{"id":4756,"date":"2016-08-06T09:33:25","date_gmt":"2016-08-06T13:33:25","guid":{"rendered":"http:\/\/www.fiqhulislam.co\/?p=4756"},"modified":"2016-08-06T09:33:25","modified_gmt":"2016-08-06T13:33:25","slug":"al-sawad-al-adham-pt-2","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=4756","title":{"rendered":"al-Saw\u0101d al-A'dham Pt. 2"},"content":{"rendered":"

Numerous other Muslims of African descent from the succeeding generations followed in the footsteps of the Companions, partaking from the prophetic light which they possessed and becoming leaders in their own right due to their scholastic achievements and piety.\u00a0 <\/span><\/p>\n

(1)<\/b> A\u1e63\u1e25amah [i.e. Al-Naj\u0101sh\u012b] was the king of Abyssinia when some of the Muslims made the first migration, fleeing from the persecution in Makkah. Our mother, Umm Salmah, may All\u0101h be pleased with her, described their stay in this just king\u2019s land in the following way: \u201cWhen we alighted in the land of Abyssinia we lived there near the best neighbor: al-Naj\u0101sh\u012b. We were made safe with respect to our d\u012bn<\/i>. We worshipped All\u0101h without being harmed, and we did not hear anything that we disliked.\u201d<\/p>\n

When Jac<\/sup><\/span>far ibn Abi T\u0101lib, May All\u0101h be pleased with him, recited the beginning of \u1e63\u016brah<\/i> Maryam before A\u1e63\u1e25amah, the latter began to cry so much that his beard became wet and he proclaimed, \u201cBy All\u0101h, this and that which M\u016bsa brought come from the same lamp.\u201d<\/span><\/p>\n

A\u1e63\u1e25amah accepted Isl\u0101m but did not get the opportunity to meet the Prophet \ufdfa. He tried to send a delegation to the Prophet \ufdfa consisting of sixty people, amongst whom was his son, but they drowned en route.<\/p>\n

Our mother, Umm Hab\u012bbah, may All\u0101h be pleased with her, was married to the Prophet \ufdfa with the help of A\u1e63\u1e25amah who was the wak\u012bl<\/i> of the Prophet \ufdfa, and who also gave her four hundred din\u0101r as dowery on the Prophet’s \ufdfa behalf.<\/p>\n

Tabr\u0101n\u012b’s Mu<\/i>c<\/sup><\/i><\/span>jam al-Kab\u012br<\/i> reports that the Prophet \ufdfa mentioned al-Naj\u0101sh\u012b, Luqm\u0101n and Bil\u0101l as being amongst the leaders of the people of Jannah.<\/span><\/p>\n

A\u1e63\u1e25amah died in Rajab of the ninth year after the Prophetic migration. The Prophet \ufdfa performed the jan\u0101\u1e93ah<\/i> prayer for A\u1e63\u1e25amah though his body was not present, and it is not established that he \ufdfa did this for anyone besides him.<\/p>\n

J\u0101bir, may All\u0101h be pleased with him, reports that when Naj\u0101sh\u012b died the Prophet \ufdfa said, \u201cToday, a righteous man has died. Stand and perform \u1e63\u0101lah over your brother, A\u1e63\u1e25amah.\u201d In anther narration, he stated, \u201cSeek forgiveness for your brother.\u201d<\/p>\n

Ibn \u1e24ajr writes that when the Prophet \ufdfa mentioned this a hypocrite objected to praying for, what he called, \u201ca disbeliever from the Abyssinians,\u201d at which point All\u0101h revealed the following \u0101yah<\/i> of \u1e63\u016brah<\/i> \u0100li c<\/sup><\/span>Imr\u0101n: \u201cIndeed amongst the People of The Book are those who believe in All\u0101h and that which was revealed to you all\u2026\u201d<\/span><\/p>\n

In the Sunan <\/i>of Abu Dawud our mother, c<\/sup><\/span>\u0100isha, may All\u0101h be pleased with her, relates, \u201cWhen al-Naj\u0101sh\u012b died we used to say that a light continued to be seen on his grave.\u201d1<\/sup><\/a><\/span><\/p>\n


