyya position. He died after the
plague in Basra which was in 131 AH.
‘Abdu’l-‘Aziz ibn Suhayb
He was called ‘Abdu’l-‘Aziz ibn al-‘Abd, the client of Anas ibn
Malik. He was reliable.
Abu Harun al-‘Abadi
His name was ‘Umara ibn Juwayn. He was weak in hadith. He
related from Abu Sa‘id al-Khudri.
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Third Generation
Musa ibn Salim
Abu Jahdam, the client of the Banu Hashim. He related from
‘Abdullah ibn ‘Ubaydullah ibn ‘Abbas. ‘Abdullah ibn ‘Ubaydallah
related hadiths from Ibn ‘Abbas.
HEISE
Also among this generation were: al-Azraq ibn Qays al-Harithi,
one of the Banu al-Harith ibn Ka‘b who was reliable, Allah willing;
Abu’l-Minhal, whose name was Sayyar ibn Salama and who was
one of the Qays ibn Tha‘laba and reliable; Abu’]-Qamus, whose
name was Zayd ibn ‘Ali and had few hadiths; Abu’l-Hazmar al-
‘Ijli, whose name was Nasr ibn Ziyad ibn ‘Abbad and who had few
hadiths; Abu Hajib, whose name was Sawada ibn ‘Asim; Abu
Muraya al-‘Ijli, whose name was ‘Abdullah ibn ‘Amr and had few
hadiths; Abu’l-Wazi‘ ar-Rasibi, whose name was Jabir ibn ‘Amr
and had few hadiths, Abu Mawiya, whose name was Hurayth ibn
Malik, although some say Malik ibn Hurayth al-Usaydi; Abu’I-
‘Aliyya al-Bara’, whose name was Ziyad ibn Fayruz and had few
hadiths,; Abu’l-Bazri, whose name was Yazid ibn ‘Utarid and had
few hadiths; Abu Bashshama, whose name was Mingar; Abu’l-
Khalil, whose name was Salih ibn Abi Maryam and was reliable;
Abu Hunayda al-Mazini, whose name was Hurayth ibn Malik and
had few hadiths; Abu ‘Imran al-Jawni, whose name was ‘Abdu’l-
Malik ibn Habib and who was reliable and had hadiths; Abu’t-
Tayyah ad-Duba‘i, whose name was Yazid ibn Humayd and was
reliable and had hadiths; Abu Rayhana, whose name was ‘Abdullah
ibn Matar and related from Ibn ‘Umar and had hadiths; Thumama
ibn ‘Abdullah, whose mother was Kabsha ash-Shaybaniyya, and he
had had few hadiths; ‘Abdullah ibn Muslim ibn Yasar, the client of
Talha ibn ‘Ubaydullah at-Taymi; Zayd ibn al-Hawari, whose kunya
was Abu’l-Hawari and who was weak in hadith; Budayl ibn
Maysara al-‘Uqayli, who was reliable and had hadiths; Ghaylan
ibn Jarir al-‘Ataki, who was reliable and had hadiths; Kathir ibn
Shinzir al-Mazini, who was reliable, Allah willing, and related
from ‘Ata’; Wasil, who was the client of Abu ‘Uyayna ibn al-
Muhallab and had hadiths; Yahya ibn Salam al-Bakka’, who was
[52
Basra
reliable, Allah willing; Yazid ar-Rashk ad-Duba‘i, who was reli-
able; and Abu Raja’, Salman, the client of Abu Qilaba.
HR
The Fourth Generation
Ayyub ibn Abi Tamima as-Sakhtiyani
His kunya was Abu Bakr. He was a client of ‘Anaza. Abu
Tamima’s name was Kaysan. Ayyub was reliable and dependable in
hadith, with extensive knowledge and good character. He was
scrupulous and a very knowledgeable authority.
Ayyub was born a year before the Plague in 87 AH.
Maymun Abu ‘Abdullah said, “We were with al-Hasan when
Ayyub was with him and he asked him about something. Then he got
up and al-Hasan followed him and when Ayyub could not hear, he
said, ‘This is the master of the young men.’”
Abu Khushayna said, “One day Muhammad related a hadith to us
and they asked, ‘From whom is this, Abu Bakr?’ He replied, ‘Ayyub
as-Sakhtiyani related it to me. You must accept him.’”
Ayyub said, “When Muhammad read his bequest, I went to turn
away and he said, ‘Bring him near. There is no secret from him.?”
Hammad ibn Zayd said, “I have not seen anyone with more words
which I do not know than Ayyub and Yunus. Ibn ‘Awn is something
extraordinary.”
Hammad ibn Zayd said, “When a man asked Ayyub about some-
thing, he would ask him to repeat it. If he repeated to him the like of
what he said the first time, he would answer him. If he erred in it, he
would not answer him.”
Ibn Shawdhab said, “When Ayyub was asked about something of
which he knew nothing, he would say, “Ask the people of knowledge.’”
Ayyub said, “Who is safe? A man relates a hadith and thinks that
he has achieved a certain position with the people, so his heart
becomes tainted with something of that.”
Hammad ibn Zayd said, “Ayyub was asked about something and
he said, ‘Nothing about it has reached me.’ He said, ‘Say what your
opinion on it is.” He said, ‘No opinion has reached me.’”
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Fourth Generation
Hammad ibn Zayd said, “I have no reservations about Ayyub and
Ibn ‘Awn except in hadith.” ‘Arim said, “I mentioned it to Yahya ibn
Sa‘id and he said ‘I have no reservations about Sufyan except in
hadith.”
Hammad ibn Zayd said, “Our fugaha’ are Ayyub, Ibn ‘Awn and
Yunus.” Arim said, “I mentioned it to Ibn Da’ud and he said that
Sufyan ath-Thawri said, ‘Our fugaha’ are Ibn Abi Layla and Ibn
Shubruma.’”
Hammad ibn Salama said, “Ayyub used to let his hair grow from
one year to the next.”
Hammad ibn Zayd said that Ayyub said, “Some people want to
rise and Allah refuses except to lower them, and others want to be
humble and Allah refuses except to raise them.”
He said, “Ayyub used to take me on a route which was longer and
I would say, ‘This one is shorter.’ He would say, ‘I am wary of these
gatherings.’ When he greeted, they would return a better greeting to
him than they did to other people and he would say, ‘O Allah, You
know that I do not desire it. O Allah, You know that I do not desire
it.’ The devotees in those days used to roll up their garments, i.e.
their shirts. So he would let his shirt drag.”
Ma‘bad said, “I saw Ayyub wearing a long shirt which he drag-
ged. I spoke to him about it and he said, ‘Abu “Urwa, in the past rep-
utation consisted in dragging it. Reputation today consists in rolling
it up.’”
Hammad ibn Zayd said, “Ayyub met me while I was on my way
to the market and he was in a funeral procession. I started to go with
him and he said, ‘Go to your market.’”
Ar-Rabi‘ ibn Muslim said, “We travelled with Ayyub as-
Sakhtiyani and when we were at al-Abtah, a large rough man with
coarse cotton garments began to go after the Basran men, saying,
‘Where is Ayyub ibn Abi Tamima?’ I said to Ayyub, ‘This man wants
you.’ When Ayyub saw him, he rushed to him and they embraced. I
asked about the man and they said, ‘This is Salim ibn ‘Abdullah ibn
“‘Umar.’”
Sulayman ibn al-Mughira said, “We were with Humayd ibn Hilal
when Ayyub as-Sakhtiyani and Yunus ibn ‘Ubayd were with him.
Humayd got up to go to his family and Ayyub and Yunus followed
him. I recognised from Humayd ibn Hilal that he disliked it and he
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turned to me and said, ‘I used to think that when something happened
to these two shaykhs (al-Hasan and Ibn Sirin), these two (Ayyub and
Yunus) would take their place.’ I said, ‘We hope for that from them.’
He said, ‘Then why do I see them following me?’ He intensely disliked
that.”
Hammad ibn Zayd said, “I did not see anyone more hopeful for
the people of the gibla than Ayyub and Ibn ‘Awn.”
Hammad ibn Zayd said, “I did not see anyone smile at men when
he met them more than Ayyub, and Harun ibn Ri’b was amazing.”
Hammad ibn Zayd reported that Ayyub said, “I do not recognise
the Qadarite position to be part of the deen.”
Hammad ibn Zayd said that Ayyub said, “It is better for a man to
conceal his asceticism than to display it.”
Hammad ibn Zayd said, “I used to walk with Ayyub and he took
me down various roads which I was amazed that he knew, keeping
out of sight so that people would not say, “There is Ayyub!’”
Ibn ‘Awf said, “When Muhammad died, we said, ‘Who will we
have?’ We said, ‘We will have Ayyub.’”
Shu ‘ba said, ““Ayyub said, ‘I was mentioned and I do not like to be
mentioned.’ Sometimes I went with him on an errand and I wanted to
walk with him and he would not let me. He went out and went this
way and that so that he would not be recognised.”
Hammad ibn Zayd said that Ayyub said, “There is no man on the
face of the earth whom I love more than Bakr, my son. I would prefer
to bury Bakr than for Hisham (or another of the khalifs) to come to
visit me.”
Hammad ibn Zayd said that one of Ayyub’s neighbours told him
that Ayyub’s bowls of food went round to his neighbours on ‘/d al-
Fitr before he went.
Hammad ibn Zayd said that when he wanted to go to Makka,
Ayyub asked him to purchase for him a certain type of garment. He
said, “When he came I saw him wearing it under his shirt and he was
aware of it and said, ‘If it were concealed for me, I would be happy
to take it.’”
Hammad ibn Zayd said, “Ayyub had a red mantle which he used to
wear when he went into iiram. He had prepared it to be a shroud. On
the nights of the 23rd and 24th of Ramadan, he would wear it. One
night his wife said, ‘Ayyub went out in the night in a red garment.’
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His baggage was stolen in Makka and that mantle was in it and so it
was lost.”
Hammad ibn Zayd said, “A man used to sit with Ayyub and the
man did not think that Ayyub recognised him. But if he fell ill or one
of his people died, he would go to him, so that the man would think
that he was the most honoured of people with Ayyub.”
Hammad ibn Zayd said, “Ya‘la ibn Hakim died in Syria. He was a
client of Thaqif. His house was near ours in the quarter and he left his
mother on her own. Ayyub went to her for three days and sat at her
door. We used to go and gather with him. We continued to go with
Ayyub to his house. Sometimes he went at night, and this continued
until his death.”
Hammad ibn Zayd said, “We used to say to Ayyub, ‘What did you
hear Muhammad say about such and such?’ He would say, “This and
this.” We would say, ‘Mention it.” He would say, ‘Did you not accept
it?’ We would say to him, ‘Are you enough?’ He said, “Yes.’”
Shu‘ba said, “I asked Ayyub about reading hadiths, and he said,
‘It is good.’”
Ma‘mar said, “Ayyub said, ‘It is hard for me to listen to a hadith
of Muhammad which I did not actually hear from him.’ It is difficult
for me to listen to a hadith from Ayyub which I did not actually hear
from him.”
Ayyub said, “I bequeath my books to Abu Qilaba.” They were
brought from Syria and their hire was about ten dirhams.”
Hammad ibn Zayd said, “Ayyub used to dye his hair and beard red.”
Hammad ibn Zayd said, “I once put Ayyub’s wrapper on,” mean-
ing his shirt in which he was shrouded.
They agree that Ayyub died during the Plague in Basra in 131 AH
when he was 63.
Humayd ibn Abi Humayd at-Tawil
The client of Talha at-Talahat al-Khuza‘i. His kunya was Abu
‘Ubayda. His name was Abu Humayd Tarkhan. Humayd was reliable
with many /adiths, although he may have falsified from Anas ibn
Malik.
It is reported from Humayd that he took the books of al-Hasan
and copied them and then returned them to him. Humayd died in 142
AH.
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‘Ali ibn Zayd
One of the descendants of ‘Abdullah ibn Jid‘an al-Qurashi. He
was born blind. He had many hadiths and there is some weakness in
them and they are not used for evidence.
Sulayman ibn Tarkhan at-Taymi
His kunya was Abu’1-Mu ‘tamir.
Yazid ibn Harun said, “He was not from Taym, but Murra. How-
ever his house was in Taym and so he was ascribed to them. He was
reliable with many hadiths. He was one of those who use ijtihad. He
used to pray the entire night and would pray Subh with the wudu’ from
‘Isha’. He and his son al-Mu‘tamir used to go around to the mosques
in the night and pray, sometimes in this mosque and sometimes in that
mosque, until morning. Sulayman was a partisan for ‘Ali ibn Abi Talib.
Sulayman said, “So-and-so and so-and-so took the paper of Jabir
and said, “Take it.’ I said ‘No.’” Sulayman died in Basra in 143 AH.
Shu‘ayb ibn al-Habhab
His kunya was Abu Salih. He was the client of the Banu Zafir, a
sub-tribe of al-Mu‘awil which is part of Azd. I heard that from the
descendants of Shu‘ayb. He was reliable with hadiths.
Abu Bishr
His name was Ja‘far ibn Abi Wahshiyya. Abu Wahshiyya’s name
was Iyas. Abu Bishr was reliable with many hadiths. Yahya ibn Sa‘id
al-Qattan said, “Shu‘ba considered the hadiths of Abu Bishr weak.”
He said that Abu Bishr did not listen to Habib ibn Salim at all. Abu
Bishr died in 125 AH.
Yahya ibn Abi Ishaq al-Hadrami
He was reliable and had hadiths. He had Qur’an, knowledge of
Arabic and grammar.
Aban ibn Abi ‘Ayyash ash-Shanni
He was from ‘Abdu’l-Qays. His hadiths are abandoned.
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Salim al-‘Alawi said, “I saw Aban writing from Anas.” ‘Arim
said, “From as-Sarraj.” Yahya ibn “Abbas said “in Sibburja.”
Matar ibn Tahman al-Warraq
One of the people of Khurasan. He had some weakness in hadiths.
Matar al-Waraq said, “Those people are good in hadith. Abu’l-
Qaddak said that it is an error and that they meant ‘Abu’l-Waddak’.
Abu’]-‘Ushara’ ad-Darimi
One of the Banu Tamim. His name was Usama ibn Malik. Others
said that his name was ‘Utarid ibn Barz. He was a bedouin who set-
tled at al-Hafr on the Basra road. His hadith are of unknown source.
Hammad ibn Salama related from him.
Yazid ibn Hazim al-Azdi al-Jadhami
His kunya was Abu Bakr. He was reliable, Allah willing.
Jarir in Hazim said that Yazid ibn Hazim died at the end of 147
AH or the beginning of 148 AH.
Da’ud ibn Abi Hind
His kunya was Abu Bakr. Abu Hind’s name was Dinar. ‘Amr ibn
“Asim said that he was a client of the Quraysh.
Da’ud ibn Abi Hind said, “T fell ill (with the plague) and became
unconscious. It seemed that two people came to me and one of them
touched the skin of my tongue and the other touched the sole of my
foot. He said, ‘What do you find?’ He replied, ‘Glorification, takbir
and some steps to the mosque and some recitation of the Qur’an.’ I
had not begun to learn the Qur’an then. I used to go on an errand and
would say, ‘If only I remember Allah until I finish my errand.’ I
became well and turned to learning the Qur’an.”
Hammad ibn Salama said, “I visited Da’ud ibn Abi Hind and I
saw ared rug, a red curtain and a red Yemeni garment.” Yazid ibn
Harun said, “Da’ud and Sa‘id ibn Abi ‘Aruba passed by us and I lis-
tened to them.” Da’ud died in 139 AH. He was one of the people of
Sarakhs and was born there. He was reliable with a lot of hadiths.
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‘Ali ibn al-Hakam al-Bunani
One of Bunana. His kunya was Abu’|-Hakam. He was reliable and
had hadiths. He died in 131 AH.
‘Asim ibn Sulayman al-Ahwal
His kunya was Abu ‘Abdu’r-Rahman. He was the client of the
Banu Tamim. He was a qadi in Mada’in when al-Mansur was khalif.
In Kufa he was in charge of the market inspection of measures and
weights. He was reliable and had numerous hadiths. He died in 141
or 142 AH.
Hafs ibn Sulayman
The client of the Banu Mingar. His kunya was Abu’l-Hasan. He
was the most knowledgeable of them regarding what al-Hasan said.
Shu‘ba said, “I took from a book of Hafs ibn Sulayman and he did
not object to me.” He used to take people’s books and copy them. He
died a little before the Plague which was in 131 AH.
‘Uthman al-Batti
He is Ibn Sulayman ibn Jurmuz. He was reliable with hadiths. He
had opinion (ra’y) and figh.
‘Uthman al-Batti was one of the people of Kufa. He moved to
Basra and settled there. He was a client of the Banu Zuhra. His kunya
was Abu ‘Amr. He used to sell a certain type of garment called ‘batt’
and so he was called al-Batti.
Abu Raja’ al-Azdi
His name was ibn Sayf. He was reliable. Hammad ibn Zayd,
Yazid ibn Zuray‘, and Isma‘il ibn ‘Ulayya related from him. Abu
Raja’ related from al-Hasan.
‘Awf ibn Abi Jamila al-A ‘rabi
His kunya was Abu Sahl, and he was a client of Tayy. He was reli-
able with many hadiths. Some say that he brought something from
al-Hasan which no one else brought and that he was a Shiite.
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Muhammad ibn ‘Abdullah al-Ansari said, “I asked ‘Awf ibn Abi
Jamila, ‘Abu Sahl, why do you say, “Al-Hasan reported to me’’?’ He
replied, ‘It has reached me that your companions say, “Al-Hasan
said; the Messenger of Allah ,.. said;” and he said, “Who says this?
By Allah, al-Ash‘ath did not object to it.’ I said, “Amr ibn ‘Ubayd
says that.’ He retorted, ‘Amr ibn ‘Ubayd has lied. I listened to him
before the rebellion of Ibn al-Ash‘ath.’”
Al-Ansari said, “‘Awf was the oldest of all of them. He died in
146 AH.”[ He was born in 59 AH. |]
Khulayf ibn ‘Uqba
His kunya was Abu Bakr. He received that kunya from Muhammad
ibn Sirin and he was one of his companions. He used to dye his white
hair a little. He died before Ibrahim ibn ‘Abdullah ibn Hasan was
killed in [the ‘Alid revolt in] Basra, when he was 61 years old.
Abu Ayyub
His name was ‘Abdullah ibn Abi Sulayman. He was a client of
‘Uthman ibn ‘Affan. Hammad ibn Salama and Ishaq ibn ‘Uthman
related from him.
Khalid ibn Mihran al-Hadhdha’
His kunya was Abu’l-Mubarak. He was a client of Quraysh
through the family of ‘Abdullah ibn ‘Amir ibn Kurayz. He was not a
shoemaker (hadhdha’), but he used to sit with them.
Fahd ibn Hayyan al-Qaysi said, “Khalid did not make shoes at all.
He used to say, ‘Follow (hadh) this example,’ and so he got the nick-
name of al-Hadhdha’.
Khalid was reliable, and he was a fearsome man against whom no
one was bold. He had many hadiths. He said, “I did not write down
anything at all except a long hadith. When I had memorised it, I erased
it.” He was appointed over the working camels and the treasury of land
taxes in Basra. Khalid died in 142 AH while al-Mansur was khalif.
Yunus ibn ‘Ubayd
His kunya was Abu ‘Abdullah. He was the client of “Abdu’l-
Qays. He was reliable with many hadiths. Yunus said, “I did not
write anything at all.”
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Hammad ibn Zayd said, “Yunus used to relate hadith and then he
would say, ‘I ask forgiveness of Allah’ three times.” Fahd ibn Hayyan
and others reported that he died in 139 AH.
Muhammad ibn ‘Abdullah al-Ansari said, “I saw Sulayman and
‘Abdullah, the sons of ‘Ali ibn ‘Abdullah ibn al-‘Abbas ibn ‘Abdu’l-
Muttalib, and Ja‘far and Muhammad, the sons of Sulayman ibn ‘Ali,
carrying the bed of Yunus ibn ‘Ubayd on their shoulders. ‘Abdullah
ibn ‘Ali said, ‘There is honour in doing this.’”
Sawwar ibn ‘Abdullah ibn Qudama
He had few hadiths and was in charge of judgement in Basra for
al-Mansur.
Bakkar ibn Muhammad said, “I saw Sawwar ibn ‘Abdullah when
he was about to judge. He raised his head to heaven and his eyes
were wet with tears. Then he gave judgement.”
Sa‘id ibn lyas al-Jurayri
His kunya was Abu Mas‘ud. He was reliable although he became
somewhat muddled at the end of his life. Kahmas said, “We did not
accept al-Jurayri in the time of the plague.”
Yazid ibn Harun said, “I listened to al-Jurayri in 142 AH. it was
the first year I came to Basra. We did not object to anything from him.
We were told that he became muddled later.” He said, “Ishaq al-Azraq
listened to him after us.” They said that al-Jurayri died in 144 AH.
‘Abdullah ibn ‘Awn ibn Artaban
His kunya was Abu ‘Awn. He was the client of ‘Abdullah ibn
Durra al-Muzani. He was older than Sulayman at-Tamimi. He was a
partisan of ‘Uthman. He was reliable with many hadiths and was
scrupulous.
Ibn ‘Awn said, “I saw Anas ibn Malik when his mount was being
led and he did not encounter what I encountered. They would not
even let me go out for a need.”
Hammad ibn Zayd said, “Ibn ‘Awn was born three years before
the Plague.” [i.e. he was born in 66 AH]
‘Abdullah al-Ansari said, “Ibn ‘Awn did not greet the Qadaris
when he passed by them.”
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Bakkar ibn Muhammad said, “Ibn ‘Awn used to listen to much
knowledge in Kufa. He read it to Muhammad and Muhammad did
not say, ‘How good is this! Relate it!’ He kept the rest of it from him
until he died. When he related a hadith, he became so humble that
people asked for mercy for him because of his fear of adding or
decreasing.”
Isma‘il ibn ‘Ulayya said, “I heard Ibn ‘Awn say, ‘I seek refuge
with Allah from the knowledge of the shaykhs!’”
Abu Qatan said, I heard Ibn ‘Awn say, “I wished that I had
emerged from it [knowledge] with what is just sufficient.”
Bakkar ibn Muhammad said, “Ibn ‘Awn said to me, ‘Nephew,
they have cut me off from the road so that I cannot even go out for a
need,’ meaning how frequently they pressed him for hadith.”
Bakkar said, “Ibn ‘Awn had brothers who came to him and he
gave them special permission, but he did not give people in general
permission.”
Bakkar said, “When Ibn ‘Awn’s brothers came to him, they greet-
ed him as if there were birds on their heads, out of humility and hum-
bleness, which I have not seen for anyone. He used to reply to them,
‘And peace be upon you and the mercy of Allah.’ He would not
allow any of the people of hadith or anyone else to follow him. Ibn
‘Awn had followed Muhammad ibn Sirin one day and he said, “Do
you need something?’ He replied, ‘No,’ and left.”
Bakkar said, “I did not see Ibn ‘Awn joke with anyone, and he did
not argue with anyone and he did not recite any poetry. He was occu-
pied with himself.”
Bakkar ibn Muhammad said, “When Ibn ‘Awn prayed in the
morning, he would remain facing the gibla where he sat remember-
ing Allah. When the sun rose, he would pray and then turn to his
companions.”
Bakkar said, “I did not see Ibn ‘Awn curse anyone at all, slave or
slavegirl, sheep or chicken, or anything. I did not see anyone control
their tongue more than he did.”
Bakkar ibn Muhammad said, “I did not hear Ibn ‘Awn mention
Bilal ibn Abi Burda at all. It has reached me that some people said,
‘Ibn ‘Awn! Bilal! has done something.’ He said, ‘If a man is
wronged, he continues to speak until he wrongs. I do not think that
1. The grandson of Abu Musa al-Ash‘ari. He was the governor and qadi of Basra.
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anyone is harsher against Bilal than me.’ Bilal had him whipped
because he had married an Arab woman.”
Bakkar ibn Muhammad said, “I kept the company of Ibn ‘Awn for
a long time until his death. He left a bequest to my father. I did not
hear him swear a pious or impious oath until death parted us.”
He said, “Ibn “Awn used to fast every other day until his death. I
did not ever see a dinar or dirham in Ibn ‘Awn’s hand. I did not ever
see him weigh anything. When he did wudu’ for the prayer, no one
helped him in it [by pouring the water for him]. He used to wipe his
face with a handkerchief or rag when he had finished his wudu’. He
did not go very early to the Jumu‘a nor did he go late. The things he
loved the most were taking the middle way and keeping company
with the community. He used to perform a ghus! on Jumu‘a and the
two ‘Jds, and he put on perfume for Jumu‘a and the two ‘Ids. He
thought that that was the Sunna. He was sweet-smelling on other
days and wore soft garments. On Jumu‘a and the two ‘/Jds he wore
his cleanest garments. He used to go to Jumu‘a either walking or rid-
ing, and did not linger after the Jumu‘a prayer. In the month of
Ramadan he did not do more than the obligatory prayer in the group,
and then he would withdraw to his house. When he withdrew to his
house, he was silent and did not say more than, ‘Praise be to Allah,
our Lord.’ I did not see Ibn ‘Awn ever enter a bath-house.
“He had a Christian agent who arranged the revenue of his house.
Those who lived in the house where he lived included both
Christians and Muslims and the house was located in the market. He
used to say, ‘Let the Christians be under me and not the Muslims
under me.’ So he lived in the highest part of his house.
“Ibn ‘Awn used to lead us in the Maghrib and ‘Isha’ prayers. He
had a mosque in his house in which he prayed all the prayers along
with whichever of his brothers, inhabitants and children attended. A
client of his called Zayd gave the adhan. He stood and prayed in pairs
of rak ‘ats and did the witr with a single rak‘at. Sometimes we went to
Ibn ‘Awn and we sometimes went to one of his sons. He did not ask
for anything but that it was brought for him. When he knew that there
was some garlic in his food, he would not taste it. His servant used to
come to him before food was served and he would wash his hands and
then he would bring a towel and he would wipe his hands with it.”
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Bakkar ibn Muhammad said, “A woman client of ours called
“Ayna reported to us that she served Ibn ‘Awn while she was still the
property of ‘Abdullah ibn Muhammad. Then ‘Abdullah ibn
Muhammad’s daughter was married to Ibn ‘Awn and her mother was
married to his son, ‘Abdu’r-Rahman. She said, ‘I used to serve him. I
cooked a pot of food for Ibn ‘Awn and he smelt the garlic in it. He
asked me and I told him. He said, “May Allah bless you! May Allah
bless you! Remove it from before me.” I felt a kind of burning in my
body and I ran to Sirin’s house.’”
Bakkar ibn Muhammad said, “Qadar was mentioned in the pres-
ence of ‘Abdullah ibn ‘Awn and he said to me, ‘Nephew, I am older
than it. I have met people and only two men mentioned these words:
Ma‘bad al-Juhani and Sanhawayh, the husband of Umm Musa. It is
evil.’””
Bakkar ibn Muhammad said, “The Mu ‘tazilites took steps against
Ibn ‘Awn with Ibrahim ibn ‘Abdullah. They said, “There is a man
called ‘Abdullah ibn ‘Awn who is making the people turn from you.’
So he sent to him, ‘Where do you stand with me?’ So Ibn ‘Awn left
Basra and settled at al-Qurayziyya and he remained there until what
happened to Ibrahim happened.”!
Bakkar said, “I saw Ibn ‘Awn when Ibrahim ibn ‘Abdullah ibn
Hasan rebelled. He ordered that the doors which opened on the Mirbad
Road be locked. He did not let anyone look out or see or even open a
door.”
Bakkar ibn Muhammad said, “When Ibn ‘Awn brought something
to a person, he brought it in secret. If he did anything, he did it in
secret, disliking for anyone to look at him.”
Muhammad ibn ‘Abdullah al-Ansari mentioned that Ibn “Awn
said, “I dreamt that I was in a garden with Muhammad. He began to
walk in it and passed by some stony ground and scattered the stones
while I was doing that behind him. I went to him and I recounted that
to him and I saw that he recognised it. He said, “What Allah wills!
What Allah wills! This is a man following a man learning good from
him.’ He saw that I was humbled.”
1. At this time in Basra, the Mu‘tazilites were pro-‘Alid. In 145/762 there was a
Shi‘ite revolt against the Abbasids led by two grandsons of al-Hasan ibn ‘Ali,
Muhammad an-Nafs az-Zakiyya in Madina and Ibrahim in Basra. Both were killed
and Ibrahim’s head sent to the khalif.
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When a man testified on behalf of his father, ‘Uthman al-Batti
was heard to say, “It is not permitted unless it is someone like Ibn
‘“Awn.” Al-Ansari said, “I take that position. I testified before
Sawwar ibn ‘Abdullah on behalf of my father and he accepted it.”
Muhammad ibn ‘Abdullah al-Ansari said, “Ibn “Awn reported to
us that he brought Salm ibn Qutayba to me while he was a governor.
He said, ‘Peace be upon you.’ He laughed and said, ‘We endure it for
ibn ‘Awn.’”
Al-Ansari said, “Hisham ibn Hasan once related something and a
man asked him, ‘Who related it to you?’ He replied, ‘Someone, by
Allah, whose like I have never seen — ‘Abdullah ibn “Awn, not even
al-Hasan and Ibn Sirin.’”
Al-Ansari said, “Hisham once came from Makka and went to Ibn
“Awn while we were with him. He said, ‘By Allah, I did not go to my
family or anyone else before coming to you.’”
Ibn ‘Awn said, “I dreamt that I was sitting in the mosque and
some pebbles fell and landed into my ear and I tilted my head and
they fell out. I asked Ibn Sirin about it and he said, “This is a man
who listens to unpleasant words which do not remain in his heart.’”
Bakkar ibn Muhammad said, “Ibn ‘Awn used to dislike shaking
hands. He did not shake hands with anyone. Sufyan ath-Thawri
almost never shook hands. He said, ‘Peace be upon you.’”
Bakkar said, “Ibn ‘Awn’s mosque inside his house did not have a
mihrab.”
Yahya ibn Khulayf said, “Ibn ‘Awn and Muhammad ibn Sirin
were walking along, and Ibn Sirin crossed over a puddle on a palm-
trunk, but Ibn ‘Awn walked through the puddle. Muhammad ibn Sirin
asked him, ‘What kept you from walking on the trunk?’ He said ‘I
did not know if its owner would agree.’”
Yahya ibn Khulayf said, “When Ibn ‘Awn made great effort in
supplication, he would say, ‘O One! O One!’”
Bakkar ibn Muhammad said, “Some of Ibn ‘Awn’s companions
told me that he had a she-camel on which he went on expeditions and
went on hajj. He was proud of it. He told a slave of his to water it. He
brought it back and he had struck its face and its eye was watering
down its face. We said, ‘If Ibn ‘Awn does anything, it will be today!’
He soon came to us and when he looked at the she-camel, he said,
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‘Glory be to Allah! Shouldn’t the face be avoided? May Allah bless
you! Leave me. Bear witness that he is free.’”
Bakkar said, “Ibn ‘Awn used to go on expeditions on his she-
camel to Syria. When he went to Syria, he rode horses. Ibn ‘Awn
advanced against a Byzantine and slew him.”
Bakkar ibn Muhammad said, “Ibn ‘Awn recited the Qur’an in sev-
enths. He would recite every night. If he did not read it during the
night, he would finish it in the day.”
Hammad ibn Zayd said, “Ibn ‘Awn said, “There are three things I
like for myself and my companions.’ He mentioned them and they
were: recitation of the Qur’an, the Sunna, and the third is that a man
examines himself and it is only good in relation to people.”
‘Abdullah ibn Maslama said, “I heard them mention that Ibn
“Awn saw the mount of Abu Maslama ibn Qa‘nab and mounted it
without consulting him,” meaning that he did that on trust.
Khalid ibn al-Harith said, “Ibn ‘Awn used to call out, ‘Sulaym!
Sulaym! Azhar! Azhar!’ They used to purchase his needs for him
from the market.”
Sufyan ibn ‘Uyayna said, “I said to Ibn ‘Awn, ‘I see you love
dirhams.’ He said, ‘They benefit us.’”
Bakkar ibn Muhammad said, “Ibn ‘Awn’s ring was silver. His
bezel was silver and he engraved on it ‘the ring of Sulayman’.”
Bakkar ibn Muhammad said, “I saw Ibn ‘Awn wearing a hat
whose height was about a handspan and a shawl of this striped
Yemeni cloth. I saw him wearing napless garments. I saw him wear-
ing a waist-wrapper and a cloak and going out to the market. He
wore two garments dyed with red ochre.”
Bakkar ibn Muhammad said, “Ibn “Awn did not clip his moustache.
He took a medium amount from it. His hair reached the middle of his
ears. If you had seen him, you would have said, “He is not of this
class,’ because of the way in which he fraternised with the people.”
Hammad ibn Zayd said, “Ibn “Awn’s navel used to show when he
wore a waist-wrapper.”
Mu‘adh ibn Mu‘adh al-‘Anbari said, “I saw Ibn ‘Awn wearing a
burnous of fine excellent wool. One of his companions asked, “What
is this burnous, Ibn ‘Awn?’ He replied, ‘This is a burnous which
belonged to Ibn ‘Umar. He gave it to Anas ibn Sirin and it was sold
from the inheritance of Anas and I purchased it.’”
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Basra
Bakkar ibn Muhammad said, “Ibn ‘Awn’s sandals had a single
Strap and were not tanned. The outer wrappers of Ibn ‘Awn were
spun, and his garments touched the back of his feet.”
Abu Qatan said, “I saw that one of ‘Abdullah ibn ‘Awn’s teeth
was reinforced with gold.”
Bakkar ibn Muhammad said, “Ibn ‘Awn used to wish that he
could see the Prophet ,.. [i.e. in a dream] and he saw him shortly
before his death. He was absolutely delighted by that. He came down
his stairs to the mosque in his house and slipped and injured his foot.
It did not heal until he died. He was shrouded in a cloth which he had
bought for 200 dirhams and over which we had haggled with his sons
and said, ‘We will not sell it for less than that.’ My aunt, who was his
wife said, “Keep the rest against me.’”
He said, “I was present when Ibn ‘Awn died. He was focused until
he died, mentioning Allah until he gurgled with death. My aunt,
Umm Muhammad bint “Abdullah ibn Muhammad ibn Sirin, said,
‘Recite Sura Yasin in Ibn ‘Awn’s presence.’ So I recited it. I did not
see anyone more conscious and composed at death than Ibn ‘Awn.
He did not do more than say that the garment should be moved from
his belly. He died at dawn. We could not pray over him until we had
placed him in the mihrab of the place of prayer. Sleep overcame us.”
Bakkar ibn Muhammad said, “Ibn ‘Awn died owing a debt of
about 10,000 dirhams and he willed a fifth of his property after death
to my father for his relatives, those who were needy and those who
were not.
“During his illness, Ibn ‘Awn was more steadfast than a lion. I did
not see him complain about any of his illness until he died, and he
did not leave a dirham or a dinar. He left a house among the per-
fumers and a house where he lived on the Mirbad Road.”
He died, may Allah have mercy on him, in Rajab, 151 AH, while
al-Mansur was khalif. Jamil ibn Mahfuz al-Azdi, the commander of
the police of ‘Uqba ibn Salm, prayed over him.
‘Abdu’I-‘Aziz ibn Qudayr
His house was in the “Abdu’l-Qays. He was reliable, Allah will-
ing. Sufyan and ‘Abdullah ibn al-Mubarak related from him.
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Fourth Generation
‘Abbad ibn Mansur an-Naji
He was the Qadi in Basra. He was weak with contradicted hadiths.
Hawshab ibn Muslim
He used to sell shawls. He was reliable, Allah willing. Hisham ibn
Hassan related from him.
Ghalib ibn Khuttaf ar-Rasibi
He was reliable. ‘Abdu’l-A‘la ibn Sulayman said, “Ghalib al-
Qattan’s kunya was Abu Salama. He was blind. He settled among the
“Abdu’l-Qays. I heard that he is Ghalib ibn Khuttaf.”
Hisham ibn Hassan al-Qurdusi
One of Azd. There was seven years difference in age between him
and Qatada.
Muhammad said, “Hisham is one of us, the People of the House.”
Yahya ibn Sa‘id al-Qattan said, “Hisham died in 147 AH. He was
reliable, Allah willing, with many hadiths.
Makki ibn Ibrahim said, “Hisham died on the Ist Safar, 148 AH.”
‘Uyayna ibn ‘Abdu’r-Rahman al-Ghatafani
He was reliable, Allah willing. Wukay‘ ibn al-Jarrah said, “I met
‘Uyayna ibn ‘Abdu’r-Rahman in Basra in 148 and he dictated to me.”
Salih ibn Abi’l-Akhdar
Muhammad ibn ‘Abdullah al-Ansari said, “I asked Salih ibn
Abi’l-Akhdar, ‘Have you heard this which you report from az-
Zuhri?’ He replied, ‘From him is what he related to me, and from
him is what I read to him. I cannot separate this from that.’”
Abu Hamza
Shu‘ba related from him. He was his neighbour and his name was
‘Abdu’r-Rahman ibn ‘Abdullah.
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Basra
‘Amr ibn ‘Ubayd
The client of Banu Tamim. His kunya was Abu ‘Uthman. He was
a Mu'‘tazili. He has opinion (ra’y) but nothing in hadith. He had
many hadiths from al-Hasan and others. He died in 147 AH and was
buried at Marran, some days journey from Makka on the Basra road.
SROKA
Also among this generation were: Abu ‘Abdullah ash-Shagqari,
whose name was Salama ibn Tammam and was reliable; Rabi‘a ibn
Abi’I-Halal al-‘Utaki, who had few hadiths; Yahya ibn ‘Atigq, who
was reliable and had hadiths; Abu Na‘ama al-‘Adawi, whose name
was ‘Amr ibn ‘Isa, and was weak; Rawh ibn ‘Ubada related from
him; Sa‘id ibn Yazid, whose kunya was Abu Maslama and was reli-
able; Shu‘ba, Hammad ibn Zayd and Isma‘il ibn ‘Ulayya related
from him; Sa‘id ibn Abi Sadaqa, whose kunya was Abu Qurra and
who was reliable; ‘Umara ibn Abi Hafsa, whose kunya was Abu
Rawh and was reliable; Shu‘ba and Isma‘il ibn ‘Ulayya related from
him; Mansur ibn ‘Abdu’r-Rahman al-‘Adawi al-Ghuddani, from
whom Isma‘il ibn ‘Ulayya related; ‘Isl ibn Sufyan at-Tamimi, who
was somewhat weak and Shu‘ba related from him; Ziyad al-A‘lam,
the client of a woman of Bahila, who was reliable; Abu Dhubyan,
whose name was Khalifa ibn Ka‘b; Abu Dilan, whose name was
Hayyan ibn Yazid and who had few hadiths; Salama ibn ‘Alqama,
whose kunya was Abu Bishr at-Tamimi and who was reliable; Abu
Marwan al-‘Anawi, whose name was Ibrahim ibn al-‘Ala’ and was
reliable; ‘Imran ibn Muslim al-Qasir, who has /adiths; ‘Abdu’l-
Mu’min ibn Abi Shura‘a, who met Ibn ‘Umar and related from him
and has few hadiths; Ghalib ibn Mihran at-Tammar, who was reli-
able, and Shu‘ba and Isma‘il ibn ‘Ulayya related from him; ‘Abdu’l-
Malik ibn Qudayr, from whom people related; Al-Hajjaj al-Aswad
al-Qasamil, one al-Azd, with hadiths; Al-Hajjaj ibn Abi ‘Uthman
as-Sawwaf, whose kunya was Abu’s-Salt and was reliable; Hatim
ibn Abi Saghira, whose kunya was Abu Yunus al-Qushayri, and
was reliable, Allah willing; Husayn ibn Dhakwan, the teacher, who
was reliable; Kahmas ibn al-Hasan al-Qaysi, who was reliable;
Husayn ash-Shahid, a client of Muzayna who was reliable; ‘Imran
ibn Judayr as-Sadusi, who was reliable with many /adiths; Abu’I-
169
Fifth Generation
Mu‘alla al-‘Attar whose name was Yahya ibn Maymun and who
was reliable with many hadiths; and Jarrad ibn Mujalid, from
whom Shu‘ba related.
The Fifth Generation
Sa‘id ibn Abi ‘Aruba
His kunya was Abu’n-Nadr. Abu ‘Aruba’s name was Mihran. He
was reliable with many hadiths, and then he muddled things towards
the end of his life.
“Abdu’l-Wahhab ibn ‘Ata’ said, “I sat with Sa‘id ibn Abi ‘Aruba
in 136 AH and he died in 157 AH.” Someone else said that it was
156 AH, while al-Mansur was khalif.
Quraysh ibn Anas said, “Sa‘id ibn Abi “Aruba swore to me that he
had not written anything at all from Qatada except when Abu Mash‘ar
wrote to him to ask him to write out Qatada’s tafsir for him. He said,
“You want to write it from me.’ He said, ‘I still have it.’”
Hammam said, “Sa‘id ibn Abi ‘Aruba came to me and asked me
for the ‘Awashir al-Qur’an by Qatada. I said to him, ‘I will copy it
for you and present it to you.’ He said, ‘No, only your book.’ I
refused him and he kept at me but I did not lend it to him.”
‘Affan said, “Sa‘id ibn Abi ‘Aruba related from Qatada what he
did not listen to a lot, and he did not say in it, ‘He related to me.’”
Rawh ibn ‘Ubada said, “Sa‘id ibn Abi ‘Aruba was one of the peo-
ple with the best memory. When he related, he surprised himself. He
would say, ‘Pulverise the peppercorns with the pestle.’” Rawh men-
tioned from someone that he said, “I only remember it with its error.”
Asma’ ibn ‘Ubayd
He used to live among the Banu Dubay‘a. He was reliable, Allah
willing. Sa‘id ibn ‘Amir, the grandson of Asma’, said, “Asma’ ibn
‘Ubayd died in 141.”
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Basra
Isma‘il ibn Muslim al-Makki
His kunya was Abu Ishaq. Muhammad ibn ‘Abdullah al-Ansari
said, “Isma‘il ibn Muslim was Basran, but he lived in Makka for some
years. He was known for that. When he returned to Basra, he was
called ‘Makkan’. He had opinion, fatwa, discernment and memory of
hadith and other things. People relied on him and ‘Uthman al-Batti.
Isma‘il and Yunus ibn ‘Ubayd had the same gathering. I used to go
and sit with them and I wrote from Isma‘il and left Yunus for the pre-
eminence of Isma‘il with people since he was known for fatwas.”
Abu’]-Ashhab
His name was Ja‘far ibn Hayyan al-‘Utaridi. He was reliable,
Allah willing. He died in Basra in 165 AH while al-Mahdi was
khalif.
‘Ali ibn ‘Ali ar-Rifa‘i
Al-Fadl ibn Dukayn and ‘Affan ibn Muslim said, “‘Ali ibn ‘Ali
ar-Rifa‘i resembled the Prophet ps...”
Abu Hurra
His name was Wasil ibn ‘Abdu’r-Rahman. He had some weakness
and hadiths are related from him.
Sakhr ibn Juwayriyya
‘Amr ibn ‘Asim said, “Sakhr’s kunya was Abu Nafi‘. He was the
client of Banu Tamim. He was firm and reliable.”
‘Affan ibn Muslim said, “Sakhr was firmer in hadith and more
famous for it than Juwayriyya.”
Ash‘ath ibn ‘Abdu’1-Malik al-Humrani
His kunya was Abu Hani’. Muhammad ibn ‘Abdullah al-Ansari
reported that Abu Hurra said, “When al-Hasan saw Ash‘ath, he said,
‘Come, Abu Hani’! Bring what you have!’”
Shu‘ba said, “The figh of the questions of Yunus came from al-
Hasan because it was said that he took them from Ash‘ath. Ash‘ath had
immense knowledge. His sister was married to Hafs ibn Sulayman, the
171
Fifth Generation
client of the Banu Mingar. He looked at his books, and Hafs was the
most knowledgeable of them regarding the position of al-Hasan.”
Muhammad ibn ‘Abdullah al-Ansari reported that al-Ash‘ath said,
“We were in a gathering which we used to hold.” Al-Batti, Sawwar,
Dawud, ‘Awf, al-Ash’ath and a number of others sat in it. There was
an argument between Dawud and ‘Awf regarding Qadar. ‘Awf
espoused Qadar. They got up and attacked each other. Al-Ash‘ath
said, “I went and held Dawud and Sawwar went to ‘Awf and held
him and so we separated them.” Ash‘ath died in 146, before ‘Awf.
Al-Mubarak ibn Fadala ibn Abi Umayya
Abu Umayya was the client of ‘Umar ibn al-Khattab by kitaba.
He died in 165 AH while al-Mahdi was khalif. There was weakness
in him. ‘Affan ibn Muslim elevated him, trusted him, and related
from him.
Ar-Rabi‘ ibn Sabih
His kunya was Abu Hafs, the client of the Banu Sa‘d. He went out
on an expedition to India by sea and died and was buried on an island
in 166 AH, at the beginning of the khalifate of al-Mahdi. A shaykh
from the people of Basra who was with him told me that. He was
weak in hadith. Ath-Thawri related from him. ‘Affan abandoned him
and did not relate from him.
As-Sari ibn Yahya ash-Shaybani
His kunya was Abu’l-Haytham and his grandfather was Harmala
ibn Iyas who related from Abu Qatada.
