بسم الله الرحمن الرحيم
14 Jumād al-Awwal, 1445 AH (Tuesday, 28 November, 2023)
Ḥadīth 175
مَالِك، عَنِ ابْنِ شِهَابٍ، عَنْ عطاء بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَال: “إِذَا سَمِعْتُمُ النِّدَاء فَقُولُوا مِثْلَ مَا يَقُولُ المؤَذِّنُ.”
Mālik reported from Ibn Shihāb from ʿAṭāʾ ibn Yazīd al-Laythī from Abū Saʿīd al-Khudrī that the Messenger of Allāh ﷺ said, ‘When you hear the call, then utter the same words as the muʾadhdhin.’[1]
Imām Yaḥyā al-Laythī narrates:
مَالِك، عَنِ ابْنِ شِهَابٍ، عَنْ عطاء بْنِ يَزِيدَ اللَّيْثِيِّ،
Mālik reported from Ibn Shihāb from ʿAṭāʾ ibn Yazīd al-Laythī
ʿAṭāʾ Ibn Yazīd al-Laythī
Name & lineage
ʿAṭāʾ ibn Yazīd al-Laythī was also known as Abū Muḥammad. ʿAllāmah Ibn Saʿd states:
يكنى أبا محمد.
His teknonym was Abū Muḥammad.[2]
ʿAllāmah Ibn Saʿd mentions about his origin:
الليثى من كنانة من أنفسهم.
[He was] al-Laythī, a pure member of the Kinānah tribe.[3]
Background
He was thus a pure Arab. Despite hailing from Madīnah, he was also famously recognised as ‘ash-Shāmī’ (the one from Shām). Imām Bukhārī writes:
من أهل المدينة، ويقال: الشامي.
He was an inhabitant of Madīnah. Some said he was from Shām.[4]
ʿAllāmah Ibn Ḥibbān explains the reason behind this:
أصله من المدينة سكن الشام.
He was originally from Madīnah, and he resided in Shām.[5]
More specifically, he settled for a while in Palestine. ʿAllāmah Fasawī states:
سكن فلسطين.
He resided in Palestine.[6]
ʿAlī ibn al-Madīnī mentioned that it was in Ramlah that he spent some time. ʿAllāmah ʿAbd al-Ghanī al-Maqdisī quotes:
وقال علي بن المديني: سكن الرملة، وكان ثقة.
ʿAlī ibn al-Madīnī said, ‘He resided Ramlah, and he was reliable.’[7]
Even though he live for a period in Ramlah, he ultimately passed away in Madīnah. ʿAllāmah Ibn ʿAbd al-Barr says:
وكان من ساكني المدينة، وبها كانت وفاته، وقد روى عنه أهل المدينة وأهل الشام؛ لأنه دخلها.
He was from those who resided in Madīnah (for an extended period), and he passed away there. The people of Madīnah narrated from him as well as those from Shām since he went there.[8]
Date of birth
ʿAllāmah Ibn Ḥibbān dated his year of birth as 25 AH. He states:
كان مولده سنة خمس وعشرين.
He was born in the year 25 (AH).[9]
Teachers
ʿAṭāʾ ibn Yazīd took knowledge from many Companions. ʿAllāmah Ibn Saʿd lists the names of five teachers:
روى عن أبي أيوب[10] ،وتميم الدارى، وأبى هريرة، وأبي سعيد الخدرى، وعبيد الله بن عدى بن الخيار.
He narrated from Abū Ayyūb, Tamīm ad-Dārī, Abū Hurayrah, Abū Saʿīd al-Khudrī and ʿUbayd Allāh ibn ʿAdī ibn al-Khiyār.[11]
ʿAllāmah Mizzī adds the names of two more teachers and thus presents the list of seven names:
روى عن: تميم الداري (م د س)، وحمران بن أبان مولى عثمان بن عفان (خ م د س)، وعبيد الله بن عدي بن الخيار (خ م د س)، وأبي أيوب الأنصاري (ع)، وأبي ثعلبة الخشني (س)، وأبي سعيد الخدري (ع)، وأبي هريرة (خ م س ق).
He narrated from Tamīm ad-Dārī, Ḥumrān ibn Abān: the freed slave of ʿUthmān ibn ʿAffān, ʿUbayd Allāh ibn ʿAdī ibn al-Khiyār, Abū Ayyūb al-Anṣārī, Abū Thaʿlabah al-Khushanī, Abū Saʿīd al-Khudrī and Abū Hurayrah.[12]
Students
Consequently, many stalwarts in ḥadīth approached ʿAṭāʾ ibn Yazīd al-Laythī to hear ḥadīths from him. ʿAllāmah Ibn Saʿd lists the name of his main student:
وروى عنه الزهرى.
Zuhrī reported from him.[13]
ʿAllāmah Mizzī mentions the names of the following:
روى عنه: إسماعيل بن عبيد الله بن أبي المهاجر، وجميل بن أبي ميمونة، وذكوان أبو صالح السمان (م)، وابنه سليمان بن عطاء بن يزيد، وسهيل بن أبي صالح (م د س)، ومحمد بن مسلم بن شهاب الزهري (ع)، وهلال بن ميمون الرملي (د ق)، وأبو عبيد حاجب سليمان بن عبد الملك (م د سي).
Those who narrated from him were Sulaymān ibn ʿUbayd Allāh ibn Abī ’l-Muhājir, Jamīl ibn Abī Maymūnah, Dhakwān Abū Ṣāliḥ as-Sammān, his son: Sulaymān ibn ʿAṭāʾ ibn Yazīd, Suhayl ibn Abī Ṣāliḥ, Muḥammad ibn Muslim ibn Shihāb az-Zuhrī, Hilāl ibn Maymūn ar-Ramlī and Abū ʿUbayd: the door keeper of Sulaymān ibn ʿAbd al-Malik.[14]
Status in ḥadīth
ʿAṭāʾ ibn Yazīd al-Laythī propagated much of what he learnt. ʿAllāmah Ibn Saʿd states:
وكان كثير الحديث.
He narrated numerous ḥadīths.[15]
He was a reliable narrator of ḥadīth. ʿAllāmah ʿIjlī lists him in his Ath-Thiqāt and says:
عطاء بن يزيد الليثي مدني، تابعي، ثقة.
ʿAṭāʾ ibn Yazīd al-Laythī was a Madanī, a tābiʿī and reliable.[16]
ʿAllāmah Ibn Ḥibbān also listed him in his Ath-Thiqāt.[17]
ʿAllāmah Ibn ʿAbd al-Barr states:
وهو من ثقات التابعين.
He formed part of the reliable tābiʿūn.[18]
Sibṭ Ibn al-Jawzī says:
وكان فاضلا.
He was eminent.[19]
ʿAllāmah Dhahabī states:
وكان من علماء التابعين وثقاتهم.
