Preface

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Preface

 

General Introduction to the Companions

Before beginning to explain the virtues of the noble Companions radiya Llahu ‘anhum mentioned in the Qur’an and the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam, it is necessary to clarify who is a Companion and how to identify him. We must also clarify who was the last of them to pass away, the ruling on those who claim to be Companions after the year 110 AH, their number, their categories, and who is the best of them.

 

1. Common definition of the Companions

The Muhaddithin (scholars of Hadith) have provided several definitions of a Companion radiya Llahu ‘anhum, the best of which is what is mentioned by the two Hafizs (experts of Hadith), al ‘Iraqi and Ibn Hajar, and others. This definition is: A Companion radiya Llahu ‘anhu is one who met the Prophet salla Llahu ‘alayhi wa sallam whilst believing in him and died as a Muslim.^[1]

The statement, “Who met the Prophet salla Llahu ‘alayhi wa sallam,” includes all those who stayed in the company of the Prophet salla Llahu ‘alayhi wa sallam, whether for a long period or a short period, those who narrated from him and did not, those who fought alongside him and did not, etc.

The statement, “believing in him,” includes every obliged individual from the Jinn and mankind. As for the angels, there is difference of opinion regarding them.

The statement, “and died as a Muslim,” includes those who turned apostate and then reverted to Islam before their death.

The statement, “believing in him,” excludes those who met him as disbelievers, even if they embraced Islam afterwards, provided they did not meet the Prophet salla Llahu ‘alayhi wa sallam a second time as believers. Similarly, it excludes those who believed in prophets other than the Prophet salla Llahu ‘alayhi wa sallam, like the People of the Book (i.e. the Christians and Jews).

Similarly, the statement, “and passed away as a Muslim,” excludes those who met him as believers, then turned apostate and died as such—Allah forbid. Such individuals were very few,^[2] such as ‘Abdullah ibn Khatal, ‘Ubayd Allah ibn Jahsh, Rabi’ah ibn Umayyah ibn Khalaf, and a man from the Ansar who was a scribe for the Prophet salla Llahu ‘alayhi wa sallam, then turned apostate, died, and the earth rejected him, etc.

This definition, with its provisos, is the correct and preferred view among research scholars, such as Ahmed, al Bukhari, and those who followed them rahimahumu Llah. And Allah knows best.

Ibn al Jawzi—after mentioning a number of definitions—states:

 

وفصل الخطاب في هذا الباب أن الصحبة إذا أطلقت فهي في التعارف تنقسم إلى قسمين أحدهما أن يكون الصاحب معاشرا مخالطا كثير الصحبة فيقال هذا صاحب فلان كما يقال خادمه من تكررت خدمته لا لمن خدمه يوما أو ساعة والثاني أن يكون مصاحبا في مجالسة أو مماشاة ولو ساعة فحقيقة الصحبة موجودة في حقه وإن لم يشتهر بها

The gist of the discussion in this chapter is that when companionship is used in general terms, it is commonly divided into two categories:

The first is that a companion is someone who is often associated with, socialised with, or keeps company abundantly. Thus, it is said, “This is someone’s companion,” just as it is said, “This is his servant,” for someone who serves frequently, not for someone who serves for a day or a short while.

The second is that a person is a companion in a gathering or in a company, even for a short while. Thus, the reality of companionship is found in his case, even if he is not known for it.

 

Thereafter, he affirmed that the majority of scholars are of the second opinion, and that they consider as Companions radiya Llahu ‘anhum those who did not fight alongside the Prophet salla Llahu ‘alayhi wa sallam, those who were young when the Prophet salla Llahu ‘alayhi wa sallam passed away, and those who came in delegations to him, even once, etc.

I say: However, there is no doubt that the rank of those who were attached to the Prophet salla Llahu ‘alayhi wa sallam, fought alongside him, or were killed under his banner radiya Llahu ‘anhum are superior to those who were not attached to him, or participated only in one battle alongside him, etc., even though the honour of companionship is attained by all, as affirmed by al Hafiz Ibn Hajar and others.

