(123) Hadith Number 1
Jaabir bin Samura radiyallahu anhu reports, “I observed Rasoolullah sallallahu alaihe wasallam lean on a pillow which was on his left side “.
It is permissible to put a pillow on both the right and left as stated in the hadith. The left is mentioned but only incidentally according to the rules and regulations of the muhadditeen (hadith scholars) the left side is not mentioned in the well -known narrations. Imam tirmizi has for this reason commented on this at the end of the chapter.
(124) Hadith 2
Abu Bakrah radiyallahu anhu relates that, “Rasoolullah sallallahu alaihe wasallam once said, :Must I show you a great sin, from among the greatest sins?” The sahaabah replied, “Yes O Rasoolullah sallallahu alaihe wasallam, do tell us.” Rasoolullah sallallahu alaihe wasallam replied, “To ascribe a partner unto Allah. To disobey one’s parents. To bare false witness, (or tell a lie). (The narrator is not sure which of the two Sayyidina Rasoolullah sallallahu alaihe wasallam had said). At that time Rasoolullah sallallahu alaihe wasallam was leaning on something. When he mentioned lies, he sat up, and because of its importance began to repeat it many times, till we began hoping that he would stop, and not repeat it so many times”.
The reason for the sahaabah radiyallhu anhum wishing that Sayyidina Rasoolullah sallallahu alaihe wasallam should stop repeating it, is because of their love for Sayyidina Rasoolullah sallallhu alaihe wasallam, and there fear that he would become tired. It is enough to say a thing once. It could be possible that he might have become angry, or that in anger, Sayyidina Rasoolullah sallallahu aliahe wasallam might say something that would become a cause of loss to the ummah. Those who attend these type of religious or wordly assemblies are well aware of such situations. Sayyidina Rasoolullah sallallhu alaihe wasallam repeated it to show its importance. Lies and falsehood inevitably gets a person involved in adultery, murder and many other sins. Sayyidina Rasoolullah sallallahu alaihe wasallam also said, “When a person lies, the angels stay a distance of a mile away from him because odour it causes in person’s mouth”. He has also said, “A believer cannot be a liar”. Sayyidina Abu Bakr Siddique radiyallahu Anhu says, “Stay away from lies, because lies keep away Imaan.”
In this hadith the major sins are mentioned. In the shari’ah there are two types of sins. One is the minor sins, which are forgiven after performing wudu, sallah, saum, haj etc. The second is the major or greater sins. These are never forgiven without sincere taubah (repentence). Certainly if Allah wills He wil forgive even the major sins through His Great Mercy. This is an exception, but the fundamental laws is that they are not forgiven without sincere taubah. The ‘alama differ as to the count of major sins. Special books have been written on this subject. ‘Allaamah Dha-habi has written a special treatise on this subject, wherein he has counted four hundred major sins. Allamah Ibn Hajar has also written a two volume book which has been printed in Egypt. He has mentioned all the major sins on every subject, like that of salaah, saum, zakaah, haj etc. He has counted four hundred and sixty seven sins major sins in detail. Mulla Ali Qarri has written the commentary of the Shamaa-il Tirmidhi, the common major sins as follows: To murder a person; adultery; homosexual behaviour; the drinking of wine and other intoxicants; theft; falsely accusing a person; refusing to give evidence of a fatual incident; take a false oath; unlawfully taking possession of anothers wealth or belonging; running away from war without a valid reason; dealing in interest; stealing an orphan’s possessions; taking and giving bribes; disobeying parents; cutting of relationship with one’s relatives; relating a false hadith; breaking fast in Ramdhaan (without a valid reason); cheating in measures and weights; performing a fardh salaah before or after its stipulated time; avoiding paying zakaah; hitting or ill-treating a Muslim or non-Muslim with whom an agreement has been made; accusing or talking ill of the Sahabah radiyallahu anhum; backbiting especially about an aalim or a haafiz of Qur’aan; telling tales (backbite) to an opressor; being shameless and accepting the prostitution or unlawful habits of one’s wife or daughter’s; pimping; abstaining from Amri-bin-ma;ruf Wan-nahyi anil munkar (commanding to do good, and prohibiting from commiting evil), whilst having the strength and means to do so; practising black-magic (sihr-jadu) and teaching to others; casting a spell (black-magic) on someone; learning the Qur’aan and forget it; burning a living thing without a valid reason; giving up hope of attending Allah’s mercy; having a fear of His punishment; a woman disobeying her husband and without a valid excuse refused to fulfil his desires.
Mulla Ali Qaari has given the above examples of major sins in the Mazaahiri Haq, translation and commentary on Mishkaat a special chapter has been written in the begining, whrein similar sins have been mentioned. It has also been stated there in that to ascribe a partner on to Allah, in whatever form, e.g making a partner in praying to him; in seeking assistance; in knowledge; in his divine power and authority in creating; in calling (someone not present) for help; in naming; slaughtering; in offering a vow; or the handling over all such in matters to people instead of Allah; etc. The following are also included in the kitaab: To make an intention to persist in sinning; to consume intoxicants; marry one’s mahram; gamble; eat the meat of a dead animal; have faith in an astrologer, and forecasts of soothsayers; criticise Sayyidina Rasulullah sallallahu alaihe wasallam and the malla-ikah, and to deny his (Sayyidina Rasulullah sallallahu alaihe wasallam’s) prophethood and their (malaa-ikah’s) existence; criticise the Sahabah radiyallahu anhum; cause a quarrel and fight between husband and wife; be wasteful; create rebellion, intrigue or mischief; appear nude before others (besides one’s wife, or husband); be niggardly and stingy; not cleansing one’s self from urine and sperm (i.e. if these fall onto the clothing and body and are not washed); disbelieve and refute taqdder (divine fore-ordainment); lower the trouser or lungi below the ankles in pride; lament (no-hah) a persons death; begin or invent a bad mode, thing or manner; be ungrateful to a benefactor; call a Muslim a disbeliever; have intercourse with a mensturating woman; become happy when food becomes scarce; commit a sexual act with an animal; look at a man with lust; peep or spy in another’s house; degrade the Ulama or the Huffaaz of the Qur’aan; fail to treat all wives equally if one has more than one wife; be unfaithful to amir or leader etc.
The major sins also have their stages. That is why in the above Hadith only the main ones among the major sins are mentioned according to their circumstances. The Ulama have written that to keep on committing a (minor) sin, results in it becoming a major sin, and by repenting sincerely a major sin is forgiven. A sincere taubah is that, one should make a firm resolution that one shall not commit that sin again.