He formed part of the scholars of the tābiʿūn and the reliable ones of them.[20]
Date of demise
There exists a difference of opinion on the year he passed away and his age at that time. According to ʿAllāmah Ibn Saʿd, he passed away in 107 AH at the age of 82 year old:
توفى سنة سبع ومائة وهو ابن اثنتين وثمانين سنة.
He passed away in the year 107 (AH) at 82 years old.[21]
ʿAllāmah Ibn Ḥibbān mentions that he passed away in 105 AH:
ومات سنة خمس ومائة.
He passed away in the year 105 (AH).[22]
Yet, he also adds that he was only 80 years old:
وهو ابن ثمانين سنة.
At 80 years old.[23]
ʿAllāmah Dhahabī preferred the year mentioned by ʿAllāmah Ibn Saʿd and indicated the weakness of the view presented by ʿAllāmah Ibn Ḥibbān. He writes:
توفي سنة سبعٍ ومائة، وقيل سنة خمسٍ ومائة.
He passed away in the year 107 (AH). It is said in the year 105 (AH).[24]
عَنْ أبِي سَعِيدٍ الْخُدْرِيِّ،
From Abū Saʿīd al-Khudrī
Abū Saʿīd al-Khudrī
Name & lineage
The name of this prominent Companion, famously known by his teknonym, was Saʿd ibn Mālik. ʿAllāmah Ibn Saʿd mentions his full name and lineage by saying:
واسمه سعد بن مالك بن سنان بن ثعلبة بن الأبجر.
His name was Saʿd ibn Mālik ibn Sinān ibn Thaʿlabah ibn al-Abjar.[25]
Likewise, Imām Tirmidhī mentions in his Sunan:
وأبو سعيد الخدري اسمه: سعد بن مالك بن سنان.
The name of Abū Saʿīd al-Khudrī was Saʿd ibn Mālik ibn Sinān.[26]
Regarding why he was called al-Khudrī, Sibṭ Ibn al-Jawzī quotes the different views:
[واختلفوا في خدرة، فقال ابن سعد: هو الأبجر؛ قال: وزعم بعضهم أن خدرة هي أم الأبجر. وقال هشام: خدرة جد من أجداده، من غير تعيين. وقيل: إن خدرة قبيلة من اليمن. وأشار إليه الجوهري، فقال: خدرة: حي من الأنصار، منهم أبو سعيد الخدري. وقيل: خدرة وخدارة بطنان من الأنصار].
They differed regarding Khudrah. Ibn Saʿd said, ‘He was Abjar.’ Some scholars claimed that Khudrah was the mother of Abjar. Hishām said, ‘Khudrah was one of his grandfathers,’ without specifying whom. It is said that Khudrah is a Yemeni tribe; Jawharī alluded to this, saying, ‘Khudrah is a tribe of the Anṣār. Abū Saʿīd al-Khudrī comes from them.’ In another weak view, Khudrah and Khudārah are two clans of the Anṣār.[27]
Family background
ʿAllāmah Ibn Ḥibbān mentions regarding his father:
وكان أبوه ممن شهد أحدا.
His father was amongst those who participated in the Battle of Uḥud.[28]
Abū Saʿīd also had a half-brother who participated in the Battle of Badr. ʿAllāmah Ibn Saʿd says:
وأخو أبي سعيد لأمه قتادة بن النعمان الظفري من أهل بدر.
Abū Saʿīd’s uterine brother, Qatādah ibn an-Nuʿmān aẓ-Ẓafarī, participated in the Battle of Badr.[29]
As for his mother, ʿAllāmah Ibn Saʿd says:
وأم أبي سعيد أنيسة بنت أبي حارثة.
Abū Saʿīd’s mother was Unaysah bint Abī Ḥārithah.[30]
Abū Saʿīd had four sons from his wife and one daughter from his slave girl. ʿAllāmah Ibn Saʿd writes:
فولد أبو سعيد: عبد الله وحمزة وسعيدا وعبد الرحمن، وأمهم أم عبد الله بنت عبد الله بن الحارث.
The children of Abū Saʿīd were ʿAbdullāh, Ḥamzah, Saʿīd and ʿAbd ar-Raḥmān; their mother was Umm ʿAbdillāh bint ʿAbdillāh ibn al-Ḥārith.[31]
Concerning Abū Saʿīd’s daughter, he mentions:
وأم عبد الرحمن وأمها أم ولد.
Umm ʿAbd ar-Raḥmān; her mother was an umm walad.[32]
Abū Saʿīd resided in Madīnah. ʿAllāmah Baghawī states:
وكان أبو سعيد يسكن المدينة.
Abū Saʿīd resided in Madīnah.[33]
Teachers
Abū Saʿīd al-Khudrī received the opportunity of quoting directly from the Prophet ﷺ, Abū Bakr and ʿUmar. ʿAllāmah Dhahabī states:
وحدث عن النبي -صلى الله عليه وسلم- فأكثر، وأطاب، وعن: أبي بكر، وعمر، وطائفة.
He narrated ḥadīths from the Prophet ﷺ abundantly and from Abū Bakr, ʿUmar and others.[34]
Likewise, ʿAllāmah Ibn Saʿd quotes from ʿAllāmah Wāqidī:
قال محمد بن عمر: وقد روى أبو سعيد عن أبي بكر، وعمر، وعثمان، وزيد بن ثابت، وعبد الله بن سلام.
Muḥammad ibn ʿUmar said, ‘Abū Saʿīd reported from Abū Bakr, ʿUmar, ʿUthmān, Zayd ibn Thābit and ʿAbdullāh ibn Salām.’[35]
Students
In return, many Companions and tābiʿī took ḥadīths from him. ʿAllāmah Abū Nuʿaym listed a few names of those who reported from Abū Saʿīd al-Khudrī. He writes:
روى عنه من الصحابة: جابر بن عبد الله، وعبد الله بن عمر، وزيد بن ثابت، وأنس بن مالك، وابن عباس، وابن الزبير -رضي الله عنهم-. ومن التابعين: سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، وعبيد الله بن عبد الله ابن عتبة، وعطاء بن يسار، وأبو أمامة بن سهل بن حنيف.