\n(2)<\/b> The jurist and muf\u1e6d\u012b<\/i> of Makkah, <\/span>c<\/sup><\/span>At\u0101 Ibn Ab\u012b Rab\u0101\u1e25. He was a student of Ibn <\/span>c<\/sup><\/span>Abb\u0101s, may All\u0101h be pleased with him, and other prominent Companions like Ab\u016b Hurairah, Ibn <\/span>c<\/sup><\/span>Umar, <\/span>c<\/sup><\/span>\u0100isha, etc. After the death of Ibn <\/span>c<\/sup><\/span>Abb\u0101s, <\/span>c<\/sup><\/span>At\u0101 inherited his seat in the Masjid al-\u1e24aram and, by decree of the Khal\u012bfah, was the only one allowed to give fa\u1e6dw\u0101<\/i> if he was in the Masjid. He was well versed in the rituals of \u1e24\u0101jj. Nu<\/span>c<\/sup><\/span>m\u0101n ibn Th\u0101bi\u1e6d, the Persian better known as Im\u0101m Ab\u016b \u1e24an\u012bfah, was one of his students.<\/span><\/p>\n

The Companion, Ibn c<\/sup><\/span>Umar, may All\u0101h be pleased with him, once came to Makkah and the people began to ask him questions. Ibn <\/span>c<\/sup><\/span>Umar, may All\u0101h be pleased with him, remarked, “You are bringing mas\u0101’il<\/i> [i.e. religious issues] to me while <\/span>c<\/sup><\/span>At\u0101 Ibn Ab\u012b Rab\u0101\u1e25 is amongst you?!”<\/span> Bearing this statement in mind, it is little wonder that the Khal\u012bfah, Sulaim\u0101n ibn <\/span>c<\/sup><\/span>Abd al-Malik, came to <\/span>c<\/sup><\/span>At\u0101 to ask him about the rituals of \u1e24\u0101jj.<\/span><\/p>\n

Abd al-Ra\u1e93\u1e93\u0101q said that he had never seen a scholar who performed \u1e63al\u0101h better than Ibn Juraij. He then went on to explain that the reason for this was that Ibn Juraij had learned his \u1e63al\u0101h from c<\/sup><\/span>At\u0101 who in turn had learned it from Ibn \u1e92ubair, and Ibn \u1e92ubair had learned his \u1e63al\u0101h from Abu Bakr who learned it from the Prophet \ufdfa.<\/span><\/p>\n

Ibn Juraij stayed with c<\/sup><\/span>At\u0101 for eighteen years. He mentioned that after <\/span>c<\/sup><\/span>At\u0101 had become old and weak he would recite two hundred \u0101yah<\/i> from s\u016brah<\/i> Baqarah while standing motionless in \u1e63al\u0101h<\/i>. Furthermore, <\/span>c<\/sup><\/span>At\u0101 is reported to have performed seventy \u1e24\u0101jj.<\/span><\/p>\n

c<\/sup><\/span>At\u0101 once admonished Hish\u0101m ibn <\/span>c<\/sup><\/span>Abd Al-Malik, saying, “O Leader of the Faithful, fear All\u0101h, because you were created alone, you will die alone, you will\u00a0 <\/span>be resurrected alone, and your reckoning will be done alone. By All\u0101h, none of those whom we see will be with you.\u201d2<\/sup><\/a><\/span><\/p>\n

(3)<\/b> Ab\u016b Is\u1e25\u0101q Ibr\u0101h\u012bm ibn Mahd\u012b ibn Man\u1e63\u016br was extremely eloquent and composed beautiful poetry. At one point, Ban\u016b c<\/sup><\/span>Abb\u0101s pledged allegiance to him and took him as their Khal\u012bfah.3<\/sup><\/a><\/span><\/p>\n

(4)<\/b> c<\/sup><\/span>Abdull\u0101h ibn N\u0101fi<\/span>c<\/sup><\/span> relates that someone came to Rab\u012b<\/span>c<\/sup><\/span> ibn Khuthaim in a dream and said, \u201cSo-and-so black woman is your wife in Jannah.\u201d<\/span><\/p>\n


