{"id":5336,"date":"2016-09-19T14:59:26","date_gmt":"2016-09-19T18:59:26","guid":{"rendered":"http:\/\/www.fiqhulislam.co\/?p=5336"},"modified":"2016-09-19T14:59:26","modified_gmt":"2016-09-19T18:59:26","slug":"al-sawad-al-adham-part-3","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=5336","title":{"rendered":"Al-Sawad al-A'dham Pt. 3"},"content":{"rendered":"
\n \n<\/div>\n

Companions II<\/h1>\n

Bar\u012brah<\/h5>\n

Bar\u012brah, the freed slave (mawl\u0101h<\/i>) of c<\/sup>\u0100isha, may All\u0101h be pleased with both of them, came to our mother once and said, \u201cI have made a contract with my people that I would be free if I pay them seven uqiyyah <\/i>(a unit of weight); one each year. Can you help me?\u201d<\/p>\n

Our mother replied, \u201cIf your people like I will arrange it and your wil\u0101yah<\/i> will belong to me.\u201d<\/p>\n

Bar\u012brah went and informed her people of this proposition but they refused. When she came back to our mother the Messenger of All\u0101h \ufdfa<\/span> was present. \u201cI presented that to them,\u201d she said, \u201cbut they insisted that the wil\u0101yah<\/i> should be theirs.\u201d<\/p>\n

The Messenger of All\u0101h \ufdfa<\/span> heard that and made enquires. c<\/sup>\u0100isha told him what was going on, and he \ufdfa<\/span> said, \u201dTake her, purchase her, and stipulate to them that wil\u0101yah<\/i> [will be yours] because wil\u0101yah<\/i> belongs to the one who emancipates.\u201d<\/p>\n

Then the Messenger of All\u0101h \ufdfa<\/span> stood up among the people, praised and lauded All\u0101h, after which he stated, \u201cNow to our topic, what is the matter with individuals amongst you who stipulate conditions that are not in the book of All\u0101h. Whatever condition is not in the book of All\u0101h is null and void, though it be a hundred [of them]. The decree of All\u0101h is more worthy and the stipulation of All\u0101h is firmer. Wil\u0101yah<\/i> is only for the one who emancipates.\u201d<\/p>\n

Ibn Hajr, may All\u0101h have mercy on him, writes in Fat\u1e25 al-B\u0101r\u012b<\/i> that a group of the a\u2019immah<\/i> (pl. of im\u0101m<\/i>) have concerned themselves with the story of Bar\u012brah and written compilations on it. Dhahabi mentioned in Siyar \u2018Ac<\/sup>l\u0101m al-Nubal\u0101<\/i> that Ibn Khuzaimah and others have spoken of numerous benefits [derived from] her narration.Some have derived up to three hundred benefits from it.<\/p>\n

c<\/sup>\u0100isha, may All\u0101h be pleased with her, said that there are three legal issues connected to Bar\u012brah: her people wanted to sell her and stipulate that her wil\u0101yah<\/i> would be theirs, so I mentioned that to the Prophet \ufdfa<\/span> who said, \u201cPurchase her, and free her because wil\u0101yah\u00a0<\/i>belongs to the one who emancipates,\u201d; she was freed and the Messenger of All\u0101h \ufdfa<\/span> gave her a choice, and she chose herself; the people used to give charity to her and she would give us gifts, I mentioned this to the Prophet \ufdfa<\/span> who said, \u201cIt is charity for her but a gift for you, so eat it.\u201d<\/p>\n

In \u1e6cabaq\u0101t Ibn Sac<\/sup>d<\/i> it is written that Bar\u012brah had a husband while she was a slave. When she was freed the Messenger of All\u0101h gave her a choice between being with [her husband] or being free of him, and she chose herself.<\/p>\n

c<\/sup>\u0100isha, may All\u0101h be pleased with her, relates that the Prophet \ufdfa<\/span> entered while a pot bubbling with meat (la\u1e25m<\/i>) was on the fire. He asked for some food, and was brought bread along with something to eat with it. He enquired, \u201cDidn\u2019t I see a pot with meat in it?\u201d They replied, \u201cIndeed, O Messenger of All\u0101h! That meat was charity given to Bar\u012brah and you don\u2019t eat charity.\u201d The Messenger of All\u0101h \ufdfa<\/span> said, \u201cIt is a charity for her and it is a gift from her to us.\u201d<\/p>\n

c<\/sup>Abdul-Kh\u0101liq Ibn \u1e92ayd Ibn W\u0101qid relates on the authority of his father that c<\/sup>Abdul-M\u0101lik Ibn Marw\u0101n said, \u201cI used to sit with Bar\u012brah in Mad\u012bnah and she would to say to me: O c<\/sup>Abdul-M\u0101lik, I find in you certain traits. Indeed, you are qualified to govern, and if you [are put into power] beware of shedding blood because I have heard the Messenger of All\u0101h \ufdfa<\/span> say, \u201dA man will be driven away from the doors of Jannah after it is seen that he has a cupping glass full of blood which he shed from a Muslim without any right.\u201d[1]<\/a><\/p>\n

Mug\u012bth<\/h5>\n

Ibn c<\/sup>Abb\u0101s , may All\u0101h be pleased with him, said, \u201cThe husband of Bar\u012brah was a black slave called Mug\u012bth. He belonged to such-and-such tribe.<\/p>\n

It is as though I see him going around behind her in the lanes of Mad\u012bnah with his tears flowing on to his beard. The Prophet \ufdfa<\/span> said to c<\/sup>Abb\u0101s,\u201d O c<\/sup>Abb\u0101s, are you not amazed at the love of Mug\u012bth for Bar\u012brah and the dislike of Bar\u012brah for Mug\u012bth?\u201d Then he \ufdfa<\/span> said, \u201cIf only she would go back to him.\u201d<\/p>\n

She enquired, \u201cO Messenger of All\u0101h, are you commanding me?\u201d<\/p>\n

He\u00a0 <\/span>replied, \u201c I am only interceding.\u201d<\/p>\n

She responded, \u201cThen I have no need for him.\u201d[2]<\/a><\/p>\n

Yas\u0101r<\/h5>\n

Ab\u016b Hurairah, may All\u0101h be pleased with him,\u00a0 <\/span>relates that he went to see the Prophet \ufdfa<\/span> who told him, \u201cO Ab\u016b Hurairah, in a moment a man will come through this door who is one of the seven whom All\u0101h uses to ward off evil from the people of the earth.\u201d<\/p>\n

Suddenly a [baldheaded], maimed Abyssinian appeared at that door with a jar of water on his head. The Messenger of All\u0101h \ufdfa<\/span> said, \u201cIt is this one,\u201d and repeated three times, \u201cWelcome, Yas\u0101r.\u201c\u00a0 <\/span>Ab\u016b\u00a0 <\/span>Hurairah\u00a0 <\/span>adds, \u201c[Yas\u0101r] used to sweep the masjid.\u201d[3]<\/a><\/p>\n