Those who reported from him amongst the Companions were Jābir ibn ʿAbdillāh, ʿAbdullāh ibn ʿUmar, Zayd ibn Thābit, Anas ibn Mālik, Ibn ʿAbbās and Ibn az-Zubayr – may Allāh be pleased with them all. Amongst the tābiʿūn, there were Saʿīd ibn al-Musayyab, Abū Salamah ibn ʿAbd ar-Raḥmān, ʿUbayd Allāh ibn ʿAbdillāh ibn ʿUtbah, ʿAṭāʾ ibn Yasār and Abū Umāmah ibn Sahl ibn Ḥunayf.[36]
ʿAllāmah Dhahabī cites many more names of his students:
حدث عنه: ابن عمر، وجابر، وأنس، وجماعة من أقرانه، وعامر ابن سعد، وعمرو بن سليم، وأبو سلمة بن عبد الرحمن، ونافع العمري، وبسر بن سعيد، وبشر بن حرب الندبي، وأبو الصديق الناجي، وأبو الوداك، وأبو المتوكل الناجي، وأبو نضرة العبدي، وأبو صالح السمان، وسعيد بن المسيب، وعبد الله بن خباب، وعبد الرحمن بن أبي سعيد الخدري، وعبد الرحمن بن أبي نعم، وعبيد الله بن عبد الله بن عتبة، وعطاء بن يزيد الليثي، وعطاء بن يسار، وعطية العوفي، وأبو هارون العبدي، وعياض بن عبد الله، وقزعة بن يحيى، ومحمد بن علي الباقر، وأبو الهيثم سليمان بن عمرو العتواري، وسعيد بن جبير، والحسن البصري، وأبو سلمة بن عبد الرحمن، وخلق كثير.
Those who narrated from him were Ibn ʿUmar, Jābir, Anas, a group of his contemporaries, ʿĀmir ibn Saʿd, ʿAmr ibn Sulaym, Abū Salamah ibn ʿAbd ar-Raḥmān, Nāfiʿ al-ʿUmarī, Busr ibn Saʿīd, Bishr ibn Ḥarb an-Nadabī, Abū ’ṣ-Ṣiddīq an-Nājī, Abū ’l-Waddāk, Abū ’l-Mutawakkil an-Nājī, Abū Naḍrah al-ʿAbdī, Abū Ṣāliḥ as-Sammān, Saʿīd ibn al-Musayyab, ʿAbdullāh ibn Khabbāb, ʿAbd ar-Raḥmān ibn Abī Saʿīd al-Khudrī, ʿAbd ar-Raḥmān ibn Abī Nuʿm, ʿUbayd Allāh ibn ʿAbdillāh ibn ʿUtbah, ʿAṭāʾ ibn Yazīd al-Laythī, ʿAṭāʾ ibn Yasār, ʿAṭiyyah al-ʿAwfī, Abū Hārūn al-ʿAbdī, ʿIyāḍ ibn ʿAbdillāh, Qazaʿah ibn Yaḥyā, Muḥammad ibn ʿAlī al-Bāqir, Abū ’l-Haytham Sulaymān ibn ʿAmr al-ʿUtwārī, Saʿīd ibn Jubayr, Ḥasan Baṣrī and Abū Salamah ibn ʿAbd ar-Raḥmān amongst many other.[37]
Battles
Like other junior Companions, Abū Saʿīd was undauntedly enthusiastic to serve his religion and participate in the Islamic battles, unbothered by his young age. However, he was sent back. ʿAllāmah Ibn Saʿd quotes:
قال محمد بن عمر: استصغر أبو سعيد يوم أحد فرد.
Muḥammad ibn ʿUmar said, ‘Abū Saʿīd was regarded too young during the Battle of Uḥud, due to which he was sent back.’[38]
With his chain to Saʿīd ibn Zayd, Imām Ḥākim quotes this incident through the tongue of Abū Saʿīd himself:
عن أبي سعيد الخدري -رضي الله عنه-، قال: عرضت يوم أحد على النبي -صلى الله عليه وسلم- ولي ابن ثلاث عشرة، فجعل أبي يأخذ بيدي فيقول: يا رسول الله! إنه عبل العظام وإن كان مؤذنا. قال: وجعل النبي -صلى الله عليه وسلم- يصعد في البصر ويصوبه، ثم قال: “رده”. فردني.
Abū Saʿīd al-Khudrī – may Allāh be pleased with him – related:
“On the day of the Battle of Uḥud, I presented myself before the Prophet ﷺ at thirteen years old. My father held my hand and said, ‘O Messenger of Allāh! He possesses thick bones, despite his lean physique.’ The Prophet ﷺ began lifting and lowering his gaze, and then he said, ‘Send him back.’ I was thus sent back.”[39]
The first battle that he participated in was the expedition of Muṣṭaliq. Thereafter, he participated in all the battles. ʿAllāmah Ibn Saʿd relates:
قال: أخبرنا محمد بن عمر، قال: حدثني الضحاك بن عثمان، عن محمد بن يحيى بن حبان عن ابن محيريز. وأبي صرمة عن أبي سعيد الخدري قال: خرجت مع رسول الله، صلى الله عليه وسلم، في غزوة بلمصطلق. قال محمد بن عمر: وهو يومئذ ابن خمس عشرة سنة. قال: وشهد أيضا الخندق وما بعد ذلك من المشاهد.
Muḥammad ibn ʿUmar related to us, saying: Ḍaḥḥāk ibn ʿUthmān narrated to me from Muḥammad ibn Yaḥyā ibn Ḥibbān from Ibn Muḥayrīz and Abū Ṣurmah from Abū Saʿīd al-Khudrī, saying, ‘I set out with the Messenger of Allāh ﷺ during the battle of Muṣṭaliq.’
Muḥammad ibn ʿUmar said, ‘At that time, he was 15 years old. He also participated in the Battle of the Trench and all later expeditions.’[40]
After the demise of the Prophet ﷺ, Abū Saʿīd went out on a few expeditions. Imām Khaṭīb al-Baghdādī mentions:
وورد المدائن في حياة حذيفة بن اليمان، وبعد ذلك مع علي بن أبي طالب لما حارب الخوارج بالنهروان.
He went to Al-Madāʾin in the lifetime of Ḥudhayfah ibn al-Yamān and later on with ʿAlī ibn Abī Ṭālib when he fought the Khawārij in Nahrevan.[41]
Given he was not permitted to participate in the Battle of Uḥud, he relates how he received the news of the martyrdom of his father during that battle:
قال أبو سعيد: فخرجنا نتلقى رسول الله، صلى الله عليه وسلم، حين أقبل من أحد فلقيناه ببطن قناة فنظر إلي فقال: سعد بن مالك! قلت: نعم بأبي وأمي. فدنوت منه فقبلت ركبته، فقال: آجرك الله في أبيك، وكان قتل شهيدا.
Abū Saʿīd related:
“We set out to encounter the caravan of the Messenger of Allāh ﷺ when he came back from Uḥud. We met him in Baṭn Qanāt, and he looked at me and said, ‘Saʿīd ibn Mālik!’ I replied, ‘Yes! May my father and mother be sacrificed for you.’ I drew close to him and kissed his knees. He said, ‘May Allāh compensate you for the loss of your father.’
He was martyred.”[42]
Status in knowledge
Abū Saʿīd al-Khudrī dedicated himself to knowledge, and he became one of the top scholars of his time. ʿAllāmah Ibn ʿAbd al-Barr states:
كان أبو سعيد من الحفاظ المكثرين العلماء الفضلاء العقلاء، وأخباره تشهد له بتصحيح هذه الجملة.