\nIm\u0101m Rab\u012b<\/span>c<\/sup><\/span> ibn Khuthaim, may All\u0101h have mercy on him, was a \u1e6c\u0101b<\/span>c<\/sup><\/span>\u012b and one of the top students of <\/span>c<\/sup><\/span>Abdull\u0101h ibn Mas<\/span>c<\/sup><\/span>\u016bd, may All\u0101h be pleased with him. When he would visit Ibn Mas<\/span>c<\/sup><\/span>\u016bd the latter would welcome him and sit him at his side. One night while he was praying, he came across the \u0101yah<\/i>, “Do those who perpetrate evils think that we will make them like those who believe and do righteous actions\u2026\u201d<\/span> and remained stuck on it, crying bitterly until the morning. About him, Ibn Mas<\/span>c<\/sup><\/span>\u016bd had said, “If the Messenger of All\u0101h \ufdfa had seen you, he would have definitely loved you.\u201d<\/span>
\n<\/span><\/p>\n

When Rab\u012b<\/span>c<\/sup><\/span> awoke he asked about the woman in the dream. Someone showed him where she was. When he got to her, he found that she was grazing goats. He said to himself, \u201cI will stay with her and see what kind of actions she does.\u201d<\/span><\/p>\n

For three days, he stayed with her but he didn\u2019t see her doing anything more than what was far\u1e0d <\/i>[i.e. obligatory]. In the evening she would milk one of her goats for herself, and then milk it again, and give Rab\u012b<\/span>c<\/sup><\/span> some to drink. On the third day he asked, \u201cWhy don\u2019t you give me milk from some other goat?\u201d<\/span><\/p>\n

She replied, \u201cO, <\/span>c<\/sup><\/span>Abdull\u0101h! It doesn\u2019t belong to me.\u201d<\/span><\/p>\n

Rab\u012b<\/span>c<\/sup><\/span> inquired, \u201cThen why are you giving me milk from this one?\u201d<\/span><\/p>\n

The woman responded, \u201cThis one was given to me to drink from and give whomever I wished a drink from.\u201d<\/span><\/p>\n

Rab\u012b<\/span>c<\/sup><\/span> asked, \u201cDo you perform any deeds besides what I saw you doing?\u201d<\/span><\/p>\n

\u201cNo,\u201d The woman answered. \u201cHowever, I never get up in the morning wishing that I was in some other condition, no matter what my [current] condition may be. And the evening never comes and I wish that I was in some other condition, no matter what my [current] condition may be. [This is because I am] pleased with what All\u0101h has allotted for me.\u201d<\/span><\/p>\n

Rab\u012b<\/span>c<\/sup><\/span> inquired, \u201cDid you know that I saw in my dream that you were my wife in Jannah?\u201d<\/span><\/p>\n

The woman said, \u201cThen you are Rab\u012b<\/span>c<\/sup><\/span> ibn Khuthaim.\u201d<\/span><\/p>\n

One of the narrators asked <\/span>c<\/sup><\/span>Abdull\u0101h ibn N\u0101fi<\/span>c<\/sup><\/span>, \u201cHow did she know this?\u201d<\/span><\/p>\n

He said, \u201cMaybe she saw the same thing he saw in his dream.\u201d4
\n<\/sup><\/a>
\n(5)<\/b> Dhun N\u016bn al-Mi\u1e63r\u012b Abu al-Fadhal Thaub\u0101n ibn Ibr\u0101h\u012bm’s father was a Nubian. This wise, eloquent, renowned pious man was one of the people of \u1e6dar\u012bqah, <\/i>their leader and authoritative reference. He was unique during his age with respect to his piety and knowledge. He was the first in his lands to speak about the sequence of spiritual states and stations experienced by the people of wil\u0101yah<\/i>. Ibn al-Jall\u0101 once said, \u201cI met six hundred shuy\u016bkh<\/i> (plural of sheikh<\/i>) <\/i>amongst whom there were four whose like I did not meet; one of them was Dhun N\u016bn.\u201d<\/span><\/p>\n

He was once imprisoned. Some food was brought to him from his nephew but he refused to eat it, saying, \u201cIt passed by the hands of an oppressor.\u201d<\/p>\n

Al-c<\/sup><\/span>Abb\u0101s said that he heard Dhun N\u016bn say, “The obedient have recognized Your grandeur and were humbled, and the sinners have heard of Your generosity and were hopeful.\u201d<\/span><\/p>\n

