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Zayd ibn Thabit
File:Zayd ibn Thabit.jpg
NameZayd ibn Thabit
Personal Details
Birth PlaceMedina
Brith Date11 years before Hijra
ReligionIslam

Zayd ibn Thabit ibn Dahhak was among the elders of the Companions and one of the scribes of revelation and compilers of the Holy Quran during the time of Uthman, and from the great clan of the Khazraj tribe in Medina. He was born in the city of Medina and grew up in Mecca. He was a scribe of the Quran and also a scribe of the correspondence of Muhammad (peace be upon him and his progeny), and he was familiar with Hebrew, Chaldean, and Assyrian languages. After the Prophet (peace be upon him and his progeny), during the Event of Saqifah, he supported the Caliphate of Abu Bakr and pledged allegiance to him. During the caliphates of Umar and Uthman, he held the position of judge and was their deputy in Medina during the Caliph's travels.


Biography

Zayd ibn Thabit ibn al-Dahhak ibn Zayd ibn Ludhan ibn Amr ibn Awf ibn Ghanm ibn Malik ibn al-Najjar al-Ansari al-Khazraji, and his mother's name was "al-Nuwwar" daughter of Malik ibn Sarmah or Malik ibn Muawiyah from the great clan of the Khazraj tribe in Medina[1].

His kunya was Abu Sa'id, Abu Abd al-Rahman, Abu Kharijah[2] and some have said his kunya was Abu Thabit[3]. He was born in the eleventh year before the Hijra in the city of Medina, and grew up in Mecca. When he was six years old, his father was killed in the "Battle of Bu'ath", a war that occurred before the Prophet's migration to Medina between the Aws tribe and the Khazraj tribe[4].

He migrated with the Messenger of God at the age of eleven and learned in religious matters and knowledge[5]. He had 18 sons and 9 daughters, seven of whom were killed in the Event of Harra[6].


Zayd ibn Thabit's Presence in Battles

In most historical books, it is stated that due to Zayd's young age, the Prophet did not allow him to participate in the Battle of Badr and returned him along with other individuals from the four-mile station of Medina "Buyut al-Saqya"[7] and according to most sources, the Battle of the Trench was the first battle in which Zayd ibn Thabit participated[8] and it is narrated from Zayd ibn Thabit that: "I was not allowed to be present in the Battle of Badr and Uhud but I was allowed to be present in the Battle of the Trench and the Prophet dressed me in a Coptic garment[9]."

According to the account of Al-Maghazi, when the Muslims were digging the trench, Zayd ibn Thabit was among those who carried soil. Sa'd ibn Mu'adh, who was sitting with the Messenger of God (peace be upon him and his progeny), looked at Zayd ibn Thabit and said to the Prophet (peace be upon him and his progeny): O Messenger of God, I thank God who kept me alive long enough to have Faith in you; I held this Zayd's father, Thabit ibn Dahhak, who had epilepsy, in my arms on the day of the Battle of Bu'ath. The Prophet (peace be upon him and his progeny) said: He is a very good boy! Coincidentally, Zayd ibn Thabit, who was lying in the trench, fell asleep, and his sleep became so heavy that Ammarah ibn Hazm took his sword, bow, and shield, and he did not wake up. After digging the trench, when the Muslims were leaving it, they did not notice Zayd and left him while he was still sleeping. After Zayd woke up and when this news reached the Prophet (peace be upon him and his progeny), he summoned Zayd and said: O sleeper, did you sleep until your weapons were taken?! Then the Messenger of God (peace be upon him and his progeny) said: Who knows about this boy's weapons? Ammarah ibn Hazm said: O Messenger of God, his weapons are with me. The Prophet (peace be upon him and his progeny) ordered Ammarah to return his weapons and also commanded that no one has the right, even as a joke, to take a Muslim's weapons, which causes him fear[10].

And it is written that during the Battle of Hunayn, he was assigned by the Prophet (peace be upon him and his progeny) to census the people and count the spoils, and then he distributed them among the people[11].

After the demise of the Messenger of God (peace be upon him and his progeny), during the caliphate of Abu Bakr in the event of Yamama, which occurred in the year 11 AH, he was hit by an arrow but survived[12].