 

2. The method of identifying a Companion

The Muhaddithin and the scholars of Usul al Fiqh (principles of Fiqh) have stated that a person can be identified as a Companion by five things^[3]:

1. That it be proven through tawatur (consecutively narrated transmissions) that he is a Companion, like the ten who were given the glad tidings of Jannat and others like them.
2. By widespread and well-known narrations that do not reach the level of tawatur, such as Dimam ibn Tha’labah, ‘Ukkashah^[4] ibn Mihsan, and others like them radiya Llahu ‘anhum.
3. By the testimony of a well-known Companion radiya Llahu ‘anhu that so and so is a Companion, such as Humamah ibn Abi Humamah al Dawsi radiya Llahu ‘anhu who passed away of a stomach illness in Asbahan. Abu Musa al Ash’ari radiya Llahu ‘anhu testified that he heard the Prophet salla Llahu ‘alayhi wa sallam prophesising regarding his martyrdom.
4. What al Hafiz Ibn Hajar rahimahu Llah added, that al Akhbar al Ahad (solitary narrations) of thiqah (trustworthy) Tabi’in inform that he is a Companion, based on the rule that the testimonial of one person is accepted, which is the preferred view according to him.
5. That he says about himself that he is a Companion. This is accepted on two conditions:

• That his integrity is proven, as al Amudi and others asserted. This is because his statement prior to his integrity being established that, “I am a Companion,” or anything similar necessitates his integrity to be established, because all the Companions radiya Llahu ‘anhum were trustworthy. Therefore, it becomes equivalent to someone saying, “I am trustworthy,” which is not acceptable.
• Contemporaneity: This is considered to be the passing of one-hundred and ten years from the Hijrah (emigration) of the Prophet salla Llahu ‘alayhi wa sallam. This is based on the hadith that al Sheikhayn (al Bukhari and Muslim) narrated from ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma, who said:

 

صلى بنا رسول الله صلى الله عليه وسلم ذات ليلة العشاء في آخر حياته فلما سلم قال أرأيتكم ليلتكم هذه فإن على رأس مائة سنة منها لا يبقى ممن هو اليوم على ظهر الأرض أحد

The Messenger of Allah salla Llahu ‘alayhi wa sallam led us in the ‘Isha Salah one night, towards the end of his life. After making salam, he said, “Do you see this night of yours? In one hundred years, not one of those who are on the face of the earth today will remain.”^[5]

 

Muslim added from the hadith of Jabir ibn ‘Abdullah radiya Llahu ‘anhuma who said:

 

سمعت رسول الله صلى الله عليه وسلم يقول قبل أن يموت بشهر أقسم بالله ما على الأرض من نفس منفوسة اليوم يأتي عليها مائة سنة وهي حية يومئذ

I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam—a month before his demise—asserting, “I swear by Allah, there is not a soul on earth today that will be alive after a hundred years.”^[6],[7]

 

Al Hafiz Ibn Hajar rahimahu Llah mentioned a rule that can be utilised to identify the companionship of a large group. He said:^[8]

 

١. كانوا لا يؤمرون في المغازي إلا الصحابة فمن تتبع الأخبار الواردة في الردة والفتوح وجد من ذلك شيئا كثيرا

٢. كانوا لا يولد لأحد مولود إلا أتى به النبي الله صلى الله عليه وسلم فدعا له وهذا أمر مستفيض ومعلوم يؤخذ منه شيء كثير جدا أيضا والله تعالى أعلم

٣. لم يبق بمكة والطائف أحد سنة عشر إلا أسلم وشهد حجة الوداع مع النبي المصطفى الكريم … إلخ والله تعالى أعلم

1. 1. They would not appoint anyone as commander in the battles except the Companions. Whoever researches the transmissions relating to apostasy and conquests will find much of that.
   2. No child would be born to anyone except that he would be brought to the Prophet salla Llahu ‘alayhi wa sallam and he would supplicate for him. This is a well-known and widespread matter, from which much can also be derived. And Allah knows best.
   3. There was no one left in Makkah and Ta’if in the year 10 AH who did not embrace Islam and participate in the farewell Hajj with the chosen noble Prophet salla Llahu ‘alayhi wa sallam… And Allah knows best.

