2. Kufah’s School of Hadith

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2. Kufah’s School of Hadith

Muslims established the city of Kufah in the year 17 AH.^[1] A large number of distinguished Companions radiya Llahu ‘anhum settled there. Ibrahim al Nakha’i said:

 

هبط الكوفة ثلاثمئة من أصحاب الشجرة وسبعون من أهل بدر

Three-hundred Companions who participated in the Pledge under the Tree and seventy who participated in the Battle of Badr settled in Kufah.^[2]

 

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu (d. 32 AH) was the most eminent one. He was considered one of the great jurists and scholars among the Companions radiya Llahu ‘anhum and was distinguished by his scholarly and educational activity. He filled it with knowledge, education, and fiqh, which transformed it into a city that could be called ‘the city of Fiqh.’ It rivalled Madinah in scholarly movement at that time and in many cases competed with it, especially since Ibn Mas’ud radiya Llahu ‘anhu produced students there who were proud of their school and the legacy they inherited from him and other Companions radiya Llahu ‘anhum who settled there. Similarly, they acquired from some senior scholars in Madinah, such as ‘Umar ibn al Khattab and Aisha radiya Llahu ‘anhuma, as mentioned previously.^[3]

The manifestations of the distinction of Kufah are numerous and well-known and there are many testimonies to that. Ibn Sa’d (d. 230 AH) detailed them in al Tabaqat,^[4] Yaqub ibn Sufyan al Fasawi in al Ma’rifah wa al Tarikh,^[5] and Ibn Abi Khaythamah (d. 279 AH) in al Tarikh.^[6] Some of them were scattered by ‘Ali ibn al Madini (d. 234 AH) in al ‘Ilal.^[7] Al Kawthari (d. 1371 AH) presented all this in detail in his book Fiqh Ahl al ‘Iraq wa Hadithuhum, which refers to the people of Kufah rather than the people of Basrah.^[8]

In these texts, Amir al Mu’minin ‘Umar’s radiya Llahu ‘anhu interest in Kufah is evident, as he sent two of the people closest to him, i.e. ‘Ammar ibn Yasir and ‘Abdullah ibn Mas’ud radiya Llahu ‘anhuma, there. His statement is reported thus:

 

إني بعثت إليكم عمارا أميرا وعبد الله معلما ووزيرا وهما من النجباء من أصحاب رسول الله صلى الله عليه وسلم فاسمعوا لهما واقتدوا بهما وإني قد آثرتكم بعبد الله على نفسي إثرة

I have sent ‘Ammar to you as governor and ‘Abdullah as a teacher and minister. They are among the nobles of the Companions of the Prophet salla Llahu ‘alayhi wa sallam, so listen to them and follow them. I have favoured you over myself with ‘Abdullah. ^[9]

 

Among the statements that show the scholarly importance of Kufah is the statement of the Sheikh of Makkah, ‘Ata’ ibn Abi Rabah, to one of the people of Kufah:

 

ما يأتينا العلم إلا من عندكم

Knowledge does not come to us except from you.^[10]

 

The most important of those who settled in Kufah and filled it with knowledge are:

 

1. ‘Abdullah ibn Mas’ud, radiya Llahu ‘anhu (d. 32 AH)

He was one of the first to embrace Islam with the Prophet salla Llahu ‘alayhi wa sallam. He embraced Islam before ‘Umar radiya Llahu ‘anhu and was the first to recite the Qur’an aloud in Makkah.^[11] He was attached to the Prophet salla Llahu ‘alayhi wa sallam for a long time, especially in Makkah and Madinah. Some of the Companions radiya Llahu ‘anhum even thought he was a member of the Prophet’s salla Llahu ‘alayhi wa sallam household. Abu Musa al Ash’ari radiya Llahu ‘anhu said:

 

قدمت‏ أنا وأخي من اليمن فمكثنا حينا ما نرى إلا أن عبد الله بن مسعود رجل من أهل بيت النبي صلى الله عليه وسلم لما نرى من دخوله ودخول أمه على النبي صلى الله عليه وسلم

My brother and I came from Yemen. For a while, we did not consider ‘Abdullah ibn Mas’ud except to be a man from the family of the Prophet salla Llahu ‘alayhi wa sallam due to his and his mother’s frequent entry upon the Prophet salla Llahu ‘alayhi wa sallam.^[12]