Harmala reported from Abu Qatada that the Prophet pe. said,
“Fasting ‘Arafa is equivalent to fasting two years, and fasting
‘Ashura’ is equivalent to one year.”
Yazid ibn Ibrahim at-Tustari
He was firm and reliable. ‘Affan elevates him. He settled in
Bahila at the cemetery of the Banu Sahm.
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Basra
Jarir ibn Hazim al-Jahdami
One of Azd. His kunya was Abu’n-Nadr, He was reliable although
he muddled things towards the end of his life.
His son, Wahb, said, “My father was born in 85 AH while ‘Abdu’l-
Malik ibn Marwan was khalif.” He said that he died in 170 AH.
Abu Hilal ar-Rasibi
His name was Muhammad ibn Sulaym. There was some weakness
in him. Musa ibn Isma‘il said, “Abu Hilal was blind. He used to not
relate until he had heard the lineage of those with him.” He died in
165 AH while al-Mahdi was khalif.
Hisham ibn Abi Hisham
His kunya was Abu’l-Miqdam. Abu Hisham’s name was Ziyad,
the client of ‘Uthman ibn ‘Affan. Hisham was weak in hadith.
Al-Hasan ibn Dinar
He was weak in hadith and is inconsequential. Muhammad ibn
Ishaq, al-Mu‘afi ibn ‘Imran and others related from him.
Musa ibn Isma‘il said, “I listened to al-Hasan ibn Dinar. He asked
to borrow a book from me and I did not give it to him. He said,
‘Hadith is more than that. Whoever is niggardly with what he has
will receive blame and wrong action. We got it from someone else.’”
Hisham ibn Abi ‘Abdullah ad-Dastawa’i
Abu ‘Abdullah’s name was Sanbar. He was a client of the Banu
Sadus. He was reliable and firm and an authority in hadith although
he is accused of being a Qadari.
Muhammad ibn Hafs at-Taymi said, “When Hisham ad-Dastawa’i
did not have a lamp in his room, he tossed and turned on his bed. His
wife would bring him a lamp. She asked him about that and he said,
‘When I have no lamp I remember the darkness of the grave.’”
‘Abdu’s-Samad ibn al-Warith said that Hisham died in 152 AH,
but Zayd ibn al-Hubab said, “I visited him in 153 AH and he died
after that.”
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Fifth Generation
Sulayman ibn al-Mughira al-Qaysi
His kunya was Abu Sa‘id. He was reliable and firm.
Wuhayb said, “Ayyub used to tell us, ‘Take from Sulayman ibn al-
Mughira.’ We used to go to him in one corner, while his father was in
another corner.”
Musa ibn Isma‘il said, “Sulayman ibn al-Mughira related to me
that Ayyub said, “There is no one with better memory of the hadiths
of Humayd ibn Hilal than Sulayman ibn al-Mughira.’”
Mahdi ibn Maymun al-Azdi
He is the client of al-Mu‘awil. His kunya was Abu Yahya.
‘Ubaydullah ibn Muhammad al-Qurashi said, “Maymun was a
Kurd and he was the client of Yazid ibn al-Muhallab. Mahdi was reli-
able. He died while al-Mahdi was khalif.”
Shu‘ba ibn al-Hajjaj ibn Ward
He was one of Azd, and a client of Ashaqir through emancipation.
His kunya was Abu Bistam.
He was reliable, trustworthy and firm, an authority in hadith.
Shu ‘ba was ten years older than ath-Thawri.
Shu‘ba said, “By Allah, I am safer in poetry than in hadith.” Abu
Qatan said that Shu‘ba said, “I am not worried about anything I fear
will make me enter the Fire except it,” meaning hadith.
Shu‘ba said, “My mother said to me, “There is a woman who
relates from ‘A’isha. Go and listen to her.’ I went to her and listened to
her and then told her, ‘I listened to her.’ She said, ‘Allah will not ques-
tion you.’” He died in Basra at the beginning of 160 AH when he was
Ds
Juwayriyya ibn Asma’ ibn ‘Ubayd
‘Affan ibn Muslim said, “Juwayriyya ibn Asma’ possessed im-
mense knowledge. He used to refuse to dictate to us. A man came to
him and asked him about reciting the Qur’an without purity and he
said, ‘I do not have anything about it.’ So I reported to him about it
from Ibn ‘Abbas, Abu Hurayra and others. He said, ‘I did not see you
here. Relate to me and dictate to me.’ When he dictated to me, I left
him and did not go to him.”
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Basra
Salih al-Murri
“Abdu’r-Rahman ibn Mahdi said, “I used to mention Salih al-Murri
to Sufyan ath-Thawri and he said, ‘Stories! Stories!’! as if he disliked
him. When he had a need, he went early to do it. He went early one
day and I went with him and our path passed the mosque of Salih al-
Murri. I said, “Abu ‘Abdullah, let us go in and pray in this mosque.’
So we went in and prayed. It was the day of Salih’s gathering. When
we had prayed, the people crowded in and we were unable to get up.
Salih spoke and I saw Sufyan weeping profusely. When he finished
and got up, I said to him, ‘Abu ‘Abdullah, what do you think of this
man?’ He replied, “This is not a rebel. This is a warner of people.’”
Humam ibn Yahya
His kunya was Abu ‘Abdullah. The client of the Banu ‘Awdh of
Azd. He was reliable. Sometimes he erred in hadith.
Hammad ibn Salama
His kunya was Abu Salama. His father Salama’s kunya was Abu
Sakhr. He was the client of Banu Tamim. He was the nephew of
Humayd at-Tawil.
Hammad ibn Zayd said, “We did not go to anyone with the inten-
tion of learning anything at all in that time except for Hammad ibn
Salama. We used to say, “Today we will not go to anyone except with
the intention of learning.’” They said that Hammad ibn Salama was
reliable with many hadiths. Sometimes he related contradicted hadiths.
Hammad ibn Salama said, “Iyas ibn Mu‘awiya took my hand
while I was a boy and said, ‘Do not die or tell stories. I said this to
your uncle (Humayd at-Tawil), and he did not die until he told sto-
ries.” Abu Khalid said, “I said to Hammad ibn Salama, ‘Did you tell
stories?’ He said, “Yes.’”
Qasim ibn al-Fadl al-Huddani
His kunya was Abu’l-Mughira. Musa ibn Isma‘il said, “He was
not a Huddani, but he lived in Huddan. He was a man of the Banu
Luhayy of Azd. He was reliable.”
1. Many of the ‘storytellers’ (qussds, sing. qass) incorporated doubtful legends
in their preaching. Sometimes they became very partisan to one party or another.
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Fifth Generation
Sallam ibn Miskin
His kunya was Abu Rawh. He was a man from the Yemen. He
was reliable. He died before Hammad ibn Salama.
Sulayman al-Aswad an-Naji
We do not know whether he was one of them or their client. He
has hadiths.
Bahr ibn Kunayz as-Saqqa’ al-Bahili
His kunya was Abu’l-Fadl. He was weak. He died in 160 AH
while al-Mahdi was khalif.
Abu ‘Ubayda an-Najji
He was the client of Kabis ibn Rabi‘a an-Naji. He lived in the
Banu Najiyya and then moved to the Banu ‘Uqayl.
‘Ubaydullah ibn al-Hasan
He was made qadi of Basra after Sawwar ibn “Abdullah. He was
praised, reliable, and intelligent among men.
MRK AE
Other men of this generation include: Abu Khulda Khalid ibn
Dinar; Sa‘id ibn ‘Abdu’r-Rahman, from whom hadiths are also
related; Qurra ibn Khalid as-Sadusi, whose kunya was Abu Khalid
and was reliable; Rabi‘a ibn Kulthum, a shaykh with hadiths;
‘Abdu’r-Rahman ibn Fadala, whose kunya was Abu Umayya;
hadith were related from him; Abu ‘Aqil ad-Dawragqi, who is Bashir
ibn ‘Uqba; As-Salt ibn Dinar, who was weak and is inconsequential;
Sallam ibn Sulayman, who is Abu’I-Mundhir, the client of
Muzayna; ‘Umara ibn Zadhan as-Saydalani, whose kunya was
Abu Salama; ‘Abdu’I-‘Aziz ibn Muslim, who died in 167 AH while
al-Mahdi was khalif; Aban ibn Yazid al-‘Attar, whose kunya was
Abu Yazid; Hazm ibn Abi Hazm al-Quta‘i, who died in 175 AH;
Husam ibn Misakk, one of Azd who was weak; Abu’l-‘Awwam al-
Qattan, who is ‘Imran ibn Dawar; Al-Husayn ibn Abi Ja‘far al-
Jufri, one of the Banu ‘Awdh from Azd; he died in 160 AH; Salama
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Basra
ibn ‘Alqama, the Imam of the mosque of Dawud ibn Abi Hind;
Mu‘awiya ibn ‘Abdu’l-Karim ad-Dall, so-called because he lost
his way (dalla) on the Makka road; ‘Uthman ibn Miqsam al-
Barsami, who is of no consequence; his hadiths are abandoned, and
he died in al-Mahdi’s khalifate; and Abu Jurayy Nasr ibn Tarif,
who is of no consequence and his hadiths are abandoned.
The Sixth Generation
Hammad ibn Zayd
His kunya was Abu Isma‘il. He was a partisan for ‘Uthman. He
was dependable, reliable, and an authority with many hadiths.
Sulayman ibn Harb said, “Hazim ibn Hazim died while Zayd, the
father of Hammad ibn Zayd, was his slave, and Yazid and Jarir,
Hazim’s sons, set him free.”
It is said that Hammad ibn Zayd was born in 96 AH.
Hammad ibn Zayd said, “My mother stated that I was born while
‘Umar ibn ‘Abdu’l-Aziz was khalif. My aunt said that it was at the
end of the reign of Sulayman ibn ‘Abdu’l-Malik.”
Hammad ibn Zayd said, “Hammad ibn Abi Sulayman came to us
in Basra but Ayyub did not go to him. If Ayyub did not go to some-
one, we would not go to him. Layth ibn Abi Sulaym came to us and
Ayyub went to him, so we went to him.” Someone else said, “Ayyub
died when Hammad ibn Zayd was 34.”
Hammad ibn Zayd said, “We were with ‘Amr ibn Dinar when
Ayyub and Abu ‘Amr ibn al-‘Ala’ came and asked him about a book.
When they came to a hadith which they had heard, they left it. He
said, ‘I say, “I related thus and thus,” so ask about what you left.’”
‘Affan ibn Muslim said, “Hammad ibn Zayd wore a tall fine white
hat.”
‘Arim ibn al-Fadl said, “Hammad ibn Zayd died on Friday, 10th
Ramadan, 179 AH when he was 81. Ishaq ibn Sulayman al-Hashimi
prayed over him. He was governor of Basra at that time for Harun ar-
Rashid, the Amir al-Mu’minin.”
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Sixth Generation
His brother, Sa‘id ibn Zayd
He was reliable. He is related from. He died before his brother,
Hammad ibn Zayd.
Wuhayb ibn Khalid
He was the client of Bahila. His kunya was Abu Bakr. Khalid’s
kunya was Abu Ghibta. Wuhayb was imprisoned and went blind. He
was reliable with many hadiths and was an authority. He had a better
memory than Abu ‘Awana. He would dictate from memory. He died
when he was 58.
Abu ‘Awana
His name was al-Waddah. He was the client of Yazid ibn ‘Ata’.
He was reliable and truthful.
Mahdi ibn Maymun said, “I saw Abu ‘Awana when he was a boy,
in the time of Khalid ibn ‘Abdullah’s governorship, reciting with
modulated tones.”
Abu ‘Awana said, “On the Day of ‘Arafa I saw al-Hasan ibn
Abi’ |-Hasan leave the maqsura and sit in the courtyard of the mosque
and people sat around him.”
Al-Jurayri used to say, “Who will be good to al-Wasiti for me?
Who will be good to al-Wasiti for me?” meaning Abu ‘Awana. Yazid
said, “He used to give him excellent dates.”
Abu ‘Awana said, “I gave the wife of al-A‘mash a donkey. When
I concealed myself she took his hand and brought him to me.”
Abu ‘Awana said, “I asked al-A‘mash, ‘I need something from
you.’ He said, ‘What do you need?’ I said, ‘I need that if you do not
fulfil it you will not be angry with me.’ He replied, ‘My heart is not
in my control about whether or not I get angry with you. Either my
anger will harm you secretly or openly.’ I said, “Dictate to me.’ He
replied, ‘I will not do it.’” ,
‘Affan ibn Muslim said, “Abu ‘Awana used to memorise and dic-
tate to us and he would produce long hadiths which he would either
read or dictate.”
Abu ‘Ubayda al-Haddad said, “Abu ‘Awana said to me, ‘What do
people say about me?’ I said, “They say that everything that you
relate is from a book and so it is memorised. What you have not
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Basra
brought from a book is not memorised.’ He said, ‘They will not leave
me alone.’”
‘Affan ibn Muslim said that ‘Abu ‘Awana wore a hat.
Yahya ibn Hammad said that Abu ‘Awana died in 176 AH, while
Harun ar-Rashid was khalif and Ja‘far ibn Sulayman was our gover-
nor. He was originally from the people of Wasit and then he moved
to Basra and lived there until his death.
Ja‘far ibn Sulayman ad-Duba‘i
He was the client of the Banu’l-Harish. His kunya was Abu
Sulayman. He was reliable although there was some weakness in
him. He was a Shi‘ite. He died in Rajab, 178 AH, according to vari-
ous people.
‘Abdu’l-Wahid ibn Ziyad
His kunya was Abu Bishr. He was known as ath-Thaqafi. He was
the client of ‘Abdu’l-Qays. He was reliable with many hadiths. He
died in 177 AH while Harun ar-Rashid was khalif.
‘Abdu’1-Warith ibn Sa‘id
His kunya was Abu ‘Ubayda. He was the client of the Banu’l-
“Anbar. He was reliable and an authority. He died at the beginning of
Muharram 180 AH while Harun ar-Rashid was khalif.
Yazid ibn Zuray‘
His kunya was Abu Mu‘awiya. He was reliable, an authority with
many hadiths. He died in Basra in Shawwal, 182 AH. He was a parti-
san of ‘Uthman.
‘Abdu’l-Wahhab ibn ‘Abdu’1-Majid ath-Thagqafi
His kunya was Abu Muhammad. He was reliable although there
was some weakness in him. ‘Abdu’l-Wahhab was born in 108.
Wuhayb said, “Ayyub said to us when ‘Abdu’ 1-Majid died, ‘Cling
to this young man,’ meaning ‘Abdu’l-Wahhab. ‘Abdu’l-Wahhab died
in Basra in 194 AH while al-Amin was khalif.
179
Sixth Generation
Bishr ibn al-Mufaddal
His kunya was Abu Isma‘il. He was the client of the Banu
Raqqash. He was reliable with many hadiths. He was a partisan of
‘Uthman. He died in 186 AH.
‘Abdu’!-A‘la ibn ‘Abdu’I-A‘la al-Qurashi
One of the Banu Sama ibn Lu’ayy. His kunya was Abu Humam.
He was not strong in hadith. He died in 189 AH.
‘Ubbad ibn ‘Ubbad ibn Habib al-‘Ataki
One of Azd. His kunya was Abu Mu‘awiya. He was famous for
excellent medicine. He was not strong in hadith. He died in 181AH
while Harun ar-Rashid was khalif.
Al-Mu‘tamir ibn Sulayman at-Taymi
His kunya was Abu Muhammad. He was reliable. Al-Mu ‘tamir
ibn Sulayman said, “My father said to me, ‘Count from the year 106
AH,” meaning he was born in it. He died in 187 AH in Basra while
Harun ar-Rashid was khalif.
Sulaym ibn Ahdar
He was the strongest of them in keeping close to ‘Abdullah ibn
‘“Awn. He was reliable.
Ibn ‘Awn used to say, “Sulaym! Sulaym! Azhar! Azhar!” They
used to purchase his needs for him from the market.
‘Umar ibn ‘Ali al-Mugqaddami
His kunya was Abu Hafs. He was a reliable person, although he often
used to falsify. He used to say, “I heard,” and “He related to us,” and
then was silent. Then he would say, “Hisham ibn ‘Urwa al-A‘mash.”
‘Affan ibn Muslim, Sulayman ibn Harb and others related from him.
‘Affan ibn Muslim said, “‘Umar ibn ‘Ali was a righteous man.
They did not hold anything against him other than the fact that he
was a forger. I did not accept from him unless he said, ‘He related to
299
us.
180
Basra
Khalid ibn al-Harith al-Hujaymi
His kunya was Abu ‘Uthman. He was reliable. He died in Basra in
186 AH while Harun ar-Rashid was khalif.
‘Ar‘ara ibn al-Birnid
His kunya was Abu Muhammad. He died in Jumada al-Akhira or
Rajab, 192 AH, while Harun ar-Rashid was khalif, at the age of 82.
Muhammad ibn Abi ‘Adi
His kunya was Abu ‘Amr. Abu ‘Adi’s name was Ibrahim. He was
the client of the Banu Sulaym. He was reliable. He died in Basra in
194 AH, while al-Amin was khalif.
Yusuf ibn Khalid ibn ‘Umayr as-Samti
His kunya was Abu Khalid. He was the client of Sahl ibn Sakhr al-
Laythi who was a Companion who set ‘Umayr free. Yusuf ibn Khalid
was born in 120 AH, while Yusuf ibn ‘Umar ath-Thaqafi was gover-
nor and was named after him. He devoted himself to knowledge and
met Khalid al-Hadhdha’, Yunus, Ibn ‘Awn, Hisham, and their genera-
tion. He met al-A‘mash, Isma‘il ibn Abi Khalid, ‘Abdu’l-Malik ibn
Abi Sulayman and other Kufans. He met Musa ibn ‘Uqba, Muham-
mad ibn ‘Ajlan and their companions. He had insight into opinion,
fatwa, books and preconditions. People used to be wary of his hadith
by his opinion. He was weak in hadith. It is said that he was called
‘as-Samti’ (from samt, road) because of his beard, appearance and
manner. The house where Yusuf was in Basra was the house of Sahl
ibn Sakhr. Yusuf died in Basra in Rajab, 189 AH when he was 69.
Mu‘adh ibn Mu‘adh
His kunya was Abu’|-Muthanna. He was reliable. He was born in
119 AH while Hisham was khalif. He was made qadi in Basra for
Harun, the Amir al-Mu’minin. Then he was dismissed. He died in
Basra in the month of Rabi‘ al-Akhir, 196 AH, while Al-Amin was
khalif, at the age of 77. Muhammad ibn ‘Abbad ibn ‘Abbad al-
Muhallabi prayed over him. On that day he was in charge of the
prayer and amirate in Basra.
181
Sixth Generation
Safwan ibn ‘Isa az-Zuhri
His kunya was Abu Muhammad. He was reliable and righteous.
He died in Basra in Jumada, 200 AH, while al-Ma’mun was khalif.
Hammad ibn Mas‘ada
His kunya was Abu Sa‘id. He was reliable, Allah willing. He died
in Basra in Jumada, 202 AH, while al-Ma’mun was khalif.
Azhar ibn Sa‘d as-Samman
His kunya was Abu Bakr, the client of Bahila. He was reliable.
‘Abdullah ibn ‘Awn made him his executor. Azhar died when he was 94.
Muhammad ibn ‘Abdullah al-Ansari
His kunya was Abu ‘Abdullah. He was descended from Anas ibn
Malik. He was truthful.
Muhammad ibn ‘Abdullah al-Ansari said, “My father told me,
“You were born, my son, in Shawwal, 118 AH, while Hisham ibn
“Abdu’l-Malik was khalif.’”
Muhammad ibn ‘Abdullah al-Ansari was appointed qadi of Basra
after Mu‘adh ibn Mu‘adh. Then he moved to Baghdad and was
appointed over the army of al-Mahdi, after al-‘Awfi, at the end of
Harun’s khalifate. When al-Amin became khalif, he dismissed him
and replaced him with ‘Awn ibn ‘Abdullah al-Mas‘udi as qadi.
Muhammad ibn ‘Abdullah al-Ansari was put in charge of grievances,
after Isma‘il ibn ‘Ulayya, and then he was appointed qadi of Basra
for a second time. Then al-Ma’mun dismissed him and appointed
Yahya ibn Aktham in his place. Al-Ansari continued to transmit
hadith in Basra until he died there in Rajab, 215 AH.
‘Abdullah ibn Da’ud al-Hamdani
From Hamadan. He moved from Kufa and settled in al-Khutayba,
a district of Basra. He was reliable and a man of devotion and wor-
ship. He died in Shawwal, 213 AH, while al-Ma’ mun was khalif.
182
Basra
Abu ‘Asim an-Nabil
His name was ad-Dahhak ibn Makhlad ash-Shaybani. He was a
reliable fagih. He died in Basra on Thursday night, the 14th of Dhu’l-
Hijja, 212 AH, while al-Ma’mun was khalif.
‘Abdullah ibn Bakr as-Sahmi
He was from Bahila. His kunya was Abu Wahb. He was reliable
and truthful. He died in Baghdad in Muharram, 208 AH.
Muhammad ibn Bakr al-Bursani
He was from Azd. His kunya was Abu ‘Abdullah. He was reliable.
He died in Basra in Dhu’1-Hijja, 203 AH, while al-Ma’ mun was khalif.
Ghundar
His name was Muhammad ibn Ja‘far. His kunya was Abu
“Abdullah, the client of Hudhayl. He was reliable, Allah willing. He
died in Basra in 194 AH, while al-Amin was khalif.
Sa‘id ibn ‘Amir al-‘Ujayfi
He settled among the Banu Dubay‘a. His kunya was Abu
Muhammad. He was reliable and righteous. ‘Affan said, “I wrote
zuhd from him.” He died in Basra in Shawwal, 208 AH.
Bakkar ibn Muhammad
Bakkar ibn Muhammad said, “I was born in Rajab, 201 AH.” He
said that his father said that he was given the name and kunya of
Muhammad ibn Sirin (his grandfather). They said that he lived to be 66.
‘Abbad ibn Suhayb al-Kalbi
His kunya was Abu Bakr. He sought knowledge and listened to
people. He was old, but he was a Qadarite and a missionary and so
his hadith are abandoned. He died in Basra in Shawwal, 214 AH,
while al-Ma’mun was khalif and Tahir ibn ‘Ali al-Hashimi, governor
of Basra at that time, prayed over him.
ste sles slick
MESSE
183
Sixth and Seventh Generations
Other men of this generation include: Nuh ibn Qays at-Tahi who
settled in Suwaygat Tahiyya; Al-Hakam ibn Sinan, who was weak
in hadith and died in 186 AH, while Harun was khalif; Yahya ibn
Sa‘id al-Qattan, whose kunya was Abu Sa‘id and who was a reli-
able, trustworthy authority; Muhammad ibn Sawa’, who related
from Sa‘id ibn Abi ‘Aruba; Rawh ibn ‘Ubada al-Qaysi, one of the
Banu Qays, whose kunya was Abu Muhammad and who was reli-
able; and ‘Uthman ibn ‘Umar, who was reliable.
The Seventh Generation
‘Abdu’r-Rahman ibn Mahdi
His kunya was Abu Sa‘id. He was reliable with many hadiths. He
was born in 135 AH and died in Basra in Jumada al-Akhira, 198 AH,
when he was 63.
Wahb ibn Jarir al-Jahdami
He was from Azd. His kunya was Abu’l-‘Abbas. He was reliable.
‘Affan mentioned him. He died at Manjashaniyya about six miles from
Basra while returning from /ajj. He was carried to Basra and buried.
Abu Da’ud at-Tayyalasi
His name was Sulayman ibn Da’ud. He had many hadiths and
was reliable. Sometimes he erred. He died in Basra in 203 AH when
he was 92. Yahya ibn ‘Abdullah, the governor of Basra at that time,
prayed over him.
Bahz ibn Asad
His kunya was Abu’l-Aswad. He was from Bal‘am. He was reli-
able and an authority with many hadiths.
‘Affan ibn Muslim as-Saffar
His kunya was Abu ‘Uthman. He was the client of ‘Azra ibn
Thabit al-Ansari. He was reliable and dependable, an authority with
184
Basra
many hadiths. Someone heard ‘Affan say on Thursday, 18th Jumada
al-Akhira, 210 AH, “I am 76,” which would mean he was born in
134 AH. He died in Baghdad in 220 AH and ‘Asim ibn ‘Ali prayed
over him.
Habban ibn Hilal al-Bahili
His kunya was Abu Habib. He was reliable, firm, an authority. He
refrained from hadith before he died. He died in Basra in Ramadan, 216
AH.
Rayhan ibn Sa‘id
His kunya was Abu ‘Isma. He died in Basra in 203 or 204 AH
while al-Ma’ mun was khalif.
Abu Bakr al-Hanafi
His name was ‘Abdu’l-Kabir ibn ‘Abdu’l-Majid. He was reliable.
He died in Basra in 204 AH while al-Ma’mun was khalif.
Abu ‘Amir al-‘Aqadi
His kunya was Abu ‘Amr. He was the client of Banu Qays ibn
Tha‘laba. He was reliable and died in Basra in 224 AH.
‘Abdu’s-Samad ibn ‘Abdu’!-Warith
His kunya was Abu Sahl. He was reliable. He died in 224 AH.
Sulayman ibn Harb al-Washihi
He was from Azd. His kunya was Abu Ayyub. He was reliable
with many /iadiths. He was made qadi of Makka and then dismissed.
He returned to Basra where he remained until he died at the end of
Rabi‘a al-Akhira, 224 AH, when he was 84.
Bishr ibn ‘Umar az-Zahrani
His kunya was Abu Muhammad. He was reliable in the transmis-
sion of Malik ibn Anas. He died in Basra in Sha‘ban, 209 AH. Yahya
ibn Aktham, who was Qadi of Basra at that time, prayed over him.
185
Seventh Generation
Abu’1-Walid at-Tayyalasi
His name was Hisham ibn ‘Abdu’l-Malik. He was reliable and a
dependable authority. He died in Basra in the beginning of Rabi‘ al-
Awwal, 227 AH, when he was 94.
Al-Hajjaj ibn al-Minhal al-Anmati
His kunya was Abu Muhammad. He was reliable with many
hadiths. He died in Basra on Saturday, 25 Shawwal, 217 AH.
‘Ubaydullah ibn Muhammad at-Taymi
He is of Quraysh. He is Ibn ‘A’isha. His kKunya was Abu ‘Abdu’r-
Rahman. He listened to the books of Hammad ibn Salama. He died in
Basra in Ramadan, 228 AH.
‘Abdullah ibn Salama al-Harithi
His kunya was Abu ‘Abdu’r-Rahman. He was a man of worship
and virtue. He related the books of Malik ibn Anas. He related from
‘Abdu’l-‘Aziz ad-Darawardi and other shaykhs of Madina.
Rawh ibn Aslam
He was a client of Bahila. His kunya was Abu Hatim. He related
from Hammad ibn Salama and Shu ‘ba.
Harami ibn Hafs
He settled in al-Qasamil. He related from Shu‘ba and Hammad
ibn Salama.
‘Ali ibn ‘Uthman
He was the cousin of Bishr ibn al-Mufaddal. He died in Basra in
his house among the Banu’l-‘Anbar in 227 AH.
Muslim ibn [brahim
His kunya was Abu ‘Amr, the client of Azd. He was known as
ash-Shahham. He was reliable with many hadiths. He died in Basra
in Safar, 222 AH.
186
Basra
Abu Hudhayfa Musa ibn Mas‘ud an-Nahdi
He had many hadiths and is reliable, Allah willing. He has excel-
lent transmission from ‘Ikrima ibn ‘Ammar, Zuhayr ibn Muhammad
and Sufyan ath-Thawri. They mention that Sufyan married his moth-
er when he came to Basra. Abu Hudhayfa died in Basra in Jumada al-
Akhira, 220 AH.
Ya‘qub ibn Ishaq al-Hadrami al-Muqri
His kunya was Abu Muhammad. He is not considered dependable
by them. They mention that he related from men whom he met when
he was still a child.
His brother, Ahmad ibn Ishag al-Hadrami
His kunya was Abu Ishaq. He was reliable. He was older than his
brother. He died in Basra in Ramadan, 211 AH.
‘Amr ibn Marzug al-Bahili
He was reliable with many hadiths from Shu‘ba. He died in Basra
in Safar, 224 AH.
Muhammad ibn ‘Ar‘a‘ra
His kunya was Abu ‘Umar. He had hadiths from Shu‘ba and oth-
ers. He died in Shawwal, 213 AH, when he was 76.
‘Arim ibn al-Fadl as-Sadusi
His kunya was Abu’n-Nu‘man. ‘Arim was a nickname. His actual
name was Muhammad ibn al-Fadl. He died in Basra in Rabi‘ al-
Awwal, 224 AH.
Abu ‘Umar al-Hawdi
His name was Hafs ibn ‘Umar. He died in Basra on Wednesday,
28th Jumada al-Akhira, 225 AH.
Musa ibn Isma‘il at-Tabudhki
His kunya was Abu Salama. He was reliable with many hadiths.
He died in Basra, Tuesday, 13th Rajab, 223 AH.
187
Seventh Generation
Al-Mu‘alla ibn Asad the blind
He was the brother of Bahz ibn Asad. His kunya was Abu’1-
Haytham. He was a teacher. He died in Basra in Ramadan, 218 AH.
Yahya ibn Hammad
His kunya was Abu Muhammad. He was reliable with many
hadiths. He related from Abu ‘Awana. He related from his father
Hammad ibn Abi Ziyad. His father related from al-Hasan, Ibn Sirin,
and ‘Ata’ al-Khurasani that he asked ‘Abdu’l-A‘la ibn Hammad an-
Nursi about buying bottles on credit.
soo
Other men of this generation also include: ‘Ubaydullah ibn
‘Abdu’l-Majid, who is related from and is reliable; Ibrahim ibn
Abi Suwayd, who had the works of Hammad ibn Salama and died in
Basra in 224 AH; Umayya ibn Khalid al-Qaysi, who is Umayya al-
Aswad; Hudba ibn Khalid al-Qaysi, whose kunya was Abu Khalid;
he was the brother of Umayya ibn Khalid al-Aswad; Ishaq ibn
‘Umar, who related from Hammad ibn Salama; Muslim ibn
Qutayba, Abu Qutayba, who related from Shu‘ba and others;
Muhammad ibn Sinan al-‘Awfi, who related from Hammam ibn
Yahya; ‘Abdullah ibn Yunus ibn ‘Ubayd, who has a few hadiths;
Da’ud ibn Shabib, who related from Hammad ibn Salama; ‘Abdu’r-
Rahman ibn al-Mubarak, who is Abu Bakr at-Tufawi; he settled
among the Banu ‘Abs; Al-Hajjaj ibn Basir al-Fusatiti, who was
weak; ‘Amr ibn ‘Asim al-Kilabi, whose kunya was Abu ‘Uthman
and who was reliable; Muhammad ibn Kathir al-‘Abdi, the brother
of Sulayman ibn Kathir; and ‘Abdullah ibn Sawwar ibn ‘Abdullah
the Qadi, who died in Basra in 228 AH.
188
The Eighth Generation
Musaddad ibn Musrahad ibn Musarbal al-Asadi
His kunya was Abu’l-Hasan. He died in Basra in Ramadan, 228
AH.
‘Abdullah ibn ‘Abdu’l-Wahhab al-Hujani
He related from Hammad ibn Zayd and others.
Sulayman ibn Da’ud Abu’r-Rabi‘ az-Zahrani
He died in Basra at the end of 234 AH.
‘Abdullah ibn Muhammad ibn Asma’
He related from his uncle, Juwayriyya ibn Asma’.
Muhammad ibn Abi Bakr ibn ‘Ali
He was the client of Thaqif. He died in Basra in 234 AH.
Ibn Ma‘mar al-Mingari
His name was ‘Abdullah ibn ‘Amr. He had much transmission
from Abdu’l-Warith at-Tannawri.
Abu Zafar
His name was ‘Abdu’s-Salam ibn Mutahhar ibn Husam.
‘Ali ibn ‘Abdullah ibn Ja‘far al-Madini
His kunya was Abu’l-Hasan. He died in the army of the Amir al-
Mu’ minin at Surramanra’a on Monday, 28th Dhu’l-Qa‘da, 234 AH.
Ibrahim ibn Bashshar ar-Ramadi
His kunya was Abu Ishaq, the companion of Ibn ‘Uyayna. He
died in Basra.
Ibrahim ibn Muhammad ibn ‘Ar‘ara
He died in Baghdad in Ramadan, 231 AH. He fell ill in the army
of the Khalif at Samarra and was brought to Baghdad where he died.
189
Eight Generation
‘Ali ibn Barri
Hadith were recorded from him. He died in Basra, 234 AH.
Sulayman ibn ash-Shadhkuni
He memorised hadith. He died in Basra in 234 AH.
{End of the Basrans}
190
The Fugaha’ and Hadith Scholars
in Wasit
Ya‘la ibn ‘Ata’
He was the client of ‘Abdullah ibn ‘Amr ibn al-‘As. He was reli-
able. He was from the people of Ta’if. He came to Wasit and settled
there at the end of the Umayyad reign. Shu‘ba ibn al-Hajjaj, Abu
“Awana, Hushaym and their companions listened to him.
Abu ‘Aqil
Shu‘ba related from him. His name was Hashim ibn Sallal or
Sallam. He was reliable, Allah willing. He was one of the people of
Syria. He went to Wasit and became Qadi there.
Abu Balj
His name was Yahya ibn Abi Sulaym al-Fazari. He was reliable,
Allah willing. Shu‘ba, Hushaym and Abu ‘Awana related from him.
Yazid ibn Harun said, “I saw Abu Balj. He was a neighbour of ours
and he had no need for women. A bathhouse was set up in his house
and he was friendly with them. He used to remember Allah often. If
the Resurrection had come, he would have entered the Garden. He
used to say, ‘Allah is owed our remembrance.’”
Mansur ibn Zadhan
The companion of Al-Hasan. He is the one from whom Hushaym
and his companions related. He was reliable and firm, a fast reciter.
He used to try to slow down, but could not. He could do the entire
Qur’an in a morning. That was known from him by the prostrations
of the Qur’an. He moved and settled in al-Mubarak, nine parsangs
(approx. 54 km) from Wasit. Yazid ibn Harun said that he died in the
year of the plague in 131 AH.
191
Wasit
Al-‘Awwam ibn Hawshab
He was reliable. Yazid ibn Harun said that his kunya was Abu
‘Isa. He was in charge of commanding the correct and forbidding the
reprehensible. He died in 148 AH.
Sufyan ibn Husayn as-Sulami
He was their client. Yazid ibn Harun said that Sufyan’s kunya was
Abu’1-Hasan. Another said that it was Abu Muhammad. He was basi-
cally reliable although made several mistakes in hadith. He was a
Qur’an teacher for al-Mahdi, the Amir al-Mu’minin. He died in Rayy
while al-Mahdi was khalif.
Abu’1-‘Ala’ al-Qassab
His name was Ayyub ibn Abi Miskin. He was reliable. Yazid ibn
Harun said that he died in 140 AH.
Asbagh ibn Zayd al-Warraq
He was the client of Juhayna. He used to write out copies of the
Qur’an. He was weak in hadith. His kunya was Abu ‘Abdullah. He
died in 159 AH while al-Mahdi was khalif.
Khalaf ibn Khalifa
His kunya was Ahmad. He was the client of Ashja‘. He was one
of the people of Wasit and moved to Baghdad. He was reliable and
then had semiparalysis before he died so that he became weak, his
complexion altered and he muddled things. He died before Hushaym
in Baghdad in 181 AH when he was about 90.
Hushaym ibn Bashir
His kunya was Abu Mu‘awiya, the client of Banu Sulaym. He was
basically reliable with many hadiths and dependable, although forged
several times. When he says in his hadith, “He informed us,” he is an
authority, but when he does not say, “he reported to us,” it is worth-
less.
His son Sa‘id said, “My father was born at the beginning of 105
AH and died in Baghdad in Sha‘ban, 183 AH, while Harun ar-Rashid
192
Wasit
was khalif, when he was 79, and was buried in the graves of al-
Khayzuran.”
‘Ali ibn ‘Asim
The client of Banu Tamim. His kunya was Abu’l-Hasan. He was
born in 109 AH and died in Wasit in Jumada al-Ula, 201 AH, when he
was 92.
Muhammad ibn Yazid al-Kala‘i
His kunya was Abu Sa‘id. He was reliable. He died in Wasit in
188 AH while Harun ar-Rashid was khalif.
Abu Sufyan al-Himyari al-Hadhdha’
He was a weak shaykh who had few hadiths. He died in Wasit on
Wednesday, 23rd Sha‘ban, 202 AH.
Yazid ibn Harun
His kunya was Abu Khalid, the client of the Banu Sulaym. He
was reliable with many hadiths. He was born in 118 AH. He said, “I
devoted myself to hadith when Husayn was alive. He was at al-
Mubarak and people used to read to him. He forgot. Sometimes al-
Jurayri gave me a hadith first and it would be contradicted.” Yazid
said in Shawwal, 199 AH, “I am 81 or 82.” He died when he was 87
or 88, while al-Ma’mun was khalif.
Ishaq ibn Yusuf al-Azraq
His kunya was Abu Muhammad. He was reliable. Sometimes he
muddled. He died in Wasit 195 AH while al-Amin was khalif.
Muhammad ibn al-Hasan
He was one of the people of Syria and was made qadi in Wasit.
He was reliable.
Al-Fadl ibn ‘Abasa al-Khazzar
His kunya was Abu’l-Hasan. He was reliable and known. He relat-
ed from Yazid ibn Ibrahim at-Tustari, Hammad ibn Salama and others.
193
Wasit
Surur ibn al-Mughira
He related tafsir from ‘Abbad ibn Mansur from al-Hasan. He was
commonly accepted.
‘Asim ibn ‘Ali
He used to relate from Shu‘ba, Sulayman ibn al-Mughira, Layth
ibn Sa‘d, al-Mas‘udi and others. He was reliable but was not known
for hadith. There are a lot of errors in what he related. He died in
Wasit on Monday, 15th Rajab, 221 AH while Abu Ishaq al-Mu‘tasim
was khalif. Al-Muttalib ibn Fahm al-Khurasani, the governor of
Wasit at that time, prayed over him.
‘Amr ibn ‘Awn
His kunya was Abu ‘Uthman. He died in Wasit in 225 AH while
Abu Ishaq ibn Harun al-Mu ‘tasim was khalif.
HRC
Other men of this generation also include: Abu Hashim ar-
Rumani, or Yahya ibn Dinar, a reliable man; Abu Khalid ad-
Dalani, or Yazid ibn ‘Abdu’r-Rahman, whose hadith are ignored; Al-
Qasim ibn Abi Ayyub, reliable with few hadiths,; Yazid ibn ‘Ata’
al-Bazzaz, the client of Abu ‘Awana, weak in hadith; Khalid ibn
‘Abdullah at-Tahhan, the client of Muzayna, reliable, and he died in
Wasit in 182 AH;‘Abdu’l-Hakim ibn Mansur, the client of
Khuza‘a, weak in hadith; Qurra ibn ‘Isa, who related from al-A‘sha;
and Sila ibn Sulayman, who was well-known.
SEAR
194
The Companions of the Messenger of
Allah in Mada’in
Hudhayfa ibn al-Yaman
His mother was ar-Rabab bint Ka‘b. His kunya was Abu ‘Abdullah.
Hudhayfa was not present at Badr, but he, his father and brother
Safwan ibn al-Yaman, were at Uhud. His father was killed that day.
Hudhayfa was with the Messenger of Allah ,.L. at the Ditch and at
the other battles after it. ‘Umar ibn al-Khattab put him in charge of
Mada’in.
Talha said, “Hudhayfa came to Mada’in and died some months
after that in 36 AH and he has descendants in Mada’in.”
Salman al-Farisi
Sufyan reported from his shaykhs that Salman’s kunya was Abu
“Abdullah.
Abu ‘Uthman an-Nahdi said, “Salman al-Farisi asked me, ‘Do
you know the site of Ramhurmuz?’ I said, ‘Yes. I am one of its peo-
ple.’ Salman said, ‘I am one of the people of Jiy.’”
Ibn ‘Abbas said, “Salman al-Farisi related to me, ‘I was one of the
people of Isfahan from a village called Jiy. My father was a landown-
er. I left him to collect a debt and some people from Kalb seized me
and sold me to a Jewish man. Then that man sold me to a Jewish man
of the Banu Qurayza who brought me to Madina. The Messenger of
Allah ,.L2 emigrated and I was kept from him by slavedom and so I
missed Badr and Uhud. Then the Messenger of Allah ,.L. said to me,
“Write a kitaba,” and I wrote it and the Messenger of Allah ,L.
helped me in my kitaba with something like an egg of gold. I paid the
money which I owed and was free and was present at the Ditch and
the rest of the battles of the Messenger of Allah as a free Muslim.’”
Al-Hasan said that the Messenger of Allah ps said, “Salman is
the forerunner of Persia.”
Kathir ibn ‘Abdullah al-Muzani related that his grandfather said,
“The Muhajirun and Ansar quarrelled about Salman on the Day of
the Ditch and the Messenger of Allah ,..2 said, ‘Salman is one of us,
the People of the House.’”
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Mada’in
Thabit ibn Qutba said, “Salman was governor of Mada’in.”
Salman al-Farisi died in Mada’in while ‘Uthman was khalif.
The Fugaha’ and Hadith Scholars in Mada’in
Abu Ja‘far al-Mada’ini
His name was ‘Abdullah ibn al-Miswar. He was the grandson of
Ja‘far ibn Abi Talib. He was commonly accepted, with few hadiths.
‘Asim al-Ahwal ibn Sulayman
His kunya was Abu ‘Abdu’r-Rahman, the client of Banu Tamim.
He was reliable and was one of the people of Basra. He was given
various appointments in the government. He was in charge of market
inspection of weights and measures in Kufa. He was qadi in Mada’in
while al-Mansur was khalif. He died in 141 or 142 AH.
Hilal ibn Khabbab
He was originally one of the people of Basra. Then he settled in
Mada’in and died there at the end of 144 AH.
Al-Hudhazyl ibn Bilal al-Fazari
He was weak in hadith.
Nu‘aym ibn Hakim
He does not have a position in transmitting hadith.
Nasr ibn Hajib al-Qurashi
He was one of the Banu’1-Harith ibn Lu’ayy. His kunya was Abu
Yahya. He was originally from Khurasan and he settled in Mada’in
and died there in 145 AH when he was about 50 years old.
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Mada’ in
Shabbaba ibn Sawwar al-Fazari
He was their client. His kunya was Abu ‘Amr. He was reliable,
and correct in hadith. He was a Murji’ite.
Shu‘ayb ibn Harb
His kunya was Abu Salih. He was one of the people of Khurasan
among the people of Baghdad and then he moved to Mada’in and set-
tled there and retired there. He was reliable and excellent. Then he
went to Makka and remained there until he died.
197
The Fuqaha’ and Hadith Scholars in
Baghdad
Isma‘il ibn Salim al-Asadi
Hushaym and his people related from him. He was reliable and
dependable. He was originally one of the people of Kufa and then he
moved to Baghdad! before it was built and inhabited. Hisham ibn
‘Abdu’ l-Malik and other Umayyad khalifs had five hundred thousand
Persians stationed in Baghdad as a defensive force against the
Kharijites when they emerged in the region before their authority
became weak.
Hisham ibn ‘Urwa ibn az-Zubayr ibn al-‘Awwam
His kunya was Abu’l-Mundhir. His mother was an umm walad.
He was reliable and dependable, an authority with a lot of hadith. He
listened to ‘Abdullah ibn az-Zubayr and went to al-Mansur in Kufa
and joined him in Baghdad where he died in 146 AH. He is buried in
the Khayzuran cemetery.
Muhammad ibn Ishaq ibn Yasar
He was the client of Qays ibn Makhrama. His kunya was Abu
‘Abdullah. His grandfather was Yasar, one of those captured at ‘Ayn
at-Tamr. He was reliable and people related from him. Ath-Thawri,
Shu‘ba, Sufyan ibn ‘Uyayna, Yazid ibn Zuray‘, Ibrahim ibn Sa‘d,
Isma‘il ibn ‘Ulayya, Yazid ibn Harun, Ya‘la and Muhammad, the
sons of ‘Ubayd, ‘Abdullah ibn Numayr and others related from him.
Some people spoke about him. He left Madina early on and went to
Kufa, Mesopotamia, Rayy and Baghdad. He settled there and died
there in 151 AH and is buried in the Khayzuran cemetery.
Abu Hanifa
His name was an-Nu‘man ibn Thabit, the client of the Banu
Taymullah. He was weak in hadith. He had judicial opinion (ra’y).
He came to Baghdad and died there in Rajab or Sha‘ban, 150 AH
when he was 70. He is buried in the Khayzuran cemetery.
1. Al-Mansur started the construction of Baghdad in 146/763.
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Baghdad
Abu Mu‘awiya an-Nahawi
His name was Shayban ibn ‘Abdu’r-Rahman, the client of the
Banu Tamim. He was a teacher of the children of Da’ud ibn ‘Ali and
others. He was reliable in hadith. He died in Baghdad in 164 AH
while al-Mahdi was khalif. He was buried in the cemetery of
Quraysh at Bab at-Tibn.
Ibrahim ibn Sa‘d az-Zuhri
His kunya was Abu Ishaq. He was reliable with many hadiths.
Sometimes he erred in hadith. He came to Baghdad and he and his
dependants and children settled there. He was put in charge of the
Treasury by Harun, Amir al-Mu’minin. He died in Baghdad in 183
AH and was buried in the cemetery of the Bab at-Tibn.