One day Dhun N\u016bn remarked, “All\u0101h’s remembering you is greater than your remembering Him because you remember Him after He remembers you. His love for you is greater than your love for Him because He loved you before He created you, and part of His love for you is rewarding your love for Him.\u201d<\/p>\n


\n\u201cOne of the signs of a lover of All\u0101h is following the beloved of All\u0101h \ufdfa in his character, actions, commands, and sunan <\/i>(plural of sunnah<\/i>).\u201d<\/span>
\n<\/span>
\nOn one occasion he mentioned, \u201cIt is due to companionship with the pious that life is made pleasant. All good is gathered up in a pious companion; if you forget, he will remind you, and if you remember he will assist you.\u201d<\/span><\/p>\n

He died in the year 245 when he was nearly in his nineties. Green birds provided shade for his funeral until he reached his grave and was buried, then they disappeared.5<\/sup><\/a><\/p>\n

(6)<\/b> Someone went to visit \u1e6ca\u1e25iyyah and heard her saying in her supplications, \u201cO, the One who loves me and whom I love!\u201d<\/p>\n

They enquired, \u201cHow do you know that He loves you?\u201d<\/p>\n

\u1e6ca\u1e25iyyah replied, \u201cI used to [live] in Nubia. My parents were Christians. [Once] my mother took me to the church,\u00a0 <\/span>brought me before the cross and commanded, \u2018Kiss the cross!\u2019 When I started to kiss it, I saw a palm come out and push my face away so I couldn\u2019t kiss it, thus I knew that [He cared for me].\u201d6<\/sup><\/a><\/p>\n

(7)<\/b> Ab\u016b Muc<\/sup><\/span>\u0101wiyah was one of the giants amongst the auliy\u0101h<\/i> of All\u0101h, and a companion of Sufyan al-Thawr\u012b, Ibr\u0101h\u012bm ibn Adham, etc. He was counted amongst the abd\u0101l<\/i>.<\/span><\/p>\n

One time he was seated on a wall of Tars\u016bs admonishing himself. Then he began crying profusely and lamented, \u201cAlas! from a day when my color will change, my tongue will shake, my spit will dry up, and my provisions will be scanty!\u201d<\/p>\n

On one occasion he stated, “My brothers are all better than me.” Someone inquired, \u201cHow is that, O Ab\u016b Muc<\/sup><\/span>\u0101wiyah?\u201d He replied, \u201cThey all considered me superior to themselves, and whoever thinks I am superior to\u00a0 <\/span>them is better than me.\u201d<\/span><\/p>\n

Once a man came to visit him [after] he had gone blind [and found] there was a Qur\u2019\u0101n in his house. The man exclaimed, \u201cMay All\u0101h have mercy on you. You have a Qur\u2019\u0101n and you can\u2019t see!\u201d<\/p>\n

Ab\u016b Muc<\/sup><\/span>\u0101wiyah asked, \u201cO my brother, can you conceal something until I die?\u201d<\/span><\/p>\n

The man replied in the affirmative, whereupon Ab\u016b Muc<\/sup><\/span>\u0101wiyah informed him, \u201cWhen I want to read the Qur\u2019\u0101n my sight [returns].\u201d7<\/sup><\/a><\/span><\/p>\n

(8)<\/b> Once [the Umayyad Khal\u012bfah] Sulaim\u0101n ibn c<\/sup><\/span>Abd al-Malik was riding in his procession when a black man with two cloaks on, one covering his upper body and one his lower, got in the way and took hold of the reigns of Sulaim\u0101n\u2019s animal.<\/span><\/p>\n

\u201cO Leader of the Faithful, fear All\u0101h, Exalted and Glorified is He,\u201d the man said, \u201cand remember the announcement.\u201d<\/p>\n

Sulaim\u0101n enquired, \u201cWhat announcement?\u201d<\/p>\n

The man replied, \u201cAll\u0101h, Exalted is He, said: Then an announcer will announce amongst them that the curse of All\u0101h is upon the oppressors.\u201d [May All\u0101h save us from oppressing others and being oppressed. \u0100m\u012bn.]<\/p>\n

At this, Sulaim\u0101n began to cry profusely. After some time, he raised his head and said, \u201cWoe to you! What oppression have I done to you?\u201d<\/p>\n

