Draft:Al-Tabaqat Al-Kabir

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Al-Tabaqat Al-Kabir (transl. The Major Book of Classes) is a book by Muhammad ibn Sa'd ibn Munee' al-Basri al-Zuhri, also known as Ibn Sa'd. It is a comprehensive collection of biographical information and biographies, preceded only by the "Book of Tabqaqat" by his mentor Al-Waqidi, although it is thought that Ibn Sa'ad benefited considerably from it. However, Al-Waqidi's book has not reached us.

Al-Tabaqat Al-Kabir is a reference book on the biography of Muhammad, biographies, and histories. In it, the author presents the biography of Muhammad, discusses the individuals who provided fatwas in Medina, and outlines the process of collecting the Quran. Additionally, the book features biographies of the Companions and those who followed them, as well as profiles of notable jurists and scholars. In the book, the classifier's approach is to provide a comprehensive account of the biography of the scholar's background, including his lineage, religious affiliation, contributions, and virtues, in detail. The approximate number of scholars whose accounts have been documented is 4,725. This book represents one of the earliest historical accounts of the narrators of Muhammad's Sunnah, encompassing both those deemed reliable and those regarded as less credible. Its structure is organized in a layered manner, providing a comprehensive and nuanced understanding of the subject matter. He openly discussed the narrators' shortcomings and proposed improvements.

Muhammad Ibn Sa'd Ibn Munayyah Al-Basri,^[1][2] and all those who have written a biography about him, have not included any information beyond that which is known about his grandfather, Munayyah.

There is a general consensus among historians that Ibn al-Nafis was a mawla of the Bani Hashim clan, a prominent branch of the Quraysh tribe in Mecca.^{[3][4][5][6][7]} This assertion is supported by the testimony of his disciple, al-Hussein ibn al-Fahm, who stated, "He is the mawla of al-Hussein ibn Abdullah ibn Ubaidullah ibn al-Abbas ibn Abdul-Muttalib."^[8] It is important to note that this does not necessarily imply that Ibn al