‘Abdu’I-‘ Aziz b.‘Abdullah b. Abi Salama al-Majishun
His kunya was Abu ‘Abdullah, the client of the Taymi family of
al-Hudayr. He was reliable with many hadiths. The people of Iraq
related from him more than the people of Madina. He came to
Baghdad and lived there until he died in the khalifate of al-Mahdi.
Al-Mahdi attended and prayed over him and buried him in the ceme-
tery of Quraysh. He died in 164 AH.
‘Abdu’I-Malik ibn Muhammad ibn Abi Bakr
One of the Najjar. His mother was Amatu’l-Wahhab bint ‘Abdullah,
the great granddaughter of Hanzala the Washed.! He came to Baghdad
and took up residence there and Harun, the Amir al-Mu’minin, asked
him to be Qadi of the army-camp of al-Mahdi. He died and Harun
prayed over him and he was buried in the cemetery of al-‘Abbasiyya
bint al-Mahdi. He had few hadiths. His kunya was Abu Tahir.
Muhammad ibn ‘Abdullah al-Kilabi
His kunya was Abu’l-Yasir. He was reliable, Allah willing. He
was one of the people of Harran. He came to Baghdad and al-Mahdi
1. Hanzala was killed at the Battle of Uhud. As martyrs are buried without being
washed, Hanzala’s family were worried because he had been in a state of major
impurity. The Prophet ,.. informed them that the angels had washed him. Hence he
is called ‘the Washed’ or ‘Washed by the angels’.
199
Baghdad
made him qadi of the army-camp of al-Mahdi. Then ‘Afiyya ibn
Yazid al-Awdi was also appointed qadi along with him.
‘Ali ibn al-Ja‘d said, “I saw them both giving judgement in the
Communal Mosque at Rusafa, one in the nearer part and one in the
further part.” ‘Afiyya visited al-Mahdi more than he did.
Ziyad ibn ‘Abdullah al-Kilabi
He was the deputy of his brother, Muhammad ibn ‘Abdullah, in
charge of judgement for al-Mahdi.
Isma‘il ibn ‘Umar
His kunya was Abu’l-Mundhir. He related from Sufyan ath-
Thawri and Malik ibn Anas.
Muhammad ibn Sabiq
His kunya was Abu Ja‘far, the client of Banu Tamim. He was one
of the people of Kufa who settled in Baghdad in the region of ar-
Rabi‘ and traded there. He died in Baghdad.
Sa‘id ibn ‘Abdu’r-Rahman al-Jumahi
He was appointed qadi in Baghdad in the army-camp of al-Mahdi
and died there.
‘Abdu’r-Rahman ibn Abi’z-Zinad
His kunya was Abu Muhammad. He came to Baghdad for some-
thing he needed and the Baghdadis listened to him. He had many
hadiths. His transmission from his father was weak. He died in
Baghdad in 174 AH while Harun ar-Rashid was khalif. He was
buried in the cemetery of Bab at-Tibn.
His son, Muhammad ibn ‘Abdu’r-Rahman
His kunya was Abu ‘Abdullah. He met most of the men of his
father’s generation and he was reliable with a lot of knowledge. He
died before people listened to him. He died in Baghdad 21 days after
his father in 174 AH when he was 54. He was buried in the cemetery
of al-Khayzuran.
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Baghdad
Hushaym ibn Bashir al-Wasiti
His kunya was Abu Mu‘awiya. He settled in Baghdad and died
there on a Tuesday in Sha‘ban, 183 AH while Harun ar-Rashid was
khalif. He was reliable but forged.
Isma‘il ibn Ibrahim ibn Miqsam
He was the client of ‘Abdu’r-Rahman ibn Qutba al-Asdi. He was
one of the people of Kufa. Miqsam was one of the captives from
Qiqaniyya, which is between Khurasan and Zabulistan. Ibrahim ibn
Miqsam was a merchant from the people of Kufa. He used to bring
his goods to Basra, sell them, and then return. He stayed behind and
married ‘Ulayya bint Hassan, a client of the Banu Shayban. She was
a noble intelligent woman of great dignity who did not conceal her-
self. She had a house in al-‘Awaqa in Basra for which she was
famous. Salih al-Murri and other notable scholars and fugaha’ of the
people of Basra used to visit her and she would come out to them and
converse with them and question them.
She bore Ibrahim ibn Isma‘il in 110 AH and he is called by her
name, “Ibn ‘Ulayya”, and he lived in Basra. After Isma‘il, she bore
Ibrahim Rib‘i ibn Ibrahim. Isma‘il’s kunya was Abu Bishr. He was
reliable and a dependable authority. He was put in charge of the
zakat of Basra and was put in charge of injustices in Baghdad at the
end of Harun’s khalifate. He and his children settled in Baghdad and
he bought a house there. He died in Baghdad on Tuesday, 13th
Dhu’1-Qa‘da, 193 AH, and was buried on Wednesday morning in the
cemetery of ‘Abdullah ibn Malik. His son, Ibrahim ibn Isma‘il,
prayed over him. Wukay‘ ibn al-Jarrah was in Baghdad on the day
that Isma‘il died.
Isma‘il ibn Zakariyya
He was the client of the Banu Suwa’a. His kunya was Abu Ziyad.
He was a merchant in foodstuffs and other things. He was one of the
people of Kufa and settled in Baghdad in the Humayd ibn Qahtaba
suburb. He died there at the beginning of 171 AH when he was 75.
Abu Sa‘id al-Mu’addib the tutor
His name was Muhammad ibn Muslim. He was from a subtribe of
Quda‘a. He came from Mesopotamia. When al-Mansur took control
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Baghdad
of Mesopotamia, he made Abu Sa‘id the tutor of his son, al-Mahdi.
At that time al-Mahdi was about ten years old. He went to Baghdad
with them. Then al-Mansur appointed Sufyan ibn Husayn as al-
Mahdi’s tutor. Al-Mahdi appointed Abu Sa‘id tutor of his son, ‘Ali.
He remained with him until Abu Sa‘id died in Baghdad while al-
Hadi was the khalif. He was buried in the cemetery of al-Khayzuran.
His house was in Rusafa.
Abu Sa‘id used to relate from Salim al-Aftas, Khusayf, ‘Abdu’l-
Karim al-Jazari, ‘Ali ibn Badima, Ibrahim ibn Abi Hurra, Hisham ibn
‘Urwa, Yahya ibn Sa‘id, Muhammad ibn ‘Amr ibn ‘Alqama, al-
A‘mash, Isma‘il ibn Abi Khalid, Mis‘ar, al-Ajlah al-Kindi, Sulayman
at-Taymi and others. He was reliable.
‘Ubbad ibn ‘Ubbad ibn Habib al-‘Ataki
His kunya was Abu Mu‘awiya. He was reliable and sometimes
erred. He related from Abu Hamza and from Wasil, the client of Abu
‘Uyayna. He was one of the people of Basra who went to Baghdad
and settled there and died there.
Al-Faraj ibn Fadala
His kunya was Abu Fadala. He was one of the people of Syria
from the people of Hims. He came to Baghdad and was put in charge
of the Treasury at the beginning of Harun’s khalifate. He lived in the
city of al-Mansur and died there in 176 AH. He was weak in hadith
and was related from.
Isma‘il ibn Ja‘far al-Madani
He was reliable and he had 500 hadiths which people heard from
him. He was one of the people of Kufa. He came to Baghdad and
remained there until his death.
‘Ubaydullah ibn ‘Ubaydu’r-Rahman al-Ashja‘i
His kunya was Abu ‘Abdu’r-Rahman. He related the books of ath-
Thawri properly and related al-Jami‘ from him. He was one of the
people of Kufa and he came to Baghdad and remained there until his
death.
202
Baghdad
‘Ammar ibn Muhammad
His kunya was Abu’l-Yaqzan. He was the nephew of Sufyan ath-
Thawri. He was reliable. He related from ‘Ata’ ibn as-Sa’ib and other
Kufans. He was one of the people of Kufa and he came to Baghdad
and remained there until his death.
Talha ibn Yahya al-Ansari
He settled in the suburb of the Ansar. He related from Yunus ibn
Yazid al-Ayli, and ‘Abbad ibn Musa listened to him a lot.
Marwan ibn Shuja‘
He was called al-Khusayfi. He was from Harran in Mesopotamia.
He related from Khusayf and came to Baghdad and was the teacher
of the children of al-Hadi, the Amir al-Mu’minin. He remained in
Baghdad until his death.
‘Abida ibn Humayd at-Taymi
His kunya was Abu ‘Abdu’r-Rahman. He was reliable and sound
in hadith. He was one of the people of Kufa and a master of gram-
mar, Arabic and Qur’an recitation. He came to Baghdad in the days
of Harun, the Amir al-Mu’minin, and he went with his son, al-Amin,
and remained with him until his death in Baghdad.
Abu Hafs al-Abbar
His name was ‘Umar ibn ‘Abdu’r-Rahman al-Asadi. He was
reliable. He related from Mansur ibn al-Mu‘tamir and others. He was
one of the people of Kufa and came to Baghdad and stayed there
until his death.
Marwan ibn Mu‘awiya ibn al-Harith al-Fazari
His kunya was Abu ‘Abdullah. He was one of the people of Kufa.
Then he went to the frontier area with Byzantium and stayed there.
Then he went to Baghdad and stayed there and settled there. The
Baghdadis listened to him. He was reliable. Then he went to Makka
and stayed there and died there on the 10th Dhu’l-Hijja a day before
the Tarwiya in 193 AH. He was 81 when he died.
203
Baghdad
‘Abbad ibn al-‘Awwam
His kunya was Abu Sahl. He was one of the people of Wasit. He
was a Shi‘ite. Harun ar-Rashid had him imprisoned for a time and
then let him go. He stayed in Baghdad and the Baghdadis listened to
him. He was reliable. He settled in Karkh on the river of the
Bazzaris. He died in 185 AH while Harun was Amir al-Mu’ minin.
‘Ali ibn Thabit
His kunya was Abu’l-Hasan, the client of al-‘Abbad ibn
Muhammad al-Hashimi. He was from Mesopotamia and came to
Baghdad where he lived until his death. He was reliable and truthful.
Abu Yusuf the Qadi
His name was Ya‘qub ibn Ibrahim ibn Habib ibn Sa‘d. Sa‘d’s
mother was from the Banu ‘Amr of the Ansar, and Sa‘d was known
by his mother’s name, Ibn Habta. They were allies of the Banu ‘Amr.
Abu Yusuf had many hadiths from Abu Khusayf, al-Mughira,
Husayn, Mutarrif, Hisham ibn ‘Urwa, al-A‘mash and other Kufans.
He was famous for his memory of hadith. He would attend a hadith
scholar and memorise fifty or sixty hadiths and stand up and recite
them to people. Then he attached himself to Abu Hanifa an-Nu‘man
ibn Thabit and studied his figh and so opinion (ra’y) dominated him
and he avoided hadith. Al-Mahdi attached him to his son Musa and
he was responsible for his judicial decisions. He remained with him
at Jurjan until he became khalif. Then he went to Baghdad with him
and became its qadi. He and his children remained there and he died
on Sth Rabi‘ al-Akhir 185 AH while Harun ar-Rashid was khalif.
Al-Husayn ibn Hasan ibn ‘Atiyya al-‘Awfi
His kunya was Abu ‘Abdullah, and he was one of the people of
Kufa. He listened a lot, and was weak in hadith. Then he came to
Baghdad and was made qadi of its eastern side after Hafs ibn
Ghiyath. Then he was transferred from the eastern side and made
qadi of the army-camp of al-Mahdi while Harun ar-Rashid was
khalif. Then he was dismissed and remained at Baghdad until he died
there in 201 or 202 AH.
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Baghdad
Asad ibn ‘Amr al-Bajali
His kunya was Abu’l-Mundhir. He had many hadiths and was reli-
able, Allah willing. He accompanied Abu Hanifa and studied figh with
him. He was one of the people of Kufa and was brought to Baghdad
and appointed qadi of the eastern part of the city after al-‘ Awfi.
‘Afiyya ibn Yazid al-Awdi
He was one of the people of Abu Hanifa and was appointed qadi
for al-Mahdi in Baghdad over the army-camp of al-Mahdi.
‘Isma ibn Muhammad al-Ansari
He was the Imam of the Great mosque of the Ansar in Baghdad.
He related from Sahl ibn Abi Aflah, Yahya ibn Sa‘id and ‘Ubaydullah
ibn ‘Umar. He was considered weak in hadith in their eyes.
Al-Musayyab ibn Sharik
His kunya was Abu Sa‘id. He was one of the Banu Shugra Tamim.
He was born in Khurasan and grew up in Kufa. He listened to hadith
from al-A‘mash, Isma‘il ibn Abi Khalid, ‘Abdu’l-Malik ibn Abi
Sulayman and others. He was weak in hadith and was not an authority
in it. Then he came to Baghdad and settled there and was put in charge
of the Treasury for Harun, the Amir al-Mu’minin. His home was in the
city of al-Mansur. He had descendants and died in Baghdad 186 AH.
Abu’1-Bakhtari the qadi
His name was Wahb ibn Wahb. He was one of the people of
Madina and then left it and settled in Syria. Then he came to
Baghdad and Harun, Amir al-Mu’minin, appointed him qadi in the
army-camp of al-Mahdi. Then he dismissed him and put him in
charge of Madina after Bakkar ibn Muhammad az-Zubayri. He put
him in charge of its prayer, war and judgement. He was a chivalrous
shaykh among the men of Quraysh. He did not have that position in
hadith. He related contradicted hadiths and so his hadith are aban-
doned. Then he was dismissed from Madina and he went to Baghdad
where he remained until his death in 200 AH.
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Baghdad
Al-Hajjaj ibn Muhammad al-A‘war
His kunya was Abu Muhammad, the client of Salman ibn Mujalid,
the client of al-Mansur. His family is still in Baghdad. He moved to
Massisa with his children and dependants and stayed there for two
years. Then he returned to Baghdad because of something he needed
and remained there until his death in Rabi‘ al-Awwal, 206 AH. He
was reliable and truthful, Allah willing. He made alterations at the
end of his life when he returned to Baghdad.
‘Abdu’I-Wahhab ibn ‘Ata’ al-‘Ijli-Khaffaf
His kunya was Abu Nasr. He was one of the people of Basra. He
attached himself to Sa‘id ibn Abi Aruba and was known as his com-
panion and wrote out his books. He related from Yunus ibn ‘Ubayd,
Khalid al-Hadhdha’, Humayd at-Tawil, ‘Awf al-A‘rabi, Ibn ‘Awn,
Da’ud ibn Abi Hind, ‘Imran ibn Judayr and others. He has many
hadiths and was known and truthful, Allah willing. Then he came to
Baghdad and settled there and lived there and kept to the market in
Karkh where he remained until his death.
Abu Badr
His name was Shuja‘ ibn al-Walid as-Sakuni. He related from al-
A‘mash, Hisham ibn ‘Urwa, Khusayf and others. He lived to more
than 90. He prayed a lot and was scrupulous. He died in Baghdad in
204 AH. That was in Ramadan while al-Ma’mun was khalif.
His son, Abu Humam
His name was al-Walid ibn Shuja‘. He related from Baqiyya,
Isma‘il ibn “Ayyash, al-Walid ibn Muslim and others.
‘Abdullah ibn Bakr as-Sahmi
Sahm was a subtribe of Bahila. He was one of the people of
Basra. He was reliable and truthful. He settled in Baghdad and stayed
with Sa‘id ibn Muslim and the Baghdadis listened to him. He
remained there until his death on Tuesday, 17th Muharram, 208 AH
while al-Ma’ mun was khalif.
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Baghdad
Kathir ibn Hisham
His kunya was Abu Sahl. He was the companion of Ja‘far ibn
Burqan. He settled in Baghdad at Bab al-Karkh in the market. He used
to equip the traders going to ar-Raqqa and elsewhere in Mesopotamia
and Syria. He was reliable and truthful. Then he went to al-Hasan ibn
Sahl who was at Fam as-Silh. He died there in Sha‘ban, 207 AH.
Muhammad ibn ‘Umar al-Aslami
He was the client of ‘Abdullah ibn Burayda al-Aslami. His kunya
was Abu ‘Abdullah. He was one of the people of Madina. He came to
Baghdad in 180 AH to seek a debt connected to him and remained
there. He went to Syria and ar-Raqqa and then returned to Baghdad
and remained there until al-Ma’mun came from Khurasan [after
defeating his brother, al-Amin]. He was appointed qadi in the army-
camp of al-Mahdi and he remained qadi until he died in Baghdad on
Tuesday night, 11th Dhu’l-Hijja, 207 AH. He was buried on Tuesday
in the al-Khayzuran cemetery. He was 78.
He mentioned that he was born in 130 AH at the end of the khali-
fate of Marwan II. He related from Muhammad ibn ‘Ajlan, Rabi‘a, ad-
Dahhak ibn ‘Uthman, Ma‘mar, Ibn Jurayj, Thawr ibn Yazid, Mu‘awiya
ibn Salih, al-Walid ibn Kathir, ‘Abdu’l-Hamid ibn Ja‘far, Usama ibn
Zayd, Makhrama ibn Bukayr, Aflah ibn Sa‘id, Aflah ibn Humaya,
Yahya ibn ‘Abdullah ibn Abi Qatada, and Ibn Abi Dhib. He had
knowledge of expeditions, the disagreements of people and their
words.
Hashim ibn al-Qasim al-Kinani
His kunya was Abu’n-Nadr. He was one of the Banu Layth. He was
one of the abna’! of Khurasan who settled in Baghdad. He was reli-
able. He related from Sulayman ibn al-Mughira, Shu‘ba, al-Mas‘udi,
Ibn Abi Dhib, Hariz ibn ‘Uthman, Zuhayr ibn Mu‘awiya, Muhammad
ibn Talha, Abu Ja‘far ar-Razi, Sharik and others. He died in Baghdad at
the beginning of Dhu’l-Qa‘da, 207 AH, while al-Ma’mun was khalif
and was buried in the cemetery of ‘Abdullah ibn Malik.
1. Abna’, short for abna’ ad-dawla, ‘sons of the state’, a term used to describe the
new generation of Khurasanis whose fathers had settled in Baghdad after the ‘Abbasid
revolution.
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Baghdad
Qurrad Abu Nuh
He was the client of ‘Abdullah ibn Malik. He was reliable. He
related a lot from Shu‘ba and al-Hajjaj.
Shadhan
His name was al-Aswad ibn ‘Amir. He was from Syria and he was
correct in hadith. He settled in Baghdad and remained there until his
death in 208 AH.
‘Affan :bn Muslim
He was the client of ‘Azra ibn Thabit al-Ansari. His kunya was
Abu ‘Uthman. He was reliable with many hadiths and sound books.
He was one of the people of Basra and he came to Basra and
remained there until he died in 220 AH. ‘Asim ibn ‘Ali prayed over
him. He was put through the Inquisition [Mihna]! and was questioned
about the Qur’ an but refused to say that the Qur’an is created.
Muhammad ibn al-Hasan
His kunya was Abu ‘Abdullah, the client of Banu Shayban. He
originated from the people of Mesopotamia. His father was in the
army of the people of Syria and came to Wasit.2 Muhammad was
born there in 132 AH and he grew up in Kufa and devoted himself to
hadith and listened a lot to Mis‘ar, Malik ibn Mighwal, ‘Umar ibn
Dharr, Sufyan ath-Thawri, al-Awza‘i, Ibn Jurayj, Muhill ad-Dabbi,
Bakr ibn Ma‘iz, Abu Hurra, ‘Isa al-Khayyat and others. He sat with
Abu Hanifa and listened to him. He studied judicial opinion (ra’y)
and it dominated him and he was known for it and acted on it. He
came to Baghdad and settled there and people came to him and lis-
tened to hadith and opinion from him. He went to ar-Raqqa when
Harun, the Amir al-Mu’minin, was there and he appointed him qadi
of ar-Raqqa. Then he dismissed him and he went back to Baghdad.
When Harun went out to Rayy the first time, he went with him and
he died in Rayy in 189 AH when he was 58.
1. The Inquisition instituted by the Abbasid khalif, al-Ma’mun, which required
all important people to publicly state the belief that the Qur'an was created.
2. Wasit was a major Umayyad base in Iraq.
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Baghdad
Yusuf ibn Ya‘qub ibn Ibrahim the Qadi
He listened to hadith and related ra’y from his father, Abu Yusuf.
He was appointed qadi in Baghdad on the western side while his
father was still alive. He led the people in the Jumu‘a prayer in the
city of al-Mansur at the command of Harun, the Amir al-Mu’minin.
He remained qadi for him there until he died in Rajab, 192 AH.
Abu Kamil Muzaffar ibn Mudrik
He was one of the abna’ of Khurasan. He was reliable. He related
from Hammad ibn Salama and others.
Yunus ibn Muhammad the tutor
His kunya was Abu Muhammad. He was reliable and truthful. He
died in Baghdad on Saturday, 7th Safar, 208 AH.
Al-Hasan ibn Musa al-Ashyab
He was one of the abna’ of Khurasan. His kunya was Abu ‘Ali.
He was appointed qadi of Hims and Mosul for Harun, the Amir al-
Mu’minin. Then he came to Baghdad while al-Ma’mun was khalif.
He remained in Baghdad until al-Ma’mun appointed him Qadi of
Tabaristan. He set out for it but died on the way at Rayy in the month
of Rabi‘, 209 AH. He was reliable and truthful in hadith. He related
from Shu‘ba, Hammad ibn Salama, Warqa’ ibn ‘Umar, Zuhayr ibn
Mu ‘awiya, Ibn Lahi‘a, Abu Hilal, Jarir ibn Hazim and others.
Husayn ibn Muhammad al-Marwazi
His kunya was Abu Ahmad. He was reliable. He related from
Shu‘ba and Harir ibn Hazim. He mentioned that he listened to him in
Jurjan in the time of Sulayman ibn Rashid. He related tafsir from Ibn
Abi Dhib, Shayban ibn ‘Abdu’r-Rahman and others. He related
Expeditions from Abu Ma‘shar. He died at the end of al-Ma’mun’s
khalifate.
Hujayr ibn al-Muthanna
His kunya was Abu ‘Amr. He was one of the people of Yamama.
He came to Baghdad and settled there. He dealt in pearls and gems.
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Baghdad
He stayed in the market in Baghdad. He was reliable. He related a lot
from Layth ibn Sa‘d and ‘Abdullah al-Majishun. He died in Baghdad.
‘Aii ibn al-Ja‘d
The client of Umm Salama al-Makhzumiyya, the wife of Abu’l-
“Abbas, the Amir al-Mu’minin.
‘“Abdu’r-Rahman ibn Ishaq the Qadi said, “‘Ali ibn al-Ja‘d
brought me a scroll belonging to his father which contained his free-
dom from Umm Salama which was witnessed by the grandfathers of
Ibrahim ibn Salama and another man who used to visit her.”
‘Ali ibn al-Ja‘d said, “I was born in 136 AH at the end of the khal-
ifate of Abu’l-‘Abbas (as-Saffah).” He related from Shu‘ba, Zuhayr
ibn Mu‘awiya, Sakhr ibn Juwayriyya, Layth ibn Sa‘d, Hammad ibn
Salama, Sufyan ath-Thawri, Abu Ja‘far ar-Razi and others. He died
in Baghdad on the 25th Rajab 230 AH, and was buried in the ceme-
tery of Bab Harb. He was 96 when he died.
Hawdha ibn Khalifa ibn ‘Abdullah
His kunya was Abu’l-Ashhab. His mother was az-Zuhra bint
‘Abdu’r-Rahman and her mother was Hawla bint ‘Abdu’r-Rahman.
Hawdha was born in 125 AH and devoted himself to hadith. He
wrote from Yunus, Hisham, ‘Awf, Ibn ‘Awn, Ibn Jurayj, Sulayman
at-Taymi and others. His books have disappeared and there only
remains the book of ‘Awf and a little of Ibn ‘Awn, Ibn Jurayh,
Ash‘ath and at-Taymi. Hawdha died in Baghdad on Tuesday, 11th
Shawwal 216 AH, while al-Ma’mun was khalif and was buried out-
side the Khorasan Gate. His son prayed over him. He was a brown-
skinned man who used henna.
Yahya ibn Sa‘id ibn Aban
His kunya was Abu Ayyub. He was one of the people of Kufa and
went to Baghdad where he settled. He was reliable with many
hadiths. He related from Hisham ibn ‘Urwa, Yahya ibn Sa‘id al-
Ansari, al-A‘mash, Isma‘il ibn Abi Khalid, ‘Abdu’l-Malik ibn Abi
Sulayman and others. He related Expeditions from Muhammad ibn
Ishaq. He settled in Baghdad in the army of al-Mahdi at as-Sib at the
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Baghdad
Mill of ‘Abdu’l-Malik. He died there in 194 AH while Muhammad
al-Amin was khalif when he was eighty.
Abu Zakariyya as-Saylihini
His name was Yahya ibn Ishaq al-Bajali. He was reliable. He
related from Yahya ibn Ayyub, Ibn Lahi‘a and others. People wrote
from him. He memorised his hadith. He settled in Baghdad in Dar ar-
Ragqiq and died there in 210 AH while al-Ma’ mun was khalif.
Sa‘id ibn Sulayman al-Wasiti
His kunya was Abu ‘Uthman. His name was Sa‘dawayh. He was
reliable with many hadiths. He related from Sulayman ibn al-
Mughira, al-Mubarak ibn Fadala, Layth ibn Sa‘d, Abu Ma‘shar and
others. He settled in Baghdad and traded there. His home was at al-
Karkh near the road of the paper people. He died there on Tuesday in
the evening. He was buried the following day, at the beginning of the
day, on the 4th Dhu’l-Hijja 225 AH. His nephew, ‘Ali ibn Hunayn
the merchant, prayed over him.
Abu Nasr at-Tammar
His name was ‘Abdu’l-Malik ibn ‘Abdu’l-‘Aziz, one of the abna’
of Khurasan from the people of Nasa. He mentioned that he was born
six months after Abu Muslim, the Abbasid recruiting officer, was
killed. He settled in Baghdad in the suburb of Abu’l-‘Abbas at-Tusi,
and then in the Darb an-Nassabiyya where he traded in dates and
other commodities. He was reliable and excellent, scrupulous and
worthy. He related from Hammad ibn Salama, Sa‘id ibn ‘Abdu’l-
‘Aziz at-Tanukhi, Kawthar ibn Hakim and others.
He died in Baghdad on Tuesday at the beginning of the day in
Muharram 228 AH. He was buried at Bab Harb. He was 91 and had
gone blind.
Shurayh ibn an-Nu‘man
His kunya was Abu’l-Husayn. He dealt in pearls. He was reliable
and related from Hammad ibn Salama, Fulayh ibn Sulayman, and
Abu ‘Awana. His home was in the army camp of al-Mahdi at Sib al-
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Baghdad
Qadi. He died on the ‘/d al-Adha in the seventh year of al-Ma’mun’s
khalifate.
Yahya ibn Ghaylan
One of Khuza‘a. He was reliable. He settled in Baghdad and then
went to Basra for something he needed and died there in 210 AH. He
related from the Basrans.
Mu‘ awiya ibn ‘Amr al-Azdi
His kunya was Abu ‘Amr. He related the books and works of
Za’ida ibn Qudama. He related the Book of Travel in Dar al-Harb
from Abu Ishaq al-Fazari. He settled in Baghdad and the people of
Baghdad listened to him. He died in Baghdad in 214 or 215 AH
while al-Ma’ mun was khalif.
Al-Mu‘alla ibn Mansur ar-Razi
His kunya was Abu Ya‘la. He settled in Baghdad and devoted
himself to hadith. He was truthful with hadith, judicial opinion (ra’y)
and figh. Some of the people of hadith relate from him and some do
not relate opinion from him. He settled in Karkh in the Qati‘a ar-
Rabi‘. He died in 211 AH.
Muhammad ibn as-Sabah al-Bazzaz ad-Dulabi
His kunya was Abu Ja‘far. He settled at the gate of Karkh and
died at the end of Muharram, 227 AH.
Bishr ibn al-Harith
May Allah be pleased with him. His kunya was Abu Nasr. He was
one of the abna’ of Khurasan from the people of Marw. He settled in
Baghdad and devoted himself to hadith and listened a lot to Hammad
ibn Zayd, Sharik, ‘Abdullah ibn al-Mubarak, Hushaym and others.
Then he devoted himself to worship and withdrew from people and
did not relate.
He died in Baghdad on Wednesday, 11th Rabi‘ al-Awwal 227
AH. Many people of Baghdad and elsewhere were present and he
was buried at the Harb Gate. He was 76.
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Baghdad
Al-Haytham ibn Kharija
His kunya was Abu Ahmad. He was one of the abna’ of Khurasan
from the people of Marwurrudh. He settled at Baghdad. He remained
there until he died on Monday, 22th Dhu’l-Hijja, 227 AH.
Sa‘d ibn Ibrahim az-Zuhri
His kunya was Abu Ishaq. He was appointed qadi in Wasit while
Harun ar-Rashid was khalif. Then he was appointed qadi of the
army-camp of al-Mahdi at the beginning of al-Ma’mun’s khalifate
while he was still in Khurasan. He used to relate the books of his
father and some of the Baghdadis listened to him. Then he was dis-
missed as qadi in Baghdad and joined al-Hasan ibn Sahl while he
was at Fam as-Silh and was appointed qadi of its army. He died at al-
Mubarak when he was 63 in 201 AH.
His brother, Ya‘qub ibn Ibrahim az-Zuhri
His kunya was Abu Yusuf. He was reliable and trustworthy. He
used to relate The Expeditions from his father and other people. The
Baghdadis listened to him. He used to be given precedence over his
brother in virtue, scrupulousness and hadith. He remained in Bagh-
dad and then he went to al-Hasan ibn Sahl when he was at Fam as-
Sulh and remained there with him until he died there in Shawwal,
208 AH. He was four years younger than his brother Sa‘d.
Sulayman ibn Da’ud
He was a Hashimi whose kunya was Abu Ayyub. He was reliable
and listened to Ibrahim ibn Sa‘d, ‘Abdu’r-Rahman ibn Abi’z-Zinad
and others. The Baghdadis wrote from him and related from him. He
died in Baghdad in 229 AH.
Qurran ibn Tammam al-Asadi
His kunya was Abu Tammam. He was one of the people of Kufa.
He came and settled in Baghdad. He was a broker in animals. He was
listened to although he was weak.
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Baghdad
‘Umar ibn Hafs
His kunya was Abu Hafs al-‘Abdi. He related from Thabit al-
Bunani, Yazid ar-Raqqashi, Aban ibn Abi ‘Ayyash, Umm Shabib al-
‘Abdiyya, Malik ibn Anas and others. He was considered by them to
be weak in hadith. They wrote from him and then abandoned him. He
died in Baghdad in 198 AH at the beginning of al-Ma’mun’s khalifate.
Mus‘ab ibn ‘Abdullah
His kunya was Abu ‘Abdullah. He settled in Baghdad and related
the Muwatta’ from Malik ibn Anas, and he related from ad-
Darawardi, Ibrahim ibn Sa‘d, ‘Abdu’l-‘Aziz ibn Abi Hazim, his father
(‘Abdullah ibn Thabit) and others. When he was asked about whether
the Qur’an was created, he would take a stand and reprove the one
who did not take a stand. He died in Baghdad in Shawwal, 236 AH.
Nasr ibn Zayd
His kunya was Abu’l-Hasan. He was reliable and had hadiths. He
listened to Jarir ibn Hazim, Abu Hilal, Wuhayb and others. He died
early on before he could transmit hadith. His family came from Sijis-
tan. He was the client of Ja‘far, the son of al-Mansur (the khalif).
‘Anbasa ibn Sa‘id ibn Aban
His kunya was Abu Khalid. He was reliable and had hadith. He
came to Baghdad and stayed there and the Baghdadis listened to him.
Mansur ibn Salama
His kunya was Abu Salama. He was reliable and listened to sever-
al people. He refrained from hadith and then he reported historical
events. Then he went to the frontier and died there at Massisa in 214
AH while al-Ma’mun was khalif.
Nasr ibn Bab al-Khurasani
His kunya was Abu Sahl. He listened to Da’ud ibn Abi Hind,
‘Awf al-A‘rabi, al-Hajjaj ibn Arta’ and others. He settled in Baghdad
and they listened to him and related from him. Then he reported from
214
Baghdad
Ibrahim as-Sa’igh,! so they suspected him and abandoned his hadith.
He died in Baghdad in the army-camp of al-Mahdi.
Musa ibn Da’ud ad-Dabbi
His kunya was Abu ‘Abdullah. He was reliable and had hadith.
He listened to Sufyan ath-Thawri, Zuhayr and others. He settled in
Baghdad. Then he was made qadi of Tarsus and went there and
remained qadi there until his death.
Ibrahim ibn al-‘ Abbas
His kunya was Abu Ishaq. He was known as as-Samiri. He related
from Abu Uways, Sharik and others. He became muddled at the end
of his life and his family secluded him in his house until his death.
Al-Hakam ibn Musa al-Bazzaz
His kunya was Abu Salih. He was reliable with many hadiths. He
was one of the abna’ of Khurasan from the people of Nasa. He relat-
ed from the Syrians, from Yahya ibn Hamza, Fadl ibn Ziyad and oth-
ers of the people of Syria. He was a righteous man who was reliable
in hadith. He died in Baghdad in Shawwal, 232 AH.
Hisham ibn Sa‘id al-Bazzaz
His kunya was Abu Ahmad. He transmitted from Ibn Lahi‘a and
Hammad ibn Zayd. He was reliable but died before people listened to
him.
Muhammad ibn al-Hajjaj al-Musaffir
His kunya was Abu Ja‘far. He listened to Shu‘ba, Ibn Abi Dhib
and others. He was considered by them to be weak in hadith.
Sa‘d ibn ‘Abdu’l-Hamid
An ally of the Ansar. His kunya was Abu Mu‘adh. He mentioned
that he listened to Malik ibn Anas and others.
1. An opponent of Abu Muslim and the Abbasids. See p, 229-30.
ZAS
Baghdad
Khalid ibn Khidash
His kunya was Abu’l-Haytham, the client of the family of al-
Muhallab ibn Abi Sufra. He was reliable. He related from Hammad
ibn Zayd, Abu “Awana and others. He died in 223 or 224 AH.
Mansur ibn Bashir
He is the son of Abu Muzahim. His kunya was Abu Nasr, and he
was a Client of Azd. He was one of the Turkish captives. He had a
diwan which he left and people wrote from him. He was reliable and
was a proponent of the sunna. He died in Baghdad in Dhu’l-Qa‘da,
235 AH, when he was 80 or more.
Muhammad ibn Bakkar
His kunya was Abu ‘Abdullah. He related from Ma‘shir,
Muhammad ibn Talha, Qays ibn ar-Rabi‘, ‘Anbasa ibn ‘Abdu’l-
Wahid and others. He died in Baghdad in Rabi‘ al-Akhir, 238 AH.
Muhammad ibn Ja‘far al-Warakani
His kunya was Abu ‘Imran. He related from Ibrahim ibn Sa‘d,
Abu Ma‘shar, Sharik, al-Mu‘afi ibn ‘Imran, Ibn Abi’z-Zinad, Abu
‘Aqil, the companion of Buhayya, and others. He died in Baghdad in
Ramadan, 228 AH.
Yahya ibn Yusuf ar-Raqqi
His kunya was Abu Zakariyya. He used to related from
‘Ubaydullah ibn ‘Amr ar-Raqqi and others. He died in Baghdad
while al-Wathiq was khalif.
Khalaf ibn Hisham al-Bazzaz
His kunya was Abu Muhammad. He listened to Sharik, Abu
‘Awana, Hammad ibn Zayd and others. He had Qur’an and its read-
ings. He read to Salim, the companion of Hamza. He died in Bagh-
dad on Saturday, 7th Jumada al-Akhira, 229 AH and was buried in
the Kunasa cemetery.
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Baghdad
Al-Husayn ibn Ibrahim ibn al-Hurr
His kunya was Abu ‘Ali. His nickname was Ishkab. He was one
of the abna’ of Khurasan from Nasa. His father was one of those who
rallied to the call of the “Abbasids with Usayd ibn ‘Abdu’r-Rahman
who took power in Nasa. Usayd was put in charge of Isfahan and
Ibrahim ibn al-Hurr was among his companions. Al-Husayn was
born to him in Isfahan in 145 AH. Al-Husayn grew up in Baghdad
and devoted himself to hadith and met Muhammad ibn Rashid,
Sharik ibn ‘Abdullah, Fulayh, Hammad ibn Zayd and others. He kept
close to Abu Yusuf al-Qadi and had insight into ra’y. Then he stayed
with them and did not become involved in any judgeship or any other
position. He remained in Baghdad giving hadith and figh until he
died in 218 AH at the age of 71, while al-Ma’mun was khalif.
Da’ud ibn ‘Amr
His kunya was Abu Sulayman. He died in Baghdad in Rabi‘ al-
Awwal, 228 AH.
Da’ud ibn Rushayd
He settled in the city of Abu Ja‘far and was one of the abna’ of
Khurasan from Khwarizm. He related from al-Walid ibn Muslim,
Bagiyya ibn al-Walid, Isma‘il ibn ‘Abbas and other Syrians. The peo-
ple of Baghdad wrote from him. He was reliable with a lot of hadiths.
Fuday] ibn ‘Abdu’l-Wahhab al-Qannad
He was the brother of Muhammad ibn ‘Abdu’l-Wahhab from
whom Harun ibn Ishaq al-Hamdani related.
‘Abdu’I-Jabbar ibn ‘Asim
His kunya was Abu Talib. He was one of the abna’ of Khurasan
who were in Mesopotamia. He wrote from ‘Ubaydullah ibn ‘Amr,
Isma‘il ibn ‘Ayyash, Abu’l-Malih, Baqiyya and others. He died in
Baghdad in the army of al-Mahdi in Rabi‘ al-Akhir, in 233 AH.
‘Ubaydullah ibn ‘Umar al-Qawariri
His kunya was Abu Sa‘id. He was one of the people of Basra. He
came to Baghdad and settled there. He related from Hammad ibn
217
Baghdad
Zayd, Yazid ibn Zuray‘, ‘Abdu’r-Rahman ibn Mahdi and others. He
had many hadiths and was reliable. He died in Baghdad on the 13th
Dhu’1-Hijja 235 AH in the Days of Tashrig. Many people attended
and he was buried in the army-camp of al-Mahdi outside the three
gates. He was 84 when he died.
Muhammad ibn Abi Hafs al-Mu‘ayti
He was their client. His kunya was Abu ‘Abdullah. Abu Hafs’s
name was ‘Umar. He was reliable with hadith. He related from
Baqiyya, ‘Abdullah ibn al-Mubarak, Abu’l-Ahwas, Sharik, Hushaym
and others. He was one of the people of Baghdad. He prayed Jumu‘a
one day and went to his home and went to bed on Saturday night. He
was afflicted by semiparalysis in the night and lived for the rest of
the night and Saturday until ‘Asr. Then he died and was buried in the
al-Khayzuran cemetery on Monday, the 6th Sha*ban 222 AH while
al-Mu‘tasim was khalif. The funeral prayer was performed outside
the three arches and many people attended.
Salm ibn Qadim
His kunya was Abu’l-Layth. He related from Bagiyya, Muhammad
ibn Harb and others. He died in Baghdad in Dhu’1-Qa‘da 228 AH.
Nu‘aym ibn Haysam
His kunya was Abu Muhammad. He was one of the people of
Khorasan. He related from Hammad ibn Zayd and others. He died in
Baghdad in Shawwal 228 AH.
Yahya ibn ‘Uthman
His kunya was Abu Zakariyya. He was one of the abna’ of
Khurasan. He lived at Darb Abi’l-Jahm. He related from the Syrians,
Rushayd ibn Sa‘d, Hiql ibn Ziyad, Bagiyya, Isma‘il ibn ‘Ayyash and
others. He died in Rabi‘ al-Awwal, 238 AH.
Ibrahim ibn Ziyad Sablan
His kunya was Abu Ishaq. He died in Baghdad and was buried on
Wednesday, the 6th Dhu’l-Hijja 228 AH.
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Baghdad
Bashshar ibn Musa al-Khaffaf
His kunya was Abu ‘Uthman. He died in Baghdad in Ramadan
228 AH and was buried on Friday after ‘Asr.
Abu’l-Ahwas
His name was Muhammad ibn Hayyan al-Baghi. He listened a lot
and was reliable. He died in Dhu’1-Hijja, 229 AH.
Shuja‘ ibn Mukhallad
His kunya was Abu’l-Fadl. One of the abna’ of Khurasan from
Bagha. He related all of Hushaym’s books and he also related from
Isma‘il ibn ‘Ulayya and others. He was reliable and dependable. He
died in Baghdad on the 10th Safar 235 AH. Many people attended
and he was buried in the cemetery of Bab at-Tibn.
‘Abbad ibn Musa al-Khuttali
His kunya was Abu Muhammad. He related from Ibrahim ibn
Sa‘d, Talha ibn Yahya az-Zuraqi and Isma‘il ibn Ja‘far. He went to
Tarsus and died there at the beginning of 230 AH.
Ahmad ibn Muhammad ibn Ayyub
His kunya was Abu Ja‘far. He was a copyist who wrote for al-Fadl
ibn Yahya ibn Ja‘far ibn Barmak. He mentioned that he heard the Ex-
peditions from Ibrahim ibn Sa‘d with al-Fadl ibn Yahya. He mentioned
that he heard from Abu Bakr ibn ‘Ayyash what happened to al-Fadl ibn
Yahya.! He died in Baghdad on Tuesday night, the 26th of Dhu’l-Hijja
228 AH.
Ishaq ibn Ibrahim ibn Kamhar
His kunya was Abu Ya‘qub. He was the son of Abu Isra’il from
Khorasan from the people of Marw. He confused and transposed
things. He would stop while reciting Qur’an and repeat it several
times. He related from Ibrahim ibn Sa‘d, Hammad ibn Zayd, ‘Abdu’r-
Rahman ibn Abi’z-Zinad, Ja‘far ibn Sulayman, and Sulayman ibn
1. Al-Fadl ibn Yahya al-Barmaki, who was governor of Khurasan before the
Barmakids fell from their position of power in the Abbasid administration. He died in
prison after the execution of his brother Ja‘far and the disgrace of the entire family.
219
Baghdad
Akhdar. He listened a great deal. He travelled to Muhammad ibn Jabir
in Yamama and wrote out his books. He went from Yamama to Basra
two or three days after Abu ‘Awana died and did not meet him.
Yahya ibn Ma‘in
His kunya was Abu Zakariyya. He was one of the most extensive
recorders of hadith and was known for that, but he almost never
related them. He died in Madina on his way to hajj.
Zulkayr ibn Harb ibn Ashtal
One of the people of Nasa. Then he Arabicised Ashtal and it
became Shaddad. His kunya was Abu Khaythama. He was the client of
the Banu Harish. He related from Jarir ibn ‘Abdu’l-Hamid, Hushaym,
Sufyan ibn ‘Uyayna, Ibn ‘Ulayya, “Abdullah ibn Wahb, al-Walid ibn
Muslim and other Kufans, Basrans and Hijazis. He compiled a
Musnad and books of that sort. He died in Baghdad in Sha‘ban, 234
AH. Many people attended. He was reliable and dependable.
Khalaf ibn Salim al-Mukharrami
His kunya was Abu Muhammad. He was a client of the Muhallab
family. He wrote a Musnad from the Messenger of Allah ,.L. and he
had many hadiths. People wrote from him. He died in Baghdad in
Ramadan, 231 AH.
Ahmad ibn Muhammad ibn Hanbal
His kunya was Abu ‘Abdullah. He was reliable, dependable, truth-
ful with many hadiths. He was subjected to the Inquisition (Mihna)
and beaten with whips. Al-Mu‘tasim, the Amir al-Mu’minin, com-
manded that he be beaten to make him state that the Qur’an was creat-
ed and he refused to say it. He was imprisoned on that account but
remained firm in his position and did not acquiesce at all. Then he
was summoned to go to the khalif al-Mutawakkil. Then he was
offered money but he refused to accept it. He died on a Friday at mid-
day and was buried after ‘Asr. Many of the people of Baghdad and
others attended.
220
Baghdad
Al-Qasim ibn Sallam
His kunya was Abu ‘Ubayd. He was one of the abna’ of Khura-
san. He was a tutor and had knowledge of grammar and Arabic. He
devoted himself to hadith and figh. He was appointed qadi of Tarsus
in the time of Thabit ibn Nasr ibn Malik and remained with him and
his children. He came to Baghdad where he explained unusual hadith
and wrote books and people listened to him. He went on hajj and
died in Makka in 224 AH.
Bishr ibn al-Walid al-Kindi
He related from Abu Yusuf the Qadi, both from his books and by
his dictation. He related from Sharik, Hammad ibn Zayd, Malik ibn
Anas, Salih al-Murri and others. He related from Muhammad ibn
Talha. He was appointed Qadi of Baghdad on both sides of the river.
He related and gave fatwa to the people in Baghdad. A man took
action against him and said, “He does not say that the Qur’an is cre-
ated.” The Amir al-Mu’ minin al-Mu‘tasim commanded that he be put
under house arrest. He was put under house arrest and police were
assigned to his door. He was forbidden to give fatwa to anyone in any
matter. When al-Mutawakkil became khalif, he commanded that he
be released and give fatwa to people and transmit to them. So he con-
tinued until he was old and spoke of the waqf.! The people of hadith
then withdrew from and abandoned him.