The man responded, \u201cO Leader of the Faithful, your agent in Yemen has oppressed me: he usurped my possessions, and added it to yours.\u201d<\/p>\n

Without moving from that spot, Sulaim\u0101n called for an ink pot and paper, and wrote to his agent to return the man\u2019s property along with the like of it and not to oppress anyone.8<\/sup><\/a><\/p>\n

(9)<\/b> Shac<\/sup><\/span>w\u0101nah was a pious woman noted for weeping excessively out of the fear of All\u0101h. The great \u1e93\u0101hid<\/i>, Fudhail ibn <\/span>c<\/sup><\/span>Iy\u0101dh, once asked her to make du<\/i><\/span>c<\/sup><\/i><\/span>\u0101<\/i> for him. She replied, “Isn’t there between you and All\u0101h [such an affair] that if you were to supplicate He would answer you?\u201d [Hearing this,] Fudhail gasped, and fell unconscious.<\/span><\/p>\n

She once mentioned that for every sickness there was a cure growing in the mountains, with the exception of the sickness [borne by] lovers. \u201cIts cure,\u201d she said, \u201cdoes not grow in the mountains.\u201d<\/p>\n

Muc<\/sup><\/span>\u0101dh ibn Fadhl relates that Sha<\/span>c<\/sup><\/span>w\u0101nah used to cry so much that they feared she would become blind, so they spoke to her about that. She responded, \u201cBy All\u0101h, my becoming blind in this world due to weeping is more beloved than my going blind in the next due to the Fire.\u201d9<\/sup><\/a><\/span><\/p>\n

Conclusion<\/b><\/span>
\nAll\u0101h states in the Qur’\u0101n, \u201cWithout a doubt, All\u0101h has favored the believers by sending amongst them a Messenger from themselves who will recite His \u0101y\u0101\u1e6d<\/i> to them, purify them, and teach them the book [i.e. al-Qur\u2019\u0101n] and the wisdom [i.e. the sunnah]<\/i>, while before they were in clear misguidance.\u201d10<\/sup><\/a> Ibn Kath\u012br, may All\u0101h have mercy on him, explains that this \u0101yah<\/i> means that All\u0101h has favored them by deputing a human like themselves so that they would be able to speak with him, ask him questions, and benefit from him, when before this Messenger they were in such error and ignorance that it was clear and apparent to everyone.11<\/sup><\/a><\/span><\/p>\n

All\u0101h has indeed blessed and favored us by granting us Isl\u0101m. It is through the lens of Isl\u0101m that we understand how to navigate this world, not the concocted delusions of philosophers and so-called intellectuals whose worldview has no grounding in Divine guidance, nor is it illuminated by the n\u016br<\/i> of prophetic teachings.<\/p>\n

The prevalent narrative concerning racism is that it is something done by the \u201cOther\u201d to \u201cus”. Leaving aside the inferiority complex inherent in such thinking, let us focus on what Isl\u0101m says and remember that our Prophet \ufdfa proclaimed: \u201cCertainly, your lord is one and your father is one; there is no superiority for an Arab over a non-Arab, nor a non-Arab over an Arab, nor a red over a black, nor a black over a red, except by means of \u1e6daqw\u0101<\/i>.\u201d12<\/sup><\/a><\/p>\n

National affiliation, family connections, and race do not have any value beyond being aids to assist us in carrying out our duties to All\u0101h. Love the people All\u0101h has chosen to place you among if you want, but love the righteous more, and never make the mistake of turning a blind eye to the wrongs committed by an individual solely because you share the same racial, ethnic, national background, nor make the mistake of thinking that your race makes you superior to another human being.<\/p>\n

May All\u0101h cause the author and readers to benefit from this work, and save us from any harm contained in it. May All\u0101h revive our hearts with the mention of His righteous slaves, and give us the \u1e6dawf\u012bq<\/i> to follow in their noble footsteps. \u0100m\u012bn<\/i>.<\/p>\n