Abū Saʿīd formed part of the ḥuffāẓ who narrated abundantly and the eminent and intellectual scholars. The reports on him testify to the veracity of this statement in his regard.[43]
Imām Khaṭīb al-Baghdādī mentions:
وكان أبو سعيد من أفاضل الأنصار، وحفظ عن رسول الله -صلى الله عليه وسلم- حديثا كثيرا.
Abū Saʿīd formed part of the most eminent of the Anṣār. He memorised abundant ḥadīths from the Messenger of Allāh ﷺ .[44]
He quotes with his chain to Ḥanẓalah ibn Abī Sufyān who quoted from his teachers:
لم يكن أحد من أحداث أصحاب رسول الله -صلى الله عليه وسلم- أعلم من أبي سعيد الخدري.
There were none of the junior Companions of the Messenger of Allāh ﷺ who were more knowledgeable than Abu Saʿīd al-Khudrī.[45]
ʿAllāmah Ibn al-Jawzī says:
كان من أفاضل الأنصار.
He was from the most eminent of the Anṣār.[46]
ʿAllāmah Dhahabī describes him as:
الإمام المجاهد، مفتي المدينة.
The diligent Imām and the Muftī of Madīnah[47]
Amount of narrations
Abū Saʿīd al-Khudrī was one of the top narrators of ḥadīth amongst the Companions. ʿAllāmah Dhahabī mentions the amount of ḥadīth recorded from him:
وقد روى: بقي بن مخلد في مسنده الكبير لأبي سعيد الخدري بالمكرر ألف حديث ومائة وسبعين حديثا.
Baqī ibn Makhlad reported in his Al-Musnad al-Kabīr that the repeated ḥadīths of Abū Saʿīd al-Khudrī amount to 1170.[48]
He elaborates on how many of these narrations feature within Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim:
ففي البخاري ومسلم: ثلاثة وأربعون.
وانفرد البخاري: بستة عشر حديثا، ومسلم: باثنين وخمسين.
Bukhārī and Muslim narrated 43 together whilst Bukhārī narrated 16 ḥadīth individually and Muslim 52.[49]
Status in fiqh
He was equally well-versed in fiqh. ʿAllāmah Dhahabī states:
وكان أحد الفقهاء المجتهدين.
He formed part of the Mujtahid jurists.[50]
Piety
At an advanced age, he diligently performed prayer by perfecting every posture. ʿAllāmah Ibn Saʿd relates on this:
حدثني غيلان بن شميخ الغيلاني قال: أتيت المدينة فانطلقت إلى أبي سعيد الخدري فدخلت عليه فإذا شيخ كبير يصلي حين زالت الشمس معتمدا على جريدة إذا قام اعتمد عليها وإذا ركع أسندها إلى القبلة. فإذا أراد أن يسجد اعتمد عليها من الكبر، وإذا سجد جافى مرفقيه عن جنبيه حتى أرى بياض إبطيه.
Ghaylān ibn Shumaykh al-Ghaylānī narrated to me, saying:
‘I came to Madīnah and proceeded to Abū Saʿīd al-Khudrī. When I entered upon him, to my surprise, I found him as an old man, praying until the sun declined whilst taking support on a palm branch. Whenever he would stand, he would take support on it, and when he would bow, he would make it lean towards the qiblah. Then, when he intended to prostrate, he would take support on it due to his old age. Furthermore, during prostration, he would keep his elbows away from his sides to the extent that I could see the whiteness of his armpit.’[51]
Out of his humility and fear of Allāh Taʿālā, he brushed aside the praises of others for him. ʿAllāmah Ibn ʿAsākir quotes his chain to ʿAlāʾ ibn al-Musayyab who quotes from his father that they told Abū Saʿīd al-Khudrī:
قلنا له: هنيئا لك يا أبا سعيد برؤية رسول الله -صلى الله عليه وسلم- وصحبته! قال: أخي، إنك لا تدري ما أحدثنا بعده.
We told him, ‘How fortunate are you, O Abū Saʿīd, for having seen the Messenger of Allāh ﷺ and stayed in his company.’ He remarked, ‘O my brother! You do not know what we introduced after him.’[52]
Habits
We will quote five habits of his:
- He would only teach five verses of the Qurʾān at a time.
ʿAllāmah Ibn ʿAsākir quotes with his chain to Abū Naḍrah al-ʿAbdī, who states:
كان أبو سعيد الخدري يعلمنا القرآن خمس آيات بالغداة وخمسا بالعشي ويخبر أن جبريل -صلى الله عليه وسلم- نزل بالقرآن خمس آيات خمس آيات.
Abū Saʿīd al-Khudrī used to teach us five verses of the Qurʾān in the morning and five in the evening. He mentioned that Jibrīl – peace be upon him – would bring down the verses of the Qurʾān in sets of five.[53]
- He would not dye his hair.
ʿAllāmah Ibn Saʿd quotes with his chain to Mubārak who quotes from Abū Hārūn al-ʿAbdī that he said:
رأيت أبا سعيد الخدري أبيض الرأس واللحية.
I saw Abū Saʿīd al-Khudrī with white hair and beard.[54]
ʿAllāmah Baghawī also quotes with his chain to Maʿmar, who relates from Abū Hārūn al-ʿAbdī:
كان أبو سعيد لا يخضب كانت لحيتة بيضاء خضلا.
Abū Saʿīd would not use dye. His beard was white like pearls.[55]
- He would wear high-end clothes.
Abū Saʿīd al-Khudrī would dress in silk. ʿAllāmah Ibn Saʿd quotes with his chain to Wahb in Kaysān, who states:
رأيت أبا سعيد الخدري يلبس الخز.
I saw Abū Saʿīd al-Khudrī wearing silk.[56]
- He would wear his trousers till midway of his shins.
ʿAllāmah Ibn Saʿd quotes his chain to Mūsā ibn Dihqān, who states:
رأيت أيا سعيد الخدري يأتزر إلى أنصاف ساقيه.
I saw Abū Saʿīd al-Khudrī wearing the loincloth until half of his shin.[57]
- He would trim his moustache.
ʿAllāmah Ibn Saʿd quoted with his chain to ʿUthmān ibn ʿAbdillāh ibn Abī Rāfiʿ, who states:
رأيت أبا سعيد الخدري يحفي شاربه آخر الحلق
I saw Abū Saʿīd al-Khudrī trimming his moustache to the utmost degree, almost shaving it.[58]
Bravery
Abū Saʿīd al-Khudrī was a fearless Companion. History records how he stood up to rulers whilst strictly adhering to the teachings of the Prophet ﷺ. Consider the following quotation of ʿAllāmah Abū Bakr al-Qaṭīʿī with his chain to Imām Shaʿbī, who says:
كان أبو سعيد الخدري جالسا فمرت به جنازة، فقام، فقال له مروان: اجلس! فقال: إني رأيت رسول الله -صلى الله عليه وسلم- قام. فقام مروان معه.