Muhammad ibn Sulaym
His kunya was Abu ‘Abdullah al-‘Abdi. He listened a lot and was
appointed qadi in Badraya and Bakisba in the time of al-Ma’mun. I
saw that the people of hadith were wary about his hadith and trans-
mission from him.
Bishr ibn Adam
He listened a lot and I saw that the people of hadith were wary of
his hadith and writing from him.
1. There was a disagreement about the nature of the wagf between fugaha’ of
different schools.
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Baghdad
‘Abdu’r-Rahman ibn Yunus
His kunya was Abu Muslim, one of the clients of al-Mansur. We
were informed that he was born in 164 AH and that he devoted him-
self to hadith and travelled in search of it and listened to it a lot and
took dictation from Sufyan ibn ‘Uyayna, Yazid ibn Harun and others.
He died on Wednesday at sunrise suddenly, in the mosque of Asad
ibn al-Marzban on the 10th Rajab 224 AH.
Abu’]-Qasim
The husband of Abu Muslim’s daughter. He was the grandfather of
Husayn ibn al-Fahm on his father’s side. He lived in the army of al-
Mahdi. He was reliable, scrupulous and a scholar. He spoke of the
Sunna and censured those who took the position of Jahm! and opposed
the Sunna. He died on Sunday the 12th Rabi‘ al-Awwal 224 AH.
‘Abdullah ibn ‘Awn al-Khazzaz
His kunya was Abu Muhammad. He died in Baghdad while al-
Wathiq was khalif.
Shurayh ibn Yunus al-Marwrudhi
His kunya was Abu’l-Harith. He was the husband of the daughter
of Quraysh al-Mustamli. He wrote books and produced them and
related them. He was reliable. He died on Tuesday the 23rd Rabi‘ al-
Awwal 235 AH.
Ahmad ibn Da’ud
His kunya was Abu Sa‘id al-Haddad al-Wasiti. He lived in
Baghdad. He was reliable and died before he could be related from
and written from.
Isma‘il ibn Ibrahim at-Tarjumani
His kunya was Abu Ibrahim, one of the abna’ of Khurasan. His
home was near the desert of Abu’s-Sarri. He related from Hushaym,
al-‘Attaf ibn Khalid, ‘Abdu’l-‘Aziz al-Majishun, Khalaf ibn Khalifa,
1. The Jahmite Qadarites believed that Allah created good but not evil, and that
the Qur’an is created.
Dae
Baghdad
Salih al-Murri and others. He related also from Sharik. He died in
Baghdad on the 25th Muharram 236 AH. He had sunna, virtue and
good.
‘Amr an-Nagqid
His kunya was Abu ‘Uthman. He was reliable with dependable
hadith. The people of Baghdad wrote many books from him. He was
one of the few memorisers. He was a fagih. He died in Baghdad on
Thursday the 4th Dhu’l-Hijja 202 AH.
Muhammad ibn ‘Abbad al-Makki
The companion of Sufyan ibn ‘Uyayna. He died in the army of
the khalif in Samarra in 234 AH.
Hajib ibn al-Walid al-A‘war the teacher
His kunya was Abu Ahmad. He died in Baghdad in the month of
Ramadan 228 AH.
Abu Ma‘mar
His name was Isma‘il ibn Ibrahim al-Harawi from Hudhayl. He
had sunna, virtue and good. He died in Baghdad in Jumada al-Ula
236 AH and many people attended his funeral.
Muhammad ibn Hatim al-Marwazi
His kunya was Abu ‘Abdullah. He produced a book on the fafsir
of the Qur’an which people wrote down in Baghdad. He lived at
Qati‘a ar-Rabi‘ at Karkh. He died in Baghdad on Thursday the 26th
Dhu’l-Hijja 235 AH.
Ibrahim ibn Muhammad
One of the Banu Sama. His kunya was Abu Ishaq. He died in
Baghdad in Ramadan 231 AH after coming from the khalif’s army in
Samarra.
‘Abdu’r-Rahman ibn Salih al-Azdi
His kunya was Abu Muhammad. He was one of the people of
Kufa and settled in Baghdad. He related from Sharik, Ibn Abi Za’ida,
223
Baghdad
Abu Bakr ibn ‘Ayyash and others, and from Mulazim ibn ‘Amr. He
died in Baghdad on a Monday at the end of Dhu’1-Hijja in 235 AH.
Ahmad ibn Ibrahim
His kunya was Abu ‘Ali. He was known as al-Mawsuli. He relat-
ed from Hammad ibn Zayd, Sharik, Abu ‘Awana and others. He died
in Baghdad in Rabi‘ al-Awwal 236 AH.
Ibrahim ibn Abi’l-Layth
His kunya was Abu Ishaq. He was the companion of al-Ashja‘i.
He settled in Baghdad in the army of al-Mahdi. He had sunna and
was weak in hadith.
‘Abdu’l-Mun‘im ibn Idris
His kunya was Abu ‘Abdullah. He was the son of the daughter of
Wahb ibn Munabbih [the 7abi‘i who died in 114 AH]. He related the
books of Wahb about the stories of the Prophets and men of worship,
and the stories of the tribe of Israel, from his father from Wahb ibn
Munabbih. He mentioned that he met Ma‘mar ibn Rashid in Yemen
and listened to him. He read the books of Wahb ibn Munabbih and
his wisdom. He died in Baghdad in Ramadan 228 AH when he was
nearly 100.
Muhammad ibn Mus‘ab
His kunya was Abu Ja‘far. He was a Qur’an reciter. He listened to
hadith and sat with people. He was reliable, Allah willing. He died in
Baghdad in Dhu’l-Qa‘da 228 AH.
Muhriz ibn ‘Awn
His kunya was Abu’l-Fadl. He said that his father told him that he
was born in 144 AH. He said, “In that year al-Mansur went on hajj
with the people.” He died in Baghdad in 231 AH when he was 88. He
related hadith and people wrote from him a lot. He was reliable and
dependable.
224
Baghdad
Al-Walid ibn Salih an-Nahhas
His kunya was Abu Muhammad. He related from ‘Ubaydullah ibn
‘Amr, Abu Ma‘shar, Baqiyya ibn al-Walid, Hammad ibn Salama and
‘Isa ibn Yunus. He related the Musnad of Wukay‘< and others. He died
in Baghdad in Safar 233 AH.
Rabah ibn al-Jarrah
His kunya was Abu’l-Walid, one of the people of Mosul. He came
to Baghdad and related from al-Mu ‘afi ibn ‘Imran and ‘Afif ibn Salim.
Al-Walid ibn Shuja‘
His kunya was Abu Humam as-Sakuni. He related from Baqiyya
ibn al-Walid and other Syrians and Iraqis.
Nuh ibn Yazid the tutor
His kunya was Abu Muhammad. He was the companion of
Ibrahim ibn Sa‘d. He was reliable.
Kamil ibn Talha al-Jahdari
One of the people of Basra. His kunya was Abu Yahya. He died in
Basra in 232 AH.
Yusuf ibn Musa al-Qattan
He was one of the people of Kufa and settled in Rayy and traded
there and listened to Jarir ibn ‘Abdu’l-Hamid and others. He came to
Baghdad and settled in Dar al-Qutn.
Mardawayh as-Sa’igh
His name was ‘Abdu’s-Samad ibn Yazid. His nickname was
Mardawayh. His kunya was Abu ‘Abdullah. He related from al-Fadl
ibn ‘Iyad, Ibn ‘Uyayna and others. He was reliable among the people
of the Sunna and scrupulousness. People wrote from him. He died on
the last day of Dhu’1-Hijja 235 AH.
225
Baghdad
Abu ‘Amr al-Mugri’
He is Hafs ibn ‘Umar al-Azdi. People recited the Qur’an to him.
He had knowledge of the Qur’an and fafsir. He wrote from Sharik
and other people of Iraq, Madina and Syria.
Muhammad ibn Sa‘d, the companion of al-Wagqidi
He was the client of al-Husayn ibn ‘Abdullah of the ‘Abbasid
family. He died at the age of 62 in Baghdad on Sunday the 4th
Jumada al-Akhira,236 AH,and was buried in the cemetery of the
Syrian gate. He is the one who wrote the Kitab at-Tabaqat, worked it
out and composed it. He is related from. He had an abundance of
knowledge and many hadiths and transmission, many books of
hadith and other books on strange terms and figh.
MEEKER
Other Baghdadis also include: Abu Isma‘il al-Mu’addib the
tutor, who is Ibrahim ibn Sulayman; Abu ‘Ubayda al-Haddad, who
was ‘Abdu’l-Wahid; Abu Qatan, whose name was ‘Amr ibn al-
Haytham al-Quta‘i; Ghassan ibn al-Mufaddal al-Ghalabi, whose
kunya was Abu Mu‘awiya; ‘Isa ibn Hisham an-Nakhkhas, who lis-
tened a lot and had hadith, but died before he could relate; Mahdi
ibn Hafs, whose kunya was Abu Ahmad and who lived at the Kufa
gate; Sahl ibn Nasr, who lived at al-Matbakhiyya; Harun ibn
Ma‘ruf, whose kunya was Abu ‘Ali, and who died in Baghdad in
Ramadan 231 AH; Sahl ibn Muhammad, whose kunya was Abu’s-
Sarri, the client of al-‘Abbad ibn ‘Abdullah, and who was reliable;
Yahya ibn Ayyub, who was Abu Zakariyya, the client of Abu’l-
Qasim Muharrar; Ibrahim ibn Hatim al-Harawi, who is Abu Ishaq;
Ahmad ibn Muhammad as-Saffar, whose kunya was Abu Hafs;
Ya‘qub ibn Ibrahim al-‘Abdi, who is Abu Yusuf, Ibn ad-Dawraqi;
his brother, Ahmad ibn Ibrahim, who is Abu ‘Abdullah; ‘Abdu’I-
‘Aziz ibn Bahr the tutor, who related from Isma‘il ibn Ja‘far and
others; and Yahya ibn Isma‘il al-Wasiti, whose kunya was Abu
Zakariyya.
AE
226
The Companions of the Prophet who went
to Khurasan and died there
Burayda ibn al-Husayb
His kunya was Abu ‘Abdullah. He became Muslim when the
Messenger of Allah ,.2 passed him on the Hijra and recited the
beginning of Surat Maryam (19) to him. Then Burayda emigrated to
him in Madina after Uhud and he learned the rest of Surat Maryam
and went on the later expeditions of the Messenger of Allah »Le after
that. He lived in Madina until the death of the Messenger of Allah
pete. When Basra was set out and became a city, Burayda moved
there and built a house there. Then he left it to go on an expedition to
Khurasan and died in Marw while Yazid ibn Mu‘awiya was khalif.
He left children there and some of them came to Baghdad and died
there.
Abu Ya‘qub ad-Dabbi said that he was told that Burayda al-
Aslami was heard to say beyond the river of Balkh, “There is no life
except in the transport of horses!”
Abu Barza al-Aslami
Abu Barza became Muslim early on and was present with the
Messenger of Allah at the conquest of Makka. He killed ‘Abdu’l-
‘Uzza ibn Khattal when he was clinging to the curtains of the Ka‘ba.
Abu Barza continued to go on expeditions with the Messenger of
Allah ,»Le until the Messenger of Allah died. Then he moved to
Basra and settled there when the Muslims settled there and he built a
house there. He had descendants there. Then he went on an expedi-
tion to Khurasan and died there.
Al-Hakam ibn ‘Amr ibn Mujadda‘
He was called al-Hakam ibn ‘Amr al-Ghifari as he was descended
from Nu‘ayla, the brother of Ghifar. Al-Hakam was a companion of
the Prophet ,«1. until the Prophet died. Then he moved to Basra and
settled there. Ziyad ibn Abi Sufyan appointed him governor of
Khurasan and he went there and remained its governor until he died
during the khalifate of Mu‘awiya.
227
Companions
‘Abdu’r-Rahman ibn Samura
His mother was Arwa bint Abi’l-Fari‘a. ‘Abdu’r-Rahman moved
to Basra and settled there and related hadiths from the Messenger of
Allah ,«L2. His name had been ‘Abdu’l-Ka‘ba and the Messenger of
Allah ,sL2 renamed him ‘Abdu’r-Rahman when he became a Muslim.
He said to him, “‘Abdu’r-Rahman, do not ask for command.”
‘Abdullah ibn “Amir appointed him over Sijistan and he attacked
Khurasan and achieved victories there. Then he returned to Basra and
died there in SO AH. Ziyad ibn Abi Sufyan prayed over him.
Qutham ibn al-‘Abbas ibn ‘Abdu’l-Muttalib
His mother was Umm al-Fadl or Lubaba the elder al-Hilaliyya.
Qutham resembled the Messenger of Allah »2+. Qutham raided
Khurasan when Sa‘id ibn ‘Uthman was in charge of it. He said to
him, “Take a thousand shares for yourself.” He said, “No, take a fifth
and then give the people their rights and then give me what you
wish.” Qutham was scrupulous and virtuous and died in Samarqand.
‘Abdu’r-Rahman ibn Ya‘mur ad-Di’li
Bukayr ibn ‘Ata’ reported from him that the Prophet ,L. said,
“Hajj is ‘Arafa. Whoever catches ‘Arafa [on the night of Muzdalifa]
before Subh has caught the hajj.”
HEAR
The Fugaha’ and Hadith Scholars in
Khurasan after them
Yahya ibn Ya‘mar al-Laythi
One of the Banu Kinana. He was one of the people of Basra. He
was a grammarian with great knowledge of Arabic and the Qur’an.
Then he went to Khurasan and settled in Marw and was made its
qadi. He judged by the oath with the witness. He was reliable.
Abu’t-Tayyib Musa ibn Yasar said, “I saw Yahya ibn Ya‘mar
when he was qadi in Marw. Sometimes I saw him giving judgement
228
Khurasan
in the market and on the road. Sometimes two litigants would come
to him while he was on a donkey and he stopped on the donkey until
he had judged between them.”
Abu Mijlaz Lahiq as-Sadusi
He was reliable with hadiths. He went to Marw and settled there
and built a house there. He was put in charge of the Treasury there. He
only had one eye. He died while ‘Umar ibn ‘Abdu’l-‘Aziz was khalif.
Muhammad an-Nakh‘i
His kunya was Abu Yusuf. He was reliable, Allah willing. He
related from Sa‘id ibn Jubayr. He was appointed qadi of Marw.
‘Ata’ al-Khurasani
He was reliable. He went to Syria and related from the Syrians.
Malik ibn Anas and others related from him.
Abu’l-Munib
His name was ‘Isa ibn ‘Ubayd. He had hadiths and he related
from ‘Ikrima.
Ar-Rabi‘ ibn Anas
‘Ammar ibn Basr al-Khurasani said that ar-Rabi‘ ibn Anas was
one of Bakr ibn Wa’il. He was one of the people of Basra. He met
Ibn ‘Umar, Jabir ibn ‘Abdullah and Anas ibn Malik. He fled from al-
Hajjaj to Marw and settled in one of its villages called Burz and then
moved to another village called Sadhawwar, where he remained until
his death. He was also pursued in Khurasan when the Abbasid move-
ment began. He hid and sought to escape with ‘Abdullah ibn al-
Mubarak who was also in hiding. He listened to forty hadiths from
him. ‘Abdullah used to say, “How this delights me!” about something
he named. Ar-Rabi‘ ibn Anas died while al-Mansur was khalif.
Ibrahim ibn Maymun as-Sa’igh
He and Muhammad ibn Thabit al-‘Abdi were companions of Abu
Muslim, the Abbasid recruiting officer in Khurasan. They sat with
229
Khurasan
him and listened to what he had to say. When the Abbasid movement
emerged in Khurasan and this business [of revolution] began, he sent
agents to them to ask them about himself and whether he should be
assassinated. Muhammad ibn Thabit said, “I do not think that he
should be assassinated because belief is a bar to assassination.”
Ibrahim as-Sa’igh said, “I think that he should be assassinated and
killed.” Abu Muslim appointed Muhammad ibn Thabit al-‘Abdi as
qadi of Marw and sent for Ibrahim ibn as-Sa’igh and killed him. It is
reported that Ibrahim as-Sa’igh used to come to Abu Muslim and
admonish him. He told him, “Go to your home. We know your
views.” So he went back and then later put on funeral perfume and
shrouded himself and went to him while he was in a gathering of
people and admonished him and spoke some strong words. He com-
manded that he be killed and thrown into a well.
Muhammad ibn Thabit al-‘Abdi
He came from Basra. He related from Abu’1l-Mutawakkil and was
made qadi of Marw. ‘Abdullah ibn al-Mubarak and others related
from him.
Ya‘qub ibn al-Qa‘qa‘
He was one of the people of Marw who was qadi there. He related
from ‘Arta’ ibn Abi Rabah, and ath-Thawri and ‘Abdullah ibn al-
Mubarak related from him.
Al-Fadl ibn Musa as-Sinani
Sinan is one of the villages of Marw from the region of as-
Saqadham. He was reliable and Waki‘ ibn al-Jarrah and others related
from him.
‘Abdullah ibn al-Mubarak
His kunya was Abu ‘Abdu’r-Rahman. He was born in 118 AH and
devoted himself to knowledge and related a lot of transmission, and
wrote many books on the categories and types of knowledge which
people took from him, and people wrote from him. He had poetry
and encouragement for jihad. He went to Iraq, the Hijaz, Syria, Egypt
and Yemen and listened to a great deal of knowledge. He was reliable
230
Khurasan
and a trustworthy Imam, an authority with many hadiths. He died at
Hit while returning from an expedition in 181 AH when he was 63.
An-Nadr ibn Muhammad al-Marwazi
He was given pre-eminence by them in knowledge, figh, intellect
and virtue. He was a companion of ‘Abdullah ibn al-Mubarak. He
was one of the people of Abu Hanifa.
Makki ibn Ibrahim al-Balkhi
His kunya was Abu’s-Sakan. He died in Balkh in 215 AH. He was
reliable and came to Baghdad intending to go on the hajj and he went
on the hajj and returned and related to the people on his journey there
and back and they wrote from him. He was reliable in hadith.
An-Nadr ibn Shumay] al-Marwazi
He was one of the people of Basra of the Banu Mazin. He was
reliable, Allah willing, and had hadith and transmission of poetry and
knowledge of grammar and the historical events of people. He died
in Khurasan in 203 AH while al-Ma’mun was khalif. That was before
al-Ma’mun left Khurasan.
Mugatal ibn Sulayman al-Balkhi
The one who had a tafsir. He related from ad-Dahhak ibn
Muzahim and ‘Ata’. The people of hadith were wary of his hadith
and objected to them.
Abu Muti‘ al-Balkhi
His name was al-Hakam ibn ‘Abdullah, He was in charge of judg-
ing in Balkh. He was a Murji’ite.! He met ‘Abdu’r-Rahman ibn
Harmala and others. They considered him weak in hadith. He was
blind.
‘Amr ibn Harun al-Balkhi
He related from Ibn Jurayj and others. People wrote a large book
from him but abandoned his hadiths.
1. The Murji’ites were opponents of the Kharijites. They held that it is faith and
not actions which is important.
231
Khurasan
Salm ibn Salim al-Balkhi
His kunya was Abu Muhammad. He was a Murji’ite who was
weak in hadith, but he was strict in commanding the correct and for-
bidding the objectionable. He had leadership in Khurasan, and
Harun, the Amir al-Mu’minin, sent for him and he was brought to
him and he imprisoned him. He remained in prison until Harun died.
Then al-Amin released him from the prison of ar-Raqqa when he
became khalif. He came to Baghdad and remained there a short time
and then went to Khurasan where he died.
Abu Tumayla al-Marwazi
His name was Yahya ibn Wadih. He was the client of the Ansar.
He met Muhammad ibn Ishaq and related from him. He was reliable
and related from.
Al-Hasan ibn Sawwar
His kunya was Abu’l-‘Ala’ al-Marwrudhi. He was reliable. He
came to Baghdad intending to go on hajj and people related from him
and wrote from him. Then he returned to Khurasan and died there at
the end of al-Ma’mun’s khalifate.
‘Abdu’s-Samad ibn Hassan al-Marwrudhi
He was a qadi there and in Nishapur and Herat. He was reliable.
He died during al-Ma’ mun’s khalifate.
‘Ali ibn al-Hassan
He was one of the companions of ‘Abdullah ibn al-Mubarak. He
met al-Husayn ibn Waqid and related from him. He was one of the
people of Marw and died there.
Nasr ibn Bab
His kunya was Abu Sahl, one of the people of Marw. He listened
to Da’ud ibn Abi Hind, ‘Awf al-A‘rabi, al-Hajjaj and others. He came
to Baghdad and they listened to him. Then he related from Ibrahim
as-Sa’igh! so they suspected him and left his hadiths.
1. See p.230.
232
Khurasan
‘Ali ibn Ishaq ad-Darakani
Darakan is a village of Marw. He was one of the people of
“Abdullah ibn al-Mubarak and was famous for being his companion.
He was reliable and came to Baghdad and they listened to him.
Sahl ibn Muzahim
He was one of the people of Marw. He was a fagih and mufti, a
man of worship. His kunya was Abu Bishr.
His brother, Muhammad ibn Muzahim
His kunya was Abu Wahb. He was informed and virtuous. He died
in 221 AH. He used to relate from ‘Abdullah ibn al-Mubarak.
Sufyan ibn ‘Abdu’I-Malik
One of the people of Marw. ‘Abdullah ibn al-Mubarak trusted him
and presented his books to him.
Salama ibn Sulayman
One of the people of Marw. He was the companion of Abdullah
ibn al-Mubarak and known for that.
‘Iyadh ibn ‘Uthman
His name was ‘Abdullah and he was the son of the daughter of
‘Abdu’l-‘Aziz ibn Abi Rawwad. He met Shu‘ba and he had books
from Abdullah ibn al-Mubarak.
Abu Ishaq az-Zayyat
He was one of the people of Balkh. His name was Ibrahim ibn
Sulayman. He was a Murji’ite.
Qutayba ibn Sa‘id
His kunya was Abu Raja’ al-Balkhi. He related from Layti 1bn
Sa‘d and Ibn Lahi‘a.
ME KEK
233
Khurasan
Other Khurasanis also include: Yazid ibn Abi Sa‘id an-Nahawi,
one of the people of Marw who had hadiths; ad-Dahhak ibn
Muzahim, Abu’!-Qasim, one of the people of Balkh; Abu Jarir, the
Qadi of Sijistan, whose name was ‘Abdullah ibn Husayn; Mansur
ibn Abi Surayra, from whom ‘Abdullah ibn al-Mubarak related;
Husayn ibn Wagid, who related from ‘Abdullah ibn Burayda and
had excellent hadiths; Kharija ibn Mus‘ab as-Sarkhasi, people
were wary of his hadith and abandoned them; Nuh ibn Abi
Maryam, whose kunya was Abu ‘Isma; Abu Hamza as-Sukari, one
of the people of Marw; Hafs ibn ‘Abdu’r-Rahman al-Balkhi, Abu
‘Amr, who lived in Nishapur; ‘Ubaydullah as-Sajari, one of the
people of Sijistan who related from Sufyan ath-Thawri and others;
Nahshal ibn Sa‘id, who related from ad-Dahhak ibn Muzahim;
Mugatal ibn Hayyan, Abu Mu‘an al-Balkhi, who is was related
from; Khalaf ibn Ayyub, Abu Sa‘id, one of the people of Balkh,
who is related from; Shaddad ibn Hakim, Abu ‘Uthman al-Balkhi,
who is related from; ‘Abdu’l-‘Aziz ibn Abi Rizma al-Marwazi,
who related from Hammad ibn Salama, Hammad ibn Zayd and oth-
ers, and was reliable; Al-Husayn ibn al-Walid, Abu ‘Abdullah, a
client of Quraysh; ‘Attab ibn Ziyad al-Marwazi, a reliable compan-
ion of Abdullah ibn al-Mubarak; Ibrahim ibn Rusaym, one of the
people of Marw; Muhammad ibn al-Fadl, one of the people of
Marw whose hadiths are abandoned; ‘Umara ibn al-Mughira, one
of the people of Sarakhas; his brother, al-Qasim ibn al-Mughira,
one of the people of Sarakhas; Abu Sa‘id as-Saghani, Muhammad
ibn Muyassar, he was reliable and blind; ‘Isam ibn Yusuf, one of the
people of Balkh; Abu Mu‘adh an-Nahawi, one of the people of
Marw who related from Abdullah ibn al-Mubarak; and Ya‘mar ibn
Bishr, Abu ‘Amr, a companion of Abdullah ibn al-Mubarak.
Soskeste
ix AR iN
234
The Fuqaha’ and Hadith Scholars in Rayy
Abu Ja‘far ar-Razi
His name was ‘Isa ibn Mahan. He was one of the people of Marw
from a village called Burz. It is the village where ar-Rabi‘ ibn Anas
first settled and it was there that Abu Ja‘far listened to him. Then
Abu Ja‘far moved to Rayy where he died and so he is called ar-Razi.
He was reliable and he came to Baghdad and Kufa for hajj and they
listened to him.
Yahya ibn Durays
He was a qadi in Rayy and died there.
Sa‘id ibn Sinan ash-Shaybani
He originated from Kufa, but he lived in Rayy later. He went on
hajj every year and had bad character.
Jarir ibn ‘Abdu’l-Hamid
His kunya was Abu ‘Abdullah. He was born in 107 AH in Kufa
and grew up there. He sought hadith and listened and had a lot. Then
he settled in Rayy and died there. He was reliable with a lot of
knowledge and people travelled to him.
Hakkam ibn Salm ar-Razi
He was reliable, Allah willing.
Salama al-Abrash ibn al-Fadl
His kunya was Abu ‘Abdullah. He was reliable and truthful. He
was the companion of Muhammad ibn Ishaq. He related the Expe-
ditions and Al-Mubtada’ from him. He died in Rayy having reached
the age of 110. He was a tutor. It is said that he was the humblest of
people in his prayer.
2am
Rayy
Ishaq ibn Sulayman
His kunya was Abu Yahya. He was the client of ‘Abdu’l-Qays. He
was reliable with virtue and scrupulousness. He moved to Kufa and
spent two years there and then returned to Rayy where he died in 199
AH.
Ishaq ibn Isma‘il ar-Razi
His nickname was Hayyawayh. He died in Rayy. He transmitted
and is related from.
The Fuqaha’ in Hamadan
Asram ibn Hawshab al-Hamadani
He came to Baghdad and the people of Baghdad wrote from him.
Then he returned to Hamadan and died there.
The Hadith Scholars in Anbar
Muhammad ibn ‘Abdullah al-Hadhdha’
His kunya was Abu Ja‘far. He had hadiths and was reliable.
Suwayd ibn Sa‘id
His kunya was Abu Muhammad al-Anbari. He settled in al-
Haditha, Haditha an-Nura, some parasangs from Anbar.
Ishaq ibn al-Bahlul
His kunya was Abu Ya‘qub.
236
Chapter Two:
The Companions of the Messenger of Allah
who settled in Syria
Abu ‘Ubayda ibn al-Jarrah
His name was ‘Amir ibn ‘Abdullah ibn al-Jarrah. His mother was
Umayma bint Ghanm. Abu ‘Ubayda became Muslim before the Mes-
senger of Allah «2. entered the house of al-Argam [in 614 AH] and
he emigrated to Abyssinia in the second Abyssinian emigration. Then
he returned and was present at Badr, Uhud, the Ditch and all the bat-
tles alongside the Messenger of Allah .1... The Messenger of Allah
sent him on an expedition with 300 Muhajirun and Ansar along the
coast to a branch of Juhayna. That was the al-Khabt expedition.
Anas ibn Malik reported that the Prophet ».. said, “Every com-
munity has a trusty one and the trusty one of this community is Abu
‘Ubayda ibn al-Jarrah.” Muhammad ibn ‘Umar said, “When ‘Umar
ibn al-Khattab became khalif, he appointed Abu ‘Ubayda over Syria
and he was commander-in-chief at the Battle of Yarmuk.”
Malik ibn Yukhamir described Abu ‘Ubayda ibn al-Jarrah and
said, “He was a thin man with a gaunt face, thin beard, tall with a
slight hunching of shoulders, and with a gap between his front teeth.”
Abu Bakr ibn ‘Abdullah reported from some men of the people of
Abu ‘Ubayda that Abu ‘Ubayda ibn al-Jarrah was present at Badr
when he was 41. He died in the ‘Amwas plague in 18 AH while
‘Umar ibn al-Khattab was khalif. Abu ‘Ubayda was 58 when he died.
His grave is at ‘Amwas, which is four miles from Ramla in the direc-
tion of Jerusalem. Abu ‘Ubayda dyed his head and hair with henna
and privet. Abu ‘Ubayda also related from ‘Umar.
237
Companions
Bilal ibn Rabah
He was a client of Abu Bakr as-Siddiq. His kunya was Abu
“Abdullah. He was one of the half-castes of the nobles. His mother’s
name was Hamama. His mother belonged to one of the Banu Jumah.
Al-Hasan said that the Messenger of Allah ,.L» said, “Bilal is the
forerunner of the Abyssinans.”
Qays ibn Abi Hazim said, “Abu Bakr purchased Bilal for five
ugtyyas.”
‘Umar used to say, “Abu Bakr is our master and he freed our mas-
ter,” meaning Bilal.
Al-Qasim ibn ‘Abdu’r-Rahman said, “Bilal was the first to give
the adhan.”
Muhammad ibn ‘Amr said, “Bilal used to carry the staff before
the Messenger of Allah ,..+ on the day of the ‘Jd and for the rain
prayer.” Muhammad ibn ‘Umar said, “Bilal was present at Badr and
Uhud and all the battles with the Messenger of Allah ,zL. When the
Messenger of Allah died, he went to Abu Bakr and asked his permis-
sion to go to Syria to join the defences in the way of Allah. Abu Bakr
said, ‘I ask you by Allah, Bilal, and by my respect and my due, I am
old and weak and my end is near.’ So Bilal remained with Abu Bakr
until his death. Then he went to ‘Umar and said the like of what he
had said to Abu Bakr and he gave him permission. So he went to
Syria where he remained until he died.”
Qays said, “Bilal said to Abu Bakr when the Messenger of Allah
pic died, ‘If you bought me for yourself, keep me. If you bought me
for Allah, then leave me to Allah’s work.’”
Muhammad ibn Ibrahim at-Taymi said, “Bilal died in Damascus
in 20 AH and was buried at the Bab as-Saghir in the Damascus ceme-
tery when he was about 60, while ‘Umar ibn al-Khattab was khalif.”
Shu‘ayb ibn Talha reported that one of Abu Bakr’s children said
that Bilal was the same age as Abu Bakr. Muhammad ibn ‘Umar
said, “If this is the case and Abu Bakr died in 13 AH when he was
63, then there are seven years between this and what is related to us
about Bilal. Shu‘ayb ibn Talha has the best knowledge of when Bilal
was born when he said that he was the same age as Abu Bakr. Allah
knows best.”
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Makhul said, “Someone who saw Bilal said that he was man of
very dark skin, thin, humped shoulders, with a lot of hair, a sparse
beard, and much grey hair which he did not dye.”
‘Ubada ibn as-Samit
One of Khazraj. His kunya was Abu’l-Walid. His mother was
Qurratu’l-‘Ayn bint ‘Ubada of Khazraj. ‘Ubada was present at
‘Aqaba with seventy of the Ansar. He was one of the twelve chiefs
present there. He was present at Badr, Uhud, the Ditch and all the
battles alongside the Messenger of Allah ,2. Then he went to Syria
when the Muslims attacked it and remained in Syria until his death.
Al-Walid ibn ‘Ubada said, “‘Ubada ibn as-Samit was a tall hand-
some stout man. He died in Ramla in Syria in 34 AH while ‘Uthman
ibn ‘Affan was khalif. He was 72 and had descendants.”
Muhammad ibn Sa‘d said that he heard people say that he lived
on in Syria until Mu‘awiya ibn Abi Sufyan was the khalif.
Mu‘adh ibn Jabal
One of Khazraj. His kunya was Abu ‘Abdu’r-Rahman. His mother
was Hind bint Sahl from Juhayna. His half-brother on his mother’s
side was ‘Abdullah ibn al-Jadd, one of the people of Badr. Mu‘adh
was at ‘Aqaba with seventy of the Ansar and he was at Badr when he
was 20 or 21. He was present at Uhud, the Ditch and all the battles of
the Messenger of Allah ..1.. The Messenger of Allah ».. sent him to
Yemen as a tax collector and teacher. The Prophet died while he was
in Yemen and Abu Bakr became khalif when he was in charge of it
over the army. Then he came to Makka and went to ‘Umar who was
on hajj that year.
Anas ibn Malik said that the Messenger of Allah ,.L. said,
“Mu ‘adh ibn Jabal is the knowledgeable one of my community
regarding the lawful and unlawful.”
Muhammad ibn ‘Umar said, “Then Mu‘adh went to Syria for
jihad in the way of Allah.”
‘Abdullah ibn Rafi‘ said, “When Abu ‘Ubayda ibn al-Jarrah was
struck down by the plague of ‘Amwas, Mu‘adh ibn Jabal was
appointed in his place and the pestilence was severe. People said to
Mu‘adh ibn Jabal, ‘Pray to Allah to remove this filth from us.’ He
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said, ‘It is not filth, but the supplication of your Prophet psLe, the
death of the righteous before you and martyrdom which Allah will
single out for whomever He wills among you. O Allah! Give the
family of Mu‘adh their fullest portion of this mercy!’ His two sons
fell ill with the plague and he said, ‘How are you?’ They said,
‘Father, The truth is from your Lord, so on no account will we be
among the doubters.’ [cf 2:147; 10:94] He said, ‘You will find me,
Allah willing, one of the steadfast.’ [cf 37:102] Then both his wives
fell ill with the plague and died. He himself was afflicted in his
thumb and began to suck it and say, ‘O Allah, it is little, so bless it.
You bless the small,’ until he died.”
Al-Harith ibn ‘Amira az-Zubaydi said, “I was sitting with Mu‘adh
ibn Jabal when he was dying. He would lapse in and out of con-
sciousness. I heard him say when he came round, ‘Throttle Your
throttled! I promise You that I love You.’”
Abu Muslim al-Khawlani said, “I entered the mosque of Hims and
there were about thirty Companions of the Prophet ».. There was a
young man with dark eyes and shining teeth there who was silent and
did not speak. When the people were uncertain about something, they
turned to him and asked him. I asked someone who was sitting beside
me, ‘Who is this?’ He replied, ‘Mu‘adh ibn Jabal.’”
‘Abdullah ibn Ka‘b said, “Mu‘adh ibn Jabal was a tall fair man
with handsome teeth and large eyes, eyebrows which joined together,
and short and curly hair. He was at Badr when he was 20 or 21. He
went to Yemen after he had gone with the Prophet ».2 on the Tabuk
expedition when he was 28. He died in the ‘Amwas plague in Syria
in the region of Jordan in 18 AH when ‘Umar ibn al-Khattab was
khalif, at the age of 38. He left no descendants.
Sa‘id ibn al-Musayyab said, “Isa ,.2 was taken up when he was
33, and Mu‘adh died when he was 33.”
‘Ata’ said that Mu‘adh’s grave is at Qusayr Khalif in the district
of Damascus.
Sa‘d ibn ‘Ubada
One of the Khazraj of the Ansar. His kunya was Abu Thabit. His
mother was ‘Amra bint Mas‘ud of Banu’n-Najjar. He was the cousin
of Mas‘ud ibn Zayd al-Ashhali, one of the people of Badr. Sa‘d ibn
‘Ubada used to write Arabic in the Jahiliyya and was a good swim-
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mer and shooter. He was one of the best in that and was called the
‘the perfect’. Sa‘d was at ‘Aqaba with the seventy Ansar. He was one
of the twelve Helpers. He was a generous master. He was not present
at Badr. He got ready to set out for Badr and went to some houses of
the Ansar to encourage them to set out and he missed it. The
Messenger of Allah »L. said, “Even if Sa‘d was not there, he was
eager for it.”
After that he was present with the Messenger of Allah pL. at
Uhud, the Ditch and all of the battles. When the Messenger of Allah
pale died, the Ansar met in the Hall of Sa‘ida and Sa‘d ibn ‘Ubada
was with them. They discussed offering him their allegiance. The
news reached Abu Bakr and ‘Umar and they came along with some
of the Muhajirun. There was some debate and argument between
them. ‘Umar then said to Abu Bakr, “Stretch out your hand,” and he
gave him his allegiance and the Muhajirun and Ansar also gave him
their allegiance. Sa‘d ibn ‘Ubada did not give him allegiance. He left
him and did not go to him until Abu Bakr died and ‘Umar was
appointed. He did not give him allegiance either. One day ‘Umar met
him on one of the roads of Madina and said to him, “Speak, Sa‘d!
Speak, Sa‘d!” Sa‘d said, “Speak, ‘Umar!” ‘Umar said, “You are a
Companion. What is your position?” Sa‘d said, “Yes, I am that. Allah
has given you this command, and your companion who was in charge
of it was dearer to me than you. By Allah, I have begun to dislike
being near you.” ‘Umar said, “Whoever dislikes a neighbour close to
him should move from him.” Sa‘d said, “I do not conceal that. I will
move to a neighbourhood better than yours!” He soon left and emi-
grated to Syria at the beginning of ‘Umar’s khalifate.
Sa‘d’s descendants report that he died at Harran in Syria two and
a half years into ‘Umar’s rule.
Muhammad ibn ‘Umar said, “It seems that he died in 15 AH.”
‘Abdu’ l-‘Aziz said, “His death was not known in Madina until some
boys heard a voice in the well of Munabbih, or Sakan, while they
were drawing water at midday in the intense heat saying:
We killed the master of Khazraj, Sa‘d ibn ‘Ubada.
We shot him with two arrows and we did not miss his heart.
The boys were frightened, so that day was remembered, and they
discovered that that was the very day on which Sa‘d had died. He sat
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to urinate in a hole and had a bath and then died immediately. They
found that his skin had gone green.
Muhammad ibn Sirin related that Sa‘d ibn ‘Ubada urinated stand-
ing up and when he returned, he said to his friends, “I feel something
crawling,” and then he died. They heard a jinn saying:
We killed the master of Khazraj, Sa‘d ibn ‘Ubada.
We shot him with two arrows and we did not miss his heart.
Abu’d-Darda’
His name was ‘Uwaymir ibn Zayd of Khazraj. His mother was
Muhibba bint Waqid. Abu’ d-Darda’ was the last of the people of his
house to become Muslim. ‘Abdullah ibn Rawaha, who was a brother
to him in the Jahiliyya and in Islam, came and took an axe and began
to smash the idol of Abu’d-Darda’, saying:
You are free from all the names of the Shaytans.
All that is prayed to with Allah is false.
Abu’d-Darda’ came and told his wife what ‘Abdullah ibn Rawaha
had done and he thought about it and said, “If there had been any
good in this, it would have defended itself.” So he went to the
Messenger of Allah ». with ‘Abdullah ibn Rawaha and became a
Muslim.
Abu’d-Darda’ said, “I was a merchant before the Prophet p... was
sent. When Muhammad was sent I pursued both trade and worship
but they did not go together and so I chose worship and left trade.”
Muhammad ibn ‘Umar said, “Some of them relate that Abu’d-
Darda’ was present at Uhud and that the Prophet ,. looked at him
on that day when people were running in every direction. He said,
““Uwaymir is an excellent horseman who does not hold back.’
Abu’d-Darda’ was one of the high-ranking Companions of the Mes-
senger of Allah ,.L. and the people of resolve among them. He relat-
ed many hadiths from the Messenger of Allah ,.. and was present
with him in many battles.”
Rabi‘a ibn Yazid reported that when Abu’d-Darda’ reported a
hadith from the Prophet Le, he would say, “O Allah! If it is not like
this, then make it similar to it!”
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Muhammad ibn ‘Umar said, “Abu’d-Darda’ went to Syria and
remained there until he died.”
Yahya ibn Sa‘id said, “Abu’d-Darda’ was appointed qadi and they
began to congratulate him. He said, ‘Do you congratulate me for the
qadiship when I have been placed on the top of an abyss into which a
slip takes one further than Aden. If people had known what was
involved in being qadi, they would take it in turns out of aversion to
it and dislike for it. If people had known what was in the adhan, they
would have taken it in turns out of desire for it and eagerness for it.’”
Umm ad-Darda’ reported that Abu’d-Darda’ said, “An hour of
reflection is better than a night of standing in prayer.”
Abu’d-Darda’ said, “I love poverty out of humility to my Lord
and I love death out of yearning for my Lord, and I love illness for
expiation of my wrong actions.”
Ya‘la ibn al-Walid reported that Abu’d-Darda’ was asked, “What
do you like for the one you love?” He replied, “Death.” They asked,
“And if he does not die?” He replied, “That he has little wealth and
few children.”
Mu‘awiya ibn Qurra reported that Abu’d-Darda’ fell ill and his
friends visited him. They said, “Abu’d-Darda’, what is your com-
plaint?” He said, “I complain of my sins.” They asked, “What do you
desire?” He replied, “I desire the Garden.” They said, “Have you
called a doctor?” He replied, “He is the One who has put me to bed.”
Muhammad ibn Ka‘b al-Qurazi said, “When Abu’d-Darda’ was
dying. Habib ibn Maslama came to him and asked, ‘How do you feel,
Abu’d-Darda?’ He replied, ‘I feel heavy.’ He said, ‘I think it must be
death.’ He replied, ‘Yes.’ He said, ‘May Allah repay you well.’”
Muhammad ibn ‘Umar said that Abu’d-Darda’ died in Damascus
in 32 while ‘Uthman was khalif. He has descendants in Syria.
Khalid ibn Ma‘dan said that he died in Syria in 31 AH.
Shurahbil ibn Hasana
Hasana was his mother, an ‘Adawi woman. He was the son of
‘Abdullah ibn al-Muta‘, from Kinda, the ally of the Banu Zuhra. His
kunya was Abu ‘Abdullah. He became Muslim early on in Makka.
He was one of those who emigrated to Abyssinia the second time. He
was one of the high-ranking Companions of the Messenger of Allah
pete and went on expeditions with him. He was one of the generals
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whom Abu Bakr as-Siddiq sent to Syria. Shurahbil ibn Hasana died
in the ‘Amwas plague in Syria in 18 AH while ‘Umar ibn al-Khattab
was khalif. He was 67.
Khalid ibn al-Walid
One of Makhzum. His kunya was Abu Sulayman. His mother was
‘Isma’, Lubaba the younger, daughter of al-Harith ibn Harb. She was
the sister of Umm al-Fadl bint al-Harith, the mother of the sons of
“Abbas ibn ‘Abdu’l-Muttalib. Khalid was one of the warriors of
Quraysh and their strong men. He was with the idolaters at Badr,
Uhud and the Ditch.
Then Allah cast love of Islam into his heart when Allah desired
good for him. The Messenger of Allah ,.. entered Makka in the
year of the Fulfilled ‘Umra and Khalid stayed away. The Messenger
of Allah ,s2 asked his brother about him, “Where is Khalid?” He
said, “Allah will bring him.” The Messenger of Allah Ls said,
“Someone like Khalid will not remain ignorant of Islam. It would be
better for him to devote his power to inflict defeat and good fortune
on the side of the Muslims against the idolaters and we would pro-
mote him over others.” Khalid ibn al-Walid heard about that and it
increased his desire for Islam and encouraged him to leave Makka.
He decided to go to the Messenger of Allah plo.
Khalid said, “I looked for someone to accompany me and I met
‘Uthman ibn Talha and I mentioned to him what I wanted to do and
he readily agreed. We left together. When we reached al-Hadda, we
met “Amr ibn al-‘As who said, ‘Greetings to the people!’ We replied,
‘And to you.’ He asked, ‘Where are you going?’ We told him and he
informed us that he also was going to the Prophet p26. So we all
went together to Madina to the Messenger of Allah, arriving on the
first day of Safar 8 AH. When I looked at the Prophet »., I greeted
him as the Prophet and he returned the greeting to me with a cheerful
face. So I became Muslim and gave the testimony of the Truth. The
Messenger of Allah ,«L. said, ‘I thought you were intelligent and I
hoped that it would only lead you to good.’ I gave my allegiance to
the Messenger of Allah ,..+ and said, ‘Ask forgiveness for me for all
I have done to impede the way of Allah.’ He said, ‘Islam cuts
through what was before it.’ I said “Messenger of Allah, pray for that
for me.’ He said, ‘O Allah, forgive Khalid ibn al-Walid all that he did
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to impede Your way.’ I came forward, and then ‘Amr ibn al-‘As and
‘Uthman ibn Talha came forward and became Muslim and gave alle-
giance to the Messenger of Allah »2. By Allah, on the day I became
Muslim the Messenger of Allah ... did not make me equal to any of
his Companions in what he repaid.”
Abu Qatada al-Ansari, the warrior of the Messenger of Allah pao,
said that he heard the Prophet »... mentioning the army of the Amirs!
one by one, announcing their death and asking forgiveness for them.
The Prophet a». said, “Then Khalid ibn al-Walid, the Sword of Allah,
took the banner.” He was not one of the amirs. The Messenger of Allah
ase raised his fingers and said, ‘O Allah, he is one of Your swords, so
give him victory!’ On that day Khalid received the name of ‘Sword of
Allah’.”
Qays ibn Abi Hazim said that the Messenger of Allah pL. said,
“Khalid is one of the swords of Allah which Allah has unsheathed
against the unbelievers.”