Part 3<\/a>, Part 1<\/a><\/p>\n

\n

References:<\/strong><\/p>\n

[1]<\/a>\u00a0(T) P: 72 & 104-112; (R) P: 72-73 & 219-238. See: al-I\u1e63\u0101bah<\/i> 1:112; S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. 1:428, 429; Mu<\/span>c<\/sup><\/span>jam al-Kab\u012br. Maktabah ibn Taymiyyah. 11:198, #11482; al-Ist\u012b<\/span>c<\/sup><\/i><\/span>\u0101b F\u012b Ma<\/i><\/span>c<\/sup><\/i><\/span>rifah al-A\u1e63\u1e25\u0101bah<\/i>. P:1844; Musnad Im\u0101m A\u1e25mad<\/i>. Bait al-Afk\u0101r al-Dawlah. P:178, 179, #1740; Subul al-H\u016bd\u0101 wa al-Rash\u0101d F\u012b S\u012byarah Khair al-<\/i><\/span>c<\/sup><\/i><\/span>Ib\u0101d. <\/i>12:97-98; al-Bid\u0101yah wa al-Nih\u0101yah<\/i>. D\u0101r Hijr. 6:144, 145 & 7:230 & 11:166; T\u0101r\u012bkh al-Tabr\u012b<\/i>. D\u0101r Ibn Kath\u012br. 2:329; Sunan Ab\u016b D\u0101w\u016bd<\/i>. Maktabah Ra\u1e25m\u0101niyah.1:364; Fat\u1e25 al-B\u0101r\u012b<\/i>. D\u0101r Taybah. 8:610 & 4:86; Tafs\u012br\u00a0 <\/span>al-Qur’\u0101n al-<\/i><\/span>c<\/sup><\/span>Adh\u012bm Musnadan <\/i><\/span>c<\/sup><\/i><\/span>An Rasull\u0101h Wa al-\u1e62a\u1e25\u0101bah Wa al-T\u0101b<\/i><\/span>c<\/sup><\/i><\/span>\u012bn (Tafs\u012br Ibn Ab\u012b \u1e24\u0101tim)<\/i>. Maktabah Na\u1e93\u0101r Mus\u1e6daf\u0101 al-B\u0101\u1e93. 3:846; J\u0101mi<\/i><\/span>c<\/sup><\/i><\/span> al-B\u0101yan <\/i><\/span>c<\/sup><\/i><\/span>An Ta\u2019w\u0101il \u0100ya al-Qur\u2019\u0101n (Tafs\u012br al-\u1e6cabr\u012b)<\/i>. Hijr. 6:327; S\u016brah \u0100li <\/span>c<\/sup><\/span>Imr\u0101n, \u0100yah: 199<\/span>
\n[2]<\/a>\u00a0(T) P: 153-158; (R) P: 335-343. See: S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. <\/i>5:78, 80, 82, #29; \u1e6cabaq\u0101t Ibn Sa<\/i><\/span>c<\/sup><\/i><\/span>d<\/i>. Maktabah al-Kh\u0101nj\u012b. <\/i>8:30, #:2368; \u1e24ilyah al-Awliy\u0101<\/i>. D\u0101r al-Fikr. 3:311, #244; Tar\u012bkh Dimashq.<\/i> D\u0101r al-Fikr. 40:371, #4705;\u00a0<\/span>\u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. P: 375, #209; Tar\u012bkh Dimashq<\/i>. D\u0101r al-Fikr. 40:375, #4705;\u00a0<\/span>Tar\u012bkh Dimashq<\/i>. D\u0101r al-Fikr.\u00a0 40:375, #4705;\u00a0<\/span>S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. 5:87; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. P: 376, #209<\/span><\/p>\n