Zayd during the Rashidun Caliphs

After the Prophet's death, following the formation of Saqifah Bani Sa'idah, his view was that the Prophet's successor should be chosen from the Muhajirun and Quraysh. Justifying his support for the Ansar, he said: "Our Prophet was from the Muhajirun, while we are from the Ansar, so it is better that his successor, like himself, be chosen from the Muhajirun." Then he stretched his hand towards Abu Bakr and said: "Your Caliph is this one," and he himself pledged allegiance to Abu Bakr. Afterwards, Abu Bakr praised his stance and prayed for him[13]. During Abu Bakr's era, Zayd was his scribe[14]. Al-Dhahabi narrating from Qasim ibn Muhammad says: "Umar often made Zayd his successor in Medina"[15] and Zayd's succession in Medina during his travels is well-known[16]. During Umar's time, Zayd also held the position of judge, and Umar allocated a specific salary for him[17]. Also, during Uthman's time, he was entrusted by him with judicial affairs, the Bayt al-Mal (Public Treasury), and the Diwan[18] and was his successor in Medina in his absence[19]. Zayd, in the year 34 AH, when protesters intended to kill Uthman, along with Abu Usayd al-Sa'idi and Ka'b ibn Malik and Hassan ibn Thabit defended Uthman[20]. Regarding Zayd ibn Thabit's pledge of allegiance or lack thereof to Ali ibn Abi Talib (peace be upon him), there are various accounts. Ibn Sa'd believes that Zayd was among those who pledged allegiance to Ali (peace be upon him)[21] and some, such as Al-Mas'udi, Muhammad Baqir Majlisi and others have stated in their books that Zayd did not pledge allegiance to Ali (peace be upon him)[22]. Abdullah ibn Hasan says: When Uthman was killed, the Ansar, except for a few individuals including Hassan ibn Thabit and Ka'b ibn Malik and Muslimah ibn Mukhallad and Abu Sa'id al-Khudri and Muhammad ibn Maslamah and Nu'man ibn Bashir and Zayd ibn Thabit and Rafi' ibn Khadij and Fadalah ibn Ubayd and Ka'b ibn Ujrah who were Uthmanis, pledged allegiance to Ali (peace be upon him)[23]. In general, Zayd was an Uthmani and did not participate in any of the battles of Ali (peace be upon him), although he expressed the virtue and greatness of His Holiness[24].

Perhaps those who did not pledge allegiance to Ali (peace be upon him) refers to those who later did not participate in Jamal, Siffin, and Nahrawan, not that they opposed the Caliphate of Ali (peace be upon him)[25].


The Scholarly Life of Zayd ibn Thabit

Zayd was among the great Companions and a scribe of Revelation[26] and was paramount in judicial affairs, fatwa, recitation, and inheritance laws[27]. To the extent that he is considered one of the six Companions of Fatwa[28] and among the most knowledgeable individuals of the Ummah in religious inheritance laws[29] and also one of the four individuals who compiled the Qur'an during the time of the Messenger of God[30]. He is one of the six judges of the Prophet's time[31]. Muhammad ibn Abdullah al-Asadi from Sufyan, from Khalid Hadda, from Abu Qilabah, from Anas ibn Malik narrates that he used to say: The Messenger of God (peace be upon him and his progeny) said: The most knowledgeable of my Ummah in inheritance matters is Zayd ibn Thabit[32]. Zayd, at the Prophet's request, was assigned to learn the Jewish language and script (Hebrew and Syriac have also been said) and learned it in nine, eleven, or fifteen days[33]. It is narrated from Umar ibn al-Khattab that: Whoever wishes to ask about inheritance matters must go to Zayd[34]. Also, according to sources, Ibn Abbas, despite his high status in knowledge, would go to Zayd's house to acquire knowledge and would say: "Knowledge must be sought, for knowledge does not come to one." Once Ibn Abbas held the stirrup of Zayd's horse for him to mount. Zayd said: O cousin of the Messenger of God, do not do this. Ibn Abbas said: "We have been commanded to behave this way with our scholars." Zayd kissed his hand and said: "We have been commanded to behave this way with the Ahl al-Bayt of our Prophet[35]."