(125) Hadith 3 and 4
Abu Juhayafah radiyallahu anhu reports that: “Rasulullah sallallahu alaihe wasallam said: ‘I do not lean when I have meals.’.”
This manner of eating is against humility, and it drives one to eat more. Some people are of the opinion that it results in creating a large tummy, and the food also does not digest quickly. Sayyidina Rasulullah sallallahu alaihe wasallam mentions himself so that he may be emulated. The Ulama write that there are four methods of leaning, and all four are included here. The first is to lean with either side of the bodyon a wall, pillow, etc. The second is to lean with the palms on the ground. The third is to sit cross legged on a pillow. The fourth method is to lean with the back on a large pillow or wall. All these postures are included in the above prohibition.
(127) Hadith 5
Jaabir bin Samurah radiyallahu anhu says: “I had seen Rasulullah sallallahu alaihe wasallam lean on a pillow.”
Volume 3, Book 39, Number 513:
Narrated Anas bin Malik:
Allah’s Apostle said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.”
Volume 3, Book 39, Number 514:
Narrated Abu Umama al-Bahili:
I saw some agricultural equipments and said: “I heard the Prophet saying: “There is no house in which these equipment enters except that Allah will cause humiliation to enter it.”
Volume 3, Book 39, Number 515:
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever keeps a dog, one Qirat of the reward of his good deeds is deducted daily, unless the dog is used for guarding a farm or cattle.” Abu Huraira (in another narration) said from the Prophet, “unless it is used for guarding sheep or farms, or for hunting.” Narrated Abu Hazim from Abu Huraira: The Prophet said, “A dog for guarding cattle or for hunting.”
Volume 3, Book 39, Number 516:
Narrated As-Sa’ib bin Yazid:
Abu Sufyan bin Abu Zuhair, a man from Azd Shanu’a and one of the companions of the Prophet said, “I heard Allah’s Apostle saying, ‘If one keeps a dog which is meant for guarding neither a farm nor cattle, one Qirat of the reward of his good deeds is deducted daily.” I said, “Did you hear this from Allah’s Apostle?” He said, “Yes, by the Lord of this Mosque.”
Volume 3, Book 39, Number 517:
Narrated Abu Huraira:
The Prophet said, “While a man was riding a cow, it turned towards him and said, ‘I have not been created for this purpose (i.e. carrying), I have been created for sloughing.” The Prophet added, “I, Abu Bakr and ‘Umar believe in the story.” The Prophet went on, “A wolf caught a sheep, and when the shepherd chased it, the wolf said, ‘Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?’ “After narrating it, the Prophet said, “I, Abu Bakr and ‘Umar too believe it.” Abu Salama (a sub-narrator) said, “Abu Bakr and ‘Umar were not present then.” (It has been written that a wolf also spoke to one of the companions of the Prophet near Medina as narrated in Fatah-al-Bari:
Narrated Unais bin ‘Amr: Ahban bin Aus said, “I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, ‘Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?’ ” Ahban added, “I clapped my hands and said, ‘By Allah, I have never seen anything more curious and wonderful than this!’ On that the wolf said, ‘There is something (more curious) and wonderful than this; that is, Allah’s Apostle in those palm trees, inviting people to Allah (i.e. Islam).’ “Unais bin ‘Amr further said, “Then Ahban went to Allah’s Apostle and informed him what happened and embraced Islam.)” palm trees or other trees and share the fruits with me.”
Volume 3, Book 39, Number 518:
Narrated Abu Huraira:
The Ansar said to the Prophet “Distribute the date palm trees between us and our emigrant brothers.” He replied, “No.” The Ansar said (to the emigrants), “Look after the trees (water and watch them) and share the fruits with us.” The emigrants said, “We listen and obey.”
Volume 3, Book 39, Number 519:
The Prophet got the date palm trees of the tribe of Bani-An-Nadir burnt and the trees cut down at a place called Al-Buwaira . Hassan bin Thabit said in a poetic verse: “The chiefs of Bani Lu’ai found it easy to watch fire spreading at Al-Buwaira.”
Volume 3, Book 39, Number 520:
Narrated Rafi’ bin Khadij:
We worked on farms more than anybody else in Medina. We used to rent the land at the yield of specific delimited portion of it to be given to the landlord. Sometimes the vegetation of that portion was affected by blights etc., while the rest remained safe and vice versa, so the Prophet forbade this practice. At that time gold or silver were not used (for renting the land). If they provided the seeds, they would get so-and-so much. Al-Hasan said, “There is no harm if the land belongs to one but both spend on it and the yield is divided between them.” Az-Zuhri had the same opinion. Al-Hasan said, “There is no harm if cotton is picked on the condition of having half the yield.” Ibrahim, Ibn Siain, ‘Ata’, Al-Hakam, Az-Zuhri and Qatada said, “There is no harm in giving the yarn to the weaver to weave into cloth on the basis that one-third or one-fourth (or any other portion) of the cloth is given to the weaver for his labor.” Ma’am said, “There is no harm in hiring animals for a definite (fixed) period on the basis that one-third or one-fourth of the products carried by the animals is given to the owner of the animals.”
Volume 3, Book 39, Number 521:
Narrated ‘Abdullah bin ‘Umar:
The Prophet concluded a contract with the people of Khaibar to utilize the land on the condition that half the products of fruits or vegetation would be their share. The Prophet used to give his wives one hundred Wasqs each, eighty Wasqs of dates and twenty Wasqs of barley. (When ‘Umar became the Caliph) he gave the wives of the Prophet the option of either having the land and water as their shares, or carrying on the previous practice. Some of them chose the land and some chose the Wasqs, and ‘Aisha chose the land.
Volume 3, Book 39, Number 522:
Narrated Ibn ‘Umar:
The Prophet made a deal with the people of Khaibar that they would have half the fruits and vegetation of the land they cultivated.
Volume 3, Book 39, Number 523:
I said to Tawus, “I wish you would give up Mukhabara (Share-cropping), for the people say that the Prophet forbade it.” On that Tawus replied, “O ‘Amr! I give the land to share-croppers and help them. No doubt; the most learned man, namely Ibn ‘Abbas told me that the Prophet had not forbidden it but said, ‘It is more beneficial for one to give his land free to one’s brother than to charge him a fixed rental.”