Unnamed Female<\/h5>\n

Our mother, c<\/sup>\u0100isha, may All\u0101h be pleased with her, reports that a black woman who belonged to one of the Arab tribes embraced Isl\u0101m and had a small house in the masjid. This woman used to visit our mother and converse with her. When she finished she would recite the following couplets:<\/p>\n

\n

The Day of Wish\u0101\u1e25 is from the wonders of our Lord<\/p>\n

Listen! Indeed, He, from the lands of disbelief, saved me<\/p>\n<\/blockquote>\n

After the woman had done this a number of times, our Mother inquired of her, \u201cWhat is the day of wish\u0101\u1e25<\/i>? The \u1e63a\u1e25\u0101biyyah<\/i> replied, \u201cA young girl of some of my people went out one day with a\u00a0wish\u0101\u1e25<\/i> (i.e. decorated belt) made from a tanned skin which fell on the ground [ while she was unawares]. A kite came down and, thinking that it was meat, [flew off with it]. The people suspected me of stealing it and began torturing me until my affair reached to such an extent that they began looking for it in my privates.<\/p>\n

While they were gathered around me, and I was utterly distraught, the kite came right above our heads and dropped [the belt]. They picked it up and I said, \u201cThis is the thing you were suspecting me [of stealing] while I was innocent.\u201d<\/p>\n

In Bukh\u0101r\u012b the incident of the kite dropping the belt, etc. is mentioned first, then the young girl comes to the Messenger of All\u0101h \ufdfa<\/span>, embraces Isl\u0101m, and tells our Mother the story behind the lines of poetry.[4]<\/a><\/p>\n

Mihjac<\/sup><\/h5>\n

Mihjac<\/sup>, the freed slave of c<\/sup>Umar ibn al-Kha\u1e6d\u1e6d\u0101b, may All\u0101h be pleased with both of them, was among the first to accept Isl\u0101m, the first migrants, and was the first Muslim to die in the battle of Badr. An arrow came from nowhere and struck him while he was standing in the rows. He is one of those about whom the \u0101yah<\/i>, \u201cAnd do not drive away those who call on their Lord morning and evening,\u201d was revealed.<\/p>\n

al-Aw\u1e93\u0101c<\/sup>\u012by relates that c<\/sup>Abdur-Ra\u1e25m\u0101n ibn \u1e24armalah said, \u201cA black man came to ask Sac<\/sup>\u012bd ibn al-Musayyab something, and he said to the man: Do not be grieved due to being black, because amongst the best of mankind were three black men: Bil\u0101l, Mihjac<\/sup>, the freed slave of Umar, and Luqm\u0101n the Wise, who was a black Nubian.\u201d<\/p>\n

Ibn As\u0101kir relates that Q\u0101sim Ibn c<\/sup>Abdur-Ra\u1e25m\u0101n said, \u201cThe first to take his horse out in the path of All\u0101h was al-Miqd\u0101d ibn al-Aswad, the first to shoot an arrow in the path of All\u0101h was Sac<\/sup>d Ibn M\u0101lik, the first to call the \u0101dh\u0101n<\/i> amongst the Muslims was Bil\u0101l, the first to build a masjid\u00a0 <\/span>in which \u1e63\u0101lah<\/i> was performed was Amm\u0101r, the first to openly recite Qur\u2019\u0101n was c<\/sup>Abdullah ibn Masc<\/sup>\u016bd, and the first to be martyred amongst the Muslims on the day of Badr was Mihjac<\/sup>, the freed slave of c<\/sup>Umar.\u201d<\/p>\n

He also relates on the authority of al-Aw\u1e93\u0101c<\/sup>\u012by\u00a0<\/span>that the Messenger of All\u0101h \ufdfa<\/span> said, \u201cThe best of the black people are four: Luqm\u0101n, al-Naj\u0101sh\u012b, Bil\u0101l, and Mihjac<\/sup>.\u201d[5]<\/a><\/p>\n

Anjasha<\/h5>\n

Ab\u016b M\u0101riyah Anjasha al-Aswad al-\u1e24\u0101d\u012b was an Abyssinian. He was the women\u2019s camel driver,\u00a0<\/span>and lead the wives of the Prophet \ufdfa<\/span> during the Farewell Pilgrimage. He had a beautiful voice.<\/p>\n

Anas Ibn M\u0101lik, may Allah be pleased with him, relates, \u201cOnce the Prophet \ufdfa<\/span> came to some of his wives while Umm Sulaym was with them. He subsequently said, \u2018Woe, O Anjasha! Be gentle with the glass vessels.\u201d<\/p>\n

c<\/sup>All\u0101mah Muhammad Anw\u0101r Sh\u0101h Kashmiri, may Allah have mercy on him, explains the last words in the following manner: \u201cTake your time and lead the animals as though they were carrying glass vessels. What is meant by glass vessels is women. Just as vessels are broken at the slightest blow, the hearts of women are affected by the slightest of things. Therefore, when you have a beautiful voice don\u2019t let women hear it lest their hearts be tempted.\u201d[6]<\/a><\/p>\n

Ab\u016b Laq\u012b\u1e6d al-\u1e24abash\u012b<\/h5>\n

Ab\u016b Laq\u012b\u1e6d al-\u1e24abash\u012b was one of the freed slaves of the Prophet \ufdfa<\/span>. He was either Nubian or Abyssinian, and lived until the time of Umar. \u201c[7]<\/a><\/p>\n

Kh\u0101lid Ibn al-\u1e24uww\u0101r\u0101 al-\u1e24abash\u012b<\/h5>\n

Ish\u0101q Ibn al-\u1e24\u0101rith said, \u201cI saw Kh\u0101lid Ibn al-\u1e24uww\u0101r\u0101, an Abyssinian man among the Prophet\u2019s\u00a0\ufdfa<\/span> companions. He had been with his family, so when his time came he said, \u201cWash me twice: once for major ritual impurity and once for death.\u201d[8]<\/a><\/p>\n

Us\u0101mah Ibn Zaid Ibn \u1e24\u0101rithah<\/h5>\n

\u201cThe beloved, son of the beloved.\u201d<\/strong><\/p>\n

Us\u0101mah Ibn Zayd Ibn \u1e24\u0101rithah Ibn Shar\u0101h\u012bl al-Kalb\u012b is the son of Zayd Ibn H\u0101rithah, the Prophet\u2019s \ufdfa<\/span> freed slave and adopted son, and Umm Ayman, the Prophet\u2019s \ufdfa<\/span> freed slave and \u201cmother after (his) mother\u201d. He was born into Islam and was eighteen or twenty years old when the Prophet \ufdfa<\/span> died. c<\/sup>Umar would honor him and treat him with deference, and gave preference to him, with respect to gifts, over his own son, c<\/sup>Abdull\u0101h Ibn c<\/sup>Umar.<\/p>\n