[3]<\/a>\u00a0<\/span>S\u016brah al-Baqarah, \u0100yah: 281<\/span>; T\u0101rikh al-Isl\u0101m<\/i>. D\u0101r al-Gharb al-Isl\u0101m\u012b.\u00a0 2:1042, 1100, 1101, #76; S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. 4:321-322, #116; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. P: 550, #411; Wafay\u0101t al-A<\/i><\/span>c<\/sup><\/i><\/span>y\u0101n. D\u0101r \u1e62\u0101dir. <\/i>2:371, 373 #261; \u1e24ilyah al-Awliy\u0101<\/i>. D\u0101r al-Fikr. 4:272-273, #375; al-Bid\u0101yah wa al-Nih\u0101yah<\/i>. D\u0101r Hijr. 12: 466 , 468; Shadhar\u0101t al-Dhahab F\u012b Akhb\u0101r Man Dhahab<\/i>. D\u0101r Ibn Kath\u012br. <\/i>1:385
\n<\/span>[4]<\/a>\u00a0<\/span><\/span>(T) P: 195-200. See: S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. 11:532, #153; Wafay\u0101t al-A<\/i><\/span>c<\/sup><\/i><\/span>y\u0101n. D\u0101r \u1e62\u0101dir. <\/i>1:315, #129; \u1e24ilyah al-Awliy\u0101<\/i>. D\u0101r al-Fikr. 9:331, 346, #456; Tar\u012bkh Baghd\u0101d<\/i>. D\u0101r al-Gharb al-Isl\u0101m\u012b. 9:373, 374, #4450; T\u0101rikh al-Isl\u0101m<\/i>. D\u0101r al-Gharb al-Isl\u0101m\u012b. 18:265, 268, #180; Tar\u012bkh Dimashq<\/i>. D\u0101r al-Fikr. 17:399, 400, 408, 418, 427; Mas\u0101lik al-Ab\u1e63\u0101r F\u012b Mam\u0101lik al-Am\u1e63\u0101r. 4:47;\u00a0<\/span>\u1e24usn al-Mu\u1e25\u0101\u1e0darah<\/i>. 1:512; al-Bid\u0101yah wa al-Nih\u0101yah<\/i>. D\u0101r Hijr. 14:442
\n<\/span>[5]<\/a>\u00a0<\/span><\/span><\/span>(T) P: 226-227. See: \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. P:876, #856
\n<\/span>[6]<\/a>\u00a0<\/span><\/span><\/span><\/span>(T) P: 191. See: S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. <\/i>9:78-79, #21; \u1e24ilyah al-Awliy\u0101<\/i>. D\u0101r al-Fikr. 8:271, #405
\n<\/span>[7]<\/a>\u00a0<\/span><\/span><\/span><\/span><\/span>(T) P: 180-181
\n<\/span>[8]<\/a>\u00a0<\/span><\/span><\/span><\/span><\/span><\/span>(T) P: 229-230;\u00a0\u1e62\u016brah al-J\u0101thiyah, \u0100yah: 21;<\/span>Tahdh\u012bb al-Kam\u0101l<\/i> 9:72, #1859; \u1e6cabaq\u0101t Ibn Sa<\/i><\/span>c<\/sup><\/i><\/span>d<\/i>. Maktabah al-Kh\u0101nj\u012b. <\/i>8:303, #2944; S\u012byar <\/i><\/span>c<\/sup><\/i><\/span>Al\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. 4:258, #95; \u1e24ilyah al-Awliy\u0101<\/i>. D\u0101r al-Fikr. 2:106, 110, #166; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. P:543, #403
\n<\/span><\/span>[9]<\/a>\u00a0<\/span><\/span><\/span><\/span><\/span><\/span><\/span>(T) P: 224.See: al-Bid\u0101yah wa al-Nih\u0101yah. <\/i>D\u0101r al-Hijr. 13:577; al-Muntdham F\u012b T\u0101rikh al-Mul\u016bk wa al-\u2018Umam<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Ilmiyyah. 9:12; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. P: 722, #630
\n<\/span>[10]<\/a>\u00a0<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span>S\u016brah \u0100li Imr\u0101n, \u0100yah: 164Tafs\u012br al-Qur’\u0101n al-Adh\u012bm<\/i>. D\u0101r Tayba. 2:158
\n<\/span>[11]<\/a> Tafs\u012br al-Qur’\u0101n al-Adh\u012bm<\/i>. D\u0101r Tayba. 2:158
\n<\/span>[12]<\/a> Mujam al-Awsat. D\u0101r al-Haramain. 5:86, Had\u012bth #4749<\/i><\/i><\/p>\n","protected":false},"excerpt":{"rendered":"

Numerous other Muslims of African descent from the succeeding generations followed in the footsteps of the Companions, partaking from the prophetic light which they possessed…<\/p>\n","protected":false},"author":8,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[46,6,57,10],"tags":[],"class_list":["post-4756","post","type-post","status-publish","format-standard","hentry","category-general-history","category-history","category-motivators","category-research-articles","wpcat-46-id","wpcat-6-id","wpcat-57-id","wpcat-10-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/4756","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/8"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4756"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/4756\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4756"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4756"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4756"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}