 

3. Not accepting claims of Companionship after the year 110 AH

Based on the two previous ahadith—and others that I have not quoted here—and on the practical reality of the demise of the last of the Companions in the year 110 after the Hijrah of the Prophet salla Llahu ‘alayhi wa sallam, Muslims, led by their scholars, did not accept anyone who claimed to be a Companion after that. Liars emerged in the fourth century and later, claiming to be Companions, such as:

• Jubayr ibn al Harith, who claimed companionship in the year 577 AH.
• Al Rabi’ ibn Mahmud al Mardini, who claimed it in the year 599 AH.
• Ratan al Hindi, who died in the year 632 AH.
• Sarbatak al Hindi, claimed that he lived for nine-hundred and twenty-five years. It is reported that he died when he was close to eight-hundred.
• Mu’ammar ibn Burayk claimed companionship in 629 AH.
• Nastur al Rumi—some say he is Jafar ibn Nastur.
• Yusr ibn ‘Abdullah, who lived in Egypt and was three-hundred years old claimed companionship.^[9]
• Qays ibn Tamim al Ta’i al Kilani al Ashajj claimed companionship, as he narrated from the Prophet salla Llahu ‘alayhi wa sallam in 517 AH, in the city of Kilan.
• Khawt ibn Murrah ibn ‘Alqamah, as he narrated in 246 AH from the Prophet salla Llahu ‘alayhi wa sallam.^[10]

 

Likewise, Muslims also did not accept those who claimed to have heard from the Companions radiya Llahu ‘anhum—who came hundreds of years later—such as:

• Abu Hudbah Ibrahim ibn Hudbah, who narrated from Anas radiya Llahu ‘anhu after 200 AH.
• Kharash ibn ‘Abdullah al Tahhan, who narrated from Anas radiya Llahu ‘anhu after 220 AH.
• Dinar Abu Mikyas al Habashi, who narrated from Anas radiya Llahu ‘anhu after 240 AH.
• ‘Uthman ibn al Khattab Abu ‘Amr al Balawi al Maghribi Abu al Dunya al Ashajj, who narrated from ‘Ali radiya Llahu ‘anhu in Baghdad after 300 AH.
• Kathir ibn Sulaim, who narrated from Anas radiya Llahu ‘anhu after 170 AH and some say after 200 AH.
• Musa ibn ‘Abdullah al Tawil, who claimed that he saw Aisha radiya Llahu ‘anha and narrated from Anas radiya Llahu ‘anhu after 200 AH.
• Nafi’ ibn Hurmuz—Abu Hurmuz.
• Najdah ibn ‘Amir (or Ibn ‘Umayr) al Haruri.
• Yusr, the freed slave of Anas.
• Ya’la ibn al Ashdaq al ‘Uqayli, who was alive during the Caliphate of al Rashid.
• Yaghnam ibn Salim ibn Qanbar, who was seen by Yunus ibn ‘Abdul A’la in Egypt.
• Abu Khalid al Saqqa, who narrated in the year 209 AH from Ibn ‘Umar and Anas radiya Llahu ‘anhum.
• All of these are liars and impostors.^[11]

 

Al Hafiz Ibn Nasir al Din rahimahu Llah gathered the names of most of these two groups in a poem. He says:^[12]

فعد ولا تقبل فذاك تخرص	إذا جاء مرفوعاً حديث لستة
وسرباتك ثم الربيع المقلص	رتن وابن نسطور ويسر ومعمر
أبي خالد السقا ويغنم فاحرصوا	ولا تقبلوا عن صاحب قول نجدة
فتى بكر دار ابن هدبة يرقص	ويسر ودينار خراش أشج

If a marfu’^[13] hadith is narrated from six people, then count it and do not accept it, for that is a fabrication.