One day, Abū Saʿīd al-Khudrī was sitting when a bier passed by him, so he stood up. Upon this, Marwān told him, ‘Sit down!’ He replied, ‘I saw the Messenger of Allāh ﷺ standing.’ Consequently, Marwān also stood along his side.[59]
ʿAllāmah Ibn ʿAsākir quotes with his chain to Abū Naḍrah who relates how Abū Saʿīd al-Khudrī was fearless in advocating the truth in front of leaders:
عن أبي سعيد الخدري، قال: قال رسول الله -صلى الله عليه وسلم-: “لا يمنعن أحدكم مخافة الناس أن يتكلم بالحق إذا رآه أو علمه”. قال أبو سعيد: فقد حملني ذلك على أن ركبت إلى معاوية فملأت أذنيه ثم رجعت.
Abū Saʿīd al-Khudrī is related to having said, “The Messenger of Allāh ﷺ said, ‘Let not the fear of people hinder you from speaking the truth when you see it or know it.’”
Abū Saʿīd said, ‘This impelled me to ride a conveyance to Muʿāwiyah and fill his ears, following which I returned.’[60]
He also quotes with his chain to Ḥasan, who relates:
دخل أبو سعيد الخدري على معاوية فسلم ثم جلس، فقال: الحمد لله الذي أجلسني منك هذا المجلس، سمعت رسول الله -صلى الله عليه وسلم- يقول: “لا يمنعن أحدكم إذا رأى الحق أو علمه أن يقول به.” وانه بلغني عنك يا معاوية كذا وكذا، وفعلت كذا وكذا، قال: فعدد عليه أشياء من فعاله وعما بلغه عنه. فقال له معاوية: أفرغت؟ قال: نعم، قال: فانصرف، فخرج أبو سعيد من عنده وهو يقول: الحمد لله الحمد لله.
Abū Saʿīd al-Khudrī entered by Muʿāwiyah, greeted him, sat down and said:
“All praises are due to Allāh, the One Who made me sit with you in this gathering. I heard the Messenger of Allāh ﷺ say, ‘Let not anyone of you refrain from speaking the truth if he sees it or knows it.’ I received such and such news regarding you, O Muʿāwiyah! You did such and such things.”
He enumerated multiple of Muʿāwiyah’s actions and the latter’s news which reached him. After that, Muʿāwiyah said, ‘Are you done?’ He replied in the affirmative and then went away. Abū Saʿīd left Muʿāwiyah’s place, saying, ‘All praises are due to Allāh! All praises are due to Allāh!’[61]
Pieces of advice
Let us mention a few of the advices he gave. ʿAllāmah Ibn Saʿd quotes with his chain to Abū Naḍrah that he related:
قلنا لأبي سعيد الخدري: ألا نكتب ما نسمع منك؟ قال: تريدون أن تجعلوها مصاحف! احفظوا منا كما حفظنا.
We asked Abū Saʿīd al-Khudrī, ‘Why can we not write down what we hear from you?’ He replied, ‘Are you trying to make them like copies of the Qurʾān?! Commit to your memories as we did!’[62]
Imām Ḥākim quotes from Abū Naḍrah who relates:
عن أبي سعيد -رضي الله عنه-، أنه كان يقول: تحدثوا فإن الحديث يذكر الحديث.
Abū Saʿīd al-Khudrī – may Allāh be pleased with him – used to say, ‘Narrate ḥadīths for certain ḥadīths remind of other ḥadīths.’[63]
Likewise, ʿAllāmah Ibn ʿAsākir quotes:
حدثني عقيل بن مدرك يرفعه إلى أبي سعيد الخدري أن رجلا أتاه، فقال: له أوصني يا أبا سعيد! فقال له أبو سعيد: سألت عما سألت عنه من قبلك. عليك بتقوى الله، فإنه رأس كل شيء، وعليك بالجهاد فإنها رهبانية الإسلام، وعليك بذكر الله وتلاوة القرآن، فإنه روحك في أهل السماء، وذكرك في أهل الأرض، وعليك بالصمت إلا في حق، فإنك تغلب الشيطان.
ʿAqīl ibn Mudrik narrated to me, tracing it back to Abū Saʿīd al-Khudrī that a man approached him and told him, ‘Advise me, O Abū Saʿīd!’ In response, Abū Saʿīd told him:
‘I enquired of the same before you. Adopt the fear of Allāh for it is the foundation of everything. Engage in jihād as it represents the monasticism of Islam. Dedicate yourself to the remembrance of Allāh and the recitation of the Qurʾān for it shall be your comfort amongst the inhabitants of the heaven whilst you will be mentioned amongst the inhabitants of the earth. Remain silent except when you have to speak the truth for you will overpower the devil.’[64]
Hilāl ibn Ḥiṣn narrates an incident in his life with pertinent advice:
نزلت دار أبي سعيد الخدري بالمدينة فضمني وإياه المجلس فحدث: أنه أصبح ذات يوم وليس عندهم طعام، وقد ربط حجرا من الجوع قال: فقالت لي امرأتي: ائت النبي، صلى الله عليه وسلم، فسله فقد أتاه فلان فأعطاه وأتاه فلان، فقلت: لا، حتى لا أجد شيئا، فطلبت فلم أجد شيئا. فأتيت النبي، صلى الله عليه وسلم، وهو يخطب، فأدركت من قوله: من يستغن يغنه الله، ومن يستعفف يعفه الله، ومن يسألنا إما أن نبذل له أو نواسيه، ومن استغنى عنا أحب إلينا ممن سألنا. قال: فما سألت أحدا بعده، وما زال الله يرزقنا حتى ما أعلم أهل بيت من الأنصار أكثر أموالا منا.
I stayed at the house of Abū Saʿīd al-Khudrī in Madīnah, and whilst we were sitting, he narrated that one morning, they had no food, and they had tied a rock out of hunger.
He related: “My wife told me, ‘Go to the Prophet ﷺ and ask him because so and so went to him, and he gave them, and so and so went to him.’ I told her, ‘I shall not do so unless I am unable to find anything at all.’ I searched but could not find anything.
Hence, I went to the Prophet ﷺ whilst he was delivering a sermon, and I reached whilst he was saying:
‘Whoever seeks to be self-sufficient, Allāh will make him self-sufficient. Whoever seeks chastity, Allāh will grant him chastity. Whoever asks us, we shall either spend for him or share his difficulty. Nonetheless, those who remain self-sufficient from us are dearer to us than those who ask us.’