He removed himself from the fitnah after the murder of c<\/sup>Uthm\u0101n and died in the latter portion of Muc\u0101wiyah\u2019s, may All\u0101h be pleased with him, khil\u0101fah. He lived in Mizz\u0101h, one of the districts of Damascus, W\u0101diy al-Qurr\u0101h, and Mad\u012bnah where he died in the year fifty-three A.H.<\/p>\n

Im\u0101m Dhahab\u012b writes, \u201cHe was extremely black [in complexion], amiable, shrewd, and courageous. The Prophet \ufdfa<\/span> raised him and loved him immensely. He was the son of the nurse of the Prophet \ufdfa<\/span>, Umm Ayman, and his father was white [See: Footnote 9]. The Prophet\u00a0 <\/span>was extremely happy at the statement of Muja\u1e93\u1e93i\u1e93 al-Mudlij\u012byyu: Certainly, these feet are related.\u201d<\/p>\n

Us\u0101mah Ibn \u1e92ayd narrates that the Prophet \ufdfa<\/span> used to take him and al-\u1e24asan and say, \u201cO All\u0101h, love them for, indeed, I love them.\u201d<\/p>\n

Ibn c<\/sup>Umar relates that the Prophet \ufdfa<\/span> deputed a detachment and put Us\u0101mah ibn \u1e92ayd over them. Some of the people disapproved of his leadership, so the Prophet \ufdfa<\/span> said, \u201cIf you disapprove of his leadership, you disapproved of the leadership of his father before. By All\u0101h, [his father] was qualified to lead and was the most beloved of people to me, and this one [Us\u0101mah] is the most beloved of people to me after him.\u201d<\/p>\n

c<\/sup>\u0100isha relates that the Messenger of All\u0101h \ufdfa<\/span> came to see her once and was so happy that the features of his face were shining. He enquired, \u201cDid you hear what al-Mudlij\u012byyu said to \u1e92ayd and Us\u0101mah [when he saw their feet]? Certainly, these feet are related.\u201d<\/p>\n

c<\/sup>Abdull\u0101h ibn Din\u0101r reports that Ibn Umar was in the masjid once when he saw a man in a corner of the masjid whose clothes were trailing on the ground. He asked, \u201cWho is this? If only he were near me [so I could advise him].\u201d Someone said, \u201cO Ab\u016b c<\/sup>Abdur-Ra\u1e25m\u0101n, don\u2019t you recognize this person? This is Mu\u1e25ammad, the son of Us\u0101mah.\u201d At this, Ibn c<\/sup>Umar put his head down and struck the earth with his hand. After a while he said, \u201cIf the Messenger of All\u0101h \ufdfa<\/span> saw him he would have loved him.\u201d[9]<\/a><\/p>\n

Pious People II<\/b>
\n<\/span><\/h1>\n
Ab\u016b al-Khayr al-\u2018Aq\u1e6da<\/b><\/span>c<\/sup><\/b><\/span> al-T\u012byn\u0101t\u012b<\/b><\/span><\/h5>\n


\nAb\u016b al-Khayr al-\u2018Aq\u1e6da<\/span>c<\/sup><\/span> al-Tayn\u0101t\u012b, was an ascetic, devout worshipper, and a person of spiritual states and miracles. Originally from the Maghrib, he lived in the port of T\u012byn\u0101t, one of the districts of \u1e24alab (Aleppo) which is a few miles from al-Massiysah, a city on the banks of the river Jayh\u0101n. It is said that his name was Hamm\u0101d, Hamm\u0101d Ibn Abdull\u0101h, or <\/span>c<\/sup><\/span>Abb\u0101d Ibn <\/span>c<\/sup><\/span>Abdull\u0101h. He had a son named \u012as\u0101 who was also very pious. As-Sulam\u012b said, \u201cHe [i.e. Ab\u016b al-Khayr] used to weave palm leaves with his good hand, [though] no one knows how. Numerous miracles occurred at his hands: the wild beasts used to come to him and liked his company.\u201d Ibn Kathir mentions that some people happened upon him while he was weaving and he took a covenant with them that they shouldn\u2019t tell anyone as long as he was alive. Ibn As\u0101kir has devoted 13 pages to his life and the miraculous events that occurred in it.<\/span><\/p>\n

He is called al-\u2018Aq\u1e6da<\/span>c<\/sup><\/span> because his hand was cut off. The cause of this was that he was in the mountains of Antioch and its surroundings seeking lawful sustenance and sleeping. He made a covenant with All\u0101h, Most High, that would only eat the fruits of the mountains which the wind threw down to him. For days the wind didn\u2019t knock anything down. One day, he saw a tree laden with fruit and craved one but wouldn\u2019t take it. Then the wind inclined the fruit towards him so he took one. It so happened that some bandits where in the area dividing up the things they had stolen. Suddenly, the authorities fell upon and arrested them. Unfortunately, the sheikh was also arrested with them and when their hands and legs were cut, his hand was also cut. However, when they went to cut his leg off one man recognized him and told the am\u012br<\/i>, \u201cYou\u2019ve destroyed yourself! This is Ab\u016b al-Khayr!\u201d The am\u012br<\/i> started to cry and begged Ab\u016b al-Khayr to pardon him which he did, stating, \u201cI confess my sin (i.e. breaking his covenant with All\u0101h).\u201d<\/span><\/p>\n

One time some people from Baghdad came to see him and began talking about their escapades in his presences. He became annoyed at their speech and left. Shortly afterwards, a wild beast came along and entered the house. The people started to cling to one another in utter silence and their color changed. Ab\u016b al-Khayr came back inside and enquired, \u201cO my masters! Where are those claims?\u201d<\/span><\/p>\n

It is said about Ibr\u0101h\u012bm al-Raqq\u012by that he said,\u201dI once visited him to give sal\u0101m<\/i>. When he performed Maghrib he didn\u2019t recite F\u0101tihah properly and I thought to myself that my journey was wasted. After making sal\u0101m<\/i>, I went outside but a wild animal came after me so I went back inside and told him what happened. He went outside, shouted at the lion, and said, \u201cDidn\u2019t I tell you not to get in my guests way?!\u201d The animal withdrew and I was able to go fulfill my need. When I came back, Ab\u016b al-Khayr said, \u201cYou have occupied yourself with rectifying your exterior so you were afraid of the lion, while we have occupied ourselves with rectifying our heart thus the lion fears us.\u201d<\/span><\/p>\n