Qays ibn Abi Hazim said, “I heard Khalid ibn al-Walid say at
Hira, ‘On the day of Mu’ta nine swords broke in my hand and I had
to make do with a Yamani broadsword.”
Muhammad ibn ‘Umar said, “On the Day of the Conquest of
Makka, the Messenger of Allah »1.. ordered him to enter Makka by
al-Layt. He entered and encountered a group of Quraysh and their
Confederates, including Safwan ibn Umayya, ‘Ikrima ibn Abi Jahl
and Suhayl ibn ‘Amr, who tried to prevent him from entering. They
drew their weapons and shot arrows at him. Khalid shouted to his
companions and fought them, killing 24 of them. When the Messen-
ger of Allah ,... conquered Makka, he sent Khalid ibn al-Walid to
the idol, al-‘Uzza, which he destroyed. Then he returned to the
Messenger of Allah while he was still in Makka and he sent him to
the Banu Jadhima, who are part of Banu Kinana. They were one day
away from Makka in a place called al-Ghumaysa’. He went and
attacked them. When the Arabs apostatised after the death of the
Messenger of Allah ,.., Abu Bakr sent Khalid ibn al-Walid to deal
with them, and call to them to Islam. He went and attacked the peo-
ple of the Ridda.”
1. This was the Raid on Mu’ta in 8 AH, where a force of 3000 Muslims met
200,000 Byzantines and their allies. The Muslim force had three successive Amirs
who fell: Zayd ibn Haritha, Ja‘far ibn Abi Talib and ‘Abdullah ibn Rawaha.
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‘Urwa Said, “There was a Ridda among the Banu Sulaym and Abu
Bakr sent Khalid ibn al-Walid and he collected some of their men in
groups and then burned them. ‘Umar went to Abu Bakr and said,
‘Remove a man who has punished with the punishment of Allah.’
Abu Bakr said, “No, by Allah, I will not sheathe a sword which Allah
has unsheathed against the unbelievers, until He is the One Who
sheathes it.’ Then he commanded him to deal with those whom he
encountered on the way to Musaylima.”
Al-Bara’ ibn ‘Azib and Sa‘id ibn al-Musayyab said, “After Khalid
ibn al-Walid finished with the people of Yamama, Abu Bakr as-Siddiq
wrote to him, ordering him to go to Iraq. So Khalid left Yamama and
went to Hira and stopped at Khaffan. The marzban at Hira was a king
who was subject to Khusraw and had become king when an-Nu‘man
ibn Mundhir died. The Banu Qabisa, Banu Tha‘laba and ‘Abdu’l-
Masih ibn Hayyan met him and made peace with him on behalf of
Hira and paid a jizya of 100,000 dirhams provided that he would with-
draw to the Sawad.! He agreed to that and made peace with them and
wrote out a document for them. This was the first jizya paid in Islam.
“Then Khalid went to ‘Ayn at-Tamr and called them to Islam.
They refused, so he fought a terrible battle against them and Allah
gave him victory over them. He killed and took captives and sent the
captives to Abu Bakr as-Siddiq. Then he stopped at the people of
Ullays, a town on the lower part of the Euphrates and made peace
with them for 2,000,000 dirhams. The one in charge of the truce was
Hani ibn Habir at-Ta’i. Then he stopped at Baniqya on the bank of the
Euphrates and they fought him for a night until morning. Then they
asked for peace and he made peace with them and wrote a document
for them. He made peace with Busbuhra ibn Saluba, whose residence
was on the bank of the Euphrates, for a jizya of 100,000 dirhams.
“Then Abu Bakr as-Siddiq wrote to him instructing him to go to
Syria. He wrote to him, ‘I have appointed you over your army and
have given you instructions to read. You should act by what is in
them. Go to Syria until my letter reaches you.’
“Khalid said, ‘Umar ibn al-Khattab envied me because Iraq was
conquered by me. He appointed al-Muthanna ibn Haritha ash-Shaybani
1. The name of the huge area of agricultural land bordering the Tigris in Iraq
which was called Sawad (meaning ‘black’) because of the intensity of cultivation and
trees there.
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in my place.’ Khalid set out with guides and proceeded to Dumat al-
Jandal. He received Abu Bakr’s letter and his instructions from Sharik
ibn ‘Abda al-‘Ajlani. Khalid was one of the generals in Syria while
Abu Bakr was khalif. He had many victories there. He concluded a
treaty with the people of Damascus and wrote a document for them
with which they complied. When Abu Bakr died and ‘Umar ibn al-
Khattab was appointed, he dismissed Khalid and appointed Abu
‘Ubayda ibn al-Jarrah. Khalid continued to fight in Abu ‘Ubayda’s
army. He experienced affliction, wealth and advancement in the way of
Allah until he died in Hims in 21 AH and left instructions for ‘Umar
ibn al-Khattab. He was buried in a village about a mile from Hims.”
Muhammad ibn ‘Umar said, “I asked about the village and they
said that it no longer existed.”
Nafi* said, “When Khalid ibn al-Walid died, he only left his horse,
his weapons and a slave.” That reached ‘Umar ibn al-Khattab and he
said, ‘May Allah have mercy on Abu Sulayman. He was not how we
thought he was.’”
‘Iyad ibn Ghanm
One of Fihr. He became Muslim early on, before al-Hudaybiyya,
and was present at al-Hudaybiyya with the Messenger of Allah »2L..
He was a righteous and generous man. He was with Abu ‘Ubayda ibn
al-Jarrah in Syria. When Abu ‘Ubayda was dying, he appointed ‘Iyad
ibn Ghanm who had been his subordinate. ‘Umar ibn al-Khattab
asked, “Who did Abu ‘Ubayda appoint to his post?” They replied,
“Tyad ibn Ghanm.” He confirmed him and wrote to him, “I have
appointed you to what Abu ‘Ubayda had, so do what Allah has
imposed on you.”
It is reported that when ‘Umar appointed ‘Iyad ibn Ghanm over the
army of Hims, he provided him with a dinar, a sheep and a mudd of
grain a day.”
Muhammad ibn ‘Umar said, “‘Iyad remained governor for ‘Umar
ibn al-Khattab over Hims until he died in Syria in 20 AH at the age
of 60 while ‘Umar was still khalif. He died without any property and
without owing any debts to anyone.
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Sa‘id ibn ‘Amir
He became Muslim before Khaybar and emigrated to Madina and
was at Khaybar with the Prophet ,.2 and on his subsequent expedi-
tions. We do not know whether he had a house in Madina. ‘Umar ibn
al-Khattab appointed him to ‘Iyad ibn Ghanm’s post when ‘Iyad
died. He was in charge of Hims and the surrounding part of Syria. He
had fainting spells when he was among his companions. That was
mentioned to ‘Umar and he said, “Ask him.” He said, “I was among
those present when Khubayb was killed. I heard his supplication. By
Allah, it does not come to my heart when I am in an assembly but
that I faint.” “‘Umar’s good opinion of him increased.
Muhammad ibn ‘Umar said that Sa‘id ibn ‘Amir died in 20 AH
when ‘Umar was khalif.
Al-Fad] ibn al-‘Abbas ibn ‘Abdu’l-Muttalib
His kunya was Abu Muhammad. He was the oldest son of al-
‘Abbas. He was with the Messenger of Allah ,.L. in the Conquest of
Makka and at Hunayn. He stood on that day with the Messenger of
Allah ,s.+ when the people retreated, and he was present at the
Farewell Hajj with him and rode behind the Messenger of Allah pe
on the same animal. He was among those who washed the Messenger
of Allah ,z.6 and was in charge of his burial. Then he later went to
Syria, and he died in a part of Jordan in the “Amwas plague, in 18
AH, while ‘Umar ibn al-Khattab was khalif.
Abu Malik al-Ash‘ari
He became a Muslim and was a Companion of the Messenger of
Allah ,.L2 and went on expeditions with him and related from him.
Abu Musa al-Ash‘ari said that the Messenger of Allah p»Le set
Abu Malik al-Ash‘ari on the horse of at-Talb and commanded him to
go after Hawazin when they retreated.
‘Awf ibn Malik al-Ashja‘i
He became Muslim before Hunayn and was at Hunayn. He held
the banner of Ashja‘ on the day that Makka was conquered. He
moved to Syria while Abu Bakr was khalif. He settled in Hims and
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lived on until the beginning of the khalifate of “Abdu’l-Malik ibn
Marwan and died in 73 AH. His kunya was Abu ‘Amr.
Thawban, the client of the Messenger of Allah
His kunya was Abu ‘Abdullah. He was one of the noble people.
They mentioned that he was from Himyar and was caught by Siba,
and the Messenger of Allah ,..2 purchased him and freed him. He
remained with the Messenger of Allah ,. until his death, and then
moved to Syria and settled in Hims. He had the Dar as-Sadaqa there.
He died there in 54 AH while Mu‘awiya was khalif.
Sahl ibn al-Hanzaliyya
He is Sahl ibn ‘Amr. His mother was from Tamim and then Banu
Hanzala. He is known by his mother’s lineage and is thus called Ibn
al-Hanzaliyya. He was present at Uhud, the Ditch and the battles with
the Messenger of Allah ,.2 and then moved to Syria and lived in
Damascus until he died there.
Shaddad ibn Aws
One of Banu’n-Najjar. He was the nephew of Hassan ibn Thabit
the poet. He moved to Palestine and settled there and died there in 58
AH at the end of Mu‘awiya’s khalifate. He was 95 when he died and
has descendants in Jerusalem. He had worship and striving in action.
He related from Ka‘b al-Ahbar.
Fadala ibn ‘Ubayd
One of the Ansar. He was present at Uhud, the Ditch and all the
battles alongside the Messenger of Allah ,.e. Then he went to Syria
and settled in Damascus and built a house there. He was qadi there in
the time of Mu‘awiya ibn Abi Sufyan. He died in Damascus while
Mu‘awiya was khalif and has descendants.
Abu Ubayy
This Abu Ubayy was the son of the wife of ‘Ubada ibn as-Samit.
His name was ‘Abdullah ibn ‘Amr of Banu’n-Najjar of the Ansar
from Khazraj. His father and brother Qays ibn “Amr were at Badr but
Abu Ubayy was not. His mother was Umm Hiram bint Milhan, the
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aunt of Anas ibn Malik. Abu Ubayy moved to Syria and settled in
Jerusalem. He has descendants there. He related from the Messenger
of Allah pstc.
Abu’l-Muthanna al-Himsi reported that Ubayy, the son of the wife
of ‘Ubada ibn as-Samit said, “We were sitting with the Messenger of
Allah ,su and he said, ‘Amirs will come who are distracted by things
so that they delay the prayer until they do not pray the prayer in its
time. Pray the prayer at its time.’ A man asked, ‘Messenger of Allah,
should we pray with them then?’ He said, ‘Yes.’”
‘Abdu’r-Rahman ibn Shibl
One of the Ansar. He settled in Syria and related from the
Messenger of Allah pL. that he forbade moving like a pecking crow
and prostrating like sitting animals [in the prayer].
‘Umayr ibn Sa‘d
One of Banu ‘Amr ibn ‘Awf. His father was one of those who was
present at Badr. He was Sa‘d al-Qari’. ‘Umayr ibn Sa‘d was a
Companion of the Prophet 2 and related from him. ‘Umar ibn al-
Khattab made him governor of Hims after Sa‘id ibn ‘Amir.
‘Amr ibn ‘Abasa as-Sulami
His kunya was Abu Nujayh. ‘Amr ibn ‘Abasa said, “I went to the
Messenger of Allah ,.. when he was camped at ‘Ukaz. I said,
‘Messenger of Allah, who is with you in this business?’ He replied,
“Two men are with me: Abu Bakr and Bilal.’ I became Muslim then.
I saw myself as a quarter of Islam. I said, ‘Messenger of Allah, shall I
remain with you or rejoin my people?’ He replied, “Rejoin your peo-
ple. It is almost the point that you will attract those you see and give
life to Islam.’ Then I went to him after the conquest of Makka and
greeted him, saying, ‘Messenger of Allah, I am ‘Amr ibn ‘Abasa as-
Sulami. I want to ask you about what you know of which I am igno-
rant and will benefit me and not harm me.’”
Muhammad ibn ‘Umar said, “After ‘Amr ibn ‘Abasa became
Muslim in Makka, he returned to his people’s land, the Banu Sulaym.
He lived at Safna Wahhadha, which is part of the land of the Banu
Sulaym. He remained there until after Badr, Uhud, the Ditch, al-
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Hudaybiyya and Hunayn were over. Then he went to the Messenger
of Allah ,.. after that in Madina and accompanied him and listened
to him and related from him. Then after the death of the Messenger of
Allah he went to Syria and settled there, living there until his death.
Al-Harith ibn Hisham
He became Muslim on the day that Makka was conquered and
was present with the Messenger of Allah ,.1.. at Hunayn, and the
Messenger of Allah gave him a hundred camels from the booty of
Hunayn. He remained in Makka after he became Muslim until the
Messenger of Allah »... died. Then he received the letter from Abu
Bakr as-Siddiq encouraging people to volunteer to go and fight
against the Byzantines. Al-Harith ibn Hisham, ‘Ikrima ibn Abi Jahl,
and Suhayl ibn ‘Amr went together to Abu Bakr in Madina. Abu
Bakr went to them in their camps and greeted them and welcomed
them and was delighted with their attitude. Then they went out to
Syria on the expedition with the Muslims. They were present at Fihl
[13/635] and Ajnadayn [13/634]. He died in Syria in the ‘Amwas
plague in 18 AH while ‘Umar ibn al-Khattab was khalif.
‘Ikrima ibn Abi Jahl
Abu Jahl’s name was ‘Amr ibn Hisham of Makhzum. ‘Ikrima
became Muslim when Makka was conquered and the Messenger of
Allah psi. put him in charge of the zakat of Hawazin in the year when
he made hajj. The Messenger of Allah .1.. died while ‘Ikrima was at
Tabala as governor of Hawazin. ‘Ikrima went on jihad to Syria while
Abu Bakr as-Siddiq was khalif. He was killed as a martyr in the bat-
tle of Ajnadayn and left no descendants.
Suhayl ibn ‘Amr
His kunya was Abu Yazid. He went to Hunayn with the Messen-
ger of Allah .... He remained an idolater until he became Muslim at
al-Ji‘trrana when the Messenger of Allah .... was leaving Hunayn.
On that day the Messenger of Allah gave him a hundred camels from
the booty of Hunayn.
Abu Sa‘id ibn Abi Fadala al-Ansari, who was a Companion, said,
“Suhayl ibn ‘Amr and I went to Syria in the days when Abu Bakr as-
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Siddiq sent us on expeditions. I heard Suhayl say, ‘I heard the
Messenger of Allah ,sLe say, “The standing of one of you in the way
of Allah for an hour is better than all his actions in his life among his
people.”’ Suhay!l ibn ‘Amr said, ‘I will remain in the front lines until
I die and I will never return to Makka.’” He remained in Syria until
he died there in the “‘Amwas plague in 18 AH while ‘Umar was
khalif.
Abu Jandal ibn Suhayl
He became Muslim early on in Makka and his father locked him
up and chained him up to keep him from making hijra. Then he
escaped after al-Hudaybiyya and went to Abu Basir! at al-‘Is. He
remained with him until Abu Basir died. Then Abu Jandal and some
Muslims came to Madina to the Messenger of Allah ,.Le. He contin-
ued to go on expeditions with him until the Messenger of Allah .2
died. Then he went to Syria among the first Muslims to go there. He
continued to fight and strive in the way of Allah until he died in Syria
in the “‘Amwas plague in 18 AH while ‘Umar was khalif. Abu Jandal
left no descendants.
Yazid ibn Abi Sufyan
He became Muslim on the day that Makka was conquered and
was present with the Prophet ,.. at Hunayn. The Messenger of
Allah gave him a hundred camels and 40 ugiyyas from the booty of
Hunayn. He always spoke well of him. Abu Bakr as-Siddiq commis-
sioned him with the generals of the armies sent to Syria. He said,
“When you agree on a stratagem, then Yazid is in charge of the peo-
ple. When you are separate, then whoever in the battle is near his
army is in charge of his companions.” Abu Bakr as-Siddiq went out
on foot to bid him farewell and said, “I reckon that these steps of
mine are in the way of Allah.” Abu Bakr began to instruct him. Abu
Bakr died while he was governor and ‘Umar ibn al-Khattab appoint-
ed him over Damascus. He remained governor there until he died in
the ‘Amwas plague in 18 AH. He left no descendants.
1. He collected various Muslims who could not go to Madina because of the
terms of the treaty of al-Hudaybiyya. They raided caravans belonging to the unbe-
lievers until they were given permission to go to Madina.
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Mu‘awiya ibn Abi Sufyan
His mother was Hind bint ‘Utba. His kunya was Abu ‘Abdu’r-
Rahman. He has descendants. He mentioned that he became Muslim
in the year of al-Hudaybiyya and that he concealed his Islam from
Abu Sufyan. He said, “The Messenger of Allah «2 entered Makka
in the conquest and I declared my Islam and met him and he wel-
comed me.” He acted as his scribe. Mu‘awiya was present with the
Messenger of Allah ,L12 at Hunayn and Ta’if. The Messenger of
Allah gave him 100 camels and 40 uqiyyas of the booty of Hunayn
which Bilal weighed out for him. He related hadiths from the
Messenger of Allah ,22 and when his brother Yazid died, “Umar ibn
al-Khattab appointed him to Yazid’s position. He remained governor
for ‘Umar until “Umar was killed. Then ‘Uthman ibn ‘Affan appoint-
ed him to that office and the rest of Syria until ‘Uthman was mur-
dered. So he was governor of Syria for twenty years. Then he was
given allegiance as the khalif and people agreed on him after ‘Ali ibn
Abi Talib. He was khalif for twenty years until he died on Thursday
night in the middle of Rajab in 60 AH, when he was 78.
Abu Hashim ibn ‘Utba
He became Muslim the day that Makka was conquered. He went
to Syria and lived there until his death. He lived in Damascus.
‘Abdullah ibn as-Sa‘di
As-Sa‘di’s name was ‘Amr ibn Waqdan. He became Muslim the
day that Makka was conquered and became a Companion of the
Prophet »«Le and related from him. He went to Syria and settled in
Damascus where he died.
Dirar ibn al-Khattab
He was a poet. He became Muslim the day that Makka was con-
quered. He was a mounted warrior. He became a Companion of the
Prophet and a good Muslim. He went to Syria on jihad and died there.
Wathila ibn al-Asqa‘
One of Banu Kinana. His kunya was Abu Qirsafa. He lived in a
part of Madina. Islam fell into his heart and he came to the
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Messenger of Allah ,sL2 while he was preparing to go to Tabuk. He
became Muslim and went out with the Messenger of Allah ,L. to
Tabuk. He was one of the Ahl as-Suffa. He said, “I was among twen-
ty of the Companions of the Messenger of Allah ,x.s among the Ahl
as-Suffa and I was the youngest of them.” He listened to the
Messenger of Allah. When the Messenger of Allah »..2 died, he went
to Syria.
Abu’z-Zahriyya said, “Wathila ibn al-Asqa‘ died in Syria in 85
AH at the age of 98.” Ibn Khalid said, ‘““Wathila ibn al-Asqa‘ died in
83 AH when he was 10S. He settled in Jerusalem and died there. He
went on expeditions and passed through Damascus and Hims.”
Makhul said, “Abu’l-Azhar and I visited Wathila ibn al-Asqa‘ and
we Said to him, ‘Abu’l-Asqa‘, relate to us a hadith which you heard
from the Messenger of Allah »L..’”
Abu’l-Mus‘ab said, “I saw Wathila ibn al-Asqa‘ having lunch or
supper in the courtyard of his house and inviting people to share his
food.”
Tamim ad-Dari
He is Tamim ibn Aws. He came to the Messenger of Allah ,»L.
with his brother Nu‘aym ibn Aws and they became Muslim and the
Messenger of Allah ,u. gave them a land grant of Hibra and Bayt
‘Aynun in Syria. The Messenger of Allah did not give any land grant
other than that in Syria. Tamim kept the company of the Messenger
of Allah ,.Le and went on expeditions with him and related from him.
He remained in Madina until he moved to Syria after the death of
‘Uthman ibn ‘Affan. Tamim ad-Dari’s kunya was Abu Ruqayya.
Busr ibn Abi Arta’
Abu Arta’s name was ‘Umayr ibn ‘Uwaymir.
Muhammad ibn ‘Umar said, “The Messenger of Allah »L. died
while Busr ibn Abi Arta’ was young and none of the Madinans relat-
ed that he listened to the Prophet ».... Then he moved and settled in
Syria.” In other transmissions from the Syrians and others it is said
that he met the Prophet ,.. and related hadith from him. He kept the
company of Mu‘awiya and was a partisan of ‘Uthman. He lived until
the khalifate of “Abdu’l-Malik ibn Marwan.
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Habib ibn Maslama al-Fihri
Habib ibn Maslama al-Fihri reported that he went to the Prophet
while he was in Madina and his father met him. He said, “Messenger
of Allah, my hand and my foot.” The Prophet ,. said to him,
“Return with him. He is about to die.” He died that same year.
Muhammad ibn ‘Umar said, “Our people in our transmission state
that the Messenger of Allah ,.L2 died while Habib ibn Maslama was
twelve. He did not go on any expeditions with him. In other transmis-
sions it states that he went on expeditions with the Messenger of
Allah ja. and memorised hadiths from him which he reported.
Habib ibn Maslama moved to Syria and remained with Mu‘awiya ibn
Abi Sufyan, participating in his battles at Siffin and elsewhere.
Mu‘awiya sent him to attack the Byzantines, and he inflicted damage
on them. Then he sent him to Armenia as its governor and he died
there in 42 AH before reaching the age of 50.
Ad-Dahhak ibn Qays
Muhammad ibn “Umar said, “In our transmission it states that the
Messenger of Allah ,.2 died while ad-Dahhak ibn Qays was a boy
who had yet not reached puberty. In another variant it states that he
met the Prophet ,.. and listened to him.
Al-Hasan said that ad-Dahhak ibn Qays wrote to Qays ibn al-
Haytham when Yazid ibn Mu‘awiya died, “Peace be upon you. I
heard the Messenger of Allah ,.+ say, ‘Before the Last Hour there
will be seditions like concentrations of smoke in which the heart of a
man will die as his body dies. A man will be a believer in the morn-
ing and an unbeliever in the evening. People will sell their character
and their deen for the goods of this world.’ Yazid ibn Mu‘awiya has
died when you were our brothers and our full brothers. Do not go
ahead of us until we choose for ourselves.”
Muhammad ibn ‘Umar said, “When Mu‘awiya ibn Yazid died and
people in Syria disagreed, ad-Dahhak ibn Qays called for “Abdullah
ibn az-Zubayr and Ibn az-Zubayr wrote to him to appoint him governor
of Syria. Allegiance was given to Marwan ibn al-Hakam and he went
to him and they met at the Battle of Marj Rahit and fought. Ad-Dahhak
ibn Qays was killed at Marj Rahit in the middle of Dhu’l-Hijja 64 AH.
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Qubath ibn Ashyam
One of Kinana. He was present with the idolaters at Badr. He had
some renown in it. Then he became Muslim later and was present
with the Prophet »..+ in some of his battles. He was in charge of the
flank of Abu ‘Ubayda ibn al-Jarrah at the Battle of Yarmuk. He set-
tled in Syria after that and is related from.
Qubath ibn Ashyam reported that the Messenger of Allah po
said, “The prayer of two men in which one of them leads his com-
panion is purer with Allah than the prayer of eight separate men. The
prayer of four men in which one leads them is purer with Allah than
the prayer of 100 separate men.”
Abu Umama al-Bahili
His name was as-Sudayy ibn ‘Ajlan. He related from Sulayman.
Abu Umama said, “I was at Siffin, and they did not finish off any-
one who was wounded, nor go after a retreater, nor loot the dead.”
Abu Ghalib said, “I saw Abu Umama dye his beard yellow.”
Habib ibn ‘Ubayd said that Abu Umama used to relate hadith like
a man who is obliged to convey what he has heard. Al-Hasan ibn
Jabir said that he asked Abu Umama al-Bahili about the Book of
Knowledge and he said, “There is nothing wrong with that,” or, “I do
not know anything wrong about it.”
Sulayman ibn Habib said that Abu Umama al-Bahili said to them,
“These gatherings are part of Allah conveying to you. The Messenger
of Allah ,.L2 conveyed what he was sent with to you, so convey from
us the best of what you hear.” They say that Abu Umama died in Syria
in 86 AH while ‘Abdu’l-Malik ibn Marwan was khalif at the age of
61.
Al-‘Irbad ibn Sariyya as-Sulami
His kunya was Abu Nujayh.
Muhammad ibn ‘Umar said that he died in Syria in 75 AH at the
beginning of the khalifate of “Abdu’l-Malik ibn Marwan.
‘Utba ibn ‘Abd as-Sulami
He settled in Syria. He died in 91 or 92 AH. Muhammad ibn
“Umar said that he died in 87 AH when he was 94.
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‘Abdullah ibn Busr al-Mazini
His kunya was Abu Safwan.
Jarir ibn ‘Uthman and Safwan ibn ‘Amr said that they saw
‘Abdullah ibn Busr, the Companion of the Prophet »L2, dyeing his
beard and hair as well as removing the hair from his head.
Jarir ibn “Uthman said, “I saw the garment of ‘Abdullah ibn Busr
wrapped up and his cloak was above his shirt. When he passed a
stone on the road, he would remove it.”
Safwan ibn ‘Amr said, “I saw on ‘Abdullah ibn Busr’s forehead
the mark of prostration.” Muhammad ibn ‘Umar said that ‘Abdullah
ibn Busr died in 88 AH, and he was the last of the Companions of the
Messenger of Allah a. to die in Syria. He was 94 when he died.
Ka‘b ibn Murra al-Bahzi
Bahz is part of the Banu Sulaym. He lived in Jordan and he relat-
ed from the Prophet »a... He died in 57 AH.
Ka‘b ibn ‘Iyad
He was a Companion of the Prophet ,.L... He related from him. He
said, “I heard the Prophet »... say, ‘Every community has a tiial, and
the trial of my community is wealth.’”
Al-Miqdam ibn Ma‘dikarib al-Kindi
His kunya was Abu Yahya. He died in Syria in 87 AH while
‘Abdu’l-Malik ibn Marwan was khalif, when he was 91.
Al-Hakam ibn ‘Umayr ath-Thumali
One of Azd. He lived in Hims.
Musa ibn Abi Habib said, “I heard al-Hakam ibn ‘Umayr ath-
Thumali, one of the Companions of the Prophet »1. say that the
Messenger of Allah ,.. said, “Two or more is a group.”
‘Abdullah ibn ‘A’idh ath-Thumali
He was a Companion of the Prophet a. and settled in Syria.
Khusayf ibn al-Harith said to ‘Abdullah ibn A‘idh ath-Thumali when
he was dying, “If you can meet us, tell us what you met in death.”
Then later he saw him in a dream and he asked him, “Will you not
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inform us?” He said, “We were saved but we were almost not saved.
We were saved after white hairs, and we found our Lord to be good,
a Lord who forgives wrong actions and overlooks evil except what
the contemptible do.” He asked, “Who are the contemptible?” He
said, “Those who are pointed out by people.”
Abu Tha‘laba al-Khushani
Khushayn is part of Quda‘a. The name of Abu Tha‘laba, accord-
ing to what our companions say, was Jurhum ibn Nash. Abu Mushir
ad-Dimishqi said that his name was Jarthuma ibn ‘Abdu’l-Karim.
Abu Tha‘laba said that the Messenger of Allah ,.L. saw a gold ring
on his hand and began to knock his hand with a stick he had. He
understood the Prophet «1, and took the ring and threw it away. The
Prophet looked and did not see it on his hand and said, “We only
think we hurt you and are indebted to you.”
Mihjan ibn Wuhayb said, “Abu Tha‘laba al-Khushani came to the
Messenger of Allah »... when he was preparing to go to Khaybar. He
was at Khaybar with the Messenger of Allah ~.. Then the delega-
tion of Khushayn, who were seven, came to the Messenger of Allah
pele and stayed with Abu Tha‘laba al-Khushani.
Muhammad ibn ‘Umar said, “Abu Tha‘laba al-Khushani died in
Syria in 75 AH at the beginning of the khalifate of ‘Abdu’l-Malik.”
‘Abdu’r-Rahman ibn Qatada as-Sulami
He was a Companion of the Messenger of Allah ,.i. and related
from him and settled in Syria.
‘“Abdu’r-Rahman ibn Qatada as-Sulami, one of the Companions of
the Messenger of Allah, said, “I heard the Messenger of Allah pL.
say, ‘Allah Almighty created Adam and took creation from his back
and said, “These are in the Garden and I do not care and these are in
the Fire and I do not care.”’ A man asked, “Messenger of Allah, on
what basis should we act?’ He replied, “As Fate decrees.’”
Nu‘aym ibn Habbar al-Ghatafani
Kathir ibn Murra reported that Nu‘aym ibn Habbar said, “Al-
Walid ibn Muslim used to say in what he related from Nu‘aym ibn
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Habbar ‘Nu‘aym ibn Hammar’.” He was a Companion of the Prophet
and related from him and settled later in Damascus.
‘Abdu’r-Rahman ibn Abi ‘Amira al-Muzani
He was one of the Companions of the Messenger of Allah pxLe
who settled in Syria. He said, “I heard the Messenger of Allah ,.L.
say, “The allegiance to guidance will take place in Jerusalem.’”
‘Abdu’r-Rahman ibn Abi ‘Amira said that the Prophet ,.. said
about Mu‘awiya, “O Allah, make him a guided guide and guide him
and guide by him.”
Abu Sayyara al-Mut‘i
He was an ally of Banu Bajala. It is related that Abu Sayyara al-
Mut‘i said, “I said, “Messenger of Allah, I have palm trees.’ He said,
‘Pay their zakat.’ I said, ‘Make their mountain a reserve for me.’ He
said, ‘Its reserve is yours.’”
Wahshi ibn Harb al-Habashi
He was the killer of Hamza ibn al-Muttalib. He became Muslim
after that and was a Companion of the Prophet ,.. and listened to
hadiths from him and participated in killing Musaylima the Liar. He
used to say, “I killed the best of people and I killed the worst of peo-
ple.” He settled in Hims where he lived until he died there and his
descendants are still there today.
Al-Walid ibn Muslim reported that one of his descendants, who
was also called Wahshi ibn Harb, had hadiths going back to Wahshi
himself from the Prophet »2. He said, “When Abu Bakr as-Siddiq
commissioned Khalid ibn al-Walid to set out against the people who
had rebelled in the Ridda, he said to me, ‘Wahshi, go with Khalid and
fight in the way of Allah as you fought to block the way of Allah.’ So
I set out with him and we fought the Banu Hanifa, and the Muslims
were defeated two or three times. Then Allah turned to them and they
stood fast with the swords slashing at their heads until I could see
sparks of fire coming from the swords and I heard from them some-
thing like the sound of bells. I struck with my sword until its pommel
was sticky with blood. Then Allah Almighty sent down His victory
and Allah defeated the Banu Hanifa and Allah killed Musaylima.” He
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also said, “Abu Bakr said, ‘I heard the Prophet Ls say, “Khalid is
one of the swords of Allah which Allah Almighty has unleashed
against the idolaters.”””
Rashid ibn Sa‘d said, “The first to wear pressed clothes and be
beaten for drinking wine in Hims was Wahshi.”
‘Uthman ibn ‘Uthman ath-Thagafi
The Companion of the Messenger of Allah ,Ls.
‘Uthman ibn ‘Uthman ath-Thaqafi, reported that the Messenger of
Allah said, “Allah Almighty accepts repentance from His slave a week
before his death. Allah Almighty accepts repentance from His slave a
month before his death. Allah Almighty accepts repentance from His
slave the time between two camel milkings before his death.”
Muslim ibn Harith at-Tamimi
He was a Companion of the Messenger of Allah ,«L..
Muslim ibn Harith at-Tamimi said, “The Messenger of Allah ,W.
sent us on an expedition. When we approached a fortress, we heard
the tumult of its people and I spurred my horse forward and went up
to them and said, “Say: “There is no god but Allah,” and you will be
protected.’ They said, “There is no god but Allah.’ My companions
said, ‘You have denied us booty after it was firmly in our hands.’
When we came to the Messenger of Allah ,..+, he was informed of
that and he approved of what I had done and said to me, ‘You will
have such-and-such a reward in number as great as every man of
them!’ Then he said, ‘I will write you a letter in which I recommend
you to the Imams of the Muslims after me.’ So he wrote a letter for
me and sealed it. When the Prophet »... died, I took the letter to Abu
Bakr and he opened it and gave me something and then sealed it.
When Abu Bakr died, I took the letter to ‘Umar ibn al-Khattab and he
opened it and gave me something and then sealed it. When ‘Uthman
became khalif, I took the letter to him and he read it and gave me
something and then sealed it.”
When ‘Umar ibn ‘Abdu’l-‘Aziz became khalif, he sent for al-
Harith, Muslim’s son. He brought him the letter and he gave him
something. He said, “I wanted to come to you, but I want you to
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report to me your hadith from your father from the Prophet x2.” So
he reported it.
Malik ibn Hubayra as-Sulami
Malik ibn Hubayra as-Sulami, a Companion, reported that the
Messenger of Allah ,«2 said, “Three rows do not form for a dead
person [in the funeral prayer] but that it [the Garden] is mandatory.”
‘Abdullah ibn Mu‘awiya al-Ghadiri
‘Abdullah ibn Mu‘awiya al-Ghadiri reported that the Messenger
of Allah ,sL2 said, “Whoever does three things has been fed with the
food of belief: Whoever worships Allah alone, says that there is no
god but Him, and pays the zakat on his property cheerfully.”
‘Amr al-Bakali
Abu Tamima al-Hujaymi said, “I came to Syria and there was a
man with his fingers cut off, around whom they gathered to hear him
relate. I asked, ‘Who is this?’ They said, ‘This is the one with the
most figh of the Companions of the Messenger of Allah ,... remain-
ing on the face of the earth. This is ‘Amr al-Bakali.’ I asked, ‘What
happened to his fingers?’ They replied, ‘He was wounded in the
Battle of Yarmuk.’”
Sinan ibn Gharafa
One of the Companions of the Messenger of Allah «2 who lived
in Syria and who related from the Prophet ». concerning the
woman who dies among men, or a man who dies among women.
Tayammum is done for them and they are not washed.
Abu Hind ad-Dari
Makhul heard that he heard Abu Hind ad-Dari say, “I heard the
Messenger of Allah ,»L. say, “Whoever stands in a position of show-
ing-off and reputation, Allah will put in a place of reputation and
show on the Day of Resurrection.’” Abu Hind ad-Dari was Tamim
ad-Dari’s brother.
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Mu‘awiya al-Hudhali
Mu‘awiya al-Hudhali, the Companion of the Messenger of Allah,
said, “The hypocrite prays and Allah denies him. He gives sadaga
and Allah denies him. He fights and Allah denies him. He is killed
and Allah makes him one of the people of the Fire.”
Nahik ibn Sarim as-Sakuni
Nahik ibn Sarim said that the Messenger of Allah ,. said,
“Those who are left of you will fight the Dajjal at the Jordan River.
You will be on the eastern side of the river and they will be on the
western. I do not know where ‘the Jordan’ is.”
Sufyan ibn Usayd al-Hadrami
Sufyan ibn Usayd al-Hadrami reported that he heard the Messen-
ger of Allah ,sL+ say, “It is terrible treachery to tell your brother
something which he believes when you are lying to him.”
Abu’1-Bujayr
He was a Companion of the Prophet ».+. He said, “One day the
Messenger of Allah ,.12 was hungry and placed a stone on his belly.
Then he said, ‘O Lord, many a soul may be fed and comfortable in
this world and hungry and naked on the Day of Rising! O Lord,
someone may be deferential to his self while he despises it! O Lord,
someone may despise his self while he is deferential to it! O Lord,
someone absorbed and blessed in the booty which Allah has given
His Messenger might have no portion with Allah. Action for the sake
of the Garden is a sorrow for which there is elevation. Action for the
sake of the Next World is ease in exchange for a hardship. O Lord, an
hour’s worth of appetite bequeaths long sorrow.’”
The grandfather of Abu’l-Asad as-Sulami
He said, “I was one of seven with the Prophet »e. The Messen-
ger of Allah commanded us and each of us brought a dirham and we
shared in a sacrifice for seven dirhams. We said ‘Messenger of Allah,
by Allah, he has raised the price for us.’ The Prophet pL. said, “The
best of sacrifices is the most expensive and plumpest.’ The Prophet
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commanded one man who took its foreleg, another man who took
another leg, another man took another leg, and another man took
another leg, and one man a horn and another man another horn, and
the seventh man sacrificed, and they all said, ‘Allah is great!’”
Thawban ibn Yamrad
The Companion of the Messenger of Allah 4.2 who was called
‘Dhu’1-Asabi*’ (he with fingers), a man of the people of Yemen from
the reinforcements who settled in Syria at Jerusalem.
Dhu’!-Asabi* said, “O Messenger of Allah, if we are tested by con-
tinuing on after you, where do you command us to settle?” He replied,
“Settle at Jerusalem. Perhaps Allah will provide you with offspring
who will frequent that mosque, going to it morning and evening.”
Mazin ibn Khaythama
Mu‘adh ibn Jabal sent for Mazin ibn Khaythama and Hanbal, the-
granfather of Zamil, on the day that he camped between Sakun and
Sakasik and fought until the people submitted. Then he sent them to
the Messenger of Allah ,»..2 and the Messenger of Allah made broth-
erhood between Sakun and Sakasik.
Abu Hanash al-Ansari
The Prophet ,2 told him, “Do not ask for command.”
Abu Rayhana al-Ansari
He was the Companion of the Messenger of Allah. Abu Rayhana
said, “I heard the Messenger of Allah ,.e say, ‘Nothing of pride will
enter the Garden.’ Someone said, ‘Messenger of Allah, I like the han-
dle of my whip and the straps of my sandals to look beautiful.’ The
Messenger of Allah ,12 said, “That is not part of pride. Allah is
Beautiful and loves beauty. Pride means to renounce the truth and
hold people in contempt.’”
Dhu Mikhmar
He was the nephew of the Negus. Some say Mikhbar, but Mikh-
mar is more correct and frequent. He was one of the people of Yemen
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Companions
and later settled in Syria. People related from him and he was a
Companion of the Messenger of Allah pss.
Dhu Mikhmar said, “I heard the Messenger of Allah sls say,
‘The Greeks will make a secure truce with you.’”
‘Abdullah as-Sunabihi
Ata’ ibn Yasar said that he heard ‘Abdullah as-Sunabihi say that
he heard the Messenger of Allah ,«L say, “The sun rises and with it
is the horn of Shaytan, and when the sun gets higher the horn leaves
it. Then when the sun reaches the meridian, the horn joins it, and
when the sun declines the horn leaves it, and when the sun has nearly
set it joins it again. Do not pray at these three times.”
Qays al-Judhami
Qays al-Judhami, a Companion, reported that the Messenger of
Allah ,»Le said, “The martyr is given six qualities at the first drop of
his blood which expiates every error for him, and he sees his seat in
the Garden, and he marries the dark-eyed houris, and he will be safe
from the Greatest Terror and from the punishment of the grave, and
he will be robed in the robe of belief.”
Busr ibn Jahhash al-Qurashi
It is related from Busr ibn Jahhash al-Qurashi that one day the Mes-
senger of Allah ,.e spat on his palm and placed it on his finger and
said, “Allah says, ‘O son of Adam, you think that you can thwart Me
when I created you from the like of this and I shaped you and propor-
tioned you. You walk between two similar states and will be buried in
the earth. Yet you gather and deny until you reach this,’” and he point-
ed to his throat. ““You say, I give sadaqa,” and you are slack in
sadaqa.’”
Salama ibn Nufayl al-Hadrami
Salama ibn Nufayl al-Hadrami said, “Allah gave victory to the
Messenger of Allah ,. and I went to the Messenger of Allah and
drew near him until my garment was almost touching his garment
and I said, ‘Messenger of Allah, the horses are released and the
weapons idle and they say that war has put down its burdens.’ The
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Messenger of Allah ,.L. said, “They have lied. Now fighting comes.
Now fighting comes. Allah will continue to make the hearts of the
people whom you fight swerve and Allah Almighty will provide for
you from them until the command of Allah comes and they follow
that and the centre of the Abode of Islam is in Syria.’”
Salama ibn Nufayl said, “I asked the Messenger of Allah ps1. and
said, ‘Are you given food from heaven?’ He said, ‘Yes.’ I said, ‘Was
there anything left of it?’ He said, ‘Yes.’ I said, ‘What happened to
it?’ He said, ‘It was taken back to heaven.’”
Yazid ibn Asad
He came in a delegation to the Prophet ». and related a hadith
from the Prophet. He said, “The Messenger of Allah ... said to me,
“Yazid ibn Asad, love for other people what you love for yourself.’”
Muhammad ibn ‘Umar and others said, “Yazid ibn Asad was not
one of those who laid out Kufa in the khalifate of ‘Umar ibn al-
Khattab. He did not settle there. He settled in Syria and one of his
descendants was Khalid ibn ‘Abdullah al-Qasri. He was made gover-
nor of Makka for al-Walid I, and was governor of Iraq for Hisham
ibn ‘Abdu’l-Malik. He built a house in Kufa and has many descen-
dants there.
Ghutayf ibn al-Harith al-Kindi
Ghutayf ibn al-Harith said, “In those things I forgot, I did not for-
get that I saw the Messenger of Allah ... pray with his right hand on
his left hand in the prayer.”
Ghutayf said, “The Messenger of Allah »1. said, ‘If anyone inno-
vates something in Islam, cut his tongue.’”
Bashir ibn ‘Aqraba al-Juhani
His kunya was Abu’l-Yaman. ‘Abdullah ibn ‘Awf al-Kindi, the
governor of Ramla for ‘Umar ibn ‘Abdu’l-‘Aziz, reported that he was
present when ‘Abdu’l-Malik ibn Marwan said to Bashir ibn ‘Aqraba
al-Juhani on the day when ‘Amr ibn Sa‘id ibn al-‘As was killed, “Abu
Yaman! Today I rely on your words. Stand up and speak!” He said, “I
heard the Messenger of Allah ».L. say, ‘Whoever stands to speak out of
the desire for showing off or reputation, Allah will make him stand on
the Day of Rising in a position of showing off and reputation.’”
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Companions
Al-Jullah
I think he is Ibn al-Ashadd. Al-Jullah said, “We used to work in
the market and the Messenger of Allah ,.. brought a man who had
been stoned to death. A man came and asked us where he was. We
did not direct him to where he was until the Messenger of Allah came
to us with him. We said, ‘Messenger of Allah, this man came to ask
us about that foul individual whom you had stoned today.’ The Mes-
senger Of Allah »xLe said, ‘Do not say, “Foul.” He is better with Allah
than musk.’”
‘Atiyya ibn ‘Amr as-Sa‘di
One of the Banu Sa‘d. “Atiyya said, “I came to the Messenger of
Allah ,s2 with a group of the Banu Sa‘d ibn Layth. He said to me,
“Accept what Allah has given you and do not ask people for any-
thing. The upper hand is the giver and the lower hand is the receiver.
The property of Allah will be asked about.’ The Messenger of Allah
mie spoke to us in our dialect.”
‘Utba ibn ‘Amr as-Sulami
“Utba ibn ‘Amr said, “The Messenger of Allah ,. said, “The
Garden has eight gates and the Fire has seven gates.’”
‘Isma
He was the Companion of the Messenger of Allah 2.2. “‘Isma said
that he used to seek refuge in his prayer from the trial of the west.
Gharafa ibn al-Harith al-Kindi
Gharafa was heard to say, “I saw the Messenger of Allah pe in
the Farewell Hajj when the sacrificial animals were brought. He said,
‘Call Abu Hasan (‘Ali) for me.’ He was called and he said, ‘Take the
bottom of the spear,’ and the Messenger of Allah ,.L. took the upper
part and then we pierced the sacrificial animals with it. When he had
finished, he mounted his camel and ‘Ali mounted behind him.”
Sharahbil ibn Aws
Sharahbil ibn Aws, one of the Companions of Prophet, reported
that the Messenger of Allah ,»Le said, “Whoever drinks wine, flog
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him. Whoever drinks wine, flog him.’ three times. If he does it again,
kill him.”
Habis ibn Sa‘d at-Ta’i
‘Abdullah ibn ‘Abir said, “Habis ibn Sa‘d, who had met the
Messenger of Allah ,... entered the mosque at dawn. He saw the peo-
ple praying in the front of the mosque and said, “Those who make a
show of themselves. By the Ka‘ba of Allah, warn them! Whoever
warns them has obeyed Allah and His Messenger.’ So one man took a
man from behind him to bring him back from the front of the mosque.
It was said that the angels are in the front of the mosque at dawn.”
Jabala ibn al-Azraq
He was a Companion of the Messenger of Allah. He said that the
Messenger of Allah ,.L. prayed next to the side of the wall with a lot
of stone. He prayed Dhuhr or ‘Asr. When he had prayed two rak ‘ats,
a scorpion came and stung him and the people made a talisman. When
he came round he said, ‘Allah healed me, and not by your talisman.’”