Zayd's Role in Writing and Collecting the Quran

Zayd was among the scribes of Revelation and among the memorizers of the Quran. He himself said: "...I was the neighbor of the Messenger of God and when وحی was revealed to him, he would send for me and I would write the Revelation...."[36]. بلاذری writes: "The first scribe of the Messenger of God was Ubayy ibn Ka'b al-Ansari, and when he was not present, Zayd would write the Revelation for the Messenger of God[37]." What biographers believe is that Ali (AS), Zayd ibn Thabit, and زید بن ارقم wrote the Revelation, and حنظلة بن ربیع تیمی and Muawiyah ibn Abi Sufyan wrote his letters to kings and tribal chiefs and some other matters, and the records of صدقات properties and how to distribute them among individuals[38] and ابن اثیر believes that Zayd wrote Revelation and non-Revelation for the Prophet[39]. It is narrated from Zayd ibn Thabit that he went to ابوبکر for a matter, while عمر was also present in that gathering, and Umar says: In the جنگ یمامه many memorizers of the Quran were killed and I fear that the rest may also be killed in other wars and the verses of the Quran may be lost, in my opinion the Quran should be collected right now, and Zayd says to Umar: How do I do a task that the Messenger of God did not do? But after that session Zayd began collecting the Quran.

According to Zayd, collecting the Quran was a hard task, because he had to collect all copies such that according to him سوره توبه from (Indeed, there has come to you a Messenger) until the end of it, I found only with Abi Khuzaymah al-Ansari and no one else had it except him. This Mushaf that Zayd compiled was with him until Abu Bakr's death and after that it was entrusted to Umar and after Umar it was with Hafsa, Umar's daughter, then Uthman sent a message to Hafsa that send the scrolls to me so I may copy from them, after that Uthman burned other copies and this incident happened in the year thirty Hijri. In the narration of Ahl al-Bayt it is that Uthman compared all Mushafs with the Mushaf of Fatimah (Peace Be Upon Her) which was arranged by order of the Prophet and in the handwriting of Ali ibn Abi Talib (AS). علامه حلی in the rulings of recitation says that this Mushaf that Uthman wrote and sent to the regions is the same Mushaf of Ali that the Companions agree upon. Some Islamic researchers and Orientalists have written that the best Quran is the same Mushaf that Ali ibn Abi Talib collected, because in it آیات مکی are separated from آیات مدنی and the Quran is also arranged according to the chronology of the revelation of each verse and this is the best method of compiling the Quran and in Uthman's Quran the order was not observed[40].


Zayd's Conduct

Zayd was cheerful and smiling among his family, and self-restrained and calm among people[41]. Due to Zayd's closeness and companionship with the Prophet, Zayd was influenced by the Prophet's behavior and tried to perform the Prophet's actions and deeds. He was very kind to people and treated them with gentleness. He possessed high intelligence and wit. He loved reciting the Quran and his recitation was accompanied by contemplation and thought. He paid attention to holding نماز جماعت in the مسجد and advised his children to do so[42].

Waqidi says: I heard from Abd al-Rahman ibn Abi Ziyad who said, he heard that Zayd ibn Thabit would stay awake on the seventeenth night of رمضان and in the morning signs of wakefulness were visible on his face and he would say: "On the morning of this day God separated truth from falsehood and honored Islam and revealed the Quran and humiliated the heads of disbelief and the Battle of Badr was on روز جمعه[43]."