Afterwards, I did not ask anyone, and Allāh kept on bestowing us with prosperity to the extent that I am not aware of any household from the Anṣār wealthier than us.”[65]
Ḥamzah, the son of Abū Saʿīd al-Khudrī quotes from his father:
أصابتني حاجة شديدة فجئت رسول الله، صلى الله عليه وسلم، أبثه ما بي من الحاجة وأسأله مما في يديه، فوجدته في المسجد يقص على الناس فسمعته يقول: من استعف يعفه الله، ومن يستغن يغنه الله. قلت: ما قال رسول الله، صلى الله عليه وسلم، هذا القول إلا من أجلي، فرجعت ولم أسأله، حتى إذا احتجت جدا جئت رسول الله، صلى الله عليه وسلم، أبثه الذي بي وأسأله مما في يديه، فوجدته في المسجد، فلما رآني قال: من يستعف يعفه الله، ومن يستغن يغنه الله، فقلت: لأرجعن ولا أكلمه، فرجعت فأتاح الله لي رزقا ما كنت أحتسبه.
I was in dire need and thus went to the Messenger of Allāh ﷺ to reveal my need to him and ask him for what he possessed. I found him in the mosque, relating a tradition to them, and I heard him say, ‘Whoever seeks chastity, Allāh will grant him chastity. Whoever seeks to be self-sufficient, Allāh will make him self-sufficient.’ I thought to myself, ‘The Messenger of Allāh ﷺ uttered these words specifically for me.’ Therefore, I returned and did not ask him. It reached a point where I was in severe need, and I thus went to the Messenger of Allāh ﷺ to reveal my condition to him and ask him for what he possessed. I found him in the mosque, and upon seeing me, he said, ‘Whoever seeks chastity, Allāh will grant him chastity. Whoever seeks to be self-sufficient, Allāh will make him self-sufficient.’ I thought, ‘I shall most certainly return and not speak with him.’ Hence, I returned and Allāh bestowed me with such sustenance that I did not imagine.[66]
Trials
Abū Saʿīd al-Khudrī went through certain difficulties and trials in his life. ʿAllāmah Abū’ l-ʿArab al-Afrīqī relates them as follows:
ذكر ما نزل بأبي سعيد الخدري
قال أبو العرب: وحدثني عبد الرحمن بن عبيد البصري، قال: حدثنا بندار، قال: حدثنا محمد يعني ابن جعفر، قال: حدثنا سعيد، عن عمرو بن مرة، عن أبي البُختري، عن أبي سعيد، قال: لما نزلت هذه السورة: ﴿إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ﴾، قرأها رسول الله -صلى الله عليه وسلم- حتى ختمها، فقال: “إنك وأصحابك خير، والناس خير، ولا هجرة بعد الفتح، ولكن جهاد ونية”. قال: فقال له مروان: كذبت، وعنده رافع بن خديج وزيد بن ثابت، وهما قاعدان معه، فقال له أبو سعيد الخدري: لو شاء هذان يحدثانك، ولكن هذا مخافة أن تنزعه عن عرافة قومه، وهذا يخشى أن تنزعه عن الصدقة. فسكتا، فرفع مروان الدرة ليضربه، فلما رأيا ذلك، قالا: صدق.
قال: وبلغني عن المبارك بن فضالة، عن أبي هريرة، قال: رأيت أبا سعيد الخدري محلوق اللحية قال: هذا ما لقيت من ظلمة أهل الشام، دخلوا علي زمان الحرة، فأخذوا ما كان في البيت من متاع، ثم دخلت علَيّ طائفة أخرى فلم يجدوا في البيت شيئا، فقالوا: أضجعوا الشيخ، فأضجعوني، فجعل كل واحد منهم يأخذ من لحيتي خصلة، فإنما أتركها حتى أوافي بها ربي.
Mentioning the Trials of Abū Saʿīd al-Khudrī
ʿAbd ar-Raḥmān ibn ʿUbayd al-Baṣrī narrated to me, saying: Bundār narrated to us, saying: Muḥammad – i.e. Ibn Jaʿfar – narrated to us, saying: Saʿīd narrated to us from ʿAmr ibn Murrah from Abū ’l-Bakhtarī from Abū Saʿīd, who said:
“When this verse was revealed: ‘(O Prophet,) When there comes Allah’s help and the Victory’, the Messenger of Allāh ﷺ recited it completely. Then, he said, ‘You and your companions are good, and the people are good. There shall be no migration after the conquest. Rather, there shall be jihād and intention.’”
To this, Marwān said, ‘You are lying!’ At that moment, Rāfiʿ ibn Khadīj and Zayd ibn Thābit were sitting with him. Hence, Abū Saʿīd al-Khudrī asserted, ‘If these two wish, they can narrate it to you. However, this one fears that you remove him as the chief of his people, and this one fears that you remove him from charity.’ Both of them remained silent. Marwān lifted his whip to hit Abū Saʿīd, and upon seeing this, both of them said, ‘He has spoken the truth.’
It reached me from Mubārak ibn Faḍālah from Abū Hurayrah, who said, “I saw Abū Saʿīd al-Khudrī with a shaved beard, and he said:
‘This is what I have endured from the tyrants of Shām. They came to me during the time of the Battle of Ḥarrah and took all the items in my house. Then, they went to another part but could not find anything in the house. Upon this, they instructed, ‘Make this old man lie down,’ and so they made me lie down and each of them pulled out a portion of my beard. I shall leave it until I meet my Rabb with it.’”[67]
ʿAllāmah Ibn Saʿd relates:
عمدوا إلى بيتي فجعلوا ينقلون ما خف لهم من المتاع حتى إنهم يعمدون إلى الوسادة والفراش فينفضون صوفهما ويأخذون الظرف، حتى لقد رأيت بعضهم أخذ زوج حمام كان في البيت ثم خرجوا به.
They proceeded to my house and began shifting the light items; they would even take pillows and the bed by removing the wool inside, and they would take the vessels. I have even seen some of them taking a pair of pigeons that were inside the house and leaving with them.[68]
Bequest
Even at the time of death, Abū Saʿīd al-Khudrī remained conscious of his religion, instead of worldly affairs. ʿAllāmah Ibn Saʿd mentions his bequest by quoting with his chain to his daughter:
أبا سعيد الخدري لما حضر دعا نفرا من أصحاب رسول الله، صلى الله عليه وسلم، فيهم: ابن عباس، وابن عمر، وأنس بن مالك، وجابر بن عبد الله، فقال لا يغلبنكم ولد أبي سعيد، إذا أنا مت فكفنوني في ثيابي التي كنت أصلي فيها وأذكر الله فيها، وفي البيت قبطية – أو قطرية – فكفنوني فيها، وأجمروا علي بأوقية مجمر، ولا تضربوا على قبري فسطاطا، واجعلوا في سريري قطيفة أرجوان، ولا تتبعوني بنار، وإذا أخرجتموني فلا تتبعني باكية. قال: ففعلوا ما أمرهم به.