Ibn Mis‘ada
He is ‘the one with armies’. Ibn Mis‘ada said that he heard the
Prophet ,.L2 say [towards the end of his life], “I have become heavy,
so do not rush to precede me in bowing nor precede me in prostra-
tion. Whoever misses my bowing, catches it when I am slow in my
standing.”
‘Umara ibn Za‘kara
He said that he heard the Messenger of Allah ». say, “Allah
says, ‘My slave is every slave of Mine who remembers Me, even
when he meets his opponent.’”
Abu Salma
The herdsman of the Messenger of Allah »«+. Abu Salam al-
Aswad said that he heard Abu Salma say, “I heard the Messenger of
Allah ,.e say, ‘Excellent! Excellent and how heavy they are in the
balance: “Glory be to Allah,” “Praise be to Allah,” “There is no god
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Companions
but Allah,” “Allah is greater,” and a righteous child of a Muslim man
who dies and for whom he is rewarded.’”
‘Urayb
“Urayb reported that the Messenger of Allah ».. was asked about
the words of Allah, “And others besides them whom you do not
know. Allah knows them,” (8:60), and replied, “Tt is the jinn.”
He said that the Messenger of Allah ,... said, “The jinn do not
disorder anyone who has swift noble horses in his house.”
He said that the Prophet »... was asked about His words, “Those
who give away their wealth secretly and openly will have their wage
with their Lord. They will feel no fear; they will know no sorrow.”
(2:274) He said, “They are people who have horses.”
He said that the Messenger of Allah 2 said, “Good will remain
tied to the forelocks of horses until the Day of Rising, and for their
people who spend on them.”
He also said that the Messenger of Allah ,.. said, “The one who
spends on horses is like the one who stretches out his hand with
sadaga which is not diminished. On the Day of Rising their urine and
dung will be like the fragrance of musk in the sight of Allah.”
Abu Ruhm ibn Qays al-Ash‘ari
He was one of the Ash‘arites who came with Abu Musa al-
Ash‘ari to the Messenger of Allah ,a.. when he was at Khaybar.
They were 54 men including six of their brothers from ‘Akk. They
became Muslim and accompanied the Messenger of Allah »1.. Abu
Ruhm went to Syria after the death of the Messenger of Allah pL.
and settled there.
Sahm ibn ‘Amr al-Ash‘ari
He was one of those who came with Abu Musa al-Ash‘ari to the
Messenger of Allah uw. when he was at Khaybar. He became a
Muslim and accompanied the Prophet ».. Then he went to Syria
after the death of the Messenger of Allah and settled there.
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‘Amr ibn Malik al-‘Akki
His maternal uncles were the Ash‘arites. He was among those
who came with Abu Musa al-Ash‘ari to the Messenger of Allah pale.
He became Muslim and accompanied the Prophet 2. He is Abu
Malik ibn ‘Amr. Mutahhar ibn Hayy al-‘Akki claimed that he was his
mother’s maternal uncle.
Rifa‘a ibn Zayd al-Judhami
He came in a delegation to the Messenger of Allah a. and
became Muslim. The Prophet gave him permission and he stayed for
some days in Madina, learning the Qur’an, and then he asked the
Prophet «2 to write for him a letter to his people calling them to
Islam. They responded quickly. The Messenger of Allah «2 had sent
Zayd ibn Haritha to that area and he attacked them and killed people
and took captives. Rifa‘a returned to the Prophet and with him from
among his people were Abu Yazid ibn ‘Amr, Abu Asma’ ibn ‘Amr,
Suwayd ibn Zayd and his brother Bardha‘ ibn Zayd, and Tha‘laba ibn
‘Adi. Rifa‘a gave the letter to the Prophet and he read it, and he
informed him what Zayd ibn Haritha had done. He said, “What shall
I do about the slain?” Abu Yazid said, “Release for us those who are
still alive, and those who have been killed are under these two feet.”
The Messenger of Allah 12 said, “Abu Yazid has spoken the truth.”
So the Prophet ,»s2 sent ‘Ali to Zayd and he released those of them
whom he had captured and returned what he had taken from them.
Farwa ibn ‘Amr al-Judhami
Zamil ibn ‘Amr said, “Farwa ibn ‘Amr al-Judhami was a governor
for the Byzantine Emperor over ‘Amman in the region of Balqa’. The
Messenger of Allah s+ had written to Heraclius and to al-Harith ibn
Abi Shammar, but he did not write to him. Farwa became Muslim and
wrote to the Messenger of Allah ,».. about his Islam and sent him a
messenger called Mas‘ud ibn Sa‘d from his people. He gave the
Messenger of Allah ,.. a mule called Fidda, a donkey called Ya‘fur, a
horse called az-Zarb, and some cotton garments and a man’s gown of
silk brocade mixed with gold. The Messenger of Allah »z. accepted
his letter and his gifts, and wrote him a reply, and authorised 200
ugiyyas and a nashsh (20 dirhams) for his messenger Mas‘ud. The
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Companions
Emperor heard about the Islam of Farwa ibn ‘Amr and sent for him and
imprisoned him until he died in prison. When he died, he crucified him.
Abu ‘Inaba al-Khawlani
Abu ‘Inaba al-Khawlani said, “I had pledged to shave my hair for
an idol of ours in the Jahiliyya and Allah delayed that for me until I
shaved it in Islam.”
Abu Sufyan Madluk
Abu Sufyan was heard to say, “I went with my clients to the Mes-
senger of Allah ,... and I became Muslim with them. The Messenger
of Allah ,»Le called me and wiped my head with his hand and prayed
for blessing for me.” They say that the front of Abu Sufyan’s head
was marked where the hand of the Messenger of Allah had touched it
while the rest of it was pale.
Hani’ al-Hamdani
Hani’ reported that he came to the Messenger of Allah ,.L. from
the Yemen and became Muslim. The Messenger of Allah ,.e stroked
his head and prayed for blessing for him. He lodged him with Yazid
ibn Abi Sufyan until he went with him to Syria when Abu Bakr sent
him there.
Abu Maryam al-Ghassani
He was the grandfather of Abu Bakr ibn ‘Abdullah ibn Abi
Maryam, from whom al-Walid ibn Muslim and others related.
Abu Maryam reported that he put some stones in front of the
Messenger of Allah ,.L. and he liked that and prayed for him.
Abu Maryam
One of the men of Asad who was a Companion of the Messenger
of Allah ,»Le . It is reported from al-Qasim ibn Mukhaymara that a
man of Palestine from Asad called Abu Maryam came to Mu‘awiya
ibn Abi Sufyan and said, “What shall we bestow on you?” He said,
“There is a hadith which I heard from the Messenger of Allah. I heard
him say, ‘If Allah puts someone in charge of any of the Muslims and
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he is veiled from their needs, their illness and their want, then Allah
will be veiled from his need, want and loss on the Day of Rising.’”
‘Abdu’r-Rahman ibn ‘A’ish al-Hadrami
He related that he heard the Messenger of Allah ,. say, “I saw
my Lord in the best form.”
Rabi‘a ibn ‘Amr al-Jurshi
It says in some hadiths that he was a Companion of the Messen-
ger of Allah ,.Ls. He is related from and he is reliable. He was killed
at the Battle of Marj Rahit in Dhu’1-Hijja 64 AH.
‘Abdullah ibn Saydan as-Sulami
They mentioned that he saw the Prophet ». and related from
Abu Bakr that he prayed Jumu‘a behind him, and his khutba and
prayer were before the middle of the day.
He said, “I prayed behind ‘Umar and his khutba and prayer were
before the middle of the day. I prayed with ‘Uthman, and his khutba
and prayer were before noon.”
Khalid ibn al-Hawatiri
A man of the Abyssinians, He was one of the Companions of the
Prophet »Le.
‘Umayr ibn Jabir al-Kindi
He was a Companion and used henna.
Hashraj
The Prophet ,.2 placed him in his lap and stroked his head and
prayed for him.
Other Companions in Syria also include: ‘Amr ibn Murra al-
Juhani, who was an old man in the time of the Prophet; ‘Utba ibn
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Companions
an-Nudhar as-Sulami, who settled in Damascus and died in 84 AH;
Abu Kabsha al-Anmari, who was at Tabuk with the Messenger of
Allah; and ‘Abdullah ibn Sufyan al-Azdi.
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The First Generation of the People of
Syria after the Companions
Junada ibn Abi Umayya
He met Abu Bakr, Umar and Mu‘adh and memorised from them.
He was reliable, and went on an expedition. Muhammad ibn ‘Umar
said that he died in 80 AH while ‘Abdu’l-Malik ibn Marwan was
khalif.
Abu’1-‘Ufayf
He said, “I was present when Abu Bakr as-Siddiq was receiving
the allegiance of the people.”
Jubayr ibn Nufayr al-Hadrami
His kunya was Abu ‘Abdu’r-Rahman. He was a pagan who
became Muslim while Abu Bakr was khalif. He was reliable in the
hadith which he related. He died in 80 AH while ‘Abdu’l-Malik was
khalif. He related from ‘Umar, Mu‘adh, Abu’d-Darda’ and Abu
Tha‘laba.
Jubayr said, “I welcomed Islam from its beginning and I contin-
ued to see that people are both righteous and wicked.”
Abu’z-Zahriyya and Ibn Jubayr said, “We never saw Jubayr sit in
the gathering of his people at all.”
Yazid ibn ‘Amira az-Zubaydi
Some say that he was from Kalb. He was the companion of
Mu‘adh. He met Abu Bakr and ‘Umar. He was reliable, Allah willing.
‘Abdu’r-Rahman ibn Ghanm al-Ash(‘ari
He was reliable, Allah willing. “Umar ibn al-Khattab sent him to
Syria to teach the people figh. He met Mu‘adh ibn Jabal and related
from him and his father.
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Tabi‘un
Ghanm ibn Sa‘d
He was one of the Ash‘arites who came with Abu Musa al-Ash‘ari
to the Messenger of Allah ,.+, and he accompanied the Messenger of
Allah and died on one of the expeditions after the Messenger of Allah.
Malik ibn Yakhmir al-Alhani or as-Saksaki
One of the companions of Mu‘adh. He was reliable, Allah willing.
He died while ‘Abdu’!l-Malik ibn Marwan was khalif.
Awsat ibn ‘Amr al-Bajali
He is Abu Isma‘il ibn Awsat. He met Abu Bakr and related from
him. He had few hadiths.
Abu ‘Adhaba al-Hadrami
He said, “I came to ‘Umar ibn al-Khattab with three other Syrians.
We were on /hajj.” Then he recounted a story from him about the peo-
ple of Iraq when they came to him and were present and what he said
to them.
Abu ‘Adhaba al-Hadrami said, “I was one of four who came to
‘Umar ibn al-Khattab from the people of Syria making hajj. While
we were with him, news came that the people of Iraq had thrown
pebbles at their Imam. He replaced him with another Imam and they
threw pebbles at him. [Probably ‘Ammar, and then Abu Musa in
Kufa.] He went out to the prayer angry and was forgetful in his
prayer. Then he came over to the people and said, ‘Who is there here
from among the people of Syria?’ My companions and I stood up. He
said, ‘People of Syria, prepare yourselves for the people of Iraq.
Shaytan has taken up residence among them and is at work’ Then he
said, ‘O Allah, they have made me befuddled, so befuddle them! O
Allah, hasten the Thaqafi youth to them who will judge among them
with the judgement of the Jahiliyya, and who will not accept from
their good-doer nor overlook their evildoer.’”
‘Umayr ibn al-Aswad
He asked Abu’d-Darda’ about the food of the people of the Book.
He related from Mu‘adh ibn Jabal. He had few hadiths and is reliable.
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Abu Bahriyya al-Kindi
His name was ‘Abdullah ibn Qays. He said, “I came to Mu‘adh in
Syria.”
‘Asim ibn Humayd as-Sakuni
The companion of Mu‘adh ibn Jabal. He related from Mu‘adh
from the Prophet ,.12, about delaying the ‘Isha’ prayer.
Ghudapyf ibn al-Harith al-Kindi
He was reliable. Safwan ibn “Amr said, “Some shaykhs from the
army were present with Ghudayf when he was critically ill. He asked,
‘Is there anyone among you who can recite Surat Yasin?’ So Salih
ibn Shurayh al-Kindi recited it. He had only recited forty ayats of it
when he died. The shaykhs said, “When it is read in the presence of a
dying person, Allah alleviates it for him.’”
It is related that when Khalid ibn Yazid was absent or ill, Ghudayf
ibn al-Harith commanded Abu Asma’ ath-Thumali to lead the people
in prayer. When the army heard about it, they attended. It was a
Jumu‘a in which the furthest people of the mosque heard his admon-
ishment. He said, “O people! Do you know which pledge is your
pledge? It is not a pledge of gold or silver. If it had been gold or sil-
ver, you would have answered that its pleasure is not connected to
you. Allah Almighty says, ‘Every self is held in pledge against what-
ever it has earned.’ (74:38) You are people on a journey. Whoever
has his mount brought to him mounts it without returning in that to
Allah.” Ghudayf died while Marwan ibn al-Hakam was khalif.
Abu ‘Abdullah as-Sunabihi
The companion of ‘Ubada ibn as-Samit. Yazid ibn Bahram report-
ed that as-Sunabihi said to him, “Yazid ibn Bahram, if you remain in
my house for three days, do not bury me until you find a safe grave
for me.” He was not disinterred.
‘Amr ibn al-Harith al-‘Anbasi
He asked ‘Umar, “From where should one of us go into thram for
hajj?” He replied, “Dhu’1-Hulayfa.”
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Tabi ‘un
Al-Harith ibn Mu‘awiya al-Kindi
He travelled to ‘Umar ibn al-Khattab and listened to him and
‘Umar asked him about Syria and its people, and he began to inform
him. He listened to ‘Umar and related from him.
Yazid ibn al-Aswad al-Jurashi
“Amir al-Khaba’iri said, “There was a drought, and Mu‘awiya ibn
Abi Sufyan and the people of Damascus went out to pray for rain.
When Mu‘awiya sat on the minbar, he asked, ‘Where is Yazid ibn al-
Aswad al-Jurashi?’ The people called for him and he came up.
Mu‘awiya commanded him to ascend the minbar and he sat on it at
his feet. Mu‘awiya said, ‘O Allah, we intercede for the people with
you by the best and most excellent of us! O Allah, we seek interces-
sion with you by Yazid ibn al-Aswad al-Jurashi! O Yazid, lift your
hands to Allah!’ Yazid raised his hands and the people raised their
hands. There was soon a cloud in the west which the wind brought
and we had rain until the people could almost not reach their homes.”
Sharahbil ibn as-Samt
Yahya al-Hawazini said, “I was present at the funeral of Sharahbil
ibn as-Samt with Habib ibn Maslama, and he is the one who was
allotted Hims in the last district, or the second, in the time of
‘Uthman. Habib ibn Maslama al-Fihri came, and Habib turned his
face to us like some one looking down from his mount on us because
of his great height. He said, ‘Pray over your brother and strive for
him in supplication and let part of your supplication for him be: “O
Allah, forgive this natural Muslim soul, and make him among those
who repented and followed Your path, and protect him from the pun-
ishment of Jahim.” And ask for help against your enemies.’”
Abu Sallam al-Aswad
He moved from Hims to Damascus. He said, “Blessing has
become weak in it. Blessing has become weak in it.”
Ka‘b al-Ahbar ibn Mati‘
His kunya was Abu Ishaq. He was from Himyar, from the family
of Dhu Ru‘ayn. He was a Jew and then became Muslim and came to
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Madina. Then he went to Syria and settled in Hims until his death
there in 32 AH while ‘Uthman ibn ‘Affan was khalif.
Sa‘id ibn al-Musayyab said, “Al-‘Abbas asked Ka‘b, ‘What kept
you from becoming a Muslim in the time of the Messenger of Allah
mete and Abu Bakr, so that you waited to become Muslim until now?’
He replied, ‘My father wrote out a book for me from the Torah and
gave it to me. He said, “Act according to this.” He sealed the rest of
his books and took from me the right of a father from his son that I
would not break the seal. When the time came and I saw that Islam
had emerged and I did not see any harm in it, I said to myself,
“Perhaps my father has concealed some knowledge from me. I
should read it.” I opened the seal and read it and in it I found the
description of Muhammad and his community. So now I have come
as a Muslim.’ He was the client of al-‘Abbas.”
Qatada said that Ka‘b became Muslim while ‘Umar was the ruler.
Abu’d-Darda’ mentioned Ka‘b and said, “The son of the Him-
yarite has a lot of knowledge.”
Yazid ibn Shajara ar-Ruhawi
He and his companions perished at sea in 58 AH while Mu‘awiya
ibn Abi Sufyan was khalif.
SRSA
Other people of this generation include: Sufyan ibn Wahb al-
Khawlani, who met ‘Umar ibn al-Khattab; Dhu’Il-Kala‘, whose
name was Sumayfa‘ ibn Hawshab; ‘Amr ibn al-Aswad as-Sakuni,
who related hadiths from ‘Umar and Mu‘adh; Ma‘dan ibn Abi
Talha al-Yamuri, who related from ‘Umar ibn al-Khattab and was
reliable; and al-Harith ibn ‘Abd’l-Azdi as-Saluki, the companion
of Mu‘adh who had hadiths.
MEEK
ps i |
The Second Generation
‘Abdullah ibn Muhayriz
‘Abdullah ibn Ja‘far said, “Ibn Muhayriz met Qabisa ibn Dhu’ ayb
and said, ‘Abu Ishaq! you neglect the Greek frontiers while you send
armies against the Hijaz and against Mus‘ab ibn az-Zubayr.’! Qabisa
said to him, ‘Watch your tongue! By Allah, this is not done!’ ‘Abd-
u’l-Malik sent for him and he was brought blind-folded. He was
made to stand before him. He said, “What is this you have said which
unsettles the land from the Euphrates to ‘Arish?’ i.e. Egypt. Then he
softened to him and said, ‘Keep quiet. Whoever sees the outstanding
men of Quryash show forbearance to them.’ Ibn Muhayriz saw that
he had saved himself that day.”
Qabisa ibn Dhu’ayb al-Khuza‘i
One of the Banu Qumayr. His kurtya was Abu Ishaq. He was reli-
able. Az-Zuhri related from him. He was in charge of the seal of
‘“Abdu’l-Malik ibn Marwan and he brought az-Zuhri to ‘Abdu’l-
Malik, and he gave him something, rewarded him, and he became
one of his people. Qabisa died in Syria in 86 or 97 AH at the end of
“Abdu’l-Malik’s khalifate.
Kathir ibn Murra al-Hadrami
His kunya was Abu Shajara. He was reliable. Yazid ibn Abi Habib
said that ‘Abdu’l-‘Aziz ibn Marwan wrote to Kathir ibn Murra al-
Hadrami. In Hims he had met 70 veterans of Badr from among the
Companions of the Messenger of Allah as. (Layth said, “Hims was
called the frontier district.) He wrote to him to write out for him
what he had heard of hadiths from the Companions of the Messenger
of Allah ate, except for the hadiths of Abu Hurayra, who was
already with him.”
1. During the rebellion of ‘Abdullah ibn az-Zubayr, his brother, Mus‘ab ibn az-
Zubayr was his governor in Basra.
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Syria
Abu Muslim al-Khawlani
His name was ‘Abdullah ibn Thawb. He was reliable. He died
while Yazid ibn Mu‘awiya was khalif.
Qatada reported that Ka‘b met Abu Muslim al-Khawlani and said
to him, “Where are you from, Abu Muslim?” He replied, “From the
people of Iraq.” He asked, “Where in Iraq?” He said, “The people of
Basra.”
Abu Idris al-Khawlani
His name was ‘A’idh ibn ‘Abdullah. Yahya ibn Ma‘in said, “Abu
Idris al-Khawlani was born in the year of Hunayn.” He was asked,
“Who told you?” and replied, “It is clear in the account of the
Syrians.” He was reliable and related from az-Zuhri.
Ya‘la ibn Shaddad al-Ansari
He was the son of the brother of Hassan ibn Thabit the poet. Ya‘la
was reliable, Allah willing, and is related from.
Shahr ibn Hawshab al-Ash‘ari
Muhammad ibn ‘Umar said that Shahr ibn Hawshab died in 112
AH. He was weak in hadith.
Abu ‘Abdullah ash-Shami said, “I asked ‘Abdu’l-Hamid ibn
Bahram, ‘When did Shahr ibn Hawshab die?’ He replied, ‘In 98 AH.’”
Al-Qasim ibn ‘Abdu’ r-Rahman
His kunya was Abu ‘Abdu’r-Rahman. He was the client of
Juwariyya bint Abi Sufyan ibn Harb. It is said that he was the client
of Mu‘awiya. He had many /hadiths. In some of the accounts of the
Syrians it says that he met forty of the veterans of Badr. He died in
112 AH, while Hisham ibn ‘Abdu’l-Malik was khalif.
Ibn Jabir said, “I saw that al-Qasim Abu ‘Abdu’r-Rahman did not
dye his white hair.”
Muslim ibn Mishkam
He was the scribe of Abu’d-Darda’. He related from Abu’d-Darda’
and Mu‘awiya. “Abdullah ibn al-‘Ala’ ibn Zayd related from him.
219
Tabi‘un
Sa‘id ibn Hani al-Khawlani
His kunya was Abu ‘Uthman. He was reliable, Allah willing. He
died in 127 AH.
Abu’z-Zahariyya al-Hadrami
Some say he is al-Himyari. His name was Hudayr ibn Kurayb. He
was reliable, Allah willing, with many hadiths. He died in 129 AH
while Marwan ibn Muhammad was khalif.
‘Abdullah ibn Mikhmar
Ibn Abi ‘Awf reported that once ‘Abdullah ibn Mikhmar was on
the minbar and saw that the people were in a muddle. He said, “O
Handsomeness! O Beauty! After the lack of and desire for fine food,
turbans and mantles, you have flowered into splendour, although
people have become dust! People began to give and so you took.
People began to breed animals and so you rode. People began to
weave and so you wore. People began to cultivate and so you ate.”
Kulthum ibn Hani’ al-Kindi
It is related from Abu Zur‘a ash-Shaybani that Kulthum ibn Hani’
was asked, “Abu Sahl, relate to us!” He said, “He feared conceit
when they appointed him and said, ‘My heart has no good in it! How
often it has not been listened to and forgotten!’ If he had wished to
relate to them, he would have done so.”
Kulthum ibn Hani’ said, “When one of your brothers is given a
position, say to him, ‘And peace be upon you.’”
Hakim ibn ‘Umayr
He was accepted and has few hadiths. He is Abu’l-Ahwas ibn
Hakim ash-Sha’ mi. Safwan ibn ‘Amr said, “I saw the mark of pros-
tration on the forehead of Hakim ibn ‘Umayr.”
Tubay‘
He was the son of the wife of Ka‘b al-Ahbar. He was a man of
knowledge who read books and listened to Ka‘b a lot. His kunya was
Abu ‘Ubayda. In some sources he is called Abu ‘Amir.
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Muslim ibn Kabis or Kubays
His kunya was Abu Hasana. Safwan ibn ‘Amr related from him,
and he used to write out copies of the Qur’an for people for free. He
did not stipulate a wage for that. When he had finished and was given
something, he accepted it. Otherwise he did not ask anyone for any-
thing.
Other people of this generation include: ‘Abdu’r-Rahman ibn
‘Amr as-Sulami, who died in 110 AH while Hisham ibn ‘Abdu’l-
Malik was khalif; ‘Abdullah ibn ‘Amir al-Yahsubi, who had few
hadiths and died in 118 AH; Muslim ibn Qaraza al-Ashja‘i, who
related from his uncle ‘Awf ibn Malik al-Ashja‘i; Al-Hajjaj ibn
‘Abdu’ th-Thumali, who died in the khalifate of “Abdu’l-Malik ibn
Marwan; and Nawf al-Bikali, the son of the wife of Ka‘b.
west soak
7iS OP 7iN
The Third Generation
Makhul ad-Dimishqi
‘Abdullah ibn al-‘Ala’ said, “I heard Makhul say, ‘I belonged to
‘Amr ibn Sa‘id ibn al-‘As and he gave me to a man of Hudhayl in
Egypt. He was generous to me there, and when I left it I thought that
there was no knowledge there but that I had heard it. Then I went to
Madina and I did not leave but that I thought that there was no
knowledge there but that I had heard it. Then I met ash-Sha‘bi and I
have not seen his equal.’”
Numayr ibn ‘Uqba al-‘Abasi said, “I heard Makhul say, ‘I kept
company with Shurayh for six months, during which I did not ask
him about anything I wanted to hear but that he granted it.’”
Makhul said, “I saw Anas ibn Malik in the Damascus mosque. I
said, ‘One of the Companions of the Messenger of Allah »..+ whom I
have not greeted or questioned!’ So I greeted him and asked him
about wudu’ on account of carrying a bier and attending a funeral. He
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Third Generation
said, “We were in a prayer and then returned to prayer. What is the
sense of wudu’ in what is between that?”
Sa‘id ibn ‘Abdu’l-‘Aziz said that he saw Makhul wearing an iron
ring Overlaid with silver so that the iron could not be seen at all,
engraved with: “Lord, put Makhul far from the Fire. ”
‘Abdullah ibn Rashid ash-Sahmi said, “I saw Makhul wearing a
ring on his left hand.”
Muhammad ibn Rashid said, “When Makhul prayed, he let the
shawl hang on him a lot.”
Sa‘id ibn ‘Abdu’l-‘Aziz said that Makhul was among those allot-
ted a stipend. He would take it and use it to strengthen the jihad
against the enemies of Allah.
Sa‘id ibn ‘Abdu’ l-‘ Aziz said, “Makhul visited Hisham [the khalif].
When he came, he had him transported by the postal service. ”
Another of the people of knowledge said that Makhul was one of
the people of Kabul and he used some incorrect grammar. He used to
espouse Qadar. He was weak in hadith and transmission.
‘Umar ibn Sa‘id said, “Makhul died in 118.” Someone else said it
was 113 AH. Abu Malik said, “My father let me ride behind him
when Makhul died in 112 AH.”
Raja’ ibn Haywa
He lived in Jordan. He was reliable, knowledgeable, excellent
with a lot of knowledge. Ibn ‘Awn said that Raja’ ibn Haywa related
hadiths in their dialects. It is reported that his kunya was Abu Nasr.
Jarir ibn Hazim said, “I saw Raja’ ibn Haywa, and his hair was
red and his beard white.”
Khalid ibn Ma‘dan al-Kila‘i
He was reliable. Khalid ibn Ma‘dan said, “There is no animal in
the land or sea who can ransom me from death. If death is a post to
which one races, then I am the first to race to it unless a man gets
ahead of me by virtue of more strength.”
Safwan ibn ‘Amr said, “I saw the mark of prostration on the fore-
head of Khalid ibn Ma‘dan.” He said that Khalid ibn Ma‘dan used to
dye his beard yellow.
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Syria
They agree that Khalid ibn Ma‘dan died in 103 AH while Yazid I
was khalif. Yazid ibn Harun said, “Khalid ibn Ma‘dan died while he
was fasting.”
‘Abdu’r-Rahman ibn Jubayr al-Hadrami
He was reliable. Some people object to his hadith. He died in 118
AH while Hisham ibn ‘Abdu’l-Malik was khalif.
Rashid ibn Sa‘d al-Himyari
One of the people of Hims. He was reliable and died in 108 AH
while Hisham ibn ‘Abdu’1l-Malik was khalif.
Sa‘id ibn Marthad
Jarir ibn ‘Uthman related from him. He was one of those who was
at the Battle of Siffin.
Numayr ibn Aws al-Ash‘ari
He was a qadi in Damascus. He had few hadiths. He died in 122
AH while Hisham ibn ‘Abdu’l-Malik was khalif.
‘Abdullah ibn Abi Zakariyya al-Khuza‘i
He was reliable with few hadiths and went on an expedition. He was
one of the people of Damascus and died in 117 AH while Hisham was
khalif.
Ibn Jabir said, “I noticed that Ibn Abi Zakariyya did not dye his
white hair.”
‘Abdu’r-Rahman ibn Maysara al-Hadrami
‘Abdu’r-Rahman ibn Maysara said, “I saw the Prophet 2 in a
dream and I said, ‘O Prophet of Allah, pray to Allah for me that I
understand hadith and retain them!’ He made a supplication for me,
and afterwards I did not hear anything but that I understood it.”
Abu Makhrama as-Sa‘di
Jabir said, “I saw that Abu Makhrama did not dye his white hair.”
283
Third Generation
Sulayman ibn Musa al-Asdhaq
His kunya was Abu Ayyub. He was reliable and Ibn Jurayj raised
him. Burd said, “They used to meet with ‘Ata’ during the festivals
and Sulayman ibn Musa was the one who asked on their behalf.”
Sulayman died in 129 AH while Hisham was khalif.
Abu Rashid al-Hubrani
One of Himyar. It is reported that he used to dye his beard.
‘Ali ibn Abi Talha
He related tafsir from Ibn ‘Abbas. Mu‘awiya ibn Salih related
from him.
Yahya ibn Jabir at-Ta’i
He had hadiths. He died in 126 AH while al-Walid ibn Yazid was
khalif.
Damdam Abu’!-Muthanna al-Umluki
Safwan ibn ‘Amr reported that Damdam Abu’l-Muthanna used to
dye his beard.
Yunus ibn Sayf
He was accepted. He had hadiths. He died in 120 AH while
Hisham was khalif.
‘Abdu’r-Rahman ibn ‘Urayb al-Himyari
Safwan reported that he used to dye his beard.
‘Amr ibn Qays al-Kindi
He had correct hadiths. Muhammad ibn ‘Umar said that he died in
125 AH, while al-Walid ibn Yazid was khalif.
Abu Talha
He had hadiths. Muhammad ibn ‘Umar said that he died in 124 AH.
Abu ‘Anbasa
He had hadiths. Muhammad ibn ‘Umar said that he died in 124
AH.
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Abu ‘Utba al-Kindi
He had few hadiths. Muhammad ibn ‘Umar said that he died in
118 AH while Hisham was khalif.
Yazid ibn Sumayy
He was reliable. Muhammad ibn ‘Umar said that he died in 125
AH while Hisham was khalif.
Muhasir ibn Habib
He was accepted. He died in 128 AH while Marwan ibn
Muhammad was khalif.
SRA
Other people of this generation include: ‘Ubada ibn Nusayy al-
Kindi, who was reliable and died in 118 AH while Hisham was
khalif; Sulayman ibn Habib al-Muharibi, who had few hadiths and
died in 120 AH; ‘Abdullah ibn Qays al-Lakhmi, who died in 124
AH; Yahya ibn ‘Amr ash-Shaybani, whose kunya was Abu Zur‘a.
MK KSEE
The Fourth Generation
‘Urwa ibn Qu’aym al-Lakhmi
He had many hadiths. He died in 132 AH.
‘Atiyya ibn Qays
He was accepted. He had hadiths. Ibn Jabir said, “I saw that
‘Atiyya ibn Qays did not dye his white hair.”
Azhar ibn Sa‘id al-Harrazi
One of Himyar. He had few hadiths. He died in 129 AH while
Marwan II was khalif.
Sa‘id ibn Hani’
He died in 129 AH while Marwan II was khalif.
Asad ibn Wada‘a at-Ta’i
One of the people of Hims. He was old. He related from Abu’d-
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Fourth Generation
Darda’ and lived until 137AH, dying at the beginning of the khalifate
of al-Mansur.
Bilal ibn Sa‘d
He was reliable. Ibn Jabir said, “I saw that Bilal ibn Sa‘d did not
dye his white hair.”
Al-Walid ibn Abi Malik al-Hamdani
His kunya was Abu’l-‘Abbas. He has hadiths. His office was in
Kufa and he died there in 125 or 126 AH while al-Walid II was
khalif. He was 72 when he died.
His brother, Yazid ibn Abi Malik al-Hamdani
He had hadiths. He died in Damascus in 136 AH while Marwan II
was khalif, at the end of the power of the Umayyads, at the age of 72.
Khalid ibn ‘Abdullah
Ibn Jabir said that they say that he did not dye his white hair.
An-Nu‘man ibn al-Mundhir al-Ghassani
One of the people of Damascus. He had many hadiths. He died in
132 AH at the beginning of the Abbasid khalifate.
‘Amr ibn al-Muhajir
He was the client of Asma’ bint Yazid al-Ansariyya by emancipa-
tion. He was the master of the guard of ‘Umar ibn ‘Abdu’1-* Aziz.
Al-Muhajir Abu ‘Amr said, “I heard my client, Asma’ bint Yazid
say, ‘I heard the Messenger of Allah ,12 say, “Do not kill your chil-
dren secretly,” meaning by ghila. “By the One Who has my soul in
His hand, it will overtake the horseman and throw him from his
horse!””””” Muhammad ibn ‘Umar said, “By that he meant intercourse
while breast-feeding.”
‘Amr ibn al-Muhajir was reliable and had many hadiths. He died
in 139 AH while al-Mansur was khalif, at the age of 74.
Abu Luqman al-Hadrami
He was accepted. Muhammad ibn ‘Umar said, “He died in 130
AH while Marwan II was khalif.”
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Al-‘Ala’ ibn al-Harith
He had few hadiths. But he had the most knowledge of the com-
panions of Makhul and was the oldest of them, He used to give fatwa
until he became muddled. He died in 136 AH at the end of the khali-
fate of Abu’l-‘Abbas as-Saffah.
Yahya ibn al-Harith adh-Dhimari
He had few hadiths. He had knowledge of recitation in his time
and the Qur’an was recited to him. He died in 145 AH while Abu
Ja‘far al-Mansur was khalif, at the age of 70.
Al-Husayn ibn Jabir
He was early. He listened to Abu Umama and ‘Abdullah ibn Busr
al-Mazini, and lived until Mu‘awiya ibn Salih related from him.
Sulaym ibn ‘Amir
He was reliable. He was early and recognised. Sulaym ibn ‘Amir
said, “I went to Jerusalem and visited Umm ad-Darda’ in Damascus
and she commanded a dinar for me and let me drink thickened juice.”
Sulaym ibn ‘Amir died in 130 AH while Marwan II was khalif.
Abu ‘Ubayda
Ibn Jabir said that Abu ‘Ubayda did not dye his white hair.
Hatim ibn Hurayth al-Himsi
He was accepted. He died in 132 AH at the beginning of the khal-
ifate of Abu Ja‘far al-Mansur.
Abu ‘Abdu Rabb
Ibn Jabir said, “I noticed that Abu ‘Abdu Rabb did not dye his
white hair.”
Abu Bishr
He was the mu’adhdhin of the mosque of Damascus. He died in
130 AH while Marwan II was khalif.
HEE
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Fifth Generation
Other people of this generation include: Hujayr ibn Sa‘d, who
was reliable; ‘Arim ibn Abu’l-Jashib, who had few hadiths; as-
Saqar ibn Nusayr, who died in 133 AH; Damra ibn Habib, who
was reliable; and Rabi‘a ibn Yazid, who was reliable.
ok
Fifth Generation
Muhammad ibn al-Walid az-Zubaydi
He was reliable, Allah willing. He had the greatest knowledge of
fatwa and hadith among the people of Syria. He met az-Zuhri and
wrote from him. He died at the age of 70 in 148 AH, when al-Mansur
was khalif.
Yahya ibn Yahya al-Ghassani
He was the scholar of fatwa and judgement in Damascus. He had
hadiths. He died in 135 AH at the end of the khalifate of as-Saffah.
Al-Wasin ibn ‘Ata’
One of Kinana. His kunya was Abu Kinana. He was weak in
hadith. He died in Damascus, on the 10th Dhu’!-Hijja 149 AH while
al-Mansur was khalif.
‘Abdu’r-Rahman ibn Yazid al-Azdi
He was older than his brother Yazid ibn Yazid. ‘Abdu’r-Rahman
died in 154 AH while al-Mansur was khalif, when he was about 80.
He was reliable.
His brother, Yazid ibn Yazid al-Azdi
He was reliable, Allah willing. He was younger than ‘Abdu’r-
Rahman, but died before him. Yazid died in 134 AH before the age
of 60.
Yunus ibn Maysara
He was reliable. When the black turbans [Abbasid supporters]
entered Damascus at the beginning of the reign of the Banu Hashim
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Syria
[the Abbasids], they entered its mosque and killed everyone they
found in it. Yunus ibn Maysara was killed that day as was the grandfa-
ther of Abu Mushir ‘Abdu’l-A‘la ibn Mushir al-Ghassani. That was in
132 AH, at the beginning of the khalifate of Abu’l-‘Abbas as-Saffah.
Thawr ibn Yazid al-Kila‘i
One of the people of Hims. His kunya was Abu Khalid. He was
reliable in hadith. It is said that he was a Qadarite. He died in
Jerusalem in 153 AH, while al-Mansur was khalif at the age of 60.
Thawr’s grandfather was present at the Battle of Siffin on
Mu‘awiya’s side, and was killed on that day. When ‘Ali was men-
tioned, Thawr said, “I do not like a man who killed my grandfather.”
Abu Bakr ibn ‘Abdullah al-Ghassani
He had many hadiths, but was weak. He is related from a great
deal. Yazid ibn Harun said, “Abu Bakr ibn ‘Abdullah was one of the
striving worshipping servants of Allah. Death came while he was
fasting. He continued to strive with his fast until they peeled him an
apple and he broke his fast with it.”
His wife was asked, “Don’t you delouse his clothes?” She said,
“When could I delouse them? He does not remove them at night or
during the day because he is so busy praying.”
Safwan ibn ‘Amr as-Saksaki
He was reliable and dependable.
Sa‘id ibn ‘Abdu’1-‘Aziz at-Tanukhi
He was reliable, Allah willing. ‘Umar ibn Sa‘id said, “The kunya
of Sa‘id ibn ‘Abdu’l-‘Aziz was Abu Muhammad.” He died in
Damascus in 167 AH at the age of about 70, while al-Mahdi was
khalif.
Sa‘id ibn Bashir al-Azdi
His kunya was Abu ‘Abdu’r-Rahman. He was one of the people
of Basra. He moved to Syria and settled in Damascus. He was a
Qadarite. He died in Damascus in 170 AH, at the beginning of the
khalifate of Harun ar-Rashid.
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Fifth and Sixth Generations
Hisham ibn al-Ghazi al-Jurashi
His kunya was Abu’l-‘Abbas. They related from him. He was reliable.
‘Abdullah ibn al-‘Ala’
He was reliable, Allah willing.
Shu‘ayb ibn Abi Hamza
Abu Hamza’s name was Dinar. He was one of the people of Hims.
Yahya ibn Hamza
His kunya was Abu ‘Abdu’r-Rahman. He had many hadiths
which were correct. He was a Qadi in Damascus. He died in 183 AH
while Harun ar-Rashid was khalif.
Sadagqa ibn Khalid as-Samin
He was reliable.
Al-Faraj ibn Fadala al-Himsi
His kunya was Abu Fadala. He was weak. He was in charge of the
Treasury of Baghdad. He died there in 176 AH while Harun was
khalif.
sOKIOK
The Sixth Generation
Bagiyya ibn al-Walid al-Himsi
His kunya was Abu Yuhmid. He was reliable in his transmission from
reliable sources. His transmission is weak when it is from other than reli-
able sources. He died in 197 AH at the end of the khalifate of al-Amin.
Suwayd ibn ‘Abdu’!-‘ Aziz
He was a client of the Banu Sulaym. His kunya was Abu
Muhammad. He used to relate contradicted hadiths. He was born in
90 AH at the end of the khalifate of al-Walid I. He died in 167 AH
while al-Mahdi was khalif.
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Syria
Abu ‘Abdullah ash-Shami said, “Suwayd ibn ‘Abdu’l-‘Aziz was
appointed qadi of Baalbaak. He was needy. Da’ud ibn Abi Shayban
ad-Dimishqi met him and said to him, ‘Abu Muhammad, you have
been appointed qadi after knowledge and hadith?’ He said, ‘Yes. I
ask you by Allah, is there barley under your cloak?’ Da’ud said,
“Yes.’ Suwayd lifted his cloak and said, ‘But my cloak has no barley
under it.’ Then he said, ‘I ask you by Allah, does this shawl belong to
you?’ Da’ud said, ‘Yes.’ Suwayd said, “By Allah, this shawl which
you see me wearing is not mine. It is rented. Is there qadiship after
this? By Allah, if I was were to be appointed to the treasury, it would
be worse than being appointed qadi!’”
‘Abdu’I-Malik ibn Muhammad al-Barsami
From Himyar. He is Abu’z-Zurqa’.
Muhammad ibn Harb al-Abrash al-Khawlani
His kunya was Abu ‘Abdullah. He was appointed qadi of Damascus.
Al-Walid ibn Muslim
His kunya was Abu’l-‘Abbas. Abu ‘Abdullah ash-Sham’i said,
“Al-Walid ibn Muslim was one of the slaves who worked the land for
the government. He belonged to the family of Maslama ibn “Abdu’l-
Malik. When the Banu Hashim [the Abbasids] came to power, they
went to Syria and took their slaves who worked the land and others
with them. Al-Walid ibn Muslim and the people of his house went to
Salih ibn ‘Ali. He gave them to his son, al-Fadl ibn Salih and al-Fadl
freed them. Al-Walid rode to the family of Maslama and purchased
himself from them.
Sa‘id ibn Maslama said, “Al-Walid ibn Muslim came to me and
acknowledged his slavedom to me and I freed him.” Al-Walid ibn
Muslim had a brother called Jabala. He had importance and distinc-
tion in Syria. Al-Walid was reliable with a lot of hadith and knowl-
edge. He went on hajj in 194 AH while al-Amin was khalif. Then he
left and died on the journey before he reached Damascus.
‘Umar ibn ‘Abdu’l-Wahid
He was reliable and is related from.
291
Sixth and Seventh Generations
Damra ibn Rabi‘a
His kunya was Abu ‘Abdullah. He was a client. He was reliable,
trustworthy, and well-informed. There was no one better than him —
not al-Walid nor anyone else. He died at the beginning of Ramadan
in 202 AH, while al-Ma’ mun was khalif.
Mubashshir ibn Isma‘il al-Halabi
His kunya was Abu Isma‘il. He was a client of Kalb. He lived in
Aleppo. He was reliable and trustworthy. He died in Aleppo in 200
AH, while al-Ma’ mun was khalif.
Shu‘ayb ibn Ishaq
He was the client of Ramla bint ‘Uthman ibn ‘Affan. He was
trustworthy. He died in Damascus in 189 AH while Harun was khalif.
Meakokoleok
The Seventh Generation
Abu’1-Mughira al-Himsi
His name was ‘Abdu’ 1-Quddus ibn al-Hajjaj.
Abu’l-Yaman al-Himsi
His name was al-Hakam ibn Nafi‘. He died in Hims in Dhu’l1-
Hijja 222 AH while al-Mu‘tasim was khalif. Someone asked him,
“From whom are you?” He replied, “From Rabi‘a.”
Abu Mushir
His name was ‘Abdu’l-A‘la ibn Mushir al-Ghassan, one of the peo-
ple of Damascus. He related from Sa‘id ibn ‘Abdu’l-‘Aziz at-
Tanukhi and other Syrians. He was taken from Damascus to al-
Ma’ mun when he was in Raqqa. He questioned him about the Qur’an
and he replied, “It is the Word of Allah.” He refused to say that it was
created. Al-Ma’mun called for a sword and the leather mat to behead
him. When he saw that, he said that it was created. So he did not kill
him. He said, “If you had said that before I called for the sword, I
would have accepted it from you and returned you to your land and
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Syria
family, but now you will leave and say, ‘I said that out of fear of
death.’ Dispatch him to Baghdad and imprison him there until he
dies.” So he was taken from Raqqa to Baghdad in Rabi‘ al-Akhir 218
AH and imprisoned before Ishaq ibn Ibrahim. He remained in prison
except for a short time until he died at the beginning of Rajab 218
AH. He was taken out and buried and many of the people of Baghdad
attended.
Hisham ibn ‘Ammar
One of the people of Damascus who related from al-Walid ibn
Muslim.
‘Ali ibn ‘Ayyash al-Himsi
His kunya was Abu’l-Hasan. He related from Jarir ibn ‘Uthman
and Shu‘ayb ibn Abi Hamza.
Yahya ibn Salih al-Wuhazi al-Himsi
His kunya was Abu Zakariyya. He related from Sa‘id ibn ‘Abdu’1-
‘Aziz and Yahya ibn Hamza.
Al-Hajjaj ibn Abi Mani‘
The name of Abu Mani‘ was Yusuf ibn ‘Ubaydullah ibn Abi
Ziyad, the client of ‘Abda bint ‘Abdullah ibn Yazid ibn Mu‘awiya.
‘Ubaydullah ibn Abi Ziyad was the foster brother of the wife of
Hisham ibn ‘Abdu’l-Malik. She was ‘Abda bint ‘Abdullah ibn Yazid.
When az-Zuhri came to Hisham in Rusafa and accepted that, he
stayed with them for twenty years except for a few months.
‘Ubaydullah ibn Abi Ziyad stayed with him and listened to his
knowledge and his books. His son, Yusuf ibn “Ubaydullah, listened
to them from him, and his son, al-Hajjaj ibn Yusuf, listened to them
from him, and then his son, al-Hajjaj ibn Abi Mani‘ listened to them
at the end of the khalifate of al-Mansur. He said, “I used to carry the
books to him and he would read them to people.”
Al-Hajjaj said, “‘Ubaydullah ibn Abi Ziyad died in 158 or 159
AH, when he was more than 80. He had black hair and a white beard.
He had a lot of hair. The kunya of al-Hajjaj was Abu Muhammad. Al-
Hajjaj said in Jumada al-Ula 210 AH, “Today I am 76.”