Death

His death is recorded as occurring in one of the years between 45 and 48 AH, and it is also written after the year 50 Hijri; nevertheless, most historians have cited the year of his death as 45 AH and consider this the most accurate opinion[44]. Al-Dhahabi, in his book, stating various opinions regarding the year of Zayd's death, mentions that Al-Waqidi said that Zayd passed away in the year 45 AH, while he was 56 years old[45]. After his death, مروان بن حکم led the نماز over his body[46] and Hassan ibn Thabit composed a poem in his elegy[47] and ابوهریره said regarding his death: Today the scholar of this Ummah passed away, and it is hoped that God will make ابن عباس his successor[48]. It is narrated from قتاده: When Zayd passed away and they were placing him in the قبر, Ibn Abbas said: Yes, knowledge disappears thus, and today much knowledge was buried[49] and Hudhaifa bin Khalifa narrates from Awf that when they were placing Zayd inside the grave, Ibn Abbas was pouring soil over him with his own hands and saying: 'And knowledge disappears thus, a man who knows something that others do not know, when he dies, he takes his knowledge with him.' Muhammad ibn Umar al-Waqidi from Abu Bakr ibn Abdullah ibn Abi Sabra, from Musa ibn Maysara, from Salim ibn Abdullah narrates that he used to say: On the day of Zayd ibn Thabit's death, I was with Ibn Umar and I said: Today the scholar of the people passed away. Ibn Umar said: May God have mercy on him, Zayd ibn Thabit was among the most selected scholars during the entire caliphate of Umar. Umar would send scholars to cities and forbid them from issuing fatwas based on their own opinion, but Zayd ibn Thabit was in Medina and issued فتویs for the people of Medina and those who came to that city[50].


Footnotes

Template:پانویس


Sources

Adapted from the website Zayd ibn Thabit, Pajooheh Encyclopedia, Baqir al-Ulum Research Center http://pajoohe.ir