 

It is reported in Sahih Muslim from Ibn Mas’ud radiya Llahu ‘anhu:

 

قال لي رسول الله صلى الله عليه وسلم إذنك علي أن يرفع الحجاب

The Prophet salla Llahu ‘alayhi wa sallam said to me, “The sign that you have been permitted to enter is that the curtain is raised.”^[13]

 

Ibn Mas’ud radiya Llahu ‘anhu was the keeper of the secrets of the Prophet salla Llahu ‘alayhi wa sallam as well as the keeper of his pillow, miswak, sandals, and water for Wudu’.^[14] Therefore, he was the closest of people to the Prophet salla Llahu ‘alayhi wa sallam in guidance and mannerism. Hudhayfah ibn al Yaman radiya Llahu ‘anhu was asked about a man who was close in conduct and mannerism to the Prophet salla Llahu ‘alayhi wa sallam so that he could be followed. He replied:

 

ما أعرف أحدا أقرب سمتا وهديا ودلا بالنبي من ابن أم عبد

I do not know anyone closer in conduct, guidance, and mannerism to the Prophet salla Llahu ‘alayhi wa sallam than Ibn Umm ‘Abd (i.e. Ibn Mas’ud).^[15]

 

He passed away in the year 32 AH.

Ibn Mas’ud radiya Llahu ‘anhu was well aware of the extent of knowledge he acquired from the Prophet salla Llahu ‘alayhi wa sallam and clearly expressed it by saying:

 

والله الذي لا إله غيره ما أنزلت سورة من كتاب الله إلا أنا أعلم أين أنزلت ولا أنزلت آية من كتاب الله إلا أنا أعلم فيم أنزلت ولو أعلم أحدا أعلم مني بكتاب الله تبلغه الإبل لركبت إليه

By Allah besides Whom there is no deity, no Surah of the Qur’an has been revealed except that I know where it was revealed and no verse of the Qur’an has been revealed except that I know why it was revealed. If I know of anyone more knowledgeable than I about the Book of Allah, where camels can reach, I would ride to him.^[16]

 

Many narrations have been reported regarding Abu Musa al Ash’ari’s radiya Llahu ‘anhu praise for Ibn Mas’ud radiya Llahu ‘anhu after he moved to Kufah following his removal from the governorship of Basrah.^[17]

He was highly revered by his companions. Abu Wa’il said:

 

ما أعدل بابن مسعود أحدا

I do not equate anyone to Ibn Mas’ud.^[18]

 

Al Dhahabi states:

 

كان تلامذته لا يفضلون عليه أحدا من الصحابة ولما قارن مسروق الهمداني بين تلقيه على ابن مسعود وتلقيه على غيره من الصحابة فضل ابن مسعود بدرجات

His students would not prefer any of the Companions to him.^[19]

When Masruq al Hamdani compared his acquisition of knowledge from Ibn Mas’ud and other Companions, he preferred Ibn Mas’ud by a considerable margin.^[20]

 

Al Sha’bi’s statement confirms this:

 

ما دخلها أحد من أصحاب محمد أنفع علما ولا أفقه صاحبا منه

No Companion of the Prophet salla Llahu ‘alayhi wa sallam entered it [Kufah] who possessed more beneficial knowledge and greater companionship than he.^[21]

 

His students benefited greatly from him. He produced among them a generation similar to the generation of the senior Tabi’in in Madinah, in fact, even superior to them, according to the opinion of some scholars.

Al Sha’bi would always praise them stating:

 

ما رأيت قوما قط أكثر علما ولا أعظم حلما ولا أكف عن الدنيا من أصحاب عبد الله ولولا ما سبقهم به الصحابة ما قدمنا عليهم أحدا

I have never seen a people more knowledgeable, more forbearing, and more abstinent from this world than the students of ‘Abdullah. Had it not been for the fact that the Companions surpassed them, we would not put anyone ahead of them.^[22]

 

He also stated:

 

ما دخل الكوفة أحد من الصحابة أنفع علما ولا أفقه صاحبا من عبد الله

No Companion entered Kufah who possessed more beneficial knowledge and greater companionship than ‘Abdullah.^[23]

 

‘Ali ibn Abi Talib radiya Llahu ‘anhu and Sa’id ibn Jubayr rahimahu Llah described them by saying:

 

كان أصحاب عبد الله سرج أهل هذه القرية

‘Abdullah’s students were the lamps of the people of this city.^[24]

 

Abu Hashim al Rummani said about them:

 

لو أن رجلا واحدا من أصحاب عبد الله في أمة لكفاهم

If one of ‘Abdullah’s students were in a nation, he would be sufficient for them.^[25]

 

Likewise, senior scholars of Basrah, such as Muhammad ibn Sirin who acquired knowledge from them, praised them.^[26]

The students of Ibn Mas’ud radiya Llahu ‘anhu were very proud of their acquisition from him and greatly revered him. Some of them would be asked to issue fatwa while the Companions radiya Llahu ‘anhum were available. In fact, some of the Companions radiya Llahu ‘anhum would ask them for fatawa. Therefore, most of them did not narrate from the junior Companions who settled in Kufah, such as Zaid ibn Arqam, Jabir ibn Samurah, Sulaiman ibn Surad, Abu Juhayfah, and their class radiya Llahu ‘anhum.^[27]

It is as if Ibn Mas’ud’s eagerness clearly bore fruit in that city. Thus, there were dozens of jurists among his students. Their student Ibrahim al Taymi described them by saying:

 

لقد‏ أدركت ستين شيخا من أصحاب عبد الله في مسجدنا هذا أصغرهم الحارث بن سويد

I met sixty scholars from ‘Abdullah’s students in this Masjid of ours. The youngest of them was al Harith ibn Suwaid.^[28]

 

When Anas ibn Sirin al Basri visited Kufah, he stated about it:

 

أتيت الكوفة فرأيت فيها أربعة آلاف يطلبون الحديث وأربعمئة قد فقهوا

I came to Kufah. I found therein four thousand seeking Hadith and four hundred who had mastered Fiqh.^[29]

 

In fact, Ibn Hazm preferred the Tabi’in students of Ibn Mas’ud from Kufah to their peers from the Tabi’in of Madinah.^[30]

There is a difference of opinion regarding the preference of his students.

Ibrahim al Nakha’i said:

 

كان أصحاب عبد الله الذين يقرؤون ويفتون ستة علقمة والأسود ومسروق وعبيدة والحارث بن قيس وعمرو بن شرحبيل

‘Abdullah’s students who recited and issued fatwa were six: ‘Alqamah, al Aswad, Masruq, ‘Ubaydah, al Harith ibn Qais, and ‘Amr ibn Shurahbil.^[31]

 

Hereunder is a detailed discussion about them:

a. ‘Alqamah ibn Qais al Nakha’i (d. 62 AH)

One of the most prominent narrators from Ibn Mas’ud radiya Llahu ‘anhu and one closely attached to him. He was one of the noblest of his students.^[32] He heard Hadith from ‘Umar, ‘Uthman, Ibn Mas’ud, ‘Ali, Abu al Darda’ and Aisha radiya Llahu ‘anhum. He possessed great knowledge. The Companions of the Prophet salla Llahu ‘alayhi wa sallam would ask him.

Qabus ibn Abi Zabyan states:

 

قلت لأبي لأي شيء كنت تدع الصحابة وتأتي علقمة قال أدركت ناسا من أصحاب رسول الله صلى الله عليه وسلم وهم يسألون علقمة ويستفتونه

I asked my father, “Why would you leave the Companions and go to ‘Alqamah?”

He explained, “I noticed some of the Companions of the Prophet salla Llahu ‘alayhi wa sallam asking ‘Alqamah and requesting verdicts from him.”^[33]

 

His students would ask him and acquire Fiqh from him whilst the Companions radiya Llahu ‘anhum were available.^[34]

From amongst his companions, he resembled Ibn Mas’ud the most. Abu al Hudhayl states:

 

سألت إبراهيم عن علقمة والأسود أيهما كان أفضل قال علقمة وقد شهد صفين

I asked Ibrahim about ‘Alqamah and al Aswad, which of them was better.

He replied, “‘Alqamah, he participated in the Battle of Siffin.”^[35]

 

Among his students were al Sha’bi and ‘Amr ibn Maymun, who stayed with him for a long time.