Ratan, Ibn Nastur, Yusr, Mu’ammar, Sarbatak, then al Rabi’ al Muqallas.

Do not accept from a Companion the narrations of Najdah, Abu Khalid al Saqqa, and Yaghnam; be careful.

And Yusr, Dinar, Kharash, Ashajj—the young man of Bakr Dar ibn Hudbah prancing around.

 

4. The number of Companions

As for their number, there is no standard that can be used to count them due to their large number.^[14] Abu Zur’ah al Razi is reported to have said:

 

قبض رسول الله صلى الله عليه وسلم عن مائة ألف وأربعة عشر ألفاً من الصحابة ممن روى عنه وسمع منه ورآه من رجل وامرأة

The Messenger of Allah salla Llahu ‘alayhi wa sallam passed away leaving behind one-hundred and fourteen thousand Companions radiya Llahu ‘anhum, who narrated from him, heard from him, and saw him, both men and women.

 

There are other reports too; however, what is mentioned in the books of the Companions radiya Llahu ‘anhum does not reach even one-tenth of that.

Al Hafiz Ibn Hajar states in his book al Isabah:

 

لم يحصل لنا من ذلك جميعاً الوقوف على العشر من أسامي الصحابة بالنسبة لما جاء عن أبي زرعة الرازي

From all of this, we have not been able to determine even one-tenth of the names of the Companions radiya Llahu ‘anhum, compared to what was reported from Abu Zur’ah al Razi.

 

The largest book that mentions the biographies of the Companions radiya Llahu ‘anhum is al Isabah of al Hafiz Ibn Hajar rahimahu Llah. It contains—in its four sections, with some repetitions—12 304 names of Companions radiya Llahu ‘anhum.

 

5. The categories of the Companions[15]

Ibn Sa’d divided the Companions radiya Llahu ‘anhum into five categories^[16], while al Imam al Hakim divided them into twelve categories, and those who came after him followed suite. These are the titles of the categories mentioned by al Imam al Hakim rahimahu Llah:

First category: The early Muslims, who embraced Islam in Makkah early on, such as al Khulafa’ al Rashidun (Rightly-Guided Caliphs) and others radiya Llahu ‘anhum.

Second category: The people of Dar al Nadwa radiya Llahu ‘anhum.

Third category: Those who emigrated to Abyssinia radiya Llahu ‘anhum.

Fourth category: Those who took the First Pledge of al ‘Aqabah radiya Llahu ‘anhum. Hence, it used to be said, “So and so is an ‘Aqabi,” referring to the people of the Pledge.

Fifth category: Those who took the Second Pledge of al ‘Aqabah radiya Llahu ‘anhum, most of whom were from the Ansar.

Sixth category: The first Muhajirin radiya Llahu ‘anhum who met the Prophet salla Llahu ‘alayhi wa sallam in Quba’, before he entered Madinah and built his Masjid.

Seventh category: Participants of the Battle of Badr radiya Llahu ‘anhum.

Eighth category: Those who emigrated to Madinah between the Battle of Badr and al Hudaybiyyah radiya Llahu ‘anhum.

Ninth category: Those who took the Pledge of al Ridwan at al Hudaybiyyah radiya Llahu ‘anhum.

Tenth category: Those who emigrated between al Hudaybiyyah and the Conquest of Makkah. Among them are: Khalid ibn al Walid, ‘Amr ibn al ‘As, Abu Hurairah, and many others radiya Llahu ‘anhum.

Eleventh category: The Muslims of the Conquest of Makkah. They are those who embraced Islam on the Day of the Conquest of Makkah. They were a group of Quraysh radiya Llahu ‘anhum.

Twelfth category: Children who saw the Prophet salla Llahu ‘alayhi wa sallam on the Day of the Conquest of Makkah, during the Farewell Hajj, and elsewhere. They are counted among the Companions radiya Llahu ‘anhum. And Allah knows best.