رده:شخصیت‌ها رده:شخصیت‌های تاریخی رده:صحابه

  1. ↑ Ibn Athir, Izz al-Din Ibn al-Athir Abu al-Hasan Ali ibn Muhammad al-Jazari (d. 630); Asad al-Ghabah fi Ma'rifat al-Sahabah, Beirut, Dar al-Fikr, 1409/1989, Vol. 2, p. 126 and al-Mizzi; Tahdhib al-Kamal, ed. Dr. Bashar Awad Ma'ruf, Beirut - Lebanon, Mu'assasat al-Risalah, 1409 - 1989 CE, 3rd ed., Vol. 10, p. 25 and al-Dhahabi; Siyar A'lam al-Nubala, ed. Shu'ayb al-Arna'ut, Beirut - Lebanon, Mu'assasat al-Risalah, 1413 - 1993 CE, 9th ed., Vol. 2, p. 426 and al-Maqrizi, Taqi al-Din; Imta' al-Asma bi ma li al-Nabi min al-Ahwal wa al-Amwal wa al-Hafada wa al-Mata, Beirut, Dar al-Kutub al-Ilmiyah, 1420, 1st ed., Vol. 1, p. 82.
  2. ↑ Ibn Athir, op. cit., Vol. 2, p. 12.
  3. ↑ Azizi, Hossein, Rastegar, Parviz, Bayat, Youssef; Common Narrators (A Study in Identifying Common Narrators of Shia and Sunni), Qom, Bustan Kitab, 1380 SH, 1st ed., Vol. 1, p. 347 and Dehkhoda, Ali Akbar; Lughatnama, Tehran, University of Tehran, Spring 1373 SH, Vol. 8, p. 11520.
  4. ↑ Ibn Asakir; Tarikh Madinat Dimashq, Beirut, Dar al-Fikr, 1415 AH, Vol. 19, p. 298 and Ibn Athir, op. cit., Vol. 2, p. 126 and al-Dhahabi, op. cit., Vol. 2, p. 426 and al-Maqrizi, Taqi al-Din; op. cit., Vol. 1, p. 426 and al-Dhahabi, Tadhkirat al-Huffaz; Beirut – Lebanon, Dar Ihya' al-Turath al-Arabi, Vol. 1, p. 30 and Common Narrators, op. cit., Vol. 1, p. 347.
  5. ↑ Ibn Asakir, Tarikh Madinat Dimashq, Vol. 19, p. 298 and Ibn Athir, op. cit., Vol. 2, p. 126 and al-Dhahabi, Siyar A'lam al-Nubala, Vol. 2, p. 426 and Taqi al-Din al-Maqrizi; Imta' al-Asma..., op. cit., Vol. 1, p. 426 and al-Dhahabi, Tadhkirat al-Huffaz, Vol. 1, p. 30 and Common Narrators, op. cit., Vol. 1, p. 347.
  6. ↑ Ibn Asakir, Tarikh Madinat Dimashq, Vol. 19, p. 298 and Ibn Athir, op. cit., Vol. 2, p. 126 and al-Dhahabi, Siyar A'lam al-Nubala, Vol. 2, p. 426 and Taqi al-Din al-Maqrizi; Imta' al-Asma..., op. cit., Vol. 1, p. 426 and al-Dhahabi, Tadhkirat al-Huffaz, Vol. 1, p. 30 and Common Narrators, op. cit., Vol. 1, p. 347.
  7. ↑ Al-Baladhuri, Ansab al-Ashraf, ed. Sheikh Muhammad Baqir al-Mahmudi, Beirut – Lebanon, Mu'assasat al-A'lami li al-Matbu'at, 1394 - 1974 CE, 1st ed., Vol. 1, p. 531 and al-Maqrizi, Taqi al-Din; Imta' al-Asma..., op. cit., Vol. 1, p. 82 and Ayati, Ibrahim; History of the Prophet of Islam, Tehran, University of Tehran Publications, p. 203.
  8. ↑ Al-Dhahabi, Tadhkirat al-Huffaz, op. cit., Vol. 1, p. 32.
  9. ↑ Al-Dhahabi, Siyar A'lam al-Nubala, op. cit., Vol. 2, p. 433.
  10. ↑ Waqidi, Muhammad ibn Umar; Al-Maghazi (History of the Prophet's Battles (peace be upon him and his progeny)), trans. Mahmoud Mahdavi Damghani, Tehran, University Publishing Center, 1369 SH, 2nd ed., p. 336.
  11. ↑ Ibn Sa'd, Muhammad ibn Sa'd Zuhri (d. 230); Al-Tabaqat al-Kubra, trans. Mahmoud Mahdavi Damghani, Tehran, Farhang va Andisheh Publications, 1374 SH, Vol. 2, p. 150.
  12. ↑ Al-Dhahabi, Siyar A'lam al-Nubala, op. cit., Vol. 2, p. 427.
  13. ↑ Ahmad ibn Hanbal, Musnad, Beirut - Lebanon, Dar Sader, Vol 5, p 187; and Al-Hakim al-Naysaburi, Al-Mustadrak, ed. Yusuf Abd al-Rahman al-Mar'ashli, Vol 3, p 76; and Al-Dhahabi, Sir A'lam al-Nubala, op. cit., Vol 2, p 433.