Volume 3, Book 39, Number 524:
Narrated Ibn ‘Umar:
Allah’s Apostle gave the land of Khaibar to the Jew’s on the condition that they work on it and cultivate it, and be given half of its yield.
Volume 3, Book 39, Number 525:
We worked on farms more than anybody else in Medina. We used to rent the land and say to the owner, “The yield of this portion is for us and the yield of that portion is for you (as the rent).” One of those portions might yield something and the other might not. So, the Prophet forbade us to do so.
Volume 3, Book 39, Number 526:
Narrated ‘Abdullah bin ‘Umar:
The Prophet said, “While three men were walking, It started raining and they took shelter (refuge) in a cave in a mountain. A big rock rolled down from the mountain and closed the mouth of the cave. They said to each other, “Think of good deeds which you did for Allah’s sake only, and invoke Allah by giving reference to those deeds so that He may remove this rock from you.” One of them said, ‘O Allah! I had old parents and small children and I used to graze the sheep for them. On my return to them in the evening, I used to milk (the sheep) and start providing my parents first of all before my children. One day I was delayed and came late at night and found my parents sleeping. I milked (the sheep) as usual and stood by their heads. I hated to wake them up and disliked to give milk to my children before them, although my children were weeping (because of hunger) at my feet till the day dawned. O Allah! If I did this for Your sake only, kindly remove the rock so that we could see the sky through it.’ So, Allah removed the rock a little and they saw the sky. The second man said, ‘O Allah! I was in love with a cousin of mine like the deepest love a man may have for a woman. I wanted to outrage her chastity but she refused unless I gave her one hundred Dinars. So, I struggled to collect that amount. And when I sat between her legs, she said, ‘O Allah’s slave! Be afraid of Allah and do not deflower me except rightfully (by marriage).’ So, I got up. O Allah! If I did it for Your sake only, please remove the rock.’ The rock shifted a little more. Then the third man said, ‘O Allah! I employed a laborer for a Faraq of rice and when he finished his job and demanded his right, I presented it to him, but he refused to take it. So, I sowed the rice many time till I gathered cows and their shepherd (from the yield). (Then after some time) He came and said to me, ‘Fear Allah (and give me my right).” I said, ‘Go and take those cows and the shepherd.’ He said, ‘Be afraid of Allah! Don’t mock at me.’ I said, ‘I am not mocking at you. Take (all that).’ So, he took all that. O Allah! If I did that for Your sake only, please remove the rest of the rock.’ So, Allah removed the rock.”
Volume 3, Book 39, Number 527:
Narrated Zaid bin Aslam from his father:
Umar said, “But for the future Muslim generations, I would have distributed the land of the villages I conquer among the soldiers as the Prophet distributed the land of Khaibar.”
Volume 3, Book 39, Number 528:
The Prophet said, “He who cultivates land that does not belong to anybody is more rightful (to own it).” ‘Urwa said, “Umar gave the same verdict in his Caliphate.”
Volume 3, Book 39, Number 529:
Narrated ‘Abdullah bin ‘Umar:
While the Prophet was passing the night at his place of rest in Dhul-Hulaifa in the bottom of the valley (of Aqiq), he saw a dream and it was said to him, “You are in a blessed valley.” Musa said, “Salim let our camels kneel at the place where ‘Abdullah used to make his camel kneel, seeking the place where Allah’s Apostle used to take a rest, which is situated below the mosque which is in the bottom of the valley; it is midway between the mosque and the road.”
Volume 3, Book 39, Number 530:
While the Prophet was in Al-‘Aqiq he said, “Someone (meaning Gabriel) came to me from my Lord tonight (in my dream) and said, ‘Offer the prayer in this blessed valley and say (I intend to perform) Umra along with Hajj (together).’ “
Volume 3, Book 39, Number 531:
Narrated Ibn ‘Umar:
Umar expelled the Jews and the Christians from Hijaz. When Allah’s Apostle had conquered Khaibar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah’s Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah’s Apostle told them, “We will let you stay on thus condition, as long as we wish.” So, they (i.e. Jews) kept on living there until ‘Umar forced them to go towards Taima’ and Ariha’.
Volume 3, Book 39, Number 532:
Narrated Rafi bin Khadij:
My uncle Zuhair said, “Allah’s Apostle forbade us to do a thing which was a source of help to us.” I said, “Whatever Allah’s Apostle said was right.” He said, “Allah’s Apostle sent for me and asked, ‘What are you doing with your farms?’ I replied, ‘We give our farms on rent on the basis that we get the yield produced at the banks of the water streams (rivers) for the rent, or rent it for some Wasqs of barley and dates.’ Allah’s Apostle said, ‘Do not do so, but cultivate (the land) yourselves or let it be cultivated by others gratis, or keep it uncultivated.’ I said, ‘We hear and obey.’
Volume 3, Book 39, Number 533:
The people used to rent their land for cultivation for one-third, one-fourth or half its yield. The Prophet said, “Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise keep it uncultivated.”
Narrated Abu Huraira: Allah’s Apostle said, “Whoever has land should cultivate it himself or give it to his (Muslim) brother gratis; otherwise he should keep it uncultivated.”
Volume 3, Book 39, Number 534:
When I mentioned it (i.e. the narration of Rafi ‘bin Khadij: no. 532) to Tawus, he said, “It is permissible to rent the land for cultivation, for Ibn ‘Abbas said, ‘The Prophet did not forbid that, but said: One had better give the land to one’s brother gratis rather than charge a certain amount for it.’ “
Volume 3, Book 39, Number 535:
Ibn ‘Umar used to rent his farms in the time of Abu Bakr, ‘Umar, ‘Uthman, and in the early days of Muawiya. Then he was told the narration of Rafi ‘bin Khadij that the Prophet had forbidden the renting of farms. Ibn ‘Umar went to Rafi’ and I accompanied him. He asked Rafi who replied that the Prophet had forbidden the renting of farms. Ibn ‘Umar said, “You know that we used to rent our farms in the life-time of Allah’s Apostle for the yield of the banks of the water streams (rivers) and for certain amount of figs.
Volume 3, Book 39, Number 536:
Abdullah bin ‘Umar said, “I knew that the land was rented for cultivation in the life-time of Allah’s Apostle .” Later on Ibn ‘Umar was afraid that the Prophet had forbidden it, and he had no knowledge of it, so he gave up renting his land.