Ab\u016b Bakr al-Misr\u012b relates that he heard one of his companions, a pious man known as al-Ans\u0101r, say,\u201dI visited Ab\u016b al-Khayr once, and he gave me two apples which I put in my pocket. I said to myself that I would not eat them but would seek barakah<\/i> from them because of the status the shaykh<\/i> had in my eyes. My journey back was in a state of deprivation but I would not eat the apples. Eventually, dire need compelled me to take one out and eat it. When I stuck my hand in my pocket to get the second one, I found that there were still two apples. I continued eating them until I entered Mosul (a city in Northern Ir\u0101q) where I came across a sick individual who was calling out from a dilapidated structure, \u201cSomeone! I crave an apple!\u201d but it wasn\u2019t the season for apples. I took the apples out and gave them to the individual. He ate them, and then his soul departed his body. I subsequently came to know that the shaykh<\/i>\u00a0had given me the apples for that sick person.<\/span><\/p>\n

Ab\u016b Ish\u0101q Ibr\u0101h\u012bm Ibn <\/span>c<\/sup><\/span>Abdull\u0101h said, \u201cI went to see Ab\u016b al-Khayr in his masjid and found him speaking to someone. He told me to leave and close the door behind me, so I went back out and closed the door. I sat there for a long time despite having some business with him. Eventually I said to myself, \u201cIf they were discussing some secret they must have finished.\u201d Thus I opened the door and went inside to find the shaykh<\/i> sitting alone. I enquired, \u201cBeloved, where is the man who was with you, because he didn\u2019t leave?\u201d Ab\u016b al-Khayr replied, \u201cMy dear son, he didn\u2019t go out by the door.\u201d I then asked, \u201cWho was he?\u201d Ab\u016b al-Khayr said, \u201cHe was Khidr.\u201d I began to cry and when he asked why, I informed him, \u201cIf I had recognized him I would have asked him to make dua.\u201d<\/span><\/p>\n

Ab\u016b al-Khayr said, \u201cOne time, I visited the city of the Messenger <\/span>\ufdfa<\/span> while I was in a state of dire need. I remained in the city for five days without taste anything, so I went to the grave of the Prophet <\/span>\ufdfa<\/span>, gave sal\u0101m<\/i> to him, Ab\u016b Bakr, and <\/span>c<\/sup><\/span>Umar, then said, \u2018O Messenger of All\u0101h, I am your guest tonight.\u2019<\/span><\/p>\n

After doing this, I withdrew and went to sleep behind the minbar. In a dream I saw the Prophet with Ab\u016b Bakr to his right, <\/span>c<\/sup><\/span>Umar to his left, and <\/span>c<\/sup><\/span>Al\u012b Ibn Ab\u012b T\u0101lib in front of him. <\/span>c<\/sup><\/span>Al\u012b shook me and said, \u2018Stand! The Messenger of All\u0101h <\/span>\ufdfa<\/span> has come.’\u201d<\/span><\/p>\n

Ab\u016b al-Khayr continues, \u201cI went to the him and kissed him between his eyes. [The Prophet <\/span>\ufdfa<\/span>] gave me a flat loaf of bread which I ate from until only half was left. When I awoke the other half was in my hand.\u201d<\/span><\/p>\n

He died in or around the year 349 A.H. at the age of 120.<\/span> Ibn As\u0101kir records the statement of Ab\u016b<\/span>c<\/sup><\/span>Abdur-Ra\u1e25m\u0101n al-Sulam\u012b: The ports of Sh\u0101m remained protected during his life until he passed away. May All\u0101h have mercy on him.<\/span>[10]<\/a><\/p>\n

Ya\u1e93\u012bd ibn Ab\u012b \u1e24ab\u012bb<\/b><\/span><\/h5>\n
\u201cOur master and our learned one.\u201d-Layth Ibn Sa\u2019d<\/h5>\n


\nThe Im\u0101m, jurist, Muft\u012b and Sheikh of the lands of Egypt, Ya\u1e93\u012bd ibn Ab\u012b \u1e24ab\u012bb (d. 128 A.H.) was an Abyssinian who was born around the year fifty-three A.H. and is among the younger T\u0101bi<\/span>c<\/sup><\/span>\u012bn. Ya\u1e93\u012bd\u2019s father, Suwayd, the freed slave of a woman who was a client (mawl\u0101h)<\/i> of Ban\u012b Hasl, was from Dunqalah (also spelled Dumqulah and Damqalah) a huge city in Nubia stretching eight nights journey along the banks of the Nile. This city was the domicile of the Nubian King. Ya\u1e93\u012bd\u2019s mother was the freed slave of Tuj\u012byb or Nuj\u012byb, and he had a brother named Khaliyfah.\u00a0 <\/span>He met the companion, <\/span>c<\/sup><\/span>Abdull\u0101h Ibn al-H\u0101rith Ibn Ju\u1e93\u2019, may All\u0101h be pleased with him, and relates from S\u0101lim, N\u0101fi<\/span>c<\/sup><\/span>, <\/span>c<\/sup><\/span>Ikramah, <\/span>c<\/sup><\/span>At\u0101, etc. Among his students were gigantic scholars like Ibn Lahiyyah and Layth Ibn Sa<\/span>c<\/sup><\/span>d both of whom are listed along with their teacher in Im\u0101m Suy\u016b\u1e6d\u012b\u2019s \u1e24usn al-Mu\u1e25\u0101\u1e0dharah <\/i>under the chapter mentioning the a\u2019immah mujtahid\u012bn.<\/i><\/span><\/i> His narrations can be found in the \u1e62i\u1e25a\u1e25 Sittah<\/i>.<\/span><\/p>\n

Ab\u016b Sa\u012byd Ibn Y\u016bnus said, \u201cHe was the Muft\u012b of the people of Egypt in his day. He was forbearing, intelligent, and the first to [introduce] knowledge in Egypt and discuss the lawful and prohibited, as well as various legal issues.\u201d It is said that before that they used to speak about\u00a0fitan<\/i> (pl. of fitnah<\/i>), battles, and give encouragement to good works.<\/span> And he was one of the three individuals whom <\/span>c<\/sup><\/span>Umar Ibn <\/span>c<\/sup><\/span>Abdul-<\/span>c<\/sup><\/span>A\u1e93\u012b\u1e93 made the Muft\u012b of Egypt.<\/span><\/p>\n


\nIbn Lahiyyah said that one time Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb got sick and Hawtharah Ibn Suhayl, the governor of Egypt came to visit him. During the course of his visit, he enquired, \u201cO Ab\u016b Raj\u0101\u2019, what is your opinion regarding praying in clothes that have the blood of fleas on it?\u201d Ya\u1e93\u012bd turned his face away and would not reply, so the governor got up and left. Ibn Lahiyyah said that afterwards Ya\u1e93\u012bd looked at him and said, \u201cHe kills so many people every day and is going to ask me about the blood of fleas!\u201d<\/span><\/p>\n

Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb once said, \u201cI don\u2019t let my brother get angry at me twice, rather I look to see what he dislikes and then I abandon it.\u201d<\/span><\/p>\n

He died during the khil\u0101fah<\/i> of Marw\u0101n Ibn Muhammad, in the year 128.<\/span>
\n<\/span><\/p>\n

Im\u0101m Muslim relates that Ab\u016b al-\u1e6c\u0101hir A\u1e25mad Ibn <\/span>c<\/sup><\/span>Amr Ibn <\/span>c<\/sup><\/span>Abdull\u0101h ibn Sar\u1e25 al-Mi\u1e63r\u012b told us that Ibn Wahb informed us from <\/span>c<\/sup><\/span>Amr Ibn al-\u1e24\u0101rith from Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb<\/b> from Ab\u016b al-Khayr who heard <\/span>c<\/sup><\/span>Abdull\u0101h Ibn <\/span>c<\/sup><\/span>Amr Ibn al-<\/span>c<\/sup><\/span>\u0100s saying, \u201cIndeed, a man asked the Messenger of Al\u0142\u0101h<\/span>\ufdfa<\/span> which Muslim was the best? He replied, \u2018That one whom the other Muslims are safe from his tongue and his hand.’\u201d<\/span><\/p>\n

Im\u0101m Bukh\u0101r\u012b relates that <\/span>c<\/sup><\/span>Amr Ibn Kh\u0101lid said that al-Layth (Ibn Sa\u2019d, the jurist of the people of Egypt) told us on the authority of Ya\u1e93\u012bd<\/b> (Ibn Ab\u012b \u1e24ab\u012bb, the jurist), on the authority of Ab\u012b al-Khayr, on the authority of <\/span>c<\/sup><\/span>Abdull\u0101h Ibn <\/span>c<\/sup><\/span>Amr, that a man asked the Prophet <\/span>\ufdfa<\/span> which Isl\u0101m was best (i.e. which trait of Isl\u0101m was best). He responded, \u201cServing food and giving sal\u0101m<\/i> to those whom you recognize and those you do not recognize .\u201d<\/span><\/p>\n

Im\u0101m Ab\u016b Daw\u016bd relates that Qutaybah Ibn Sa<\/span>c<\/sup><\/span>\u012byd told us that Al-Layth told us on the authority of Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb<\/b> on the authority of Ab\u012b al-Khayr on the authority of Uqbah Ibn \u0100mir that the Messenger of All\u0101h went out one day and prayed for the people of U\u1e25ud like his prayer for the dead, then he returned.<\/span><\/p>\n

Im\u0101m Tirmidh\u012b relates that Qutaybah told us that Ibn Lahiyyh told us on the authority of Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb<\/b> on the authority of <\/span>c<\/sup><\/span>Al\u012b Ibn Rab\u0101h on the authority of <\/span>c<\/sup><\/span>Uqbah Ibn \u0100mir who said, \u201cThe Messenger of All\u0101h ordered me to recite al-muawwidhatain<\/i> (i.e. S\u016brah Falaq and S\u016brah N\u0101s) after every \u1e63al\u0101h<\/i>.\u201d<\/span><\/p>\n

Im\u0101m al-Nis\u0101\u2019\u012b relates that Qutaybah told us that Layth told us on the authority of Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb<\/b> on the authority of Sa<\/span>c<\/sup><\/span>\u012byd Ibn Ab\u012b Hind that Mu\u1e6drif related that <\/span>c<\/sup><\/span>Uthm\u0101n Ibn Ab\u012b al-<\/span>c<\/sup><\/span>\u0100s said: I heard the Messenger of Allah say, \u201cA good fast is [to fast] three days out of every month.\u201d<\/span><\/p>\n

Im\u0101m Ibn M\u0101jah relates that Mu\u1e25ammad Ibn Rum\u1e25 told us that al-Layth Ibn Sa<\/span>c<\/sup><\/span>d informed us on the authority of Ya\u1e93\u012bd Ibn Ab\u012b \u1e24ab\u012bb<\/b> on the authority of Sa<\/span>c<\/sup><\/span>d Ibn Sin\u0101n on the authority of Anas ibn M\u0101lik who said that the Messenger of All\u0101h said, \u201cPatience is only at the first jolt.\u201d<\/span>[11]<\/a><\/p>\n

Unnamed Female
\n<\/b><\/span><\/h5>\n

The great ascetic, Dh\u016bn N\u016bn al-Misr\u012b<\/span> relates, \u201cWhile I was traveling in the area where Ban\u016b Isr\u0101\u2019\u012bl had wandered I came across a black woman who had been driven out of her mind by intense love for al-Rahm\u0101n. She was staring fixedly at the sky.<\/span><\/p>\n

I said to her, \u201cAs Sal\u0101mu Alaykum, sister,\u201d and she replied, \u201cWa Alaykum Sal\u0101m, Dh\u016bn N\u016bn.\u201d<\/span><\/p>\n

I enquired, \u201cWhere do you know me from, woman?\u201d<\/span><\/p>\n

The woman responded, \u201cO indolent one, All\u0101h, Mighty and Majestic, created the souls two thousand years before the bodies and made them go around the Arsh. Whoever became acquainted among them got along and whoever disregarded one another did not. My soul came to know your soul during that circular movement.\u201d<\/span><\/p>\n

I said, \u201cI believe you are a wise woman. Teach me something of that which All\u0101h, Mighty and Majestic, has taught you.\u201d<\/span><\/p>\n

She said, \u201cO Ab\u016b al-Faydh, place the scale of fairness and justice over your limbs until everything that is not for All\u0101h\u2019s sake melts away, and your heart remains pure with nothing in it besides the Lord, Mighty and Majestic. Only after that will He stand you by the door, entrust you with a new spiritual rank and order those in charge of His treasures to obey you.\u201d<\/span><\/p>\n

I said, \u201cGive more advice, sister!\u201d<\/span><\/p>\n

She said, \u201cO Ab\u016b al-Faydh, take from yourself for yourself. Obey All\u0101h, Mighty and Majestic, when you are alone and He will answer you when you supplicate.\u201d<\/span>[12]<\/a><\/p>\n

Unnamed Female
\n<\/b><\/span><\/h5>\n

S\u0101lih Ibn Abdul-Kar\u012bm reports, \u201cI saw a black woman in Basr\u0101 with people gathered about her. After some time she got up and entered a house. The people followed her inside and surrounded her. I got close to her and enquired, \u201cDon\u2019t you fear that you will become amazed at your own self?\u201d The woman raised her head and looked at me, then replied, \u201cHow can anyone be amazed at their actions who doesn\u2019t know if perhaps they (i.e the actions) have been rejected?\u201d<\/span>[13]<\/a><\/p>\n