‘Amir narrates:

 

أقمت‏ مع علقمة بمرو سنتين يصلي ركعتين

I stayed with ‘Alqamah in Marw for two years, performing two rak’at.^[36]

 

‘Amr ibn Maymun states:

 

كنت خبازا لعلقمة عشر سنين في الحضر

I was a baker for ‘Alqamah for ten years at home.^[37]

 

b. Al Aswad ibn Yazid al Nakha’i (d. 75 AH)

He was the nephew of ‘Alqamah ibn Qais. He acquired knowledge from Muaz, Ibn Mas’ud, Hudhayfah, Bilal, and other seniors radiya Llahu ‘anhum. He was one of the Mukhadramin.^[38]

 

c. Masruq ibn al Ajda’ (d. 63 AH)

He acquired knowledge from ‘Umar, ‘Ali, Muaz, Ibn Mas’ud, and Ubayy radiya Llahu ‘anhum. Ibn al Madini stated:

 

ما أقدم على مسروق أحدا من أصحاب عبد الله

I would not put any of ‘Abdullah’s students ahead of Masruq.^[39]

 

He was one of the Mukhadramin who embraced Islam during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam.^[40]

He was also distinguished by his memorisation of the narrations of Aisha radiya Llahu ‘anha. ‘Uthman ibn Sa’id asked Yahya ibn Ma’in about Masruq and ‘Urwah pertaining to their narrations from Aisha, but he did not given preference to any of them.^[41]

He would pay attention in acquiring and learning from her. When the news of her death reached him, he said:

 

لولا بعض الأمر لأقمت على أم المؤمنين مناحة

If it were not for some matter, I would have gathered mourners for the Mother of the Believers.^[42]

 

He performed Salah behind Abu Bakr, met ‘Umar and ‘Ali, but did not narrate anything from ‘Uthman radiya Llahu ‘anhum.^[43]

 

d. Shaqiq ibn Salamah, Abu Wa’il (d. 82 AH)

The Sheikh and scholar of Kufah. He narrated from ‘Umar, ‘Uthman, ‘Ali, Ibn Mas’ud, and Aisha radiya Llahu ‘anhum. He is among the Mukhadramin. He was present during the era of the Prophet salla Llahu ‘alayhi wa sallam but did not see him. ‘Amr ibn Murrah was asked:

 

من أعلم أهل الكوفة بحديث ابن مسعود قال أبو وائل

“Who is the most learned from the people of Kufah pertaining to the ahadith of Ibn Mas’ud?”

He replied, “Abu Wa’il.”^[44]

 

Ibrahim al Nakha’i and ‘Amir al Sha’bi and their class studied from the above-mentioned scholars, then al A’mash studied from them, and thereafter Sufyan al Thawri and Shu’bah ibn al Hajjaj studied from them and compiled their knowledge. Details will follow in due course.

 

2. ‘Ali ibn Abi Talib radiya Llahu ‘anhu (d. 40 AH)

He was definitely one of the most eminent Companions in terms of knowledge, fiqh, asceticism, and wisdom, and the fourth rightly-guided Khalifah. Many great virtues have been narrated regarding him to the point that the senior Imams of Hadith state:

 

لم يرد في حق أحد من الصحابة بالأسانيد الجياد أكثر مما جاء في علي

(Merits) in favour of none of the Companions has been mentioned through more authentic chains of transmission than ‘Ali.^[45]

 

He lived in Madinah for a long period where his knowledge spread. He would issue fatawa, teach, and guide. However, when he moved to Kufah, he became occupied with wars and matters of state, so the spread of his knowledge decreased there. Some of his Shia supporters, who could not be trusted, gathered around him. Thus, narrations from him decreased.

Rather, it is strange that the most prominent people who narrated from him in Kufah were the students of Ibn Mas’ud radiya Llahu ‘anhu and they were among the most trusted narrators from him.

Al Mughirah said:

 

لم يكن يصدق على علي رضي الله عنه في الحديث عنه إلا من أصحاب عبد الله بن مسعود

None would be trusted with ‘Ali’s radiya Llahu ‘anhu ahadith except the students of ‘Abdullah ibn Mas’ud.^[46]

 

Many lies were attributed to ‘Ali radiya Llahu ‘anhu and his honest companions disliked that. Hence, some of them stated:

 

قاتلهم الله أي علم أفسدوا

May Allah destroy them. What knowledge have they destroyed?^[47]

 

Even the Companions radiya Llahu ‘anhum disliked that. Among them was Ibn ‘Abbas radiya Llahu ‘anhu when he saw a book containing judgements of ‘Ali radiya Llahu ‘anhu, as previously mentioned. He began to write things from it. He would pass by some things and say:

 

والله ما قضى بهذا علي إلا أن يكون ضل

By Allah, ‘Ali did not pass this judgement unless he erred.