 

6. The last of the Companions to pass away[17]

The last of the Companions to pass away, on record, was Abu al Tufayl ‘Amir ibn Wathilah al Laythi radiya Llahu ‘anhu, as confirmed by several scholars, contrary to what some scholars have assumed about the existence of another Companion after him, based on da’if (weak), munkar (unacceptable), or erroneous narrations.

Abu al Tufayl radiya Llahu ‘anhu passed away in Makkah al Mukarramah in 110 AH. Al Dhahabi also authenticated this. Some say that it was even earlier.

The last of the Companions to pass away in various cities are as follows:

• The last of the Companions to pass away in Madinah was Mahmud ibn al Rabi’, in 99 AH. Some say it was in 96 AH. Some reports suggest it was Sahl ibn Sa’d al Sa’idi, who passed away in 88 AH.
• The last of the Companions to pass away in Syria was ‘Abdullah ibn Busr al Mazini radiya Llahu ‘anhu. He passed away 88 AH and some say 96 AH.
• The last of the Companions to pass away in Kufah was ‘Abdullah ibn Abi Awfa radiya Llahu ‘anhu in 86 AH, 87 AH, or 88 AH. Others say it was ‘Amr ibn Hurayth radiya Llahu ‘anhu in 85 AH.
• The last of the Companions to pass away in Basrah was Anas ibn Malik radiya Llahu ‘anhu in 92 AH. Some say in 93 AH.
• The last of the Companions to pass away in Egypt was ‘Abdullah ibn al Harith ibn Jaz’ radiya Llahu ‘anhu in 85 AH, 86 AH (which is the preferred view), 87 AH, or 88 AH.
• The last of the Companions to pass away in Yamamah was al Hirmas ibn Ziyad al Bahili radiya Llahu ‘anhu, who passed away after 100 AH.

 

7. The Best of the Companions[18]

As for the best among the Companions radiya Llahu ‘anhum in general, they are Abu Bakr, then ‘Umar radiya Llahu ‘anhuma by the consensus of the Ahlus Sunnah. Thereafter ‘Uthman and then ‘Ali radiya Llahu ‘anhuma. This was the opinion of the majority of the Ahlus Sunnah. Later, they unanimously agreed on it. Al Imam al Shafi’i rahimahu Llah states:

 

أفضل الناس بعد رسول الله صلى الله عليه وسلم أبو بكر ثم عمر ثم عثمان ثم على رضي الله تعالى عنهم

The best of people after the Messenger of Allah salla Llahu ‘alayhi wa sallam is Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali radiya Llahu ‘anhum.^[19]

 

He also said:

 

لم يجدوا أي الصحابة رضي الله تعالى عنهم تحت أديم السماء خيرا من أبي بكر الصديق فولوه رقابهم

They, i.e. the Companions radiya Llahu ‘anhum, did not find anyone under the sky better than Abu Bakr al Siddiq, so they entrusted their matters to him.^[20]

 

Once Ibrahim ibn ‘Abdullah al Hajabi once said:

 

ما رأيت هاشمياً يفضل أبا بكر على علي

I have never seen a Hashimite prefer Abu Bakr over ‘Ali.

 

Al Shafi’i replied to him:

 

علي بن أبي طالب ابن عمي وابن خالتي وأنا رجل من بني عبد مناف وأنت رجل من بني عبد الدار ولو كانت هذه مكرمة لكنت أولى بها منك ولكن ليس الأمر على ما تحسب

‘Ali ibn Abi Talib is my paternal and maternal cousin. I am a man from Banu ‘Abd Manaf, and you are a man from Banu ‘Abdul Dar. If this was an honour, I would be more deserving of it than you; however, the matter is not as you think.^[21]

 

Al Hafiz Ibn Hajar declared:^[22]

 

إن الإجماع انعقد بين أهل السنة أن ترتيبهم في الفضل كترتيبهم في الخلافة رضي الله تعالى عنهم أجمعين

Ijma’ (consensus) of the Ahlus Sunnah is settled that their sequence in superiority is the same as their sequence in the Caliphate. May Allah subhanahu wa ta ‘ala be pleased with them all.