Volume 3, Book 39, Number 537:
Narrated Hanzla bin Qais:
Rafi bin Khadij said, “My two uncles told me that they (i.e. the companions of the Prophet) used to rent the land in the life-time of the Prophet for the yield on the banks of water streams (rivers) or for a portion of the yield stipulated by the owner of the land. The Prophet forbade it.” I said to Rafi, “What about renting the land for Dinars and Dirhams?” He replied, “There is no harm in renting for Dinars-Dirhams. Al-Laith said, “If those who have discernment for distinguishing what is legal from what is illegal looked into what has been forbidden concerning this matter they would not permit it, for it is surrounded with dangers.”
Volume 3, Book 39, Number 538:
Narrated Abu Huraira:
Once the Prophet was narrating (a story), while a bedouin was sitting with him. “One of the inhabitants of Paradise will ask Allah to allow him to cultivate the land. Allah will ask him, ‘Are you not living in the pleasures you like?’ He will say, ‘Yes, but I like to cultivate the land.’ ” The Prophet added, “When the man (will be permitted he) will sow the seeds and the plants will grow up and get ripe, ready for reaping and so on till it will be as huge as mountains within a wink. Allah will then say to him, ‘O son of Adam! Take here you are, gather (the yield); nothing satisfies you.’ ” On that, the bedouin said, “The man must be either from Quraish (i.e. an emigrant) or an Ansari, for they are farmers, whereas we are not farmers.” The Prophet smiled (at this).
Volume 3, Book 39, Number 539:
Narrated Sahl bin Sad:
We used to be very happy on Friday as an old lady used to cut some roots of the Silq, which we used to plant on the banks of our small water streams, and cook them in a pot of her’s, adding to them, some grains of barley. (Ya’qub, the sub-narrator said, “I think the narrator mentioned that the food did not contain fat or melted fat (taken from meat).”) When we offered the Friday prayer we would go to her and she would serve us with the dish. So, we used to be happy on Fridays because of that. We used not to take our meals or the midday nap except after the Jumua prayer (i.e. Friday prayer) .
Volume 3, Book 39, Number 540:
Narrated Abu Huraira:
The people say that Abu Huraira narrates too many narrations. In fact Allah knows whether I say the truth or not. They also ask, “Why do the emigrants and the Ansar not narrate as he does?” In fact, my emigrant brethren were busy trading in the markets, and my Ansar brethren were busy with their properties. I was a poor man keeping the company of Allah’s Apostle and was satisfied with what filled my stomach. So, I used to be present while they (i.e. the emigrants and the Ansar) were absent, and I used to remember while they forgot (the Hadith). One day the Prophet said, “Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of my statement.” So, I spread my covering sheet which was the only garment I had, till the Prophet finished his statement and then I gathered it over my chest. By Him Who had sent him (i.e. Allah’s Apostle) with the truth, since then I did not forget even a single word of that statement of his, until this day of mine. By Allah, but for two verses in Allah’s Book, I would never have related any narration (from the Prophet). (These two verses are): “Verily! Those who conceal the clear signs and the guidance which we have sent down …..(up to) the Merciful.’ (2.159-160)
It was the most significant and the fierce battle during the lifetime of Nabi Pakﷺ a beginning and a start to the great conquests of the land of the Christians. It took place in Jumada AlUla 8 A.H./September 629 C.E. Mu’tah is a village on the borders of Greater Syria, it is at relatively short distance from Baitul-Maqdis. The Nabi Pakﷺ had sent Al-Harith bin ‘Umair Al-Azdi Radiallahu anhoo on a mission to carry a letter to the ruler of Busra. On his way, he was intercepted by Shurahbil bin ‘Amr Al-Ghassani, the governor of AlBalqa’ and a close ally to Caesar, the Byzantine Emperor. AlHarith was tied and beheaded by Al-Ghassani.
Killing envoys and messengers used to be regarded as the most awful crime, and amounted to a declaration of war. The Prophetﷺon hearing the news and ordered that a army of 3000 men be mobilized and dispatched to the north to discipline the transgressors. It was the largest Muslim army never mobilized on this scale except in the course of the Confederates Battle.
Zaid bin Harithah Radiallahu anhoo was appointed to lead the army. Ja’far bin Abi Talib Radiallahu anhoo would replace him if he was killed, and ‘Abdullah bin Rawahah Radiallahu anhoo would succeed Ja’far in case the latter fell. 2)A white banner was raised and handed over to Zaid.
The Nabi Pakﷺ recommended that they reach the scene of AlHarith’s murder and invite the people to profess Islam. Should the latter respond positively, then no war would follow, otherwise fighting them would be the only alternative left.
He ordered them:
Fight the disbelievers in the Name of Allâh, neither plunder nor conceal booty, kill no children or woman, nor an ageing man or a hermit be killed; moreover neither trees should be cut down nor homes demolished.
The Army prepares and ‘Abdullah cries
At the conclusion of the military preparations, the people of Madinah gathered and bade the army farewell. ‘Abdullah bin Rawahah Radiallahu anhoo began to weep at that moment, and when asked why he was weeping, he swore that it was not love for this world nor under a motive of passion with the glamour of life but rather the Words of Allâh speaking of Fire that he heard the Prophet & reciting:
“There is not one of you but will pass over it (Hell): this is with your Lord, a Decree which must be accomplished.”
The Nabi Pakﷺ and the people then accompanied the army until they reached the valley of Thaniyah where they stopped and he supplicated for them.
The Army marches and holds a Council at Ma’an
The army then marched northward to Ma’an, a town bordering on Greater Syria. There news came that Heraclius had mobilized a hundred thousand troops together with another hundred thousand men of Lakhm. Judham, Balqain, Bahra’ and Bali – Arabian tribes allied to the Byzantines. The Muslims, on their part had never thought of encountering such a huge army. They were at a loss about what course to follow, and spent two nights debating these unfavorable conditions. Some suggested that they
should write a letter to the Nabi Pakﷺ seeking his advice. ‘Abdullah bin Rawahah Radiallahu anhoo opposed to them being unwilling and addressed the Muslims saying: “I swear by Allah that the very object which you are trying to avoid is the one you have set out seeking, martyrdom. In our fight we don’t count on number of soldiers or equipment but rather on the Faith that Allah has honored us with. Hasten to win either of the two, victory or martyrdom.”
The Army heads for the Enemy
In the light of these words, they moved to engage with the enemy in Masharif, a town of Al-Balqa’, and then changed direction towards Mu’tah where they encamped. The right flank was led by Qutbah bin Qatadah Al-‘Udhari Radiallahu anhoo, and the left by ‘Ubadah bin Malik Al-Ansari Radiallahu anhoo. Bitter fighting started between the two parties, three thousand Muslims against an enemy fiftyfold as large.