 

Another narration states:

 

أنه أتي بكتاب فيه قضاء علي فمحاه إلا قدر

A book containing the judgements of ‘Ali was brought to him. He erased it except a small amount.^[48]

 

In fact, al Sha’bi al Kufi stated:

 

ما كذب على أحد في هذه الأمة كما كذب على علي رضي الله عنه

No one in this Ummah had lies attributed to him as much as ‘Ali radiya Llahu ‘anhu.^[49]

 

Ibrahim al Nakha’i was asked:

 

أدركت أصحاب عبد الله وأصحاب علي فكيف أخذت بقول أصحاب عبد الله وتركت قول أصحاب علي قال اتهم أصحاب علي رضي الله عنه

“You met the students of ‘Abdullah and the students of ‘Ali. How do you accept the views of ‘Abdullah’s students and abandon the views of ‘Ali’s students? “

He replied, “‘Ali’s students were distrusted.”^[50]

 

Ibn Abi Layla states:

 

صحبت‏ عليا رضي الله عنه في الحضر والسفر وأكثر ما يحدثون عنه باطل

I accompanied ‘Ali radiya Llahu ‘anhu when he was at home and travelling. Most of what they narrate from him is false.^[51]

 

Sheikh Imam al Hafiz Abu Bakr al Bayhaqi said:

 

هذا هو الذي حمل بعض الفقهاء على ترجيح قول من مضى قبل علي من الخلفاء على ما روي عن علي فإذا جاء الثبت عن علي فهو كما جاء عن سائر الأئمة رضي الله عنهم وقد قيل إنما هو لأنهم كانوا يستشيرون وفي وقت علي رضي الله عنه كانوا قد تفرقوا وذهب بعضهم

This is what led some jurists to give preference to the views of those khalifas who came before ‘Ali over what was narrated from ‘Ali. If anything is proven to be from ‘Ali, then it is same as that which came from the rest of the Imams. It is said that this is so because they would consult. During the time of ‘Ali, they were divided and some of them went away.^[52]

 

Despite all this, his ahadith spread through his sons and household, such as al Hussain, the martyr, Muhammad ibn al Hanafiyyah, and trustworthy narrators from him, such as Ibn Abi Layla, Abu ‘Abdul Rahman al Sulami, and other seniors.

 

NEXT⇒ 3. Basrah’s School of Hadith

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^[1]  Yaqut al Hamawi: Mujam al Buldan, 4/491; Ibn Kathir: al Bidayah wa al Nihayah, 10/34.

^[2]  Ibn Sa’d: al Tabaqat, 6/9.

^[3]  Ibn al Qayyim: I’lam al Muwaqqi’in, 1/21.

^[4]  Ibn Sa’d: al Tabaqat, 6/5-12.

^[5]  Al Fasawi: al Ma’rifah wa al Tarikh, 2/533-550.

^[6]  Ibn Abi Khaythamah: al Tarikh al Kabir, 2/376-399.

^[7]  Ibn al Madini: al ‘Ilal. He has compiled valuable texts in which he explains the development of Fiqh in Islamic cities, but he does not mention anything about Basrah—the city wherein he grew up and studied. It is on pg. 42-47. Refer to it. Among the important texts is the one on pg. 41 wherein he reports from Masruq, who said:

كان العلم في ستة من أصحاب رسول الله صلى الله عليه وسلم نصفهم لأهل الكوفة

Knowledge was found among six of the Companions of the Prophet salla Llahu ‘alayhi wa sallam. Half of them were for the people of Kufah.

Then a text on pg. 24 mentions Masruq’s distinction between the Prophet’s salla Llahu ‘alayhi wa sallam Companions radiya Llahu ‘anhum, the extent of their knowledge and benefit, and his preference of Ibn Mas’ud over all of them

^[8]  Al Kawthari: Fiqh Ahl al ‘Iraq wa Hadithuhum, pg. 40 onwards.

^[9]  Ibn Sa’d: al Tabaqat, 6/7.