  14. ↑ Al-Tabari, Muhammad ibn Jarir (d. 310); Tarikh al-Tabari, trans. Abu al-Qasim Payandeh, Tehran, Asatir, 5th ed., 1375 SH, Vol 4, p 1569.
  15. ↑ Al-Dhahabi, Sir A'lam al-Nubala, op. cit., Vol 2, p 433.
  16. ↑ Ibn Asakir, op. cit., Vol 5, p 451; and Al-Hashimi al-Basri, Muhammad ibn Sa'd ibn Mani' (d. 230); Al-Tabaqat al-Kubra, ed. Muhammad Abd al-Qadir Ata, Beirut, Dar al-Kutub al-Ilmiyyah, 1st ed., 1410/1990, Vol 2, p 115-116; and Muhammad ibn Khalaf ibn Hayyan, Akhbar al-Qudah, Beirut, Dar al-Hadi-Dar al-Sirah, Vol 1, p 108; and Al-Dhahabi, Sir A'lam al-Nubala, Vol 2, p 433; and Al-Amili, Ja'far Murtada; Al-Sahih min Sirat al-Nabi al-A'zam, Beirut - Lebanon, Dar al-Hadi for Printing, Publishing and Distribution - Dar al-Sirah - Beirut – Lebanon, 1415 - 1995 CE, 4th ed., Vol 6, p 345; and Al-Tabari, op. cit., Vol 5, p 1970-1878-1842.
  17. ↑ Muhammad ibn Khalaf ibn Hayyan, Akhbar al-Qudah, op. cit., Vol 1, p 108; and Al-Mas'udi, Abu al-Hasan Ali ibn Husayn (d. 345); Al-Tanbih wa al-Ishraf, trans. Abu al-Qasim Payandeh, Tehran, Scientific and Cultural Publications Company, 2nd ed., 1365, p 270. [18]. Ibn Athir, op. cit., Vol 2, p 127; and Ibn Sa'd, op. cit., Vol 2, p 275; and Ahmad ibn Abi Ya'qub ibn Wadih al-Ya'qubi (d. after 292), Tarikh al-Ya'qubi, trans. Muhammad Ibrahim Ayati, Tehran, Scientific and Cultural Publications, 6th ed., 1371 SH, Vol 2, p 62; and Al-Tabari, op. cit., Vol 6, p 2323; and Al-Amili, Ja'far Murtada; Al-Sahih min Sirat al-Nabi al-A'zam, Beirut - Lebanon, Dar al-Hadi for Printing, Publishing and Distribution - Dar al-Sirah - Beirut – Lebanon, 1415 - 1995 CE, 4th ed., Vol 6, p 343.
  18. ↑ Ibn Athir, op. cit., Vol 2, p 127.
  19. ↑ Al-Tabari, op. cit., Vol 6, p 2212.
  20. ↑ Ibn Sa'd, op. cit., p 23.
  21. ↑ Ibn Sa'd, op. cit., p 23.
  22. ↑ Al-Mas'udi, Abu al-Hasan Ali ibn al-Husayn (d. 346); Muruj al-Dhahab wa Ma'adin al-Jawhar, trans. Abu al-Qasim Payandeh, Tehran, Scientific and Cultural Publications, 5th ed., 1374 SH, Vol 1, p 709; and Allamah Majlisi, Bihar al-Anwar al-Jami'ah li-Durar Akhbar al-A'imah al-Athar, Tehran, Islamiyyah, various publication year, multiple reprints, Vol 32, p 8; and Ja'fariyan, Rasul; Tarikh-e Siyasi Islam, Tehran, Dalil Publications, 1st ed., 1380, p 230.
  23. ↑ Al-Tabari, op. cit., Vol 6, p 2331.
  24. ↑ Ibn Athir, op. cit., Vol 2, p 127.
  25. ↑ Dehkhoda, Ali Akbar; op. cit., Vol 8, p 11520
  26. ↑ Ibn Asakir, op. cit., Vol 4, p 324; and Ja'fariyan, Rasul; Tarikh-e Siyasi Islam, op. cit., p 230.
  27. ↑ Ramyar, Mahmoud; Tarikh Qur'an, Tehran, Amir Kabir, 1380, p 318; and Zakawati Qaragozlu, Alireza; Nizam-e Edari-ye Musalmanan dar Sadr-e Islam, Qom, SAMT, 1384 SH, 1st ed., p 45.
  28. ↑ Al-Dhahabi, Sir A'lam al-Nubala, op. cit., Vol 2, p 438.
  29. ↑ Ibid., p 431; and Al-Zirikli, Khayr al-Din; Al-A'lam Qamus Tarajim li-Ashhar al-Rijal wa al-Nisa' min al-Arab wa al-Musta'rabun wa al-Mustashriqun, Beirut, Dar al-Ilm lil-Malayin, 8th ed., 1989, Vol 3, p 57.
  30. ↑ Ibn Sa'd, op. cit., Vol 2, p 340.
  31. ↑ Zakawati Qaragozlu, Alireza; op. cit., p 127.