When Abū Saʿīd al-Khudrī was in the pangs of death, he called a group of the Companions of the Messenger of Allāh ﷺ, consisting of Ibn ʿAbbās, Ibn ʿUmar, Anas ibn Mālik and Jābir ibn ʿAbdillāh. He said, ‘Let not the children of Abū Saʿīd overcome you. When I pass away, shroud me in the garments in which I would pray and engage Allāh’s remembrance. There is a qibṭiyyah (a white thin cloth of linen made in Egypt) at home – or qaṭariyyah –, shroud me in it. Fumigate one ūqiyah of perfume over me, do not pitch any tent over my grave, do not place a purple velvet cloth on my bier, do not follow me with fire, and when you remove me, do not follow me by crying.’ They did as he instructed them.[69]
Imām Ḥākim mentions this through his son, ʿAbd ar-Raḥmān ibn Abī Saʿīd al-Khudrī:
قال لي أبي: إني كبرت، وذهب أصحابي وحاميتي، فخذ بيدي. قال: فاتكأ علي حتى جاء إلى أقصى البقيع مكانا لا يدفن فيه، فقال: يا بني، إذا أنا مت فادفني ههنا، ولا تضرب علي فسطاطا، ولا تمش معي بنار، ولا تبكين علي نائحة، ولا تؤذن بي أحدا، واسلك بي زقاق عمقة، وليكن مشيك خببا. فهلك يوم الجمعة، فكرهت أن أؤذن الناس لما كان نهاني، فيأتوني فيقولون: متى تخرجوه؟ فأقول: إذا فرغت من جهازه أخرجه. قال: فامتلأ علي البقيع من الناس.
My father told me, ‘I have grown old, and my Companions and defenders are gone.’ He then held my hand and reclined on me until he went to a place to the furthest point of Al-Baqī where no one is buried. He said, ‘O my son! When I pass away, bury me here. Do not pitch any tent over my grave, do not walk with me with fire, do not cry over me in a lamenting way, do not inform anyone about me, take me through a narrow and remote street and walk at a slow pace.’
He passed away on a Friday, and I did not like to announce the people since he forbade me. They would come to me and ask, ‘When will you take him out?’ I would say, ‘When I complete his preparations I will take him out.’ Al-Baqī was full of people.[70]
Date of demise
With regards to his date of demise, ʿAllāmah Dhahabī quotes ʿAlī ibn al-Madīnī’s view as follows:
ولابن المديني -مع جلالته- في وفاة أبي سعيد قولان، شذ بهما ووهم.
فقال إسماعيل القاضي: سمعته يقول: مات سنة ثلاث وستين. وقال البخاري: قال علي: مات بعد الحرة بسنة.
There are two views from Ibn al-Madīnī – despite his loftiness – regarding Abū Saʿīd’s demise; both are isolated, and he erred.
Ismāʿīl al-Qāḍī said, “I heard him say, ‘He passed away in the year 63 (AH).’”
Bukhārī said, “ʿAlī said, ‘He passed away a year after the Battle of Ḥarrah.’”[71]
Others opined that he passed away in 74 AH. ʿAllāmah Ibn Saʿd quotes:
عن إياس بن سلمة، قال: مات أبو سعيد الخدري سنة أربع وسبعين وله عقب.
Iyās ibn Salamah said, ‘Abū Saʿīd al-Khudrī passed away in the year 74 (AH), and he left progenies.’[72]
ʿAllāmah Abū Nuʿaym al-Iṣfahānī held the same view, as he writes:
كان يسكن المدينة، وبها توفي يوم الجمعة سنة أربع وسبعين، وله عقب، ودفن بالبقيع وهو ابن أربع وتسعين سنة.
He used to live in Madīnah, and he passed away there on Friday in the year 74 (AH), and he left progenies. He was buried in Al-Baqī at 94 years old.[73]
May Allāh Taʿālā have mercy on them all.
سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك
[1] Imām Abū ʿAbdillāh Mālik ibn Anas al-Aṣbaḥī, Al-Muwaṭṭaʾ bi-Riwāyat Yaḥyā ibn Yaḥyā al-Laythī (Morocco: al-Majlis al-ʿIlmī al-Aʿlā, 2019), 219.
[2] ʿAllāmah Abū ʿAbdillāh Muḥammad ibn Saʿd al-Baghdādī, Aṭ-Ṭabaqāt al-Kubrā (Beirut, Dār al-Kutub al-ʿIlmiyyah, 1990), 5:192.
[3] Ibid.
[4] Imām Abū ʿAbdillāh Muḥammad ibn Ismāʿīl al-Bukhārī, At-Tārīkh al-Kabīr (India: Dāʾirat al-Maʿārif al-ʿUthmāniyyah), 6:459-460.
[5] ʿAllamah Abū Ḥātim Muḥammad ibn Aḥmad ibn Ḥibbān al-Bustī, Ath-Thiqāt (Hyderabad: Maṭbaʿat Majlis Dāʾirat al-Maʿārif al-Uthmāniyyah, 1973), 5:200.
[6] ʿAllāmah Abū Yūsuf Yaʿqūb ibn Sufyān al-Fasawī, Al-Maʿrifah wa ’t-Tārīkh (Baghdad: Maṭbaʿat al-Irshād, 1974), 1:393.
[7] ʿAllāmah Abū Muḥammad ʿAbd al-Ghanī ibn ʿAbd al-Wāḥid al-Maqdisī, Al-Kamāl fī Asmāʾ ar-Rijāl (Kuwait: Al-Hayʾah al-ʿĀmmah li ’l-ʿInāyah bi-Ṭabāʿat wa Nashr al-Qurʾān al-Karīm wa ’s-Sunnah an-Nabawiyyah wa ʿUlūmi-hā / Hayʾah Ḥukūmiyyah, 2016), 7:312.
[8] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdillāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, At-Tamhīd li-mā fī ’l-Muwaṭṭaʾ min al-Maʿānī wa ’l-Asānīd (London, Muʾassasat al-Furqān li ’t-Turāth al-Islāmī, 2017), 7:5.
[9] ʿAllāmah Abū Ḥātim Muḥammad ibn Ḥibbān al-Bustī, Mashāhīr ʿUlamāʾ al-Amṣār wa-Aʿlām Fuqahāʾ al-Aqṭār (Beirūt: Dār al-Kutub al-ʿIlmiyyah, 1995), 139.
[10] Note: The Khānijī print has it as ‘Ayyūb’ only, but this is a typographical error.
[11] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – DKI (n 2) 5:192.
[12] Jamāl ad-Dīn Abū ’l-Ḥajjāj Yūsuf ibn az-Zakī ʿAbd ar-Raḥmān al-Mizzī, Tahdhīb al-Kamāl fī Asmāʾ ar-Rijāl (Beirut, Muʾassasat ar-Risālah, 1992), 20:123-124.
[13] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – DKI (n 2) 5:192.
[14] ʿAllāmah Mizzī (n 12) 20:124.
[15] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – DKI (n 2) 5:192.
[16] ʿAllāmah Abū ’l-Ḥasan Aḥmad ibn ʿAbdillāh al-ʿIjlī, Maʿrifat ath-Thiqāt min Rijāl Ahl ʿIlm wa ’l-Ḥadīth wa-min aḍ-Ḍuʿafāʾ wa-Dhikr Madhāhibi-Him wa-Akhbāri-Him (Madīnah Munawwarah: Maktabat ad-Dār, 1985), 2:138.