 

Thereafter, the best of the Companions are the rest of the ten who were given the glad tiding of Jannat, then the participants of the Battle of Badr, then the participants of the Battle of Uhud, then those who took the Pledge of al Ridwan on the Day of al Hudaybiyyah, and so on.

The first of the forerunners, among the Muhajirin and the Ansar, are better than those who came after them. All of them are virtuous. And Allah knows best.

This is clarified by the hadith of the Prophet salla Llahu ‘alayhi wa sallam regarding the later Muslims, when he said:

 

أما تاركو لي صاحبي فوالله لو أنفق أحدكم مثل جبل أحد ذهباً ما بلغ مد أحدهم ولا نصيفه

Will you not leave my Companion? By Allah, if one of you were to spend the equivalent of Mount Uhud in gold, it would not reach the level of one mudd of theirs, or even half of it.^[23]

 

As for the virtues of the Companions radiya Llahu ‘anhum, their high status, the explanation of their merits, and their lofty honour by Allah subhanahu wa ta ‘ala and with the Prophet salla Llahu ‘alayhi wa sallam, this is what I will discuss, Allah willing, in this book, mentioning what is stated in the Qur’an,^[24] albeit briefly, as I cannot give them their due right, for they are the bearers of the Shari’ah, the preachers of the Book of Allah, the disseminators of the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam, the conquerors of lands, the teachers of the din of Allah subhanahu wa ta ‘ala, and its transmitters to various cities. May Allah subhanahu wa ta ‘ala be pleased with them, satisfy them, and resurrect us with them in the company of the Prophet salla Llahu ‘alayhi wa sallam, in a seat of honour near the Sovereign, Perfect in ability. Amin.

Soon, in Chapter 4, we will explore their integrity, praise of the Imams of the Ahlul Bayt (Household of the Prophet salla Llahu ‘alayhi wa sallam), warning against slandering them, refraining from discussing the disagreements that transpired between them, and the stance of the Ummah regarding them. I will also compare them with the followers of Musa and ‘Isa ‘alayhima al Salam, to illustrate the great difference between their status and the status of those who preceded them among the followers of the prophets ‘alayhim al Salam.

May Allah subhanahu wa ta ‘ala be pleased with them and satisfy them, and may we be resurrected with their love and in their company, under the banner of the Prophet salla Llahu ‘alayhi wa sallam. Amin.

 

NEXT⇒

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^[1]  Al Isabah, 1/8; al Riyad al Mustatabah, pg. 11; ‘Ulum al Hadith, pg. 263; Mahasin al Islah, pg. 422-426; al Taqyid wa al Idah, pg. 291 onwards; Talqih Fuhum Ahl al Athar, pg. 100-101; al Taqrib ma’a al Tadrib, 2/208-212; the two commentaries on al Alfiyah, 3/3-10; Fath al Mughith, 3/86 onwards; Irshad Tullab al Haqa’iq, 2/586-589, Nuzhat al Nazar, pg. 55-56; Ibn Hazm: Al Ihkam fi Usul al Ahkam, 5/89-91.

^[2]  Refer to al Riddah Qadimuha wa Hadithuha, for I have explored all those that turned apostate during the era of the Prophet salla Llahu ‘alayhi wa sallam.

^[3]  Al Isabah, 1/8 9; ‘Ulum al Hadith, pg. 264; al Taqyid wa al Idah, pg. 299, 301; two commentaries on al Alfiyah, 3/11-12; Fath al Mughith, 3/96 onwards; al Taqrib ma’a al Tadrib, 2/213; Nuzhat al Nazar, pg. 56; Irshad Tullab al Haqa’iq, 2/590.

^[4]  With a dammah on the first letter and a tashdid on the kaf (‘Ukkashah) and without a tashdid (‘Ukashah). With tashdid is preferable.