Unnamed Male
\n<\/b><\/span><\/h5>\n

Ab\u016b al-Khayr al-Aswad or al-Khayr\u0101t, who is better known as al-Asqal\u0101ni, relates, \u201cIn <\/span>c<\/sup><\/span>Abb\u0101d\u0101n there was a black<\/span> man with curly hair who used to stay in ruins. I took something with me and sought him out. When his gaze fell on me, he smiled and gestured at the earth, and wherever I looked I saw gold and silver coins gleaming. The man then said, \u201cGive me what you have.\u201d I did so and fled, terrified of his affair.<\/span>[14]<\/a><\/p>\n

Ayman ibn N\u0101bil al-\u1e24absh\u012b al-Makk\u012b<\/b><\/span><\/h5>\n


\nAyman ibn N\u0101bil al-\u1e24absh\u012b<\/span> al-Makki, Ab\u016b <\/span>c<\/sup><\/span>Imr\u0101n or Ab\u016b <\/span>c<\/sup><\/span>Amr, was a client of the family of Ab\u016b Bakr al-\u1e62idd\u012bq. He narrates from his father, N\u0101bil, <\/span>c<\/sup><\/span>Abdul\u0101h Ibn <\/span>c<\/sup><\/span>Umar, al-Q\u0101sim Ibn Mu\u1e25ammad,\u00a0<\/span>c<\/sup><\/span>At\u0101,\u00a0<\/span>Sa<\/span>c<\/sup><\/span>\u012bd Ibn Jubayr, Muj\u0101hid and others.<\/span> Sufy\u0101n ibn <\/span>c<\/sup><\/span>Uyaynah, Sufy\u0101n al-Thawr\u012b, Ab\u016b D\u0101w\u016bd al-\u1e6cay\u0101lis\u012b, and Wak\u012by<\/span>c<\/sup><\/span> Ibn al-Jarra\u1e25, amongst others relate \u1e25ad\u012bth<\/i> on his authority.<\/span><\/p>\n

c<\/sup><\/span>Abdul-W\u0101h\u012bd, the son of Ayman, relates that his father, Ayman, told him that he had visited<\/span>c<\/sup><\/span>\u0100isha, mas\u00a0All\u0101h be pleased with her, once and told her, \u201cI was a slave of <\/span>c<\/sup><\/span>Utbah, the son of Ab\u016b Lahab; he died, his sons inherited me and sold me to Ibn Ab\u012b <\/span>c<\/sup><\/span>Amr but made a condition thatwil\u0101yah <\/i>should be theirs.\u201d<\/span><\/p>\n

c<\/sup><\/span>\u0100isha, may All\u0101h be pleased with her, informed him that Bar\u012brah came to her once and requested that she purchase and free her. Our Mother agreed, but then Bar\u012brah mentioned that her people would not sell unless they made a condition that wil\u0101yah <\/i>should be theirs. <\/span>c<\/sup><\/span>\u0100isha responded, \u201cI have no need for that.\u201d<\/span><\/p>\n

Either the Prophet <\/span>\ufdfa <\/span>heard that or the information reached him; he mentioned it to <\/span>c<\/sup><\/span>\u0100isha and she mentioned what she had said to her, whereupon he said, \u201cPurchase her and free her, and leave them to make whatever conditions they wish.\u201d<\/span><\/p>\n

c<\/sup><\/span>\u0100isha did so and the family put the condition that they should have wil\u0101yah <\/i>whereupon the Prophet said, \u201cWil\u0101yah<\/i> is for the one who frees even if they make a hundred conditions.\u201d<\/span><\/p>\n


\nIbn Hajr, may All\u0101h be pleased with him, writes in Fath al-B\u0101r\u012b<\/i> that Abdul-W\u0101hid\u2019s father, is Ayman al-\u1e24abash\u012b al-Makk\u012b who moved to Mad\u012bnah, and not Ayman ibn N\u0101bil al-\u1e24absh\u012b al-Makk\u012b who moved to Asqal\u0101n.<\/span>[15]<\/a><\/p>\n

Y\u0101q\u016bt al-Habsh\u012b<\/b><\/span><\/h5>\n

Y\u0101q\u016bt Ibn <\/span>c<\/sup><\/span>Abdull\u0101h al-\u1e24absh\u012b al-Qurash\u012b al-<\/span>c<\/sup><\/span>\u0100rif al-Sh\u0101dhil\u012b, the Ascetic of Alexandria, was a student of Shaykh Ab\u016b al-<\/span>c<\/sup><\/span>Abb\u0101s al-Murs\u012b and trod the Path at his hands. Ibn Aybak says, \u201cHe was a pious, blessed shaykh<\/i>, dignified, and possessed of an\u00a0awe-inspiring appearance. He learned the path of spirituality from Shaykh al-<\/span>c<\/sup><\/span>Abb\u0101s al-Murs\u012b, whom he accompanied for a long time. People sought him out for du<\/em><\/span>c<\/sup><\/span><\/em>\u0101<\/em> and blessings. There was no one who came afterwards that was comparable to him in his area. Ibn Kath\u012br writes that amongst his companions and followers was the Sh\u0101fi<\/span>c<\/sup><\/span> jurist Shamsudd\u012bn who used to revere and speak well of him. (2181) Y\u0101q\u016bt, may All\u0101h have mercy on him, died in Alexandria during Jum\u0101d al-\u0100khirah in the year 732 A.H. at the age of eighty.<\/span>[16]<\/a><\/p>\n

Part\u00a01<\/a>, Part 2<\/a><\/p>\n

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  1. \n

    (R) Page: 325-327;\u00a0<\/span>Fat\u1e25 al-B\u0101r\u012b<\/i>. D\u0101r \u1e6caybah. 2:203;\u00a0<\/span>S\u012byar \u2018A<\/i><\/span>c<\/sup><\/i><\/span>l\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. <\/i>2:298;\u00a0<\/span>al-I\u1e63\u0101bah<\/i>. Ta\u1e25q\u012bq: Turk\u012b. 13:204;\u00a0<\/span>\u1e62a\u1e25\u012b\u1e25 Muslim<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 1:494;\u00a0<\/span>\u1e6cabaq\u0101t Ibn Sa<\/i><\/span>c<\/sup><\/i><\/span>d<\/i>. Maktabah al-Kh\u0101nj\u012b. 10:246;\u00a0<\/span>(T) Page: 134-135; (R) Page: 322-328; Sunan al-Nis\u0101\u2019\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 2:105;\u00a0<\/i><\/span>al-I\u1e63\u0101bah<\/i>. Ta\u1e25q\u012bq: Turk\u012b. 13:204-205; al-W\u0101f\u012b bi al-Wafay\u0101t<\/i>. D\u0101r I\u1e25y\u0101 al-Tur\u0101th al-<\/span>c<\/sup><\/span>Arab\u012b. 10:79<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  2. (T) Page: 134-135; (R) Page: 328-329; al-I\u1e63\u0101bah<\/i>. Ta\u1e25q\u012bq: Turk\u012b. 10:297 \u00a0\u21a9<\/a><\/li>\n
  3. \n