  32. ↑ Ibn Athir, Asad al-Ghabah, op. cit., Vol 2, p 127; and Al-Dhahabi, Sir A'lam al-Nubala, op. cit., Vol 2, p 432; and Ibn Sa'd, op. cit., p 343; and Abu Umar Yusuf ibn Abdullah ibn Muhammad ibn Abd al-Barr (d. 463); Al-Isti'ab fi Ma'rifat al-Ashab, ed. Ali Muhammad al-Bajawi, Beirut, Dar al-Jil, 1st ed., 1412/1992, Vol 2, p 539; and Al-Hakim al-Naysaburi, Al-Mustadrak, Vol 4, p 335.
  33. ↑ Ibn Athir, op. cit., Vol 2, p 127; and Al-Dhahabi, Sir A'lam al-Nubala, Vol 2, p 428; and Abu Umar, Yusuf ibn Abdullah ibn Muhammad ibn Abd al-Barr; op. cit., Vol 2, p 539; and Al-Zirikli, Khayr al-Din; Al-A'lam Qamus Tarajim li-Ashhar al-Rijal wa al-Nisa' min al-Arab wa al-Musta'rabun wa al-Mustashriqun, Beirut, Dar al-Ilm lil-Malayin, 8th ed., 1989, Vol 3, p 57; and Ramyar, op. cit., p 319.
  34. ↑ Ibn Sa'd, op. cit., Vol 2, p 343.
  35. ↑ Ibid., Vol 2, p 344; and Al-Zirikli, Khayr al-Din; Al-A'lam, Vol 3, p 57.
  36. ↑ Ramyar, Mahmoud; History of the Quran, previously cited, p. 318 and Mahdavi Damghani, Mahmoud; Translation of Dala'il al-Nubuwwah, Tehran, Scientific and Cultural, 1361 SH, First Edition, Vol. 1, p. 157.
  37. ↑ Al-Baladhuri, Ahmad ibn Yahya ibn Jabir; Jumal min Ansab al-Ashraf, edited by Suhayl Zakkar and Riyad Zirkli, Beirut, Dar al-Fikr, 1st Edition, 1417/1996, Vol. 1, p. 531 and Zakkar Edition, Vol. 2, p. 191.
  38. ↑ Ibn Abi al-Hadid, Izz al-Din Abu Hamid; Glow of History in Commentary on Nahj al-Balagha by Ibn Abi al-Hadid, translated by Mahmoud Mahdavi Damghani, Tehran, Nashr-e Ney, 1375, Second Edition, Vol. 1, p. 171.
  39. ↑ Ibn Athir, Usd al-Ghabah, previously cited, Vol. 2, p. 127.
  40. ↑ Sayyid Radi, Translation of Nahj al-Balagha (Sepehr), translated by Ahmad Sepehr Khorasani, Tehran, Ashrafi Publications, Vol. 3, p. 1448.
  41. ↑ Ibn Athir, Usd al-Ghabah, previously cited, Vol. 2, p. 127 and Al-Asqalani, Ahmad ibn Ali ibn Hajar (d. 852); Al-Isabah fi Tamyiz al-Sahabah, edited by Adel Ahmad Abd al-Mawjud and Ali Muhammad Muawwad, Beirut, Dar al-Kutub al-Ilmiyyah, 1st Edition, 1415/1995, Vol. 2, p. 492.
  42. ↑ Suyuti, Jalal al-Din; Tanwir al-Hawalik Sharh ala Muwatta Malik, Beirut, Dar Landuh, n.d., Vol. 22, p. 179.
  43. ↑ Tabari, Muhammad ibn Jarir; History of Tabari, previously cited, Vol. 3, p. 944.
  44. ↑ Al-Hakim al-Naysaburi, Al-Mustadrak, op. cit., vol. 3, p. 421 and Al-Dhahabi, Siyar A'lam al-Nubala, op. cit., vol. 2, p. 441 and Ibn Athir, op. cit., vol. 2, p. 127 and Al-Asqalani, Ahmad ibn Ali ibn Hajar, op. cit., vol. 2, p. 492 and Abu Umar; Yusuf ibn Abdullah ibn Muhammad ibn Abd al-Barr, op. cit., vol. 2, p. 54 and Dehkhoda, Ali Akbar; op. cit., vol. 8, p. 11520 and Mosahab, Gholamhossein; Persian Encyclopedia, Franklin, 1345, vol. 1, p. 1198 and Khorramshahi, Baha al-Din; Encyclopedia of Quran in Quran, Nahid and Friends, 1377, vol. 1, p. 1161.
  45. ↑ Al-Dhahabi, op. cit., vol. 2, p. 441.
  46. ↑ Mosahab, Gholamhossein; op. cit., vol. 1, p. 1198.
  47. ↑ Dehkhoda, Ali Akbar; op. cit., vol. 8, p. 11520 and Khorramshahi, Baha al-Din; op. cit., vol. 1, p. 1161.
  48. ↑ Ibn Sa'd, op. cit., vol. 2, p. 344 and Dehkhoda, Ali Akbar; op. cit., vol. 8, p. 11520.
  49. ↑ Ibn Sa'd, op. cit., vol. 2, p. 344.
  50. ↑ Ibid., vol. 2, p. 344
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