^[5]  Sahih al Bukhari, book on knowledge, chapter on conversations at night about knowledge, book on the times of Salah, chapter regarding the night and ‘Isha Salah, chapter on night conversations about Fiqh and virtue; Sahih Muslim, book on the virtues of the Companions, chapter on his saying, “A hundred years will not come while there is a soul that is on earth today, will be alive,” Hadith: 217.

^[6]  Sahih Muslim, book on the virtues of the Companions, chapter on his saying, “A hundred years will not come while there is a soul that is on earth today, will be alive,” Hadith: 218.

^[7]  Ashrat al Sa’ah and its summary; al Sunnah al Nabawiyyah Wahy, volume 2, I have mentioned the various versions of this hadith there.

^[8]  Al Isabah, 1/9-10.

^[9]  See their biographies in Mizan al I’tidal and Lisan al Mizan.

^[10]  Tanzih al Shari’ah, 2/37-45.

^[11]  See their biographies in Mizan al I’tidal and Lisan al Mizan.

^[12]  Fath al Mughith, 3/10; Lisan al Mizan, 2/446-447.

^[13]  A marfu’ is a narration that is elevated to Nabi salla Llahu ‘alayhi wa sallam.

^[14]  Al Isabah, 1/2-3; al Riyad al Mustatabah, pg. 15-16; Fath al Mughith, 3/111; ‘Ulum al Hadith, pg. 267-268; Mahasin al Istilah, pg. 432; al Taqyid wa al Idah, pg. 305-306; Sharh al Alfiyah, 3/19-20; Tadrib al Rawi, 2/220; Talqih Fuhum Ahl al Athar, pg. 102-103, al Irshad, 2/597.

^[15]  Ma’rifat ‘Ulum al Hadith, pg. 22-24; al Riyad al Mustatabah, pg. 16; al Ba’ith al Hathith, pg. 184; Fath al Mughith, 3/14 onwards; al Taqrib ma’a al Tadrib, 2/221 onwards; al Irshad, 2/603-604; al Misbah, pg. 227-228.

^[16]  Tabaqah (category) refers to a group of people who unite on one thing, such as teachers and students in one era. And Allah knows best.

^[17]  Ma’rifat ‘Ulum al Hadith, pg. 42-43; al Riyad al Mustatabah, pg. 18; ‘Ulum al Hadith, pg. 270-271; al Taqyid wa al Idah, pg. 300-301, 312-317; Sharh al Alfiyah, 3/33 onwards; al Taqrib ma’a al Tadrib, 2/228-232; Fath al Mughith, 3/127 onwards.

^[18]  ‘Ulum al Hadith, pg. 278; al Riyad al Mustatabah, pg. 17; Mahasin al Istilah, pg. 433; two commentaries on al Alfiyah, 3/23, al Taqrib ma’a al Tadrib, 2/222 onwards; Fath al Mughith, 3/115; Mukhtasar ‘Ulum al Hadith, pg. 183-184, and others.

^[19]  Al Bayhaqi: Manaqib al Shafi’i, 1/432-433, Ma’rifat al Sunan wa al Athar, 1/192-193; Tarikh Dimashq; Ibn Kathir: Manaqib al Imam al Shafi’i, pg. 194.

^[20]  Al Bayhaqi: Manaqib al Shafi’i; Ma’rifat al Sunan wa al Athar, 1/193-194.

^[21]  Ibid, however, they contain some errors; al Imam al Shafi’i wa Atharuhu fi al Hadith wa ‘Ulumihi, I have mentioned many such statements there.

^[22]  Fath al Bari, 7/34.

^[23]  Sahih al Bukhari, book on the virtues of the Companions radiya Llahu ‘anhum, chapter on al Humaydi narrated to us; Sahih Muslim, book on the virtues of the Companions radiya Llahu ‘anhum, chapter on the prohibition of reviling the Companions radiya Llahu ‘anhum, Hadith: 222.

^[24]  Those who wish to know what is mentioned in the Prophetic Sunnah regarding the virtues of the ten who were given the glad tidings of Jannat and their lofty status should refer to the virtues of the Companions radiya Llahu ‘anhum in Chapter 3.