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Eighth Generation
Abu ‘Amr
His name was al-Khattab ibn ‘Uthman al-Fawzi al-Himsi, the
Imam of the mosque of the Muharrarites [a tribe]. His grandfather,
Sulaym, was the client of Layy’. He related from Isma‘il ibn ‘Ayyash
and Muhammad ibn Humayd.
Yazid ibn ‘Abdu Rabbih al-Jurjushi al-Himsi
His kunya was Abu’1-Fadl. He related from Bagiyya and others.
Abu ‘Abdu’1-Malik al-‘Attar al-Khuza‘i
He related from Muhammad ibn Shu‘ayb ibn Shabur and others.
Bishr ibn Shu‘ayb
One of the people of Hims. They wrote from him. He died with
Ibn Ma‘ruf, before Abu’l- Yaman al-Himsi.
[End of the generations of the people of Syria |
294
The Companions of the Messenger of
Allah in Mesopotamia
‘Adi ibn ‘Amira
He is the one from whom Qays ibn Abi Hazim reported that he
heard that the Prophet ,.2 said, “If someone is put in an administra-
tive position on our behalf and conceals even a needle from us, that
will be considered faithlessness on the Day of Rising.”
‘Adi fled from ‘Ali ibn Abi Talib in Kufa and settled in
Mesopotamia (al-Jazira) where he died. He was the father of ‘Adi ibn
‘Adi al-Jazari, the companion of ‘Umar ibn ‘Abdu’l-‘ Aziz.
Wabisa ibn Ma‘bad al-Asadi
He related that he prayed behind the rows on his own and the
Prophet ,.2 commanded him to repeat the prayer.
One of his descendants was ‘Abdu’r-Rahman ibn Sakhr who was
qadi of ar-Raqqa in the time of Harun ar-Rashid.
Al-Walid ibn ‘Uqba
His kunya was Abu Wahb. His mother was Arwa bint Kurayz, the
mother of ‘Uthman ibn ‘Affan. Al-Walid ibn ‘Uqba left Kufa to with-
draw from ‘Ali and Mu‘awiya, and settled in Northeast Syria at ar-
Raqqa where he died, and his descendants are still there today.
Abu ‘Udhra
‘Abdullah ibn Shaddad reported that Abu ‘Udhra al-Jazari met the
Prophet p2Le.
The grandfather of Muhammad ibn Khalid as-Sulami
He said, “I heard the Prophet »sL say, “When a position is preor-
dained for a servant by Allah which he has not obtained by action,
then He tests him in his body, family and property, and then makes
him steadfast in that until he obtains the station intended for him with
Allah.”
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The Fugaha’ and Hadith Scholars in
Mesopotamia
Maymun ibn Mihran
His kunya was Abu Ayyub. He was reliable with many hadiths.
‘Amr ibn Maymun said, “I asked my father, ‘Whom are you
from?’ He said, ‘My father was a mukatib of the Banu Nasr ibn
Mu‘awiya who was freed. I belonged to a woman of Azd from
Thumala called Umm Nimar. She freed me and I remained in Kufa
until the agitation of Jamajim and then I moved to Mesopotamia?” Al-
Haytham said,“The beginning of the Jamajim business was in 80 AH,
the Battle of Dujayl was at the end of 81 AH, and the end of the busi-
ness was the Battle of Dayr al-Jamajim at the beginning of 82 AH.
Maymun ibn Mihran said, “I was born in the Year of the
Community, 40 AH.”!
They say that Maymun was a cloth merchant. He was in charge of
the kharaj. He sat in his shop and wrote to ‘Umar ibn ‘Abdu’l-‘ Aziz,
asking to be relieved of collecting the kharaj, and ‘Umar wrote to
him: “It is a dirham which you take as its right, and place it in its
right. Why would you ask to be freed of this?” He remained in
charge of the kharaj during the reign of ‘Umar ibn ‘Abdu’l-‘ Aziz,
until ‘Umar’s death and Yazid II became khalif. Maymun was his
agent in charge of kharaj for some months. Before that, Maymun had
been in charge of the Treasury in Harran for Muhammad ibn
Marwan, before ‘Umar ibn “‘Abdu’l-‘Aziz. Ghaylan the Qadarite
wrote a letter to him to admonish him about that. Maymun said, “I
wish that I had been unknown, and I had not held an office before
either for him or for ‘Umar ibn ‘Abdu’l-‘Aziz.” He said, “Nor for
‘Umar ibn ‘Abdu’l-‘Aziz!”
Abu’1-Malih said that Maymun ibn Mihran did not dye his hair.
‘Isa ibn Kathir said, “Maymun ibn Mihran died in 117 AH while
Hisham was khalif. He dominated the people of Mesopotamia in
fatwa and figh.”
1. The year in which it was accepted by all parties that Mu‘awiya was the khalif.
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Mesopotamia
Abu’1-Malih said that Maymun ibn Mihran died in 117 AH.
Yazid ibn al-Asamm
His name was ‘Abdu ‘Amr ibn ‘Udas. His mother was Barza bint
al-Harith. Barza was the sister of Maymuna bint al-Harith, the wife of
the Prophet ,.L, and the sister of Lubaba bint al-Harith, the mother of
the Banu’l-‘Abbas, and the sister of Lubaba the younger, who is ‘Isma’
bint al-Harith, the mother of Khalid ibn al-Walid. He was reliable with
many hadiths. He related from Abu Hurayra, Ibn ‘Abbas, and his aunt
Maymuna the wife of the Prophet, and others. He settled in ar-Raqqa.
Yazid ibn al-Asamm said,“I spent the night with my aunt
Maymuna and I brought the sahur and saw the dawn and was anx-
ious about it and drew it to her attention. She said, ‘What will teach
you? Take it and drink.’”
Yazid ibn al-Asamm died in 103 AH when Yazid II was khalif.
‘Adi ibn ‘Adi al-Kindi
He was reliable, Allah willing. Maymun ibn Mihran said that ‘Adi
ibn “Adi was qadi of Mesopotamia while ‘Umar ibn ‘Abdu’l-‘Aziz
was khalif.
‘Abdu’r-Rahman ibn as-Sa’ib al-Hilali
He was the son of the brother of Maymuna bint al-Harith al-
Hilaliyya, the wife of the Messenger of Allah ,+, and related from
her. He had few hadiths.
Zayd ibn Rufay‘
One of the people of Nasibin. He had hadiths. He died in 130 AH,
at the end of the khalifate of Marwan ibn Muhammad.
Salim al-Aftash ibn ‘Ajlan
He was the client of Muhammad ibn Marwan ibn al-Hakam.
‘Abdullah ibn ‘Ali killed him at the beginning of the entry of the
black-turbans (Abbasid partisans) into Syria in 132 AH. He lived in
Harran. He was reliable, with many hadiths.
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Mesopotamia
‘Abdullah ibn Malik al-Jazari
His kunya was Abu Sa‘id, the client of Muhammad ibn Marwan
ibn al-Hakam. One of the people of Harran. He had been one of the
people of Istakhr, and then moved to Harran. He was the close cousin
of Khasif. He was reliable, with many hadiths.
Zayd ibn Abi Unaysa
He lived in Ruha and died there. He was the client of a rich man. He
was reliable with many hadiths, a fagih and a transmitter of knowledge.
A man of Harran said that Zayd died in 129 AH.
‘Ali ibn Nadima
He was reliable. Al-Hakam ibn Junada as-Suwa’i said, “On the day
when Mada’in fell, Sa‘d ibn Abi Waqqas gave Jabir ibn Samura as-
Suwa’i two slaves from among the dependants of the Sasanid emperor,
one of whom was Nadima, the father of ‘Ali ibn Nadima, and the other
Abu Zuhayr, the grandfather of al-Muttalib ibn Ziyad. Jabir ibn
Samura freed both of them.” “Ali ibn Nadima died in Harran in 136
AH, at the beginning of the khalifate of al-Mansur. His kunya was Abu
“Abdullah.
Khasif ibn ‘Abdu’r-Rahman
His kunya was Abu ‘Awn. He was one of the people of Harran,
the client of either ‘Uthman ibn ‘Affan, or Mu‘awiya ibn Abi Sufyan.
He was reliable. He died in 137 AH at the beginning of the khalifate
of al-Mansur.
‘Amr ibn Maymun
He was reliable, Allah willing. He settled in ar-Raqqa. Muhammad
ibn ‘Umar said that he died in 145 while al-Mansur was khalif.
Ja‘far ibn Burgan al-Kilabi
He was reliable and truthful. He had transmission, figh, and fatwa
in his time. There are a lot of errors in his hadiths. He settled in ar-
Raqqa. He died in 154 AH while al-Mansur was khalif.
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Mesopotamia
Musa ibn A‘yan
His kunya was Abu Sa‘id, the client of the Banu Umayya. He was
truthful. He died in Harran in 197 AH while Harun ar-Rashid was
khalif.
Sulayman ibn ‘Abdullah al-Kilabi
He had few hadiths. He settled in Harran and was in charge of the
judiciary.
Muhammad ibn ‘Abdullah al-Kilabi
His kunya was Abu’l-Yusr. He was reliable, Allah willing. He was
in charge of the judiciary for al-Mahdi.
Ziyad ibn ‘Abdullah al-Kilabi
He was the deputy of his brother over the judiciary for al-Mahdi.
Bujayr ibn Abi Unaysa
He lived in Ruha and died there. He was younger than his brother
Zayd. He was weak, and the people of hadith did not write down his
hadiths.
Abu’1I-Malih
His name was al-Hasan ibn ‘Umar. Abu’l-Malih was born in ar-
Raqqa and he was a client of ‘Umar ibn Hubayra al-Fazari. He trans-
mitted from Maymun ibn Mihran, and he continued to pray between
Maghrib and ‘Isha beside the minbar, adding a rak‘at to that. He died
in 181 AH at the age of 95, while Harun ar-Rashid was khalif.
‘Ubaydullah al-Ansari ar-Raqqi said, “I saw Abu’l-Malih using
henna.”
‘Ubaydullah ibn ‘Amr al-Asadi
The client of Asad. His kunya was Abu Wahb. He was reliable
and truthful with many hadiths. Sometimes he erred. He had the
greatest memory of those who related from ‘Abdu’l-Karim al-Jazari.
No one contended with him in fatwa in his time. He died in ar-Raqqa
in 180 AH, while Harun ar-Rashid was khalif.
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Mesopotamia
Marwan ibn Shuja‘
His kunya was Abu ‘Amr, the client of Marwan ibn Muhammad.
He was one of the people of Harran. He was reliable and truthful and
transmitted from Khasif. He was the one who is called al-Khusayfi. He
came to Baghdad as a tutor with Musa al-Hadi, Amir al-Mu’minin, and
his children. He died in Baghdad in 184 AH while Harun was khalif.
‘Attab ibn Bashir
His kunya was Abu’l-Hasan. He was the client of the Banu
Umayya. He resided in Harran. He was truthful and reliable, Allah
willing, transmitting from Khasif. He did not have that in hadith. He
died in Harran in 190 AH, while Harun was khalif.
Muhammad ibn Salama
His kunya was Abu “Abdullah, a client of Bahila. He lived in Harran.
He was truthful and reliable, Allah willing. He had excellence, transmis-
sion and fatwa. He died at the end of 191 AH, while Harun was khalif.
Abu Qatada al-Harrani
His name was ‘Abdullah ibn Wagid, the client of Banu Himman.
He had excellence and worship, but did not have that in hadith.
Al-Fayd ibn Ishaq
His kunya was Abu Yazid. He was one of the people of Raqqa. He
had hadith, goodness and raids. He died in Raqqa in 210 AH, while
al-Ma’ mun was khalif.
Ma‘mar ibn Sulayman ar-Raqqi an-Nakh‘i
He died in Sha‘ban 191 AH while Harun ar-Rashid was khalif.
Khalid ibn Hayyan
His kunya was Abu Yazid al-Khazzaz. He was reliable and depen-
dable. He died in ar-Raqqa in Dhu’l-Qa‘da 191 AH, while Harun ar-
Rashid was khalif. He was just 70 the year he died.
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Mesopotamia
‘Abdullah ibn Ja‘far ibn Ghaylan
His kunya was Abu ‘Abdu’r-Rahman, the client of the family of
Abu Mu‘ayt. He transmitted from Abu’l-Malih and ‘Ubaydullah ibn
“Amr. He had poor eye-sight and used henna. He died in ar-Raqqa on
the 21st Sha‘ban 210 AH, while al-Mu‘tasim was khalif.
Yahya ibn ‘Abdullah al-Harrani
His kunya was Abu Sa‘id. His great-grandfather was one of the
great kings of the people of Tukharistan. He related from Abu Bakr
ibn Abi Maryam and Safwan ibn ‘Amr.
‘Abdullah ibn Muhammad ibn ‘Ali al-Harrani
He was the companion of Zuhayr ibn Mu‘awiya. His kunya was
Abu Ja‘far. He was at Mosul.
Al-Mu‘afi ibn ‘Imran
He was one of Azd. Ahmad ibn ‘Abdullah said, “Sufyan ath-
Thawri used to call al-Mu‘afi ibn ‘Imran ‘the ruby’. He was the pride
of the people of Mosul.
Other people of this generation include: Thabit ibn al-Hajjaj al-
Kilabi, who was reliable, and Ja‘far ibn Burqan and others related
from him; Abu Fazara, one of the people of ar-Raqqa; Ibrahim ibn
Abi Hurra, who had few hadith; Khassaf ibn ‘Abdu’r-Rahman;
an-Nadr ibn ‘Arabi al-‘Amiri, who was weak in hadith and died
while al-Mahdi was khalif; Ghalib ibn ‘Ubaydullah al-Jazari al-
‘Uqayli, who was weak in hadith and died while al-Mansur was
khalif; ‘Abdullah ibn Muharrar al-‘Amiri, who was weak in
hadith and died while al-Mansur was khalif; Abu’l-‘Atuf, who was
al-Jarrah ibn al-Minhal, and who was weak in hadith.
se Ze ie
bd ltd bad ald bid bal
301
Those at the Inner and Outer Frontiers:
Abu ‘Amr al-Awza‘i
His name was ‘Abdu’r-Rahman ibn ‘Amr. Al-Awza‘ is a sub-tribe
of Hamdan. He was one of them. He was born in 88 AH. He was reli-
able and trustworthy, truthful, virtuous, good, with many hadiths and
abundant knowledge and he was an authority in figh. His office was
in Yamama. That is why he listened to Yahya ibn Abi Kathir and
other shaykhs of the people of Yamama. He lived in Beirut and died
there in 157 AH, at the end of the khalifate of al-Mansur, at the age
of 70.
Abu Ishaq al-Fazari
His name was Ibrahim ibn Muhammad al-Harith. He was trust-
worthy and virtuous, one who followed the Sunna and went on expe-
ditions. He had many mistakes in his hadiths. He died in Massisa in
188 AH, while Harun ar-Rashid was khalif.
‘Isa ibn Yunus as-Sabi‘i
One of Hamdan. His kunya was Abu ‘Amr. He was one of the
people of Kufa who moved to the frontier and settled in al-Hadath.
He was reliable and dependable. He died in al-Hadath at the begin-
ning of 191 AH, while Harun ar-Rashid was khalif.
Makhlad ibn al-Husayn
His kunya was Abu Muhammad. He was one of the people of
Basra. He was the son of the wife of Hisham ibn Hassan. He related
from him. He was trustworthy and virtuous. He moved and settled in
Massisa and died there in 191 AH, while Harun ar-Rashid was khalif.
Muhammad ibn Kathir
His kunya was Abu Yusuf. He was one of the people of San‘a and
grew up in Syria and settled in Massisa. He was trustworthy. He
1. This is with reference to the border areas with the Byzantines.
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Byzantine Frontiers
related from Ma‘mar, al-Awza‘i and others. They mention that he
muddled things at the end of his life. He died at the end of 216 AH
while al-Ma’mun was khalif,
Al-Hajjaj ibn Muhammad al-A‘war
His kunya was Abu Muhammad. He was the client of Sulayman
ibn Mujalid, the client of al-Mansur, the Amir al-Mu’minin. He was
one of the people of Baghdad who moved to Massisa with his family
and settled there, remaining for many years. Then he returned to
Baghdad and died there in 206 AH while al-Ma’mun was khalif. He
was trustworthy, with many hadiths from Ibn Jurayj and others. He
changed when he reached Baghdad and died like that.
Muhammad ibn Yusuf al-Firyabi
His kunya was Abu ‘Abdullah. He was the companion of Sufyan
ath-Thawri.
Adam ibn Abi Iyas
His kunya was Abu’l-Hasan. He was one of the abna’ of
Khurasan from Marwurrudh. He devoted himself to hadith in
Baghdad and listened to Shu‘ba a lot in a sound manner. Then he
moved and settled in ‘Asqallan where he remained until his death in
Jumada al-Akhira 220 AH while al-Mu‘tasim was khalif, at the age
of 88. He was a paper-maker.
Al-Haytham ibn Jamil
Musa ibn Da’ud said, ‘Al-Haytham went bankrupt twice in his
devotion to hadith. He was one of the people of Baghdad who moved
to Antioch where he died. He was reliable.
‘Ali ibn Bakkar al-Basri
His kunya was Abu’l-Hasan. He had knowledge and figh. He died
in Massisa in 208 AH, while al-Ma’mun was khalif.
Harith ibn ‘Atiyya al-Basri
His kunya was Abu ‘Abdullah. He died in Massisa in 199 AH,
while al-Ma’ mun was khalif. He was a scholar.
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Byzantine Frontiers
Khalaf ibn Tamim al-Kufi
He was a scholar. He died in Massisa in 213 AH, while al-
Ma’mun was khalif.
Muhammad ibn ‘Uyayna al-Fazari
His kunya was Abu ‘Abdullah. He was a man of knowledge. He
died in Massisa in 217 AH, while al-Ma’ mun was khalif.
Abu ‘Uthman Sa‘id al-Qari’ as-Sayyad
He was one of the people of Khurasan. He lived at the frontier. He
was a fagih, scholar and ascetic. He died in Massisa in 221 AH,
while al-Mu‘tasim was khalif.
Abu’|-Muwaffaq
He was a faqih. He settled in Kafarbaya and died in Massisa in
220 AH, while al-Mu‘tasim was khalif.
Abu’l-Mundhir
He was a qadi in Massisa. He was a scholar and faqih. He died in
Massisa in 222 AH, while al-Mu‘tasim was khalif.
Mansur ibn Harun
His kunya was Abu’l-Hasan. He was a scholar and faqih. He died
in Massisa in 222 AH, while al-Mu‘tasim was khalif.
Abu Zakariyya at-Tahhan
He was a scholar. He died in Massisa in 225 AH while Abu Ishaq
al-Mu ‘tasim was khalif.
304
Chapter Three:
The Companions of the Messenger of Allah
who settled in Egypt
‘Amr ibn al-‘As
His kunya was Abu ‘Abdullah. He became Muslim in Abyssinia
with the Negus. Then he came to Madina to the Messenger of Allah
mie aS an emigrant at the beginning of Safar 8 AH. He was a Com-
panion of the Messenger of Allah, and he made him commander of the
expedition to Dhat as-Salasil. The day Makka was conquered, he sent
him to Suwa‘, the idol of Hudhayl, which he demolished. He also sent
him to Jayfar and ‘Abd, the sons of al-Julanda, who were part of Azd
in ‘Uman, to call them to Islam. The Messenger of Allah ple died
while ‘Amr was still in ‘Uman. He left and returned to Madina.
Abu Bakr as-Siddiq sent him as one of the generals on the expedi-
tion to Syria and appointed him over what he conquered. He was at
the Battle of Yarmuk. ‘Umar ibn al-Khattab appointed him over
Palestine and its adjoining area. Then he wrote to him to proceed to
Egypt, and he went there with 3500 Muslims and conquered Egypt.
‘Umar appointed him over Egypt until he died. ‘Uthman ibn ‘Affan
then appointed him over Egypt for two years and then dismissed him
and appointed ‘Abdullah ibn Sa‘d ibn Abi Sarh in his place. ‘Amr
returned to Madina and remained there.
When the people were agitated about ‘Uthman, he went to Syria
and settled near there on some land which belonged to him at as-Sab‘,
in the land of Palestine, where he remained until ‘Uthman was mur-
dered, may Allah have mercy on him. Then he went to Mu‘awiya and
remained with him, promoting the case for revenge for the blood of
‘Uthman. He was with him at the Battle of Siffin. Then Mu‘awiya
appointed him over Egypt and he went there and remained there as
governor and built a house there and lived in it until he died on the ‘Jd
al-Fitr in 43 AH while Mu‘awiya was khalif. He was buried in al-
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Companions
Muqattam, the cemetery of the people of Egypt which is on the plateau
of a hill
When he was dying he said, “Sit me up.” So they sat him up. He
ordered, “When you see that I have died, then prepare me and shroud
me in three garments and tie my wrapper. I have a quarrel. Dig my
grave for me and spread the earth over me and take me quickly to my
grave.” Then he said, “O Allah, you commanded ‘Amr ibn al-‘As
certain things and he left them, and You forbade him certain things
and he committed them. There is no god but You. There is no god but
You!’ three times, holding his hands tightly together until he died.
Abu Nuwas, the client of ‘Abdullah ibn ‘Amr, reported that ‘Amr
ibn al-‘As died on the night of the ‘/d al-Fitr, and in the morning
“Abdullah ibn ‘Amr took him and brought him out and placed him in
Jabbana until all the people had passed through the alley of people
and then he prayed over him and buried him. Then he prayed the ‘/d
prayer with the people. He said, “I reckon that there was no one pre-
sent at the ‘Jd who had not prayed over him and attended his burial.”
‘Abdullah ibn ‘Amr ibn al-‘As
Muhammad ibn ‘Umar said, “‘Abdullah ibn ‘Amr became Mus-
lim before his father and was a Companion of the Prophet »L.. He
was good and virtuous.”
‘Abdullah ibn ‘Amr said, “I asked the Prophet pL. for permission
for a letter which I heard from him and he gave me permission and I
wrote it down.” ‘Abdullah used to call that paper of his ‘the truthful’.
Mujahid said, “I saw a paper in the possession of ‘Abdullah ibn
‘Amr and asked him about it. He said, “This is ‘the truthful’ which
contains what I heard from the Messenger of Allah a2. There was
no one between me and him.”
Someone who saw ‘Abdullah ibn ‘Amr said that he had a white
head and beard.
Al-‘Uryan ibn al-Haytham said, “I came with my father to Yazid
ibn Mu‘awiya and a tall swarthy man with a large belly came and
gave the greeting and then sat down. My father asked, ‘Who is this?’
It was said, “Abdullah ibn ‘Amr.’”
Sharik ibn Khalifa said, “I saw ‘Abdullah ibn ‘Amr read in Syriac.”
Muslim, the client of the Banu Makhzum said, “‘Abdullah ibn
‘Amr went around the house after he was blind.”
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Egypt
“Abdullah ibn ‘Amr withdrew with his father during the business
about ‘Uthman. When his father went to Mu‘awiya, he went with
him and was present at Siffin. Then he later regretted that and said,
“What do I have to do with Siffin? What do I have to do with the
Muslims fighting one another?” He went with his father to Egypt.
When ‘Amr ibn al-‘As was dying, he appointed him over Egypt and
Mu ‘awiya confirmed him. Then he dismissed him. He went on hajj
and ‘umra and went to Syria. Then he returned to Egypt where he
had built a house. He remained there until his death and was buried
in his house in 77 AH while “Abdu’l-Malik ibn Marwan was khalif.
Various people state this about his death. Muhammad ibn ‘Umar
said that he died in Syria in 65 AH when he was 92. He related from
Abu Bakr and ‘Umar.
Kharija ibn Hudhaga
He became Muslim early on and was a Companion of the Prophet
pe.e, and then he went and settled in Egypt. He was a qadi there for
‘Amr ibn al-‘As. On the morning of the day when the Kharijites had
arranged to murder ‘Amr ibn al-‘As, ‘Amr did not go out that day and
commanded Kharija to lead the people in prayer in his stead. So the
Kharijite went and struck Kharjia with his sword, thinking that he was
‘Amr ibn al-‘As, and killed him. He was seized and brought to ‘Amr.
They said, “By Allah, you have not killed ‘Amr! You have killed
Kharija.” He said, “I intended ‘Amr and Allah intended Kharija,” which
became a proverb.
Yazid ibn Abi Habiba said that ‘Umar ibn al-Khattab wrote to
‘Amr ibn al-‘As, “Allot to everyone from those who gave allegiance
under the Tree! a stipend of 200 dirhams, and give yourself that
because you are the Amir, and also give Kharija ibn Hudhaqa this top
stipend because of his courage. Allot ‘Uthman ibn Qays as-Sahmi
this top stipend because of his hospitality.”
‘Abdullah ibn Sa‘d ibn Abi Sarh
He became Muslim early on and wrote down the revelation for the
Messenger of Allah. Then he was tempted and left Madina for Makka
as an apostate. Then the Messenger of Allah 42 declared that he
1. i.e. shortly before the Treaty of al-Hudaybiyya was made.
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Companions
could be killed on the Day of the Conquest, and ‘Uthman ibn ‘Affan
went to the Prophet and asked for an amnesty for him, which he grant-
ed to him. He was his milk brother. He asked him, “Messenger of
Allah, will you accept his allegiance?” The Messenger of Allah ,L.
accepted his allegiance in Islam on that day. He said, “Islam removes
what went before.” ‘Uthman ibn ‘Affan appointed him over Egypt
after ‘Amr ibn al-‘As. He settled there and built a house there. He
remained governor there until ‘Uthman was murdered.
Mahmiyya ibn Jaz’
He was an ally of Banu Sahm. Mahmiyya became Muslim early on
in Makka and emigrated to Abyssinia in the second emigration. The
first of his battles was al-Muraysi‘, which was the expedition against
Mustaliq. The Messenger of Allah ».. put him in charge of the
khums and the shares of the Muslims on that day. He appointed him
over the fifths after that. Then he moved to Egypt and settled there.
‘Abdullah ibn al-Harith az-Zubaydi
He was a Companion of the Prophet ,... and settled in Egypt. The
Egyptians related from him. ‘Ubaydullah ibn Abi Ja‘far said, “I saw a
hargani turban on ‘Abdullah ibn al-Harith and I asked Ibn Lahi‘a
about ‘harqani’ and he said that it is black.”
‘Uqba ibn ‘Amir al-Juhami
His kunya was Abu ‘Amr. He was a Companion of the Prophet
pete. When the Messenger of Allah »«.. died and Abu Bakr sent the
people to Syria, ‘Uqba ibn ‘Amir went and took part in the conquest
of Syria and Egypt. He was with Mu‘awiya at Siffin and then he
moved to Egypt where he settled and built a house. He died there at
the end of the khalifate of Mu‘awiya ibn Abi Sufyan and was buried
at Muqattam, the cemetery of the people of Egypt.
Abu ‘Ushshana said, “I saw that ‘Uqba ibn ‘Amir dyed his hair
black. He said, “We change the top of it, but its roots refuse.”
Nubayh ibn Sawab al-Mahri
Nubayh ibn Sawab al-Mahri, one of the Companion of the
Prophet ,».2 said, “A man from Himyar came to the Messenger of
308
Egypt
Allah ,.2 and became Muslim and then died. The Prophet said,
‘Look for a Muslim heir of his.” They looked but could not find one.
He said, ‘Give it to the one with the closest lineage of Quda‘a to
him.’ That was ‘Abdullah ibn Unays, the closest of Quda‘a in lin-
eage. He was from the Banu’l-Bark ibn Wabara, the brother of Kalb
ibn Wabara. He was the ally of the Banu Salama of the Ansar.
‘Alqama ibn Rimtha al-Balawi
One of Quda‘a. “Alqama said, “The Prophet ,. sent “Amr ibn al-
‘As to Bahrayn and then the Messenger of Allah ,»... went out on an
expedition and we went with him. The Messenger of Allah dozed off
and then woke up and said, ‘May Allah have mercy on ‘Amr.’ We
discussed every man we knew whose name was ‘Amr. Then the
Messenger of Allah .«.+ dozed off again and woke up and said, ‘May
Allah have mercy on ‘Amr.’ Then he fell asleep a third time and
woke up and said, ‘May Allah have mercy on ‘Amr.’ We asked,
“Which ‘Amr, Messenger of Allah?’ He said, ““Amr ibn al-‘As.’ They
said, ‘What has he done?’ He said, ‘I remember him when I recom-
mended that people give sadaqa. He brought sadaga and was gener-
ous. I said, “From where do you have this, “Amr?” He replied, “From
Allah.” ‘Amr spoke the truth and ‘Amr has much good with Allah.’”
Zuhayr said, “When there was a fitna, I said, ‘I will follow this
man about whom the Messenger of Allah ,«12 said what he said,’ and
I did not part from him.”
Abu Zama al-Balawi
He was one of the Companions of the Messenger of Allah ,»Lo. It
is reported that when he was dying in North Africa, he said to them,
‘When you bury me, level my grave.”
Abu Khirash as-Sulami
It is reported that Abu Khirash as-Sulami heard the Messenger of
Allah ,.Le say, “If someone ostracises his brother for a year it is as if
he has shed his blood.”
Abu Basra al-Ghifari
He was a Companion of the Prophet ».s. He settled in Egypt and
309
Companions
died there and was buried in Muqattam, the cemetery of the people of
Egypt.
His son, Basra ibn Abi Basra
He was a Companion of the Prophet »+, and related from him.
His son, Jamil ibn Basra al-Ghifari
He was also a Companion of the Prophet »L+, along with his
father and grandfather. He is related from.
Abu Burda
He was a Companion of the Prophet ,..+ who settled in Egypt.
Abu Burda said, “I heard the Messenger of Allah ,2 say, ‘A man
will emerge from among the rabbis who will study the Qur’an in a
way in which no one after him will study it.’”
Rabi‘a said, “We used to say that it was Muhammad ibn Ka‘b al-
Qurazi. The rabbis are Qurayza and an-Nadir.”
‘Abdullah ibn Sa‘d
A man of the Companions of the Prophet who settled in Egypt.
‘Abdullah ibn Sa‘d said, “I asked the Messenger of Allah pL.
about eating with a menstruating woman. He said, ‘Eat with her.’”
He said, “I asked the Messenger of Allah ,... about praying in my
house and the prayer in the mosque. He said, ‘You do not see anyone
with a house nearer to the mosque than me. I prefer to pray in my
house than to pray in the mosque, except for the obligatory prayer.”
Kharasha ibn al-Harith
Kharasha ibn al-Harith, the Companion of the Prophet pre, said
that the Messenger of Allah ,.2 said, “When you see a man killed
with steadfastness do not be present. Perhaps he was killed unjustly
and anger will descend and alight on you.”
Junada al-Azdi
Junada al-Azdi said, “I visited the Messenger of Allah ,zLe with seven
people from Azd, some of whom were women, on Jumu‘a. We were fast-
310
Egypt
ing. The Messenger of Allah ,..2 invited us to eat with him and we said,
“We are fasting.’ He asked, ‘Did you fast yesterday?’ We replied, ‘No.’
He asked ‘Will you fast tomorrow?’ We replied, ‘No.’ He said, “Break
your fast.” So we broke our fast and then the Messenger of Allah +L.
went out to Jumu‘a. When he sat on the minbar, he called for a vessel of
water and drank, to teach the people that he did not fast on Jumu‘a.”
Abu Sa‘d al-Khayr al-Anmari
It is reported that Abu Sa‘d al-Khayr related to them at Qartasa that
the Messenger of Allah .z2 said, “70,000 of my community will enter
the Garden and there will be 70,000 with every thousand. That includes
our Muhjarun and that is made up by a group of our desert Arabs.”
Mu‘ adh ibn Anas al- Juhani
He was a Companion of the Prophet ples and hadiths are related
from him. He settled in Egypt. He is Abu Sahl ibn Mu‘adh, from
whom Zabban ibn Fa’id and other Syrians and Egyptians related.
Abu’I-Yaqzan
He was a Companion of the Messenger of Allah. It is reported
that Abu ‘Ushshana said that he heard Abu’l-Yaqzan say, “Receive
good news! By Allah, you have the greatest love for the Messenger
of Allah ,«.ealthough you were not one of the group who saw him.”
Mu‘awiya ibn Hudayj
The Companion of the Prophet ,. He is related from. He met
‘Umar ibn al-Khattab and related a hadith from him about wiping.
He was a partisan of ‘Uthman.
Mu‘awiya ibn Hudayj, who was a Companion, said, “Whoever
washes a dead person, shrouds him, follows him and turns him on his
side will return forgiven.”
Ziyad ibn al-Harith as-Suda’i
He was with the Messenger of Allah ,.2 on some of his journeys.
He went with the Messenger of Allah and clung to his stirrup. When
it was before dawn, the Prophet »»Lesaid, “Give the adhan, brother of
311
Companions
Suda’.’ He gave the adhan and then Bilal came and gave the igama.
The Messenger of Allah ,L2 said, “The brother of Suda’ gave the
adhan, Whoever gives the adhan gives the igama.” So he gave the
iqama, and the Messenger of Allah ...2 went forward and led the
people in prayer.
Ziyad ibn al-Harith settled in Egypt, and the Egyptians related
from him.
Maslama ibn Makhlad ibn as-Samit
One of Khazraj of the Ansar. His kunya was Abu Ma‘mar.
Maslama ibn Makhlad said, “I became Muslim when I was four.
The Messenger of Allah ,.2 died when I was fourteen.”
Muhammad ibn ‘Umar said, “Maslama ibn Makhlad reported from
the Messenger of Allah ,«.. and moved to Egypt where he settled. He
was with the people of Khurbata, and they were the strongest people
of North Africa and the most aggressive. He had renown and emi-
nence there. Then he went to Madina where he died, while Mu‘awiya
was khalif.
Surraq
“Abdu’r-Rahman ibn al-Baylamani said, “I was in Egypt and a
man said to me, ‘Shall I direct you to one of the Companions of the
Prophet?’ I said, “Yes, indeed!’ So he directed me to a man and I went
up to him and asked, “Who are you, may Allah have mercy on you?’
He replied, ‘I am Surraq [meaning ‘thief’].’ I said, “Glory be to Allah!
You have such a name when you are one of the Companions of the
Messenger of Allah?’ He said, ‘The Messenger of Allah »s2 named
me Surraq and I will never abandon it!’ I asked, “Why did he name
you Surraq?’
“He said, “One of the men of the desert Arabs came with two
camels he had to sell. I bought them from him and said to him, “Wait
until I pay you.” I went into my house and then I went out by a back
entrance and spent the money for the price of the camels on some-
thing I needed. Then I stayed away until I thought that the bedouin
had left. I went out and found the bedouin standing there. He grabbed
me and brought me to the Messenger of Allah ,. and told him the
story. The Prophet asked, “What led you to do what you did?” I
replied, “I bought something I needed with their price, Messenger of
312
Egypt
Allah.” He said, “Pay him.” I said, “I do not have it.” He said, “You
are a thief (surraq). Take him, Bedouin, and sell him so that you
receive your due.” The people began to haggle with him for me, and
he turned to them and asked, “What do you want?” They said, ‘““What
do you want? We want to ransom him from you.” He said, “By
Allah, one of you is more in need of Allah than me. Go, I have freed
you.’””
Surraq reported that the Messenger of Allah ,xs judged by the
testimony of a witness and by the oath of a claimant.
Sandar
He was the client of the Messenger of Allah. Some say his name
was Ibn Sandar.
Shu‘ayb reported that his father said, “Zinba‘ al-Judhami had a
slave called Sandar. He saw him kiss a slavegirl of his. So he cut off
his testicles and sliced the end of his nose and ears. Sandar went to
the Prophet 4.2 who sent for his master and admonished him. ‘Do
not make them bear what they are incapable of and feed them from
what you eat and clothe them from what you wear. If you are pleased
with them, keep them. If you dislike them, sell them. Do not torture
Allah’s creatures. Whoever is mutilated or burned with fire is free
and is the client of Allah and the client of his Messenger.’ So he set
Sandar free, and he said, ‘Messenger of Allah, command guardians
for me.’ He said, “I entrust you to every Muslim.’
“When the Prophet ».. died, he went to Abu Bakr and said,
“Maintain the instruction of the Messenger of Allah ,«. about me.’
So Abu Bakr provided his food for him until he died.
“Then ‘Umar came to power and Sandar said, ‘Maintain the
instruction of the Messenger of Allah ,«» about me.’ He said,
‘Choose: If you want to remain with me, I will pay you the same as
Abu Bakr did. Or if you wish, seek which of the garrisons you prefer
and I will write a document for you.’ Sandar said, “Write to Egypt on
my behalf. It is a fertile land.’ So ‘Umar wrote for him to “Amr ibn al-
‘As: ‘Sandar has been sent to you, so maintain the instruction of the
Messenger of Allah ,.2 about him.’ When he came to ‘Amr ibn al-
‘As, he allotted him land and a house, and he lived in it. When he
died, it was taken back into the property of Allah. Then it was made a
313
Companions
grant to al-Asbagh ibn ‘Abdu’l-‘Aziz. They did not have any better
land than it.”
Muhammad ibn ‘Umar said, “The Muna al-Asbagh is famous
today in Egypt. Muna is like two gardens there.”
One of the transmitters said that Sandar was an unbeliever.
It is reported that ‘Amr ibn ‘As was going to travel one day and
Ibn Sandar, the client of the Prophet »s.o, went with him, along with
some people. They were travelling in front of “Amr ibn al-‘As. They
Stirred up the dust and ‘Amr began to pull his turban over his nose.
He said, “Be careful of the dust. It is the quickest thing to enter and
the last to leave. When it settles in the lung, it becomes part of it.”
Some people said to those people, “Move aside.” They did so, except
for Ibn Sandar. He was asked, “Why don’t you move aside, Ibn
Sandar?” “Amr said, “Leave him. The dust of a eunuch is not harm-
ful.” Ibn Sandar heard him and got angry. He said, “‘Amr! By Allah,
if you were one of the believers, I would not harm you!” ‘Amr said,
“May Allah forgive you! By the praise of Allah, I am one of the
believers.” Ibn Sandar said, “You know that I asked the Messenger of
Allah ,sLe to give me guardians and he said, ‘I entrust you to every
believer.’”
Abu Fatima al-Azdi
Abu Fatima al-Azdi said, “I was sitting with the Messenger of
Allah ,sLe when he said, “Who would like to be healthy and not ill?’
We said, ‘We would, Messenger of Allah!’ The Messenger of Allah
pete said, ‘Why!’ We saw his displeasure in his face. He said, “Do
you want to be like the biting donkey?’ They said, ‘No, Messenger of
Allah.’ He said, ‘Do you not want to be people of testing and people
of expiation?’ They said, ‘Yes indeed, Messenger of Allah.’ The
Messenger of Allah ,». said, ‘By Allah, Allah tests the believer and
He only tests him because of his honour with Him. If he has a posi-
tion with Him that he has not attained by any of his actions, He puts
him in it by affliction which will make him reach that position.’”
Abu Fatima said, “The Messenger of Allah Le said to me, “Do a
lot of prostration after me. There is no one who prostrates one
prostration to Allah but that Allah will elevate him by it one degree
in the Garden and remove one error from him.’”
314
Egypt
Abu Jum‘a
The Companion of the Messenger of Allah »s2. He was in Syria
and then moved to Egypt and settled there. He related hadiths from
the Messenger of Allah ,xLo.
‘Abdullah ibn Muhayriz said, “I said to one of the Companions of
the Messenger of Allah whom I think was called Abu Jum‘a, ‘Relate
to us a hadith which you heard from the Messenger of Allah px.’
He said, ‘I will report an excellent hadith to you. We had lunch with
the Messenger of Allah ,zL6 one day when Abu ‘Ubayda ibn al-
Jarrah was with us. We said, “Messenger of Allah, is there anyone
better than us? We became Muslim with you and we emigrated with
you.” He replied, “Yes, some people of my community who will
come after me and who will believe in me.”’”
Abu Su‘ad
He was a Companion of the Messenger of Allah 2, who lived in
Egypt.
‘Abdu’r-Rahman ibn ‘Udays al-Balawi
He was a Companion of the Messenger of Allah s+ and listened
to him. He was a leader of those men who went to attack ‘Uthman
when he was besieged and murdered.
Abu’sh-Shamus al-Balawi
He was a Companion of the Messenger of Allah ,2, who settled
in Egypt.
315
The First Generation of the people of
Egypt after the Companions
‘Abdu’r-Rahman ibn ‘Usayla as-Sunabihi
One of Himyar. His kunya was Abu ‘Abdullah. He was reliable,
with few hadiths. He related from Abu Bakr, ‘Umar and Bilal.
“Abdu’r-Rahman ibn “Usayla said, “I only missed the Messenger
of Allah ,s by five days. The Messenger of Allah died when I was
in al-Juhfa. I went to many Companions. I asked Bilal about the
Night of Power and he said, ‘The night of the 23rd is not dark.’”
Abu Tamim al-Jayshani
He was reliable. He related from ‘Umar and ‘Ali. He died early on
in 77 or 78 AH, while ‘Abdu’ l-Malik was khalif.
‘Abdullah ibn Zurayr al-Ghafiqi
He was reliable with hadiths. He related from ‘Umar and ‘Ali. He
was present with ‘Ali at the Battle of Siffin. He died in 81 AH while
“Abdu’I-Malik ibn Marwan was khalif.
Abu Wahb al-Jayshani
Jayshan is part of Quda‘a. Abu Wahb’s name was Daylam ibn al-
Hawsha‘. He was reliable, with few hadiths.
‘Abdu’r-Rahman ibn Shammasa
He had correct hadiths.
Meer stok
The Second Generation
Abu’|-Khayr
His name was Marthad ibn ‘Abdullah al-Bazani, from Himyar. He
was reliable, with virtue and worship. He died in 90 AH while al-
Walid ibn ‘Abdu’ l-Malik was khalif.
316
Egypt
Abu ‘Abdu’r-Rahman al-Jubuli
One of Himyar. His name was ‘Abdullah ibn Yazid. He was reli-
able. He related from ‘Abdullah ibn ‘Amr ibn al-‘As.
Abu Qays
He was the client of ‘Amr ibn al-‘As. He was reliable, Allah will-
ing. He related from ‘Amr ibn al-‘As.
Wardan
He was the client of ‘Amr ibn al-‘As. His kunya was Abu
‘Ubaydullah. He is also related from. The market in Egypt is named
after him: the Wardan Market.
Qanbar
The client of ‘Amr ibn al-‘As. He is also related from.
‘Ali ibn Rabah al-Lakhmi
The people of Egypt call him ‘Ali ibn Rabbah, and the people of
Iraq call him ‘Ali ibn Rabah. He was reliable. He related from ‘Amr
ibn al-‘As and others.
Abu ‘Ushshana al-Mu‘afiri
His name was Hayy ibn Yu’min. He had hadiths. He is related
from. He died in 118 AH while Hisham was khalif.
Abu Qabil al-Mu‘afiri
His name was Hayy ibn Hani’. He said, “I remember the murder
of ‘Uthman ibn ‘Affan.” He has hadiths. He is related from and lived
on until he died in 127 AH while Marwan ibn Muhammad was
khalif.
‘Abdullah ibn Hubayra as-Sabba’i
He had hadiths and he died while Yazid ibn ‘Abdu’l-Malik was
khalif.
Shufayy ibn Mati‘ al-Asma‘i
One of Himyar. He had hadiths. He died while Hisham ibn
“Abdu’1l-Malik was khalif.
S17
Tabi‘un
Shaym ibn Baytan
He had hadiths.
Mishrah ibn Ha‘an
His kunya was Abu Mus‘ab. He had hadiths.
Abu’]-Haytham
The companion of Abu Sa‘id al-Khudri. His name was Sulayman
ibn “Amr al-‘Utwari.
REAR
The Third Generation
Yazid ibn Abi Habib
His kunya was Abu Raja’, the client of the Banu ‘Amir ibn
Lu’ayy of Quraysh. He was reliable, with many hadiths. He died in
128 AH while Marwan II was khalif.
Ja‘far ibn Rabi‘a al-Azdi
He was an ally of the Banu Zuhra ibn Kilab and Shurahbil ibn
Hasana, one of the generals of the armies sent by Abu Bakr to Syria.
Ja‘far died in Egypt in 132 AH. He was reliable.
‘Ubaydullah ibn Abi Ja‘far
He was a client of Banu Umayya. He was reliable, outstanding in
his time. He died in 135 or 136 AH.
Bakr ibn Sawada al-Judhami
He was reliable, Allah willing. He died while Hisham ibn
‘Abdu’l-Malik was khalif.
‘Abdullah ibn Rafi‘ al-Ghafiqi
One of Himyar. He had hadiths. He died while Hisham ibn
“Abdu’1l-Malik was khalif.
Al-Walid ibn Abi Hilal
He was reliable, Allah willing.
318
Egypt
Sa‘id ibn Abi Hilal
He was reliable, Allah willing.
Zuhra ibn Ma‘bad
His kunya was Abu ‘Adil.
HECK
The Fourth Generation
‘Amr ibn al-Harith
The client of the Ansar. He was reliable, Allah willing. He died in
147 or 148 AH, while Abu Ja‘far al-Mansur was khalif.
Haywa ibn Shurayh
His kunya was Abu Yazid at-Tujibi, from Kinda. He was reliable.
He died while Abu Ja‘far al-Mansur was khalif.