    (T) Page: 142; (R) Page: 307-308; Kar\u0101m\u0101t al-Awliy\u0101<\/i>. al-Makatabah al-Isl\u0101miyyah. Page: 308; Usd al-Gh\u0101bah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Ilmiyyah. 5:482<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  4. \n

    (T) Page: 150-151;<\/span>\u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 1:62-63<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  5. \n

    (R) Page: 287; (T) Page: 130; al-I\u1e63\u0101bah<\/i>. Ta\u1e25q\u012bq: Turk\u012b. 10:349, 350;\u00a0<\/span>Bid\u0101yah wa al-Nih\u0101yah<\/i>. Hijr. 3:7;\u00a0<\/span>T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 10:446;\u00a0<\/span>T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 10:462<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  6. \n

    al-I\u1e63\u0101bah<\/i>. Ta\u1e25q\u012bq: Turk\u012b. 1:240; Usd al-Gh\u0101bah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Ilmiyyah. 1:284; Subul al-H\u016bd\u0101 wa al-Rash\u0101d F\u012b S\u012byarah Khayr al-<\/i><\/span>c<\/sup><\/i><\/span>Ib\u0101d. <\/i>12:418, 437;\u00a0<\/span>\u1e62a\u1e25\u012b\u1e25 Bukh\u0101r\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 2:908;\u00a0<\/span>Faidh al-B\u0101r\u012b<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Ilmiyyah. 6:165<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  7. \n

    (R) Page: 306; al-I\u1e63\u0101bah. <\/i>Ta\u1e25q\u012bq: Turk\u012b. 13:574; Usd al-Gh\u0101bah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Ilmiyyah. 6:263; Subul al-H\u016bd\u0101 wa al-Rash\u0101d F\u012b S\u012byarah Khayr al-<\/i><\/span>c<\/sup><\/i><\/span>Ib\u0101d. <\/i>12:445; Ist\u012b<\/span>c<\/sup><\/i><\/span>\u0101b F\u012b Ma<\/i><\/span>c<\/sup><\/i><\/span>rifah al-A\u1e63\u1e25\u0101bah. <\/i>D\u0101r al-J\u012bl. <\/i>Page: 1742<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  8. \n

    (R) Page: 302; al-I\u1e63\u0101bah. <\/i>Ta\u1e25q\u012bq: Turk\u012b. 3: 138-139<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  9. \n

    al-I\u1e63\u0101bah. <\/i>Ta\u1e25q\u012bq: Turk\u012b. 1:102-103; Bid\u0101yah wa al-Nih\u0101yah.<\/i> Bayt al-Akfar al-Dawliyyah. Page: 1223;\u00a0<\/span>S\u012byar \u2018A<\/i><\/span>c<\/sup><\/i><\/span>l\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. <\/i>2:498;\u00a0<\/span>\u1e62a\u1e25\u012b\u1e25 Bukh\u0101r\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 1:529, 528, 502;\u00a0<\/span>\u1e62a\u1e25\u012b\u1e25 Bukh\u0101r\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 1:529-529;<\/span><\/p>\n

    Im\u0101m Al-Dhahab\u012b writes in S\u012byar \u2018A<\/i><\/span>c<\/sup><\/i><\/span>l\u0101m al-Nubal\u0101<\/i><\/span>:
    \n\u062b\u0645 \u0625\u0646 \u0627\u0644\u0639\u0631\u0628 \u0625\u0630\u0627 \u0642\u0627\u0644\u062a \u0641\u0644\u0627\u0646 \u0623\u0628\u064a\u0636 \u0641\u0625\u0646\u0647\u0645 \u064a\u0631\u064a\u062f\u0648\u0646 \u0627\u0644\u062d\u0646\u0637\u064a \u0627\u0644\u0644\u0648\u0646 \u0628\u062d\u0644\u064a\u0629 \u0633\u0648\u062f\u0627\u0621 \u0641\u0625\u0646 \u0643\u0627\u0646 \u0641\u064a \u0644\u0648\u0646 \u0623\u0647\u0644 \u0627\u0644\u0647\u0646\u062f \u0642\u0627\u0644\u0648\u0627 \u0623\u0633\u0645\u0631 \u0648 \u0622\u062f\u0645 \u0648 \u0625\u0646 \u0643\u0627\u0646 \u0641\u064a \u0633\u0648\u0627\u062f \u0627\u0644\u062a\u0643\u0631\u0648\u0631 \u0642\u0627\u0644\u0648\u0627 \u0623\u0633\u0648\u062f \u0648 \u0643\u0630\u0627 \u0643\u0644 \u0645\u0646 \u063a\u0644\u0628 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0648\u0627\u062f \u0642\u0627\u0644\u0648\u0627 \u0623\u0633\u0648\u062f \u0623\u0648 \u0634\u062f\u064a\u062f \u0627\u0644\u0623\u062f\u0645\u0629 \u0648 \u0645\u0646 \u0630\u0644\u0643 \u0642\u0648\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0628\u0639\u062b\u062a \u0625\u0644\u0649 \u0627\u0644\u0623\u062d\u0645\u0631 \u0648 \u0627\u0644\u0623\u0633\u0648\u062f \u0641\u0645\u0639\u0646\u0649 \u0630\u0644\u0643 \u0623\u0646 \u0628\u0646\u064a \u0622\u062f\u0645 \u0644\u0627 \u064a\u0646\u0641\u0643\u0648\u0646 \u0639\u0646 \u0623\u062d\u062f \u0627\u0644\u0623\u0645\u0631\u064a\u0646 \u0648 \u0643\u0644 \u0644\u0648\u0646 \u0628\u0647\u0630\u0627 \u0627\u0644\u0625\u0639\u062a\u0628\u0627\u0631 \u064a\u062f\u0648\u0631 \u0628\u064a\u0646 \u0627\u0644\u0633\u0648\u0627\u062f \u0648 \u0627\u0644\u0628\u064a\u0627\u0636 \u0627\u0644\u0630\u064a \u0647\u0648 \u0627\u0644\u062d\u0645\u0631\u0629
    \n\u201cWhen the Arab says,\u2019 So-and-so is abya\u1e0d (white),\u2019 they mean a wheatish color embellished with black. If one were the complexion of the people of Hind (India) they would say, \u2018Asmar and \u0101dam (brown).\u2019 and if they were black like the people of Takr\u016br (West Africa) they would say, \u2018Aswad (black).\u2019 Likewise, those who were overwhelmingly black would be called, \u2018Aswad (black) or shad\u012bd al-udmah (extremely brown).\u2019 An example of this is his \ufdfa statement, \u2018I was sent to the a\u1e25mar and the aswad,\u2019[Muslim #521] meaning that the children of \u0100dam are not free of one of these two. With this in mind, every color fluctuates between aswad, and biy\u0101\u1e0d, which is \u1e25umrah (red).\u201d (2:168-169 of the Muassas al-Ris\u0101lah print)    \u00a0\u21a9<\/a><\/li>\n