^[10]  Ibn Sa’d: al Tabaqat, 6/11.

^[11]  Al Dhahabi: Siyar A’lam al Nubala’, 1/461; Ibn Hajar: al Isabah fi Tamyiz al Sahabah, 4/200.

^[12]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the virtues of ‘Abdullah ibn Mas’ud, Hadith: 3763; Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of ‘Abdullah ibn Mas’ud and his mother, Hadith: 2460.

^[13]  Sahih Muslim, book on salam, chapter on the permissibility of making the lifting of the curtain or something similar a sign of permission, Hadith: 2169.

^[14]  Al Dhahabi: Siyar A’lam al Nubala’, 1/469.

^[15]  Sahih al Bukhari, book on the virtues of the Companions, chapter on the virtues of ‘Abdullah ibn Mas’ud, Hadith: 3762.

^[16]  Sahih al Bukhari, book on the virtues of the Qur’an, chapter on the reciters among the Companions of the Prophet salla Llahu ‘alayhi wa sallam, Hadith: 5002; Sahih Muslim, book on the virtues of the Companions radiya Llahu ‘anhum, chapter on the virtues of ‘Abdullah ibn Mas’ud and his mother radiya Llahu ‘anhuma, Hadith: 2463.

^[17]  Abu Musa radiya Llahu ‘anhu greatly revered Ibn Mas’ud radiya Llahu ‘anhu. His statement has been reported when he was asked about a matter on which Ibn Mas’ud radiya Llahu ‘anhu had issued a verdict. He said:

لا تسألوني ما دام هذا الحبر فيكم

Do not ask me as long as this learned man is amongst you.

(Sahih al Bukhari, book on inheritance, chapter on the inheritance of a son’s daughter with a daughter, Hadith: 6736.)

Due to ‘Abdullah ibn Mas’ud’s reverence in the heart of al Ash’ari, we find many of the virtues of Ibn Mas’ud narrated through Abu Musa. This can be seen in Sahih Muslim, wherein Abu al Ahwas narrates:

كنا في دار أبي موسى مع نفر من أصحاب عبد الله وهم ينظرون في مصحف فقام عبد الله فقال أبو مسعود ما أعلم رسول الله صلى الله عليه وسلم ترك بعده أعلم بما أنزل الله من هذا القائم فقال أبو موسى أما لئن قلت ذاك لقد كان يشهد إذا غبنا ويؤذن له إذا حجبنا

We were in Abu Musa’s house along with a group of ‘Abdullah’s students. They were looking at the Qur’an when ‘Abdullah radiya Llahu ‘anhu stood up and left.

Abu Mas’ud then said, “I do not know anyone the Prophet salla Llahu ‘alayhi wa sallam left after him more knowledgeable about what Allah revealed than this person who left us.”

Abu Musa said, “If you say that (then it is because) he used to be present when we were absent, and permission would be given to him when we were not given.”

(Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of ‘Abdullah ibn Mas’ud and his mother, Hadith: 2461.)

Indicating to the high status of Ibn Mas’ud is what Muslim also narrated in his al Sahih — from Shaqiq — from ‘Abdullah who recited the verse:

وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ

And whoever does so, it will be held against them on the Day of Judgement. (Surah Al ‘Imran: 161.)

Thereafter he said:

على قراءة من تأمروني أن أقرأ فلقد قرأت على رسول الله صلى الله عليه وسلم بضعا وسبعين سورة ولقد علم أصحاب رسول الله صلى الله عليه وسلم أني أعلمهم بكتاب الله ولو أعلم أن أحدا أعلم مني لرحلت إليه

According to whose Qira’ah (mode of recitation) do you order me to recite? I recited more than seventy Surahs to the Prophet salla Llahu ‘alayhi wa sallam. The Companions of the Prophet salla Llahu ‘alayhi wa sallam knew that I was the most knowledgeable of them regarding the Book of Allah. Had I known that someone is more knowledgeable than I, I would have travelled to him.

Shaqiq states:

فجلست في حلق أصحاب محمد صلى الله عليه وسلم فما سمعت أحدا يرد ذلك عليه ولا يعيبه

I sat in the gatherings of the Companions of Muhammad salla Llahu ‘alayhi wa sallam and I did not hear anyone refute or criticise him on that.