Musa ibn ‘Ali ibn Rabah al-Lakhmi
He was reliable, Allah willing. Makki ibn Ibrahim said, “I came to
Egypt in 164 AH and was told that Musa ibn ‘Ali had died in
Alexandria.”
Muhammad ibn ‘Umar said that Musa ibn ‘Ali died in 163 AH,
while al-Mahdi was khalif.
Sa‘id ibn Abi Ayyub
He was reliable and dependable. Abu Ayyub’s name was Miqlas.
‘Abdu’r-Rahman ibn Shurayh
His hadith are contradicted. He died in 167 AH while al-Mahdi was
khalif.
Yahya ibn Ayyub al-Ghafigi
His hadith are contradicted.
MSE ARSE
Fifth Generation
‘Abdullah ibn ‘Uqba ibn Lahi‘a al-Hadrami
One of them. His kunya was Abu ‘Abdu’r-Rahman. He was weak,
and had many hadiths. Those who listened to him at the beginning of
his affair have a better state in his transmission than those who listened
to him at the end of it. The people of Egypt mention that he did not
become muddled, and the beginning and end of his life were the same.
However things which were not part of his hadith were read to him and
he was silent about it. He was asked about that and he said, “Where is
my wrong action? They brought a book which they read. If they had
asked me, I would have told them that it was not part of my hadiths.”
He died in Egypt on Sunday, the 15th Rabi‘ al-Awwal 174 AH,
while Harun ar-Rashid was khalif.
Al-Layth ibn Sa‘d
His kunya was Abu’l-Harith, the client of Qays. He was born in
93 or 94 AH, while al-Walid I was khalif. He was reliable, with many
hadiths which are sound. He was the only one to give fatwa in his
time in Egypt. He was noble, eminent, and a generous man with hos-
pitality. He died on Friday the 16th Sha‘ban 165 AH while al-Mahdi
was khalif.
Al-Fadl ibn Fadala al-Qayni
He was qadi in Egypt. His hadiths are contradicted.
Rishdin ibn Sa‘d al-Qayni
He is Rishdin ibn Abi Rishdin. He was weak. He died in 188 AH
while Harun ar-Rashid was khalif.
Ghawth ibn Sulayman al-Hadrami
He died while al-Mahdi was khalif.
EERE
320
The Sixth Generation
‘Abdullah ibn Wahb
He was a client of Quraysh. He had much knowledge and was
reliable in what he transmitted when he said, “He related to me.” He
used to forge.
‘Abdullah ibn Salih al- Juhani
His kunya was Abu Salih. He was a scribe for al-Layth ibn Sa‘d
and was his transmitter. He died in Egypt on the Day of ‘Ashura’ in
Muharram 223 AH, while al-Mu‘tasim was khalif.
‘Amr ibn Khalid
The companion of Zuhayr ibn Mu ‘awiya.
Nu‘aym ibn Hammad
He was one of the people of Khurasan from Marw. He devoted
himself extensively to hadith in Iraq and the Hijaz. Then he settled in
Egypt where he remained until he was investigated [about the
Qur’an] while al-Mu‘tasim was khalif. He was arrested and ques-
tioned about the Qur’an. He refused to give any answer at all to what
he was asked. So he was imprisoned in Samarra and remained a pris-
oner there until he died in 228 AH.
[End of the generations of the people of Egypt ]
321
Other Locations
Those who were in Ayla
Talha ibn ‘Abdu’I-Malik al-Ayli
He was reliable. He related from Malik ibn Anas and others.
‘Aqil ibn Khalid
The companion of az-Zuhri. He was reliable.
Abu Sakhr al-Ayli
His name was Yazid ibn Abi Sumayya. He had correct hadiths.
Muhammad ibn “Umar said that Abu Sakhr was one of the people of
worship. He used to pray for the entire night, weeping. He had a Jewish
woman who lived in the house with him, and she used to weep out of
compassion for him. One night he said in his supplication, “O Allah!
This Jewish woman weeps out of compassion for me and yet her deen is
different from mine. You are more entitled to be merciful to me.”
Abu Sakhr al-Ayli came to the hajj ‘ids (mawsims) every year
with Muhammad ibn al-Munkadir, Safwan ibn Sulaym, Yazid ibn
Khusayfa, Sulayman ibn Suhaym, and Abu Hazim. They met ‘Umar
ibn Dharr and he recounted to them and reminded them about the
Next World. They remained like that until the ‘id ended. Then they
did not meet again until the next festival.
Zurayq ibn Hakam
He was reliable.
Yunus ibn Yazid al-Ayli
He had sweet hadith, and a lot of them. He is not an authority.
Sometimes he brought something contradicted.
‘Abdu’I-Jabbar ibn ‘Umar al-Ayli
His kunya was Abu’s-Sabbah. He was reliable. He related from
Yazid ibn Abi Sumayya from Ibn ‘Umar from the Prophet Lo,
regarding dragging the shirt and what he said about dragging the
wrapper. ‘Abdu’l-Jabbar was related from.
322
North Africa and Andalusia
Those who were in North Africa
Khalid ibn Abi ‘Imran
One of the people of Tunis from North Africa. He was reliable,
Allah willing. He did not forge.
Sere sheok
Those who were in Andalusia
Mu‘awiya ibn Salih al-Hadrami
He was their qadi. He was reliable with a lot of hadith. He went
on one hajj in his lifetime and visited Madina. There he met those of
the people of Iraq that he met. In that hajj he met ‘Abdu’r-Rahman
ibn Mahdi, Zayd ibn al-Hubab al-‘Ukali, Muhammad ibn ‘Umar al-
Waqidi, Hammad ibn Khalid al-Khayyat and Ma‘n ibn ‘Isa.
Praise belongs to Allah, the Lord of the worlds.
May Allah bless our master Muhammad, the Messenger of Allah,
and his pure family and grant them peace abundantly.
323
Glossary
abna’: short for abna’ ad-dawla, ‘sons of the state’, used to describe
the new generation of Khurasanis whose fathers had settled in
Baghdad after the ‘Abbasid revolution and who were loyal support-
ers of the ‘Abbasids.
Abu Muslim: ‘Abdu’r-Rahman ibn Muslim al-Khurasani, the mysteri-
ous individual who was the chief recruiting officer for the Abbasid
revolution in Khurasan in 128/747. He was murdered by the
Abbasids in 132/750.
adhan: the call to prayer.
AAI as-Suffa: the people of the Bench, the poor and needy amongst the
Companions of the Prophet, may Allah’s blessings be upon him,
who lived on a verandah (suffa) in a courtyard next to the house of
the Prophet and the mosque in Madina.
Amir al-Mu’minin: the Commander of the Believers, a title of respect
given to the Khalif.
Ansar: the “Helpers”, the people of Madina who welcomed and aided
the Prophet, and the Muhajirun.
‘Arafa: a plain 15 miles to the east of Makka. One of the essential rites
of the hajj is to stand on ‘Arafa on the 9th of Dhu’|-Hijjah.
‘arif: a prefect or sergeant, lit. “one who knows’, an official in charge
of a military division in Basra, or Kufa in the time of Ziyad.
‘Ashura’: the 10th day of the month of Muharram. It is considered a
highly desirable day to fast.
‘Asr: the mid-afternoon prayer.
awaq: see uqiyya.
awsaq: see wasq.
ayat: a verse of the Qur’an.
Badr: a place near the coast, about 95 miles to the south of Madina,
where, in 2 AH in the first battle fought by the newly established
Muslim community, the 314 outnumbered Muslims led by the Mes-
senger of Allah overwhelmingly defeated 1000 Makkan idolaters.
Banu: lit. sons, a tribe or clan.
basmala: the words “In the Name of Allah, the All Merciful, the All
Compassionate.”
Dajjal: the false Messiah whose appearance marks the imminent end
of the world.
325
Men of Madina
Dar al-Harb: the abode of conflict, the domain and territory of unbe-
lievers.
Dar al-Islam: the abode of Islam where the Shari‘a is in force.
deen: the life-transaction, lit. the debt between two parties, in this
usage between the Creator and created.
dhimma: obligation or contract, in particular a treaty of protection for
non-Muslims living in Muslim territory.
dhimmi: a non-Muslim living under the protection of Muslim rule.
Dhuhr; the noon prayer.
Dhu’l-Hijja: the twelfth month of the Muslim calendar, the month of
the Hajj.
Dhu’|-Qa‘da: the eleventh month of the Muslim calendar.
diwan: a collection of poems written by one person; also the account
books of the treasury, or a register.
Duha: the voluntary mid-morning prayer.
Fajr: the dawn, or pre-dawn, prayer.
faludhaj: a Persian sweet dish similar to fudge prepared with almonds,
sugar, rose-water and other ingredients. Someone who offered it to
guests was considered to have refined taste and culture.
faqih, pl. fugaha’: a man learned in knowledge of figh (see below)
who by virtue of his knowledge can give a legal judgement.
fatwa: an authoritative legal opinion or judgement given by a mufti.
figh: the science of the application of the Shari‘a. A practitioner or
expert in figh is called a fagih.
fitna: a word which means ‘testing’ or ‘temptation’, which refers to
social and civil unrest, civil war, sedition or schism.
fitra: the first nature, the natural, primal condition of mankind in har-
mony with nature.
fugaha’: plural of fagih.
furgan: discrimination.
ghila: a term used to designate having intercourse with a woman while
she is still breast-feeding an infant.
ghusl: the full ritual washing of the body.
hadd: Allah’s boundary limits which define the lawful and unlawful.
The hadd punishments are specific fixed penalties laid down by
Allah for specified crimes.
hadith: reported speech of the Prophet.
hajj: the yearly pilgrimage to Makka.
Harra: A stony tract of black volcanic rock east of Madina, where a
terrible battle took place in 63 AH (26 August 683 CE) between the
326
Glossary
forces of Yazid I and ‘Abdullah ibn az-Zubayr which culiminated
in Madina being sacked and plundered.
Hijra: emigration in the way of Allah, especially designating the emi-
gration of the Prophet ,.. from Makka to Madina.
Ibadiyya: the remnants of the Kharijite rebellion in the second civil
war between the Umayyads and Ibn az-Zubayr.
‘Id: a festival, either the festival at the end of Ramadan or at the time
of the hajj.
‘Id al-Adha: the ‘Id at the time of the hajj.
‘Id al-Fitr: the ‘Id at the end of Ramadan.
ihram: the ritual condition adopted by a person performing hajj or
‘umra which involves certain garments and rules of behaviour.
ijtihad: to struggle, to exercise personal judgement in legal matters
based on the Qur’an and Sunna.
igama: the call which announces that the obligatory prayer is about to
begin.
‘Isha’: the evening prayer.
isnad: the record of the names of the people who form the chain of
human transmission by means of which a hadith is preserved.
Jahannam: One of the names for the Fire, Hell.
Jahiliyya: the Time of Ignorance before the coming of Islam.
janaba: the state of impurity in which a person requires a ghusl.
jarib: a grain measure of capacity of either 16, 26, or 29.5 litres; also a
measure of land sixty cubits square.
jihad: struggle, particularly fighting in the way of Allah to establish
Islam.
jinn: unseen beings created from smokeless fire who co-habit the earth
together with mankind.
jizya: a protection tax imposed on non-Muslims under the protection
of Muslim rule.
jubbah: a long outer garment with an open front and wide sleeves.
Jumada: Jumada al-Ula and Jumada al-Akhira are the fifth and sixth
months of the Muslim lunar calendar:
Jumu‘a: the day of gathering, Friday, and particularly the Jumu‘a
prayer which is performed instead of Dhuhr by those who attend it.
kharaj: land tax.
Kharijites: the earliest sect who separated themselves from the main
body of the Muslims and declared war on all those who disagreed
with them. They were of the opinion that a wrong action turns a
Muslim into an unbeliever.
327
Men of Madina
khutba: a speech, and in particular a standing speech given by the
Imam before the Jumu‘a prayer and after the two ‘/d prayers.
kitaba: a contract by which a slave acquires his freedom against a
future payment, or payment by instalments, to his owner.
khul‘: a form of divorce in which a woman obtains a divorce by
returning her dower, or by some other form of compensation.
kunya: a respectful but intimate way of addressing people as “the
father of so-and-so” or “the mother of so-and-so.”
Maghrib: the sunset prayer.
makkuk: a measure which holds 1 '/2 sa‘as.
magqsura: a box or compartment erected in the mosque for the ruler, as
a means of protection, usually near the mihrab.
marzban: military governor of a Sasanian frontier district.
Masjid al-Haram: The Inviolable Mosque, the name of the mosque
built around the Ka‘ba in Makka.
mawila, pl. mawali: client of an Arab tribe; freed slave.
Mesopotamia: in Arabic, al-Jazira, the name of a district covering
northeastern Syria and northern Iraq.
Mihna: the Inquisition instituted by the Abbasid khalif, al-Ma’ mun,
which required all important people to publicly state the belief that
the Qur’an was created.
mihrab: the prayer niche, a recess in a mosque indicating the direction
of qibla.
minbar: steps on which the Imam stands to deliver the khutba.
mu’adhdhin: someone who calls the adhan, the call to prayer.
mudd: a measure of volume, approximately a double-handed scoop.
Mufassal: the suras of the Qur’an starting from Surat Qaf (50) to the
end of the Qur’an.
mufti: a specialist in Islamic law who can issue a fatwa. His authority
derives from his reputation as a scholar.
muhaddith: someone who transmits and studies hadith.
Muhajirun: Companions of the Messenger of Allah who accepted
Islam in Makka and made hijra to Madina before the Conquest of
Makka in 8/630.
Muhammad ibn al-Hanafiyya: a son of ‘Ali by a Hanafi woman. It was
in his name that al-Mukhtar revolted in Kufa 66/685.
Muharram: the first month of the Muslim year.
mukatib: a slave who has been given a kitaba.
Murji’ites: the opponents of the Kharijites. They held that it is faith
and not actions which is important. There is also a political posi-
328
Glossary
tion, held by the Murji’ites, which suspends judgement on a person
guilty of major sins.
mursal: a hadith which a man belonging to the generation after the
Companions quotes directly from the Prophet ,s2 without men-
tioning the Companion from whom he heard the hadith.
Musnad: a collection of hadith arranged according to the first authori-
ty in its isnad.
Mu ‘tazila: a theological ideology and political movement hostile to the
Umayyads which maintained, among other things, that man has
free will and that the Qur’an is created.
Mu ‘tazilite: a follower of the Mu‘tazila school.
Qadar: lit. the Decree, used to designate the doctrine of the Qadariyya.
Qadariyya: an early sect who said that people have power (qadar)
over their actions and hence free will in what they do.
qadi: a judge, qualified to judge all matters in accordance with the
Shari‘a and to dispense and enforce legal punishments.
Qadisiyya: A decisive four day battle fought against the Persians in
Iraq in 15/636.
qafiz: a dry measure consisting of twelve sa‘s.
qanut: supplication in the prayer, particularly in the standing position
after ruku‘ in the Subh prayer in the Maliki school.
qibla: the direction faced in the prayer which is towards the Ka‘ba in
Makka. The first gibla had been towards Jerusalem until it was
changed, and so the early Muslims had prayed towards two qiblas.
qiyas: analogy, a method of arriving at a legal judgement by using
something analogous.
qurra’: those who did not take part in the Ridda, namely the AAl al-
Qura or people of the towns. As qurra’ is also the plural of gari’,
meaning Qur’an reciter, there is sometimes confusion about whom
is being referred to when this term is used.
Rabi‘: Rabi‘ al-Awwal and Rabi‘ ath-Thani are the third and fourth
months of the Muslim lunar calendar.
Rajab: the seventh month of the Muslim calendar.
rak‘at: a unit of the prayer consisting of a series of standings, bowing,
prostrations and sittings.
Ramadan: the month of fasting, the ninth month in the Muslim calendar.
ra’y: opinion, a legal decision based on the use of common sense and
personal opinion, used where there is no explicit guidance in the
Qur’an and Sunna and where it is not possible to use giyas.
Ridda: the defection of various Arab tribes away from Islam after the
death of the Prophet ».2 which brought about the Ridda War.
329
Men of Madina
riwaya: a reading or transmission of the Qur’an or another text.
sa‘: a measure of volume equal to four mudds, a mudd being a double-
handed scoop.
sadaqa: giving in the way of Allah, a gift without any ulterior motive
other than giving.
Safar: the second month in the Muslim calendar.
sahur; pre-dawn meal before a day of fasting.
Sha‘ban: the eighth month of the Muslim calendar
Sham: Syria.
Shari‘a: The legal modality of a people based on the revelation of
their Prophet. The final Shari‘a is that of Islam.
Shawwal: the tenth month of the Muslim calendar.
Shaytan: a devil, particularly Iblis.
Shi‘a: lit. party or faction, specifically the party who claim that ‘Ali
should have succeeded the Prophet as the first khalif and that the
leadership of the Muslims rightfully belongs to his descendants.
Siffin: a ruined Roman town by the Euphrates in Syria where, in 37/
657, a battle between the forces of ‘Ali and Mu‘awiya took place.
siwak: a toothstick.
Subh: the obligatory prayer before sunrise.
Sunna: lit. a form, the customary practice of a person or group of peo-
ple. It has come to refer almost exclusively to the practice of the
Messenger of Allah, may Allah bless him and grant him peace.
sutra: an object placed in front of a man praying, so that people will
not pass between him and the qibla.
Tabi‘un: the second generation of the early Muslims who did not meet
the Prophet Muhammad, may Allah bless him and grant him peace,
but who learned the deen of Islam from his Companions.
tafsir: commentary or explanation of the meanings of the ayats of the
Noble Qur’an.
takbir: saying “Allahu akbar” or “Allah is greater”.
takfir: to declare someone an unbeliever.
Tarwiyya: “drawing water’, 8th Dhu’l-Hijja, the day before ‘Arafa
when the pilgrims gather water.
Tashriq: the days of the 10th, 11th, and 12th of Dhu’l-Hijja when the
pilgrims sacrifice their animals and stone the jamras at Mina.
tawaf: circling the Ka‘ba, which is done in sets of seven circuits.
tayammum: purification for prayer with dust, earth or stone when
water is unavailable or would be harmful.
tharid: a dish of bread, meat and broth, reported to be a favourite dish
of the Prophet, peace and blessings be upon him.
330
Glossary
Umm al-Mu’minin: lit. “Mother of the Believers’, an honorary title
given to the wives of the Prophet.
umm walad, lit. “mother of a child’, a slave-girl who has given birth to
a child by her master and hence cannot be sold and becomes free
when her master dies.
‘umra: the lesser pilgrimage which can be performed at any time of
the year.
uqiyya, pl. of awaq: a measurement of silver equivalent to 40 dirhams
or 123 gms of silver.
wagqf: perpetual endowment for a charitable use which makes the
property inalienable.
wasq, pl. awsaq, a measure of volume equal to sixty sa‘s.
witr: lit. odd, a single rak‘at which makes the number of sunna
prayers done in a day uneven.
wudu’: ritual washing to be pure for the prayer.
Yarmuk: an important battle fought between the Muslims and the
Byzantines in 13/ 636.
zakat: a wealth tax, one of the five pillars of Islam.
zakat al-fitr: the obligatory head tax paid by or on behalf of every
Muslim at the end of Ramadan.
Zamzam: the well of the Haram of Makka.
zuhd: doing without what you do not need, and making do with little.
331
Index
Aban al-Muharibi 52-53
‘Abbad al-‘Asari 78
‘Abbad ibn Shurahbil 32
“Abbad ibn Suhayb al-Kalbi 183
Al-‘Abbas as-Sulami 46
Al-‘Abbas ibn Mirdas 19
‘Abdullah as-Sunabihi 264
“Abdullah ibn Abi’l-Hamsa’ 35
‘Abdullah ibn ‘A’idh ath-Thumali 254
‘Abdullah ibn ‘Amr al-Muzani 18
‘Abdullah ibn‘Amr ibn al-‘As_ 189, 306-
307
‘Abdullah ibn ‘Awn 114, 118, 127, 128,
129, 132, 154, 155, 161-167, 180, 181
‘Abdullah ibn Burayda 101, 139, 207
‘Abdullah ibn Busr al-Mazini 256
‘Abdullah ibn Ghalib 104, 141
“Abdullah ibn al-Harith az-Zubaydi 308
“Abdullah ibn al-Harith b. Nawfal 60-61
‘Abdullah ibn Mikhmar 280
‘Abdullah ibn Mu‘arrid 46
‘Abdullah ibn Mu‘awiya al-Ghadiri 261
‘Abdullah ibn al-Mubarak 229, 230, 232
‘Abdullah ibn al-Mughaffal 7-8
‘Abdullah ibn Muhayriz 277, 315
‘Abdullah ibn Mutarrif 99, 151
‘Abdullah ibn Rawaha 242, 243
‘Abdullah ibn Sa‘d 310
‘Abdullah ibn Sa‘d ibn Abi Sarh 305,
307
‘Abdullah ibn Sarjis 35
‘Abdullah ibn Saydan as-Sulami 271
‘Abdullah ibn Shaqiq al-‘Ugayli 79
‘Abdullah ibn ash-Shikhkhir 19-20
‘Abdullah ibn ‘Uqba ibn Lahi‘a 320
‘Abdullah ibn az-Zubayr see
Ibn az-Zubayr
‘Abdu’l-Mun‘im ibn Idris 224
‘Abdu’r-Rahman ibn Khabbab 47
‘Abdu’r-Rahman ibn Qatada 258
‘Abdu’r-Rahman ibn Salama 49
‘Abdu’r-Rahman ibn Samura_ 8, 41, 82,
100, 111, 228
332
*Abdu’r-Rahman ibn Shibl 250
‘Abdu’ r-Rahman ibn Ya‘mur 228
Abu ‘Adhaba al-Hadrami 274
Abu’l-‘Aliyya ar-Riyahi 70-73, 121
Abu’l-Asad as-Sulami 282
Abu ‘Asib 36
Abu’l-Aswad ad-Du’ali 5, 59-60
Abu ‘Awana 177-179, 220
Abu’ |-Bakhtari the Qadi 221
Abu Bakr 12, 22, 61, 62, 122, 129,130,
237-239, 241, 245, 246, 248, 250-252,
259, 260, 270, 273, 274, 277, 305, 308,
313, 318
Abu Bakr ibn ‘Abdullah al-Ghassani 289
Abu Bakra 5, 8-9, 42, 82, 120
Abu Balj 191
Abu Barza 4, 8, 18, 82, 227
Abu Basir 247, 252
Abu’l-Bujayr 262
Abu Burda 311
Abu’d-Darda’ 242-243, 274, 276, 279
Abu Dharr 17, 79, 134
Abu Fatima al-Azdi 315
Abu Hanash al-Ansari 263
Abu Hanifa 198, 204, 205, 208, 231, 232
Abu Hind ad-Dari 261
Abu Hurayra 123, 131, 140, 174
Abu’ I-Jald al-Jawni 140
Abu Jandal ibn Suhayl 252
Abu’l-Jawza’ ar-Rab‘i 112, 140-141
Abu Jum‘a 315
Abu Khayra 52
Abu Kinana al-Qurashi 82
Abu’l-Malih al-Hudhali 138
Abu Malik al-Ash‘ari 248
Abu Maryam 270
Abu Maryam al-Hanafi 55
Abu Musa al-Ash‘ari 42, 59, 60, 77, 79,
80, 82, 137, 248, 268, 274
Abu Mushir 292-293
Abu Muslim ad-Da‘i 211, 215, 222, 229-
230
Abu Muslim al-Khawlani 240, 279
Abu Nadra 132
Abu Nawfal ibn Muslim 147-148
Abu Qilaba al-Jarmi 116, 118-19, 156
Abu Rafi‘ as-Sa’igh 77
Abu Raja’ al-‘Utaridi 5, 45, 87-88
Abu Rayhana al-Ansari 262
Abu Rifa‘a al-‘Adawi 41-42
Abu Ruhm ibn Qays al-Ash‘ari 268
Abu Sa‘d al-Khayr al-Anmari 311
Abu Safiyya 36
Abu Sa‘id al-Mu’addib 201-202
Abu Sakhr al-Ayli 322
Abu Salama 48
Abu Salma 267
Abu’s-Sawwar al-‘Adawi 50, 96-97
Abu Sayyara al-Mut‘i 259
Abu Shaykh al-Hunna’i 99
Abu Sufra al-‘Ataki 61-62
Abu Sufyan Madluk 270
Abu Tha‘laba al-Khushani 258
Abu ‘Ubayd 38
Abu ‘Ubayda ibn al-Jarrah 237, 239,
247, 256, 315
Abu Ubayy 249-250
Abu Umama al-Bahili 256
Abu Umayya 73-74, 171
Abu ‘Uthman an-Nahdi 58-59, 195
Abu’l-Yaqzan 312
Abu Yusuf the Qadi 204, 209, 217, 221
Abu Zaynab 84
Al-‘Adda’ ibn Khalid 30-31
“Adi ibn ‘Amira 294
‘Afiyya ibn Yazid al-Awdi 215, 220
Ahmad ibn Muhammad ibn Hanbal 220
Ahmar ibn Jaz’ 28
Ahl as-Suffa 254
Al-Ahnaf ibn Qays 56-58, 81
‘A’idh ibn ‘Amr al-Muzani 7, 18
‘A’isha 56, 60, 64, 77, 103, 132, 174
Al-‘Ala’ ibn Ziyad al-‘Adawi 143
‘Ali 34, 52, 59, 71, 253, 266, 269, 288,
295, 316
‘Alqama ibn Rimtha al-Balawi 310
‘Amir ibn ‘Abdullah ibn ‘Abdu Qays
63-69
Index
‘Ammar ibn Yasir 103
‘Amr ibn ‘Abasa 250
‘Amr ibn al-Ahtam 22
‘Amr ibn Akhtab 16
‘Amr ibn al-‘As 244, 245, 305-307, 309,
313-314
‘Amr al-Bakali 261
“Amr ibn Malik al-‘Akki 269
‘Amr ibn al-Muhajir 285
‘Amr ibn ‘Umayr 44
‘Amwas 237, 239, 240, 241, 248, 251,
252
Anas ibn Malik 9-15, 72, 75, 97, 100,
112, 116;.1216122. 130; 131,161, 237,
239, 249, 281
Anas ibn Sirin 122, 131, 166
“Aqaba 238, 239, 240
“‘Arfaja ibn As‘ad 26
Artaban 76
‘As‘as ibn Salama 98
A‘sha ibn Mazin 31-32
Ashajj ‘Abdu’l-Qays 50-51
Ash‘ath al-Humrani 124, 158, 171-172
“Asim al-Jahdari 152
‘Asim al-Laythi 48
‘Asim ibn Sulayman al-Ahwal 158-159
al-Asla‘* 39-40
Asrim 47
Al-Aswad ibn Sari‘ 24-25
‘Atiyya ibn ‘Amr as-Sa‘di 266
‘Awf ibn Abi Jamila al-A‘rabi 159-160,
171
‘Awf ibn Malik al-Ashja‘i 247
Ayyub ibn Abi Tamima as-Sakhtiyani
105, 106, 113, 118, 149, 150, 153-156,
172, 177, 179
Badr 1,4, 15, 102, 122, 195, 237, 238,
239, 240, 241, 249, 250, 256, 278, 279
Bakkar ibn Muhammad 75, 76, 125,
129, 160, 162-167, 183, 205
Bakr ibn ‘Abdullah al-Muzani 18, 73,
106, 113, 132-134
al-Bara’ ibn Malik 9-10, 75
Bashir ibn ‘Aqraba al-Juhani 265
Bashir ibn Zayd ad-Duba‘i 46
goo
Men of Madina
Bilal ibn Rabah 233-239, 250, 254, 312,
316
Bishr ibn Harb 152-153
Bishr ibn al-Harith 212
Bishr ibn al-Walid al-Kindi 237
Burayda ibn al-Husayb 3-4, 73, 227
Bushayr ibn Abi Zayd 16
Busr ibn Abi Arta’ 254
Busr ibn Jahhash al-Qurashi 264
Camel, Battle of 56, 107
Ad-Dahhak ibn Qays 255
Da’ud ibn Abi Hind 158, 171
Dhu Mikhmar 264
Dirar ibn al-Khattab 253
Ditch 9, 195, 237, 239, 241, 242, 249,
250
Fadala al-Laythi 48
Fadala ibn ‘Ubayd 249
Al-Fadl ibn al-‘Abbas 248
Farwa ibn ‘Amr al-Judhami 269, 270
Al-Fudayl ibn Zayd 84
Ghadira ibn ‘Urwa 79
Ghanm ibn Sa‘d 274
Gharafa ibn al-Harith al-Kindi 266
Ghazwan ibn Ghazwan 137-138
Ghudayf ibn al-Harith al-Kindi 265
Ghunaym ibn Qays al-Ka‘bi 77
Ghutayf ibn al-Harith al-Kindi 275
Habib b. Maslama al-Fihri 243, 255, 276
Habis ibn Sa‘d at-Ta’i 267
Hajjaj 13, 72, 78, 81, 91, 96, 100, 104-
105, 128, 137, 229
Al-Hajjaj ibn Abi Mani* 293
Al-Hakam ibn ‘Amr ibn Mujadda‘ 16-
17,227
Al-Hakam ibn al-Harith as-Sulami 46
Hamal ibn Malik al-Hudhali 19
Hammad ibn Salama 151, 158, 175
Hammad ibn Zayd 153-156, 161, 186,
176-177
Hani’ al-Hamdani 270
Harim ibn Hayyan al-‘Abdi 82-84
Al-Harith ibn ‘Amr as-Sahmi 38-39
Al-Harith ibn Hisham 251
Al-Harith ibn Nawfal 8
Harmala al-‘Anbari 19-30
334
Al-Harra, Battle of 16, 138
Harun ibn Ri’ab 78, 150, 151, 155
Al-Hasan al-Basri 88, 91, 94, 100-113,
114, 115, 121, 123, 124, 128, 132-133,
134, 137-138, 143, 146, 153, 154, 160,
165, 171, 172, 178, 191
Al-Hasan ibn Dinar 173
Al-Hasan ibn Musa al-Ashyab 209
Hashraj 272
Hidhyam ibn Hanifa 42-43
Hisham ad-Dastawa’i 173
Hisham ibn ‘Amir 15
Hisham ibn Hubayra 96
Hudaybiyya 7, 247, 253, 307
Hudhayfa ibn al-Yaman 61-62, 195
Humayd ibn Hilal al-‘Adawi 145, 154,
174
Humran ibn Aban 95
Hunayn 26, 47, 248, 250, 251, 253, 279
Hurayth ibn Hassan 34
Husayn ibn Abi’l-Hurr 78-79
Al-Husayn ibn Ibrahim ibn al-Hurr 232
Husayn ibn Muhammad al-Marwazi 209
Ibn ‘Abbas 59, 71, 114, 123, 134, 141,
174
Ibn al-Ash‘ath 91, 103, 104, 105, 113,
119, 141, 160
Ibn Masruh al-Habashi 9
Ibn az-Zubayr 61,91, 131, 255, 278
Ibrahim ibn Maymun as-Sa’igh 214,
229-232
‘Ikrash ibn Dhu’ayb 44-45
‘Ikrima ibn Abi Jahl 61, 123, 245, 251
‘Imran ibn al-Husayn 5-6, 15,57, 92
Isma‘il ibn Ibrahim ibn Miqsam 201
Isma‘il ibn Muslim al-Makki 171
‘Iyad ibn Ghanm 247
‘Iyad ibn Hammad at-Tamim 20
yas ibn Mu‘awiya ibn Qurra 102, 108,
115, 146-147, 175
Iyas ibn Qatada 89-90
Jabala ibn al-Azraq 267
Jabir ibn Zayd al-Azdi 114-116
Jahima ibn al-‘Abbas 19
Jamajim 147, 296
Jariya ibn Qudama 33
Al-Jarud 51
Jibril 36, 39
Jizya 246
Jubayr ibn Nufayr al-Hadrami 273
Al-Jullah 267
Junada al-Azdi 310
Jurmuz al-Hujaymi 47
Juwayriyya ibn Asma’ ibn ‘Ubayd 174
Ka‘b al-Ahbar 68, 249, 274-277, 279,
280
Ka‘b ibn Suwar 55-56, 95
Kahmas al-Hilali 26, 50
Kathir ibn Murra al-Hadrami 278
Al-Khabt 237
Khalaf ibn Hisham al-Bazzaz 232
Khalid ibn al-Hawatiri 271
Khalid ibn Ma‘dan al-Kila‘i 282-283
Khalid ibn Mihran al-Hadhdha’ 126, 160
Khalid ibn al-Walid 37, 45, 47, 95, 244-
247, 259, 297
Kharasha ibn al-Harith 310
Kharija ibn Hudhaqa 307
Kharijites 18,72, 73, 84, 92, 111, 115,
117, 198, 307
Al-Khashkhash ibn al-Harith 28
Khidash 48
Khilas ibn ‘Amr al-Hajari 99
Khuzayma ibn Jaz’ 29
kitaba 73-75, 182, 195
Kulthum ibn Hani’ al-Kindi 280
Al-Layth ibn Sa‘d 320
Mahmiyya ibn Jaz’ 308
Makhul ad-Dimishqi 144, 238, 253, 281-
282, 283
Malik ibn ‘Amr 24, 269
Malik ibn Anas 121-122, 185, 214, 229
Malik ibn Hubayra as-Sulami 260
Malik ibn al-Huwayrith 26
Mansur ibn Zadhan 191
Ma‘qil ibn Yasar 8, 64, 70
Marj Rahit 255, 270
Maslama ibn Makhlad ibn as-Samit 313
Maymun ibn Mihran 128, 132, 296, 299
Maymun ibn Siyah 97
Maymuna 297
Maysara al-Fajr 34
Index
Mazin ibn Khaythama 263
Mihjan ibn al-Adra‘ 6
Mihna 208, 214, 220, 221, 291, 321
Mu‘adh ibn Jabal 110, 239-240, 273,
274, 275
Mu‘adha al-Ansariyya 85-87
Mu‘awiya al-Hudhali 261
Mu‘awiya ibn Abi Sufyan 9, 35, 48, 59,
60, 67-69, 71, 89, 239-250, 253, 255,
270, 276, 277, 279, 288, 295, 305, 307,
308
Mu‘awiya ibn Hayda 20
Mu‘awiya ibn Hudayj 311
Mu‘awiya ibn Qurra 18, 139, 243
Al-Mughira ibn Shu‘ba 3, 9, 77, 80, 82
Al-Muhallab ibn Abi Sufra al-‘Anaki 84
Muhammad ibn ‘Abdullah al-Ansari 74,
126, 160 -161, 164, 182
Muhammad ibn ‘Abdullah al-Kilabi 215
Muhammad ibn al-Hasan 208
Muhammad ibn Sirin 11, 14, 74, 103,
106, 110, 113, 114, 115, 121-130, 131,
154, 161-162, 164-165, 183, 241
Muhammad ibn Thabit al-‘Abdi 229-230
Muhammad ibn ‘Umar al-Aslami 207
Muhammad ibn Wasi‘ 149-150
Mujiba al-Bahiyya 49
Al-Munaqqa‘ ibn al-Husayn 37
Murji’ites 142, 197, 217, 231, 232
Mus‘ab ibn ‘Abdullah 229
Mus‘ab ibn az-Zubayr 58, 297
Musaylima 55, 246, 259
Al-Musayyab ibn Darim 79-80
Muslim ibn Harith 260
Muslim ibn Kabis or Kubays 281
Muslim ibn Yasar 105, 116, 118-119
Mu’ta 245
Mutarrif ibn ‘Abdullah 5, 6, 69, 75, 91-
93, 105, 147, 151
Mu'tazilites 164, 168
Muwarriq ibn al-Mushmarij 73, 124,
140-142
An-Nadr ibn Anas ibn Malik 121
Nafi‘ ibn al-Harith 41-42
Nahik ibn Sarim as-Sakuni 262
An-Namir ibn Tawlab 23
335
Men of Madina
Nubayh ibn Sawab al-Mahri 308-309
Nubaysha al-Hudhali 30
Numayr al-Khuza‘i 36
Qabisa ibn Dhu’ayb al-Khuza‘i 278
Qabisa ibn al-Mukhariq 20
Qabisa ibn Waqqas 33
Qadar 106, 111, 125, 126, 133, 143, 151,
155, 161, 164, 171, 173, 183, 282, 288,
289, 296
Qadisiyya 1,37
Al-Qasim ibn ‘Abdu’r-Rahman 279
Al-Qasim ibn Rabi‘a 100
Qatada ibn Di‘ama 102, 122, 126, 143-
145, 170
Qays al-Judhami 264
Qays ibn ‘Asim 21
Qays ibn ‘Ubad al-Qaysi 82
Qubath ibn Ashyam 256
Qurra ibn Du‘mus 27
Qurra ibn lyas 18
Qutba ibn Qatada 45
Qutham ibn al-‘Abbas 228
Ar-Rabi‘ ibn Anas 229, 235
Rabi‘a ibn ‘Amr al-Jurshi 271
Rabi‘a ibn Kulthum 105
Rafi‘ ibn ‘Amr 17
Raja’ ibn Haywa 281
ra’y 105, 159, 168, 198, 204, 208, 209,
212, 217
Ridda 22, 51,55, 61-62, 246, 259
Rifa‘a ibn Zayd al-Judhami 269
Sa‘d ibn Abi Waqqas 1-3, 298
Sa‘d ibn al-Atwal 34
Sa‘d ibn Ibrahim az-Zuhri 228
Sa‘d ibn ‘Ubada 240-241, 259
Sa‘id ibn Abi ‘Aruba 141, 158, 170, 206
Sa‘id ibn Abi’l-Hasan 104-105, 113-114
Sa‘id ibn ‘Amir 247
Sa‘id ibn Iyas al-Jurayri 69, 80, 136, 161,
178, 193
Sa‘id ibn Musayyab 105, 108, 144, 240,
246, 276
Safwan ibn Muhriz 94
Sahl ibn al-Hanzaliyya 249
Sahm ibn ‘Amr al-Ash‘ari 268
Salama al-Abrash ibn al-Fad] 235
336
Salama al-Jarmi 53-54
Salama ibn Nufayl al-Hadrami 264-265
Salih al-Murri 175, 201
Salim ibn ‘Abdullah 154
Salm ibn Salim al-Balkhi 232
Salman al-Farisi 59, 195-196
Samura ibn Jundub 29-30, 60
Sandar 314-315
Sa‘sa‘a ibn Mu‘awiya 22
Sa‘sa‘a ibn Najiyya 22
Sawada ibn Rabi‘a al-Jarmi 28
Sawwar ibn ‘Abdullah ibn Qudama 125,
161, 164, 171, 176
Shaddad ibn Aws 249
Sharahbil ibn Aws 266-267
Sharahbil ibn as-Samt 243
Shu‘ba ibn al-Hajjaj 173-174
Shurahbil ibn Hasana 243-244, 319
Shuways ibn Jabbash 80
Siffin 71, 100, 254, 256, 283, 288, 305,
307, 308, 316
Sila ibn Ashyam al-‘Adawi 84-87
Sinan ibn Gharafa 261
Sinan ibn Salama al-Hudhali 78
Sirin 74-76, 129, 163
Suffa 30
Sufyan ath-Thawri 154, 165, 172, 175,
187, 202
Sufyan ibn Usayd al-Hadrami 262
Suhar ibn ‘Abbas al-‘Abdi 52
Suhayl ibn ‘Amr 245, 251, 252
Sulaym ibn Jabir al-Hujaymi 25
Sulayman ibn al-Mughira al-Qaysi 154,
174
Sulayman ibn Tarkhan at-Taymi 114,
132, 156-157
Surraq 312
Suwayd ibn ‘Abdu’l-‘Aziz 290-291
Suwayd ibn Hubayra 48
Tabuk 7, 47, 258, 240, 253
Talha ibn ‘Abdullah an-Nadri 30
At-Talib ibn Zayd 25
Talq ibn Habib al-‘Anazi 142
Tamim ad-Dari 254
Tawba al-‘Anbari 147-148
Thabit ibn Aslam al-Bunani 85, 93, 94,
110, 115, 126, 129, 145-146, 148
Thabit ibn Zayd 15
Thawban 248
Thawban ibn Yamrad 263
Thawr ibnYazid al-Kila‘i 288
‘Ubada ibn Qurs al-‘Abasi 49
‘Ubada ibn as-Samit 239, 249, 275
‘Ubaydullah ibn Abi Bakra 120
‘Ubaydullah ibn al-Hasan 69
‘Ubaydullah ibn Ziyad 7, 18, 36, 56, 63,
293
Ubayy ibn Ka‘b 24, 76, 81, 122
Uhud 9; 15, 16, 29, 132,210, 227,237,
238, 239, 241, 242, 250
‘Ulatha ibn Shajjar 28
‘Ulayya bint Isma‘il 201
‘Umar ibn ‘Abdi’l-‘Aziz 112,117, 118,
121, 127, 128, 138, 149, 177, 227, 229,
265, 285, 295, 296, 297
‘Umar ibn al-Khattab 1-3, 5, 8, 9, 11-13,
15, 23, 33, 42, 50, 55-60, 62, 71, 73-84,
100, 102, 131, 139, 150, 171, 195, 237-
238, 240-241, 243, 245-248, 250-253,
260, 270, 273-277, 305, 307, 313
‘Umara ibn Ahmar 43-44
‘Umayr ibn ‘Atiyya al-Laythi 78
‘Umayr ibn Ishaq 138-139
‘Umayr ibn Sa‘d 250
Umayya ibn Makhshi 7
Umm Salama 103, 210
‘Uqba ibn ‘Abdu’l-Ghafir 104, 153
‘Ugba ibn ‘Amir al-Juhami 308
“‘Ugqba ibn Malik 28
‘Urayb 268
‘Urwa ibn Samura 40
Usama ibn ‘Umayr 26
Usayr 40
‘Utba ibn ‘Abd as-Sulami 266
‘Utba ibn Ghazwan 1-3
‘Uthman ibn Abi’l-‘As 23-24
‘Uthman ibn ‘Affan 4, 47, 58, 67-68, 95,
100, 102, 122, 239, 243, 253, 254,
270, 305, 307, 315
‘Uthman ibn Migsam 193
“‘Uthman ibn Talha 244-245
Index
“Uthman ibn ‘Uthman ath-Thagqafi 260
Uways al-Qarani 83
Wahshi ibn Harb al-Habashi 259-260
Al-Walid ibn Muslim 291
Wathila ibn al-Asqa‘ 253-254
Yahya ibn Ma‘in 235, 279
Yahya ibn Sa‘id ibn Aban 154, 210
Yahya ibn Ya‘mar al-Laythi 228-229
Yamama_ 55
Ya‘qub ibn Ibrahim az-Zuhri 228
Yarmuk 237, 256, 260, 305
Yazid ibn ‘Abdullah b. ash-Shikhkhir 99
Yazid ibn Abi Sufyan 253, 269
Yazid ibn Asad 265
Yazid ibn al-Asamm 296
Yazid ibn al-Aswad al-Jurashi 276
Yazid ibn Mu‘awiya 4, 36, 42, 227, 255,
276, 306
Yazid ibn al-Muhallab 84, 104, 128, 138,
174
Yunus ibn ‘Ubayd 154, 160-161, 170,
171
Yusuf ibn Khalid as-Samti 181
Zayd 39
Az-Zibriqgan ibn Badr 21
Ziyad ibn Abi Sufyan 6, 16, 18, 31, 42,
60, 101, 120, 228
Ziyad ibn al-Harith as-Suda’i 312
Zuhayr ibn Harb ibn Ishtal 220
Zurara ibn Awfa al-Harshi 96
337
The Author
Abu “Abdullah Muhammad ibn Sa’‘d is one of the greatest authorities on
Muslim biography. His collection, the Kitab at-Tabaqat al-Kabir, is one of the
most important and earliest surviving biographical collections of narrations.
Ibn Sa’d was born in 148/764 in Basra, and died in 230/845. He moved to
Baghdad where he studied under various people, especially Muhammad ibn
“Umar al-Waqidi. He also visited Kufa and Madina in the course of his quest
for knowledge. Many authorities have testified to his reliability.
The Book
Volume 8 of the Kitab at-Tabagat al-Kabir, which deals exclusively with the
women who met the Prophet, may Allah bless him and grant him peace, or
who transmitted from him, was published as The Women of Madina. This
book, The Men of Madina - Volume I, is a translation of Volume 7 of the Kitab
at-Tabagat al-Kabir. It deals with the Companions, Tabi’un and the subse-
quent generations of the people of knowledge in Basra, Baghdad, Khurasan,
Syria and Egypt. (The people of Kufa are found in Volume 6, and the people
of Madina in Volume 5 - the translations of which will, insh’Allah, be pub-
lished as Volumes II and III of The Men of Madina in due course.)
The Men of Madina - Volume I is of particular interest because its pages
demonstrate the attitude and action of the Companions and the Tabi’un
when confronted by that most dangerous of trials - fitna, or civil war. This is
extremely important in the modern age, in which fitna is commonplace, for
we can learn a great deal from how the early Muslims dealt with it.
The Translator
Aisha Abdarrahman at-Tarjumana Bewley is one of today’s most reliable
and prolific translators of classical works from Arabic into English. Unlike
many non-Muslim orientalists - who either did not fully understand the
meaning of what they were translating or who deliberately wished to mis-
represent it - Aisha Bewley not only understands Arabic but also the teach-
ings and history of Islam. For more than twenty years she has made the con-
tents of many classical works in Arabic accessible to English-speaking read-
ers for the first time, including Al-Muwatta’ of Imam Malik and The
Foundations of Islam and Ash-Shifa’ of Qadi’lyad.
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