  10. \n

    S\u012byar \u2018A<\/i><\/span>c<\/sup><\/i><\/span>l\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. <\/i>16:22-23; Bid\u0101yah wa al-Nih\u0101yah.<\/i> Bayt al-Akfar al-Dawliyyah. Page: 1734; T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 66:163; Mu<\/i><\/span>c<\/sup><\/i><\/span>jam al-Buldan. <\/i>D\u0101r \u1e62\u0101dir. 2:68 & 5:145;\u00a0<\/span>\u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. Page: 849;\u00a0<\/span>\u1e24ilyah al-Awliy\u0101h<\/i>. D\u0101r al-Fikr. 10:377-378;<\/span>T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 66:167;<\/span>\u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. Page: 850;\u00a0<\/span>T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 66:172;\u00a0<\/span>(T) Page: 201; T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 66:161; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. Page: 849;\u00a0<\/span>Bid\u0101yah wa al-Nih\u0101yah.<\/i> Bayt al-Akfar al-Dawliyyah. Page: 1240;\u00a0<\/span>T\u0101r\u012bkh Mad\u012bnah Dimashq<\/i>. D\u0101r al-Fikr. 66:160<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  11. \n

    S\u012byar \u2018A<\/i><\/span>c<\/sup><\/i><\/span>l\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah.<\/i> 6: 31, 32; Mu<\/i><\/span>c<\/sup><\/i><\/span>jam al-Buldan.<\/i> D\u0101r \u1e62\u0101dir. 2:470; T\u0101r\u012bkh al-Isl\u0101m.<\/i> D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 8:304; Rij\u0101l \u1e62a\u1e25\u012b\u1e25 Muslim<\/i>. D\u0101r al-Ma<\/span>c<\/sup><\/span>rifah. 2:355; \u1e24usn al-Mu\u1e25\u0101dhara<\/i>. D\u0101r I\u1e25y\u0101 al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 1:299;\u00a0<\/span>S\u012byar \u2018A<\/i><\/span>c<\/sup><\/i><\/span>l\u0101m al-Nubal\u0101<\/i>. <\/i>Mu\u2019assas al-Ris\u0101lah. <\/i>6:32; T\u0101r\u012bkh al-Isl\u0101m.<\/i> D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 8:304; \u1e24usn al-Mu\u1e25\u0101dhara<\/i>. D\u0101r I\u1e25y\u0101 al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 1:299;\u00a0<\/span>\u1e24usn al-Mu\u1e25\u0101dhara<\/i>. D\u0101r I\u1e25y\u0101 al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 1:299;<\/span>T\u0101r\u012bkh al-Isl\u0101m.<\/i> D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 8:304, 305;\u00a0<\/span>\u1e6cabaq\u0101t Ibn Sa<\/i><\/span>c<\/sup><\/i><\/span>d.<\/i> Maktabah al-Kh\u0101nj\u012b. 9:520;\u00a0<\/span>\u1e62a\u1e25\u012b\u1e25 Muslim<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 1:48;\u00a0<\/span>\u1e62a\u1e25\u012b\u1e25 Bukh\u0101r\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 1:6; Fat\u1e25 al-B\u0101r\u012b<\/i>. D\u0101r \u1e6caybah. 1:110;\u00a0<\/span>Sunan Ab\u016b D\u0101w\u016bd<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 2:105, #3223;\u00a0<\/span>Sunan Tirmidh\u012b<\/i>. Qad\u012bm\u012b Kutub Kh\u0101nah. 2:118;\u00a0<\/span>Sunan al-Nis\u0101\u2019\u012b. <\/i>Qad\u012bm\u012b Kutub Kh\u0101nah. 1:327-328;\u00a0<\/span>Sunan Ibn M\u0101jah.<\/i> Qad\u012bm\u012b Kutub Kh\u0101nah. Page: 114<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  12. \n

    (T) Page: 230-231; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. Page: 928<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  13. \n

    (T) Page: 230; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. Page: 720<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  14. \n

    (T) Page: 217; \u1e62ifah al-\u1e62afwah<\/i>. D\u0101r al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. Page: 727<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  15. \n

    See: al-I\u1e63\u0101bah<\/i>. Ta\u1e25q\u012bq: Turk\u012b. 11:16<\/span>; Tahdh\u012bb al-Tahdh\u012bb<\/i>. Mu\u2019assas al-Ris\u0101lah. 1:198; Tahdh\u012bb al-Kam\u0101l<\/i>. Mu\u2019assas al-Ris\u0101lah. 3:447, 449;\u00a0<\/span>Tahdh\u012bb al-Kam\u0101l<\/i>. Mu\u2019assas al-Ris\u0101lah. 3:447-448;<\/span>Fat\u1e25 al-B\u0101r\u012b<\/i>. D\u0101r \u1e6caybah. 6:413, 414; \u1e6cabaq\u0101t Ibn Sa<\/span>c<\/sup><\/span>d. Maktabah al-Kh\u0101nj\u012b. 10:244\u00a0<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n

  16. \n

    (R) Page: 359; Husn al-Muhadhara. <\/i>D\u0101r I\u1e25y\u0101 al-Kutub al-<\/span>c<\/sup><\/span>Arab\u012b. 1:425; Bid\u0101yah wa al-Nih\u0101yah.<\/i> Bayt al-Akfar al-Dawliyyah. Page: 2181; Shadhar\u0101\u1e6d al-Dhahab F\u012b Akhb\u0101r Man Dhahab<\/i>. D\u0101r Ibn Kath\u012br. 8:181<\/span>\u00a0\u21a9<\/a><\/p>\n<\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

      Companions II Bar\u012brah Bar\u012brah, the freed slave (mawl\u0101h) of c\u0100isha, may All\u0101h be pleased with both of them, came to our mother once and…<\/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":[1],"tags":[],"class_list":["post-5336","post","type-post","status-publish","format-standard","hentry","category-uncategorized","wpcat-1-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/5336","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=5336"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/5336\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5336"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5336"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5336"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}