(Sahih Muslim, book on the virtues of the Companions, chapter on the virtues of ‘Abdullah ibn Mas’ud and his mother radiya Llahu ‘anhuma, Hadith 2462.)

^[18]  Al Dhahabi: Siyar A’lam al Nubala’, 1/494.

^[19]  Al Dhahabi: Tadhkirat al Huffaz, 1/17.

^[20]  Masruq states:

شاممت أصحاب رسول الله صلى الله عليه وسلم وكانوا كالإخاذ منهم ما يروي الرجل ومنهم ما يروي الرجلين ومنهم ما يروي الثلاث ومنهم ما يروي الناس وكان عبد الله بن مسعود ممن يروي الناس

I closely observed the Companions of the Prophet salla Llahu ‘alayhi wa sallam. They were like a water catchment. Some of them would quench one person, some two people, some three people, and some would quench all the people. ‘Abdullah ibn Mas’ud was among those who quenched all the people. (Ibn al Madini: al ‘Ilal, pg.42; al Fasawi: al Ma’rifah wa al Tarikh, ‎2/542.)

^[21]  Ibn Sa’d: al Tabaqat, 6/11.

^[22]  Al Dhahabi: Siyar A’lam al Nubala’, 4/262.

^[23]  Al Dhahabi: Siyar A’lam al Nubala’, 1/494.

^[24]  Ibn Sa’d: al Tabaqat, 6/10.

^[25]  Ibn Abi Khaythamah: al Tarikh, 2/387 (3525). Abu Hashim al Rummani is one of the thiqah (reliable) scholars of Hadith. He passed away in the year 132 AH. Refer to al Dhahabi: Siyar A’lam al Nubala’, 6/152.

^[26]  Ibn Sa’d: al Tabaqat, 6/10.

^[27]  As’ad Taym: ‘Ilm Tabaqat al Muhaddithin, pg. 114.

^[28]  Ahmed: al ‘Ilal, 3/456 (5938). Al Harith ibn Suwaid is one of the great eminent personalities. Ahmed ibn Hanbal mentioned him, magnified his reputation, mentioned good about him and said:

ما بالكوفة أجود إسنادا منها

There is no one in Kufah with a better chain of transmission than him.

(Ahmed: al ‘Ilal, 2/180 (1930).)

^[29]  Al Ramahurmuzi: al Muhaddith al Fasil, pg. 560.

^[30]  Ibn Hazm: al Muhalla bi al Athar, 2/190, 106–107.

^[31]  Ibn Abi Shaybah: al Musannaf, 15/563; Ibn Sa’d: al Tabaqat, 6/10.

^[32]  Al Dhahabi: Tadhkirat al Huffaz, 1/30.

^[33]  Al Dhahabi: Tadhkirat al Huffaz, 1/39.

^[34]  Al Dhahabi: Siyar A’lam al Nubala’, 4/54.

^[35]  Ibn Sa’d: al Tabaqat, 6/91.

^[36]  Ibn Sa’d: al Tabaqat, 6/92.

^[37]  Ibn Sa’d: al Tabaqat, 6/92.

^[38]  See his biography by al Dhahabi: Siyar A’lam al Nubala’, 4/50.

^[39]  Al Dhahabi: Tadhkirat al Huffaz, 1/40.

^[40]  Al Dhahabi: Siyar A’lam al Nubala’, 4/64.

^[41]  Al Dhahabi: Siyar A’lam al Nubala’, 4/67.

^[42]  Ibn Sa’d: al Tabaqat, 6/81.

^[43]  Al Dhahabi: Siyar A’lam al Nubala’, 4/67.

^[44]  Al Dhahabi: Siyar A’lam al Nubala’, 4/67 onwards.

^[45]  Ibn Hajar: Fath al Bari, 7/71.

^[46]  Muqaddamah Sahih Muslim, chapter on the prohibition of narrating from weak narrators and caution in carrying it, 1/13.

^[47]  Ibid.

^[48]  Ibid.

^[49]  Al Bayhaqi: al Madkhal ila al Sunan al Kubra, 2/553.

^[50]  Al Bayhaqi: al Madkhal ila al Sunan al Kubra, 2/554.

^[51]  Al Bayhaqi: al Madkhal ila al Sunan al Kubra, 2/555.

^[52]  Al Bayhaqi: al Madkhal ila al Sunan al Kubra, 2/555