Zaid bin Harithah Radiallahu anhoo the closest to the Messenger’s heart, assumed leadership and began to fight with his full strength and in matchless spirit of bravery until he fell, fatally stabbed. Ja’far bin Abi Talib Radiallahu anhoo then took the banner and did a miraculous job. In the thick of the battle, he dismounted, shot his horse and resumed fighting until his right hand was cut off.
He seized the banner with his left hand until this too was gone He then clasped the banner with both arms until a Byzantine soldier struck and cut him into two parts. He was after the death called “the flying Ja’far” or “Ja’far with two wings” because Allâh has awarded him two wings to fly wherever he desired there in the eternal Garden. Al-Bukhari reported fifty wounds in his body, none of them in the back. Sahih Al-Bukhart 2/611.
‘Abdullah bin Rawahah Radiallahu anhoo then proceeded to hold up the banner and fight bravely on his horseback while reciting enthusiastic verses until he too was killed. Thereupon a man, from Bani “Ajlan, called Thabit bin Al-Arqam took the banner and called upon the
Muslims to choose a leader. The honor was unanimously granted to Khalid bin Al-Walid a skilled brave fighter and an outstanding strategist. It was reported by Al-Bukhart that he used nine swords that broke while he was relentlessly and courageously fighting the enemies of Islam. He, however, realizing the grave situation the Muslims were in, began to follow a different course of encounter, revealing the super strategy-maker, that Khalid was rightly called.
He reshuffled the right and left flanks of the Muslim army and introduced forward a division from the rear in order to cast fear into the hearts of the Byzantine by misleading them that fresh forces had arrived. The Muslims engaged with the enemies in random clashes but gradually and judiciously retreating in a fully organized and well-planned withdrawal.
The Byzantines, seeing this new strategy, believed that they were being entrapped and drawn in the heart of the desert. They stopped the pursuit, and consequently the Muslims managed to retreat back to Madinah with the slightest losses.
The Muslims sustained twelve martyrs, whereas the number of casualties among the Byzantines was unknown although the details of the battle point clearly to a large number. Even though the battle did not satisfy the Muslims’ objective, namely avenging Al-Harith’s murder, it resulted in a far-ranging impact and attached to the Muslims a great reputation in the battlefields. The Byzantine Empire, at that time, was a power to be reckoned with, and merely thinking of going against it used to mean selfdestruction, let alone a three-thousand-soldier army going into battle against 200,000 soldiers far better equipped and lavishly furnished with all the luxurious conveniences.
The battle was a real miracle proving that the Muslims were something exceptional not then known. Moreover, it gave evidence that Allâh backed them and their Nabi Pakﷺ. In the light of
these new strategic changes, the archenemies among the desert bedouins began to reconcile themselves with the new uprising faith and several disobedient tribes like Banu Sulaim Ashja’, Ghatafan, Dhubyan, Fazarah and others came to profess Islam out of their own free will.
The Mu’tah Battle, after all, constituted the forerunner of the blood encounter to subsequently take place with the Byzantines. It pointed markedly to a new era of the Islamic conquest of the Byzantine empire and other remote countries, to follow at a later stage.
Dhatus-Salasil is a spot situated ten days’ walk north of Madinah. The Muslims are said to have encamped in a place with a well of water called Salsal, hence the terminology Dhatus-Salasil. In view of the alliance between the Arabian tribes on the borders of Syria and the Byzantines, the Nabi Pakﷺ deemed it of top urgency to carry out a wisely-planned scheme that might bring about a state of relationship with those bedouins, and would at the same time separate them from the Byzantines. For the implementation of this plan. he chose ‘Amr bin Al-‘As with whose paternal grandmother came from Bali, a tribe dwelling in that area. This motive in mind, combined with provocative military movements by Bani Quda’ah, brought about this preventive strike which started in Jumada Ath-Thaniyah, 8 A.H.
‘Amr bin Al-‘As was awarded a white flag with a black banner to go with it. He set out at the head of 300 Emigrants and Helpers assisted by a cavalry of 30 men, and was recommended to seek help from the tribes of Bali, ‘Udhrah and Balqain. He marched at night and camped in a concealed location during the day.
On approaching the enemy lines and realizing the large build up of men, he sent for more forces from Madinah, and these arrived on the spot headed by Abu ‘Ubaidah bin Al-Jarrah leading further 200 men as well as other platoons including Abu Bakr and ‘Umar bin Al-Khattab within
All of them were given strict orders to cooperate, work in harmony and never leave any area for disagreement.
At noon, Abu ‘Ubaidah wanted to lead the Muslims in prayer, but ‘Amr objected on grounds that the former came only to assist, and leadership in prayer was given to him.
The Muslim army reached the location of Quda’ah and penetrated deep in their land, destroyed the enemies and obliged the others to flee for their lives in different directions,
At the conclusion of the military operations, a courier was dispatched to Allâh’s Messenger ﷺ to brief him on the developments of events and the ultimate victory achieved.
The Khadrah Mission
In the month of Sha’ban 8 A.H., news reached the Nabi Pakﷺ of the gathering of troops of Bani Ghatafan, still outside the domain of Islam. He urgently summoned Abu Qatadah and sent him at the head of fifteen men to discipline those outlaws.
It took fifteen days to teach them an unforgettable lesson. Some were killed, others captured and all their property seized
Hazrat Abdullah ibne Abbas RadiAllahu Anhuma farmate hain:
“Quran-e-Pak ki Jitni Aayaat Sayyeduna Maula Ali Alaihissalam ke Haq me Nazil hui hain kisi aur ke Haq me nazil nahi huin!”
Ibne Asakir, Tarikh e Damishq, 42/363
Suyuti, Tarikh al Khulafa, 132
Kanzul Mattalib fee Manaqib Ali ibne Abi Talib Alaihi Mussalam, Hadees #186
Hadees-e-Wilayat yaani “Man Kuntu Maula Hu Fa Aliyyum Maula Hu” : “Jiska Mai Maula Hun Uska Ali Maula Hai”. Is Hadees-e-Pak ko 98 Sahaba-e-Kiram ne riwayat kiya hai aur bahot saare Aaimma-e-Hadees ne apni apni turuk aur asaneed ke saath is Hadees apni kitabo me darj kiya hai jinka total hota hai 153. 153 alag alag Sanad ke saath ye ek Hadees riwayat hui hai!
Jo Hadees bahot zyada sanad ke saath riwayat ho usko Hadees-e-Mutawatir kehte hain.
Mutawatir yaani bahot kasrat se riwayat hone wali Hadees-e-Pak. Isliye Mutawatir Hadees ke bareme koi bhi zara sa bhi shaq baki nahi rehta uske Sahih hone me yaani wo 100% Farman-e Rasool-e-Pak SallAllahu Alaihi wa Aalihi wa Sallam hoti hai. Isliye agar kisine kisi Mutawatir Hadees ko manne se inkar kiya to wo shakhs kafir hojata hai kyunke usne Farman-e-Rasool SallAllahu Alaihi wa Aalihi wa Sallam ka inkar kiya. Aur fir shayad mushkil se koi aur riwayat hogi jo itne zyada martaba riwayat hui ho! Yaani ye Hadees-e-Pak Mutawatir Hadees ke group me ekdum top pe hai to is Hadees ki Azmat ka andaza lagayen ke kya hoga!
Aur jis din Aaqa-e-Do Jahan Huzoor Sarwar-e-Kainat SallAllahu Alaihi wa Aalihi wa Sallam ne ye baat irshad farmayi wo 18 Zilhaj ka din tha aur Ghadeer-e-Khum ki waadi thi. Jab RasoolAllah SallAllahu Alaihi wa Aalihi wa Sallam Hazrat Maula Ali Alaihissalam ki Wilayat ka Aylan farma chuke, to sabse pehle Sayyeduna Abu Bakr Siddiq aur Sayyeduna Umar-e-Farooq RadiAllahu Anhuma ne Sayyeduna Ali Alaihisalam ko Mubarakbaad di ke: Ay Ali Mubarak Ho! Aap aajse Hamare Maula ban gaye! Is mauka par Allah Ta’ala ne ye Aayat-e-Kareema nazil farmayi:
“Aaj Maine Tumhare Liye Tumhara Deen Mukammal Kardiya.”
Yaani kisi shakhs ka Imaan us waqt tak pura nahi hota jab tak wo Hazrat Ali KarramAllahu Wajhahul Kareem ko apna Maula, Wali aur Madadgar nahi maan leta! Un saari 153 riwayaton ko Shaykh-ul-Islam Dr. Tahir-ul-Qadri ne apni saalon ki mehnat aur research se apni Hadees ki kitab “Al Kifaya fee Hadeesil Wilaya” me jama kiya hai saare references ke saath.
Allahumma Salle Ala Sayyedina wa Maulana Muhammadiw wa Ala Aalihi wa Sahbihi wa Baarik wa Sallim.
Hadees-e-Ghadir yaani “Man Kuntu Maula Fa Aliyyum Maula” ko riwayat karne waale Aaimma-e-Hadees. Ye sirf 1/3rd yaani Ek Tihayi Aaimma hain, Isse 2 guna badi list Shaykh-ul-Islam ki nayi book “Al Kifaya fee Hadeesil Wilaya” me maujud hain.
Jo kehte hain Ghadeer-e-Khum ki haqiqat nahi wo gaur karen zara list ki lambayi par!
Tirmidhi, Al-Jami’ As-Sahih, 06/79, Raqam-3713,
Ahmad Bin Hanbal, 02/569, Raqam959,
Ibn Abi Asim, As-Sunnah,/603, 604, Raqam-1361, 1363, 1364, 1367, 1370,
Tabarani, Al-Mu’jam-ul-Kabir, 05/195, 204, Raqam-5071, 5096,
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Ibn Kathir, Al-Bidayah Wan-Nihayah, 05/451,
Haythami, Majma-uz-Zawa’id, 09/108,
Ibn Abi Asim, As-Sunnah : 602, Raqam-1355,
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Ibn Abi Asim, As-Sunnah : 602, Raqam-1354,
Tabarani, Al-Mu’jam-ul-Kabir,04/173, Raqam-4052,
Tabarani Al-Mu’jam-ul-Awsat, 01/229, Raqam-348,
Nasa’i Khasa’is Amir-ul-Mominin Ali Bin Abi Talib KarramAllahu Ta’ala Waj’hahul Kareem,/88, Raqam-80,
Ibn Abi Asim, As-Sunnah,/602, 605, Raqam-1358, 1475,
Ziya’ Maqdisi, Al-AHadees-ul-Mukhtarah, 03/139, Raqam-937,
Ibn Asakir, Tarikh Dimashq Al-Kabir, 20/114,
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Ibn Asakir Ne “Tarikh Dimashq Al-Kabir (45/143)
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Ibn Asakir, Tarikh Dimashq Al-Kabir, 45/146,
Ibn Kathir, Al-Bidayah Wan-Nihayah, 05/457,
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Ahmad Bin Hanbal Ki “Al-Musnad (04/437, 438)”
Ibn Kathir Ne Imam Ahmad Ki Riwayat “Al-Bidayah Wan-Nihayah (05/458)” Me Naqal Ki Hai.
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Ibn Abi Shaybah, Al-Musannaf, 12/80, Raqam-12170,
Hakim Ne “Al-Mustadrak (03/110, 111, Raqam-4579)
Ibn Hibban Ne “As-Sahih (15/373, 374, Raqam-6929)”
Abu Ya’la Ne “Al-Musnad (01/293, Raqam-355)”
Tayalisi Ki “Al-Musnad (Shafah/111, Raqam-829,
Abu Nu’aym, Hilyat-ul-Awliya’ Wa Tabqat-ul-Asfiya’, 06/294,
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Ibn Majjah Ne Ye Sahih Hadees “As-Sunan (01/90, Al-Muqaddimah, Raqam-121)”
Nasa’i Ne Ye Hadees “Khasais-E-Amir-ul-Mominin Ali Bin Abi Talib KarramAllahu Ta’ala Waj’hahul Kareem (Shafah,/32, 33, Raqam-91)”
Ibn Abi Aasim, Kitab-us-Sunnah,/608, Raqam-1386,
Mizzi, Tuhfat-ul-Ashraf Bi-Marifat-il-Atraf, 03/302, Raqam-3901.
Ibn Majah, As-Sunan, 01/88, Al-Muqaddimah, Raqam-112,
Ibn Abi Asim Ne “Kitab-us-Sunnah (Safah-603, Raqam-1362)
Ibn Kathir, Al-Bidayah Wan-Nihayah, 04/168,
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 11/602, Raqam-32904,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/167, 168,
Yah Hadees Sahih Hai.]
Ahmad Bin Hanbal Ne “Al-Musnad (04/281
Ibn Abi Shaybah, Al-Musannaf, 12/87, Raqam-12167,
Muhib Tabari, Zakha’ir-ul-Uqba Fi Manaqib Zawi-ul-Quraba,/125,
Muhib Tabari, Al-Riyad-un-Nadarah Fi Manaqib-ul-Ashrah, 03/126, 127,
Manawi Ne “Fayd-ul-Qadir (06/217)
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 13/133, 134, Raqam-36420,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/167, 168,
Imam Ahmad Bin Hanbal Ne Apni Kitab “Faza’il-us-Sahabah (02/610, Raqam-1042)
Ibn Athir, Usd-ul-Ghabah, 04/103,
Dhahabi Ne Siyar Aalam An-Nubula’ (02/623, 624)
Ibn Kathir, Al-Bidayah Wan-Nihayah, 04/169,
Ibn Kathir, Al-Bidayah Wan-Nihayah, 05/464.
Ahmad Bin Hanbal, Al-Musnad, 05/361,
Ahmad Bin Hanbal, Faza’il-us-Sahaba, 02/563, Raqam-947,
Ibn Abi Aasim, Kitab-us-Sunnah,/601, 603, Raqam-1351, 1366,
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Tabarani, Al-Mu’ajam-ul-Awsat, 03/100, 101, Raqam-2204,
Haythami, Majama’-uz-Zawa’id, 09/108,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/143,
Ibn Asakir Ye Hadees “Tarikh Dimishq Al-Kabir (45/142).
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 11/602, Raqam-32905,
Kanz-ul-Ummal (15/168, 169, Raqam-36511)
Hakim, Al-Mustadrak, 03/109, Raqam-4576,
Nasa’i, As-Sunan-ul-Kubra, 05/45, 130, Raqam-8148, 8464,
Ibn Abi Aasim Ne “As-Sunnah (Saath,/644, Raqam-1555)” Tabarani, Al-Mu’jam-ul-Kabir, 05/166, Raqam-4969,
Nasa’i Ne “Khsa’is Amir-ul-Mominin Ali Bin Abi Talib KarramAllahu Ta’ala Waj’hahul Kareem (Shafah,/84, 85, Raqam-76)”
Abu Mahasin Ne “Al-Muatasar Min Al-Mukhtasar Min Mushkil-ul-Athar, (02/301)” Me Naqal Ki Hai.]
Hakim, Al-Mustadrak, 03/109, 110, Raqam-4577,
Ibn Kathir, Al-Bidayah Wan-Nihayah, 04/168,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/164,
Hisma-ud-Deen Hindi, Kanz-ul-Ummal, 01/381, Raqam-1657.]
Hakim, Al-Mustadrak, 03/533, Raqam-6272,
Tabarani, Al-Mu’jam-ul-Kabir, 05/171, 172, Raqam-4986,
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 11/602, Raqam-32904,
Nasa’i, Khsa’is Amir-ul-Mominin Ali Bin Abi Talib KarramAllahu Ta’ala Waj’hahul Kareem, 33, 34, 88, Raqam-10, 80,
Shashi Ne “Al-Musnad (01/165, 166, Raqam-106)
Ibn Asakir Ne “Tarikh Dimishq Al-Kabir (45/88)
Hisam-ud-Deen Hindi Ne “Kanz-ul-Ummal (15/163, Raqam-36496)”
Ibn Abi Aasim, Kitab-us-Sunnah,/607, Raqam-1385,
Ahmad Bin Hanbal, Faza’il-us-Sahaba, 02/643, Raqam-1093,
Ziya’ Maqdisi, Al-AHadees-ul-Mukhtarah, 03/151, Raqam-948,
Ibn Asakir Ne “Tarikh Dimishq Al-Kabir (45/89, 91)
Ibn Abi Aasim, Kitab-us-Sunnah,/608, Raqam-1386,
Ibn Abi Shaybah, Al-Musannaf, 12/61, Raqam-12127,
Ziya’ Maqdisi, Al-AHadees-ul-Mukhtarah, 03/207, Raqam-1008,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/88, 89,
Hakim, Al-Mustadrak, 03/371, Raqam-5594,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 27/76,
Haythami Ne “Majma’-uz-Zawa’id (09/107)
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 11/332, Raqam-31662.]
Ahmad Bin Hanbal, Al-Musnad, 05/347,
Ahmad Bin Hanbal, Faza’il-us-Sahaba, 02/584, 585, Raqam-988,
Nasa’i, As-Sunan-ul-Kubra, 05/130, Raqam-8465,
Nasa’i, Khsa’is Amir-ul-Mominin Ali Bin Abi Talib KarramAllahu Ta’ala Waj’hahul Kareem,/86, Raqam-78,
Hakim, Al-Mustadrak, 03/110, Raqam-4578,
Ibn Abi Shaybah, Al-Musannaf, 12/84, Raqam-12181,
Ibn Abi Aasim, Al-Ahad Wal-Mathani, 04/325, 326,
Shashi, Al-Musnad, 01/127,
Tabarani, Al-Mu’jam-ul-Awsat, 01/229, Raqam-348,
Mubarakpoori, Tohafat-ul-Ahwdhi, 10/147,
Abu Nu’aym, Hilyat-ul-Awliya’ Wa Tabqat-ul-Asfiya’, 04/23,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/142, 146, 148,
Muhib Tabari, Al-Riyad-un-Nadarah Fi Manaqib-ul-Ashrah, 03/128,
Ibn Kathir Ne “Al-Bidayah Wan-Nihayah (04/168, 05/457
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 13/134, Raqam-36422.]
Ahmad Bin Hanbal, Al-Musnad, 04/372,
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Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/166,
Ibn Kathir Ne “Al-Bidayah Wan-Nihayah (04/172)
Ahmad Bin Hanbal, Al-Musnad, 04/368,
Ahmad Bin Hanbal, Faza’il-us-Sahaba, 02/586, Raqam-992
Nasa’i Safah,/97, Raqam-92)
Tabarani, Al-Mu’jam-ul-Awsat, 05/195, Raqam-5070,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/165,
Hisam-ud-Deen Hindi, Kanz-ul-Ummal, 13/105, Raqam-36343,
Hisam-ud-Din Hindi Kanz-ul-Ummal (13/104, 105, Raqam-36342
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Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/169, 170, 172,
Dhahabi, Ne “Siyar Aalam-un-Nubula’ (07/570, 571)
Ibn Kathir Al-Bidayah Wan-Nihayah (04/173
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Ibn Abi Aasim, Kitab-us-Sunnah,/603, Raqam-1360,
Ibn Asakir, Tarikh Dimishq Al-Kabir, 45/161, 162,
Hisam-ud-Deen Hindi Ne Ye Hadees “Kanz-ul-Ummal (13/140, Raqam-36441)
Tabarani, Al-Mu’jam-ul-Kabir, 03/180, 181, Raqam-3052,
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Ibn Asakir Tarikh Dimishq Al-Kabir (45/169)
Doosri Sadi Hijri
1 Ibn Shihab Zuhri : Al-Mutawaffa-125
2 Muhammad Bin Is’haq : Al-Mutawaffa-151 Ya 152
3 Ma’mar Bin Raashid : Al-Mutawaffa-153 Ya 154
4 Isra’il Bin Yoonus Sabi’iy : Al-Mutawaffa-160 Ya 163
5 Sharik Bin ‘Abd Allah Qadi : Al-Mutawaffa-177
6 Muhammad Bin Ja’far Madani Ghundur : Al-Mutawaffa-193
7 Waki’ Bin Jarrah Bin Malih Roo’asi : Al-Mutawaffa-197
8 ‘Abd Allah Bin Namir Hadani : Al-Mutawaffa-199
Teesri Sadi Hijri
9 Muhammad Bin ‘Abd Allah Aboo Ahmad Zubayri Hibal : Al-Mutawaffa-203
10 Yahya Bin Aadam Bin Sulayman Umawi : Al-Mutawaffa-203
11 Imam Muhammad Bin Idris Shafi’iy : Al-Mutawaffa-204
12 Aswad Bin ‘Aamir Bin Shadhan Shaami : Al-Mutawaffa-208
13 ‘Abd-ur-Razzaque Bin Hammam San’ani : Al-Mutawaffa-210
14 Husayn Bin Muhammad Marwazi : Al-Mutawaffa-213
15 Fadl Bin Dukayn Aboo Nu’aym Koofi : Al-Mutawaffa-218 Ya 219
16 ‘Affan Bin Muslim Saffari : Al-Mutawaffa-220
17 Sa’iyd Bin Mansoor Khurasani : Al-Mutawaffa-227
18 Ibrahim Bin Hajjaj : Al-Mutawaffa-231 Ya 237
19 ‘Ali Bin Hakim Awdi : Al-Mutawaffa-241
20 ‘Ali Bin Muhammad Tanafsi : Al-Mutawaffa-233
21 Hadyah Bin Khalid Batri : Al-Mutawaffa-235 Ya 236
22 ‘Abd Allah Bin Muhammad Bin Abi Shaybah ‘Absi : Al-Mutawaffa-235
23 Ubaydullah Bin ‘Umar Qawariri : Al-Mutawaffa-235
24 Is’hq Bin Ibrahim Bin Rahwayh Hanzali : Al-Mutawaffa-238
25 ‘Uthman Bin Muhammad Bin Aboo Al-Hasan Bin Abi Shaybah : Al-Mutawaffa-239
26 Qutaybah Bin Sa’iyd Balkhi : Al-Mutawaffa-240
27 Imam Ahmad Bin Hanbal : Al-Mutawaffa-242
28 Haroon Bin ‘Abd Allah Bin Aboo Moosa A’amal Al-Mutawaffa-243
29 Muhammad Bin Bashashhar ‘Abadi : Al-Mutawaffa-253
30 Muhammad Bin Muthanna Aboo Moosa : Al-Mutawaffa-252
31 Hasan Bin Gharqah ‘Abadi : Al-Mutawaffa-257
32 Hajjaj Bin Yoosuf Sha’ir Baghdadi : Al-Mutawaffa-259
33 Isma’il Bin ‘Abd Allah Asbahani Samawiyah : Al-Mutawaffa-267
34 Hasan Bin ‘Ali Bin ‘Affan ‘Aamiri : Al-Mutawaffa-270
35 Muhammad Bin Yahya Dhahli : Al-Mutawaffa-258
36 Muhammad Bin Yazid Bin Majah Qazwini : Al-Mutawaffa-273
37 Ahmad Bin Yahya Baladhuri : Al-Mutawaffa-276
38 ‘Abd Allah Bin Muslim Dinarawi Ibn Qutaybah : Al-Mutawaffa-276
39 Muhammad Bin Isa Bin Tirmidhi : Al-Mutawaffa-279
40 Ibn Abi ‘Asim Ahmad Bin Amr Shaybani : Al-Mutawaffa-287
41 Zakariyya Bin Yahya Sakhjari Khayyat : Al-Mutawaffa-289
42 ‘Abd Allah Bin Imam Ahmad Bin Hanbal : Al-Mutawaffa-290
43 Ahmad Bin ‘Amr Bin ‘Abd Allah Bazzar : Al-Mutawaffa-293
Chawthi Sadi Hijri
44 Muhammad Bin Shu’ayb Nasa’i : Al-Mutawaffa-303
45 Hasan Bin Sufyan Nasoo’i : Al-Mutawaffa-303
46 Ahmad Bin ‘Ali Aboo Ya’la Mawsili : Al-Mutawaffa-307
47 Muhammad Bin Jarir Tabari : Al-Mutawaffa-310
48 ‘Abd Allah Bin Muhammad Aboo Al-Qasim Baghawi : Al-Mutawaffa-317
49 Muhammad Bin ‘Ali Bin Hasann Bin Bishr Aboo ‘Abd Allah Zahid Hakim Tirmidhi
50 Ahmad Bin Muhammad Bin Salamah Tahawi : Al-Mutawaffa-331
51 Ahmad Bin Muhammad Bin ‘Abd Rabb Aboo ‘Umar Qurtabi : Al-Mutawaffa-328
52 Husayn Bin Isma’il Mahamili : Al-Mutawaffa-330
53 Aboo ‘Abbas Ahmad Bin Muhammad Sa’iyd Bin ‘Uqdah : Al-Mutawaffa-332
54 Yahya Bin ‘Abd Allah Ghabri : Al-Mutawaffa-344
55 Wa’laj Bin Ahmad Sakhjari : Al-Mutawaffa-351