[17] ʿAllāmah Ibn Ḥibbān (n 5) 5:200.
[18] ʿAllāmah Ibn ʿAbd al-Barr (n 8) 7:5.
[19] Shams ad-Dīn Abū ’l-Muẓaffar Yūsuf ibn Kizoghlu, better known as Sibṭ Ibn al-Jawzī, Mirʾāt az-Zamān fī Tawārīkh al-Aʿyān (Beirut: Muʾassasat ar-Risālah, 2013), 10:444.
[20] Shams-ad-Dīn Abū ʿAbdillāh Muḥammad ibn Aḥmad adh-Dhahabī, Tārīkh al-Islām wa-Wafayāt al-Mashāhīr wa ’l-Aʿlām (Beirut: Dār al-Kitāb al-ʿArabī, 1990), 7:171.
[21] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – DKI (n 2) 5:192.
[22] ʿAllāmah Ibn Ḥibbān, Mashāhīr ʿUlamāʾ al-Amṣār (n 9) 139.
[23] ʿAllāmah Ibn Ḥibbān (n 5) 5:200.
[24] ʿAllāmah Dhahabī, Tārīkh al-Islām (n 20) 7:171.
[25] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – DKI (n 2) 5:205.
[26] Imām Abū ʿĪsā Muḥammad ibn ʿĪsā at-Tirmidhī, Jāmiʿ at-Tirmidhī (Egypt: Shirkat Maktabah wa-Maṭbaʿah Muṣṭafā al-Bābī ’l-Ḥalabī, 1978), 4:319.
[27] Sibṭ Ibn al-Jawzī (n 19) 9:105.
[28] ʿAllāmah Ibn Ḥibbān, Mashāhīr ʿUlamāʾ al-Amṣār (n 9) 17.
[29] ʿAllāmah Abū ʿAbdillāh Muḥammad ibn Saʿd al-Baghdādī, Aṭ-Ṭabaqāt al-Kabīr (Cairo: Maktabat al-Khānijī, 2001), 5:351.
[30] Ibid.
[31] Ibid.
[32] Ibid.
[33] ʿAllāmah Abū ’l-Qāsim ʿAbdullāh ibn Muḥammad al-Baghawī, Muʿjam aṣ-Ṣaḥābah (Kuwait: Maktabat Dār al-Bayān, 2000), 3:18.
[34] Shams ad-Dīn Abū ʿAbdillāh Muḥammad ibn Aḥmad adh-Dhahabī, Siyar Aʿlām an-Nubalāʾ (Beirut, Muʾassasat ar-Risālah, 1985), 3:169.
[35] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:355.
[36] ʿAllāmah Abū Nuʿaym Aḥmad ibn ʿAbdillāh al-Iṣfahānī, Maʿrifat aṣ-Ṣaḥābah (Riyadh: Dār al-Waṭan, 1998), 3:1260.
[37] ʿAllāmah Dhahabī, Siyar Aʿlām an-Nubalāʾ (n 34) 3:169.
[38] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:351.
[39] Imām Ḥākim Abū ʿAbdillāh Muḥammad ibn ʿAbdillāh an-Naysāpūrī, Al-Mustadrak ʿalā ’ṣ-Ṣaḥīḥayn (Beirut: Dār al-Kutub al-ʿIlmiyyah, 2002), 3:650-651.
[40] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:351.
[41] ʿAllāmah Abū Bakr Aḥmad ibn ʿAlī al-Khaṭīb al-Baghdādī, Tārīkh Madīnat as-Salām wa-Akhbār Muḥaddīthī-Hā wa-Dhikr Quṭṭāni-Hā al-ʿUlamāʾ min ghayri Ahli-Hā wa-Wāridī-Hā / Tārīkh Baghdād (Beirut: Dār al-Gharb al-Islāmī, 2001), 1:532.
[42] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:351.
[43] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdullāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, Al-Istīʿāb fī Maʿrifat al-Aṣḥāb (Beirut, Dār al-Jīl, 1992), 4:1672.
[44] Imām Khaṭīb al-Baghdādī (n 41) 1:532.
[45] Ibid, 1:533.
[46] ʿAllāmah Abū ’l-Faraj ʿAbd ar-Raḥmān ibn ʿAlī ibn Muḥammad, better known as Ibn al-Jawzī, Al-Muntaẓam fī Tārīkh al-Mulūk wa ’l-Umam (Beirut: Dār al-Kutub al-ʿIlmiyyah), 6:144.
[47] ʿAllāmah Dhahabī, Siyar Aʿlām an-Nubalāʾ (n 34) 3:168.
[48] Ibid, 3:171.
[49] ʿAllāmah Dhahabī, Siyar Aʿlām an-Nubalāʾ (n 34) 3:172.
[50] Ibid, 3:169.
[51] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:353.
[52] ʿAllāmah Abū ’l-Qāsim ʿAlī ibn al-Ḥasan ash-Shāfiʿī, better known as Ibn ʿAsākir, Tārīkh Madīnat Dimashq (Beirut: Dār al-Fikr, 1995), 20:391.
[53] ʿAllāmah Ibn ʿAsākir (n 52) 20:391.
[54] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:354.
[55] ʿAllāmah Baghawī (n 33) 3:20.
[56] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:354.
[57] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:354.
[58] Ibid.
[59] ʿAllāmah Abū Bakr Aḥmad ibn Jaʿfar ibn Ḥamdān al-Qaṭīʿī, Juzʾ al-Alf Dīnār wa-Huwa ’l-Khāmis min al-Fawāʾid al-Muntaqāt wa ’l-Afrād al-Gharāʾib al-Ḥisān (Kuwait: Dār an-Nafāʾis, 1993), 288.
[60] ʿAllāmah Ibn ʿAsākir (n 52) 20:377.
[61] Ibid, 20:378.
[62] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:353.
[63] Imām Ḥākim (n 39) 3:651.
[64] ʿAllāmah Ibn ʿAsākir (n 52) 20:391.
[65] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:352.
[66] Ibid.
[67] ʿAllāmah Abū ’l-ʿArab Muḥammad ibn Aḥmad ibn Tamīm at-Tamīmī, Kitāb al-Miḥan (Beirut: Dār al-Gharb al-Islāmī, 2006), 243-244.
[68] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:355.
[69] Ibid.
[70] Imām Ḥākim (n 39) 3:651.
[71] ʿAllāmah Dhahabī, Siyar Aʿlām an-Nubalāʾ (n 34) 3:171.
[72] ʿAllāmah Ibn Saʿd, Aṭ-Ṭabaqāt al-Kubrā – Khānijī print (n 29) 5:355.
[73] ʿAllāmah Abū Nuʿaym al-Iṣfahānī (n 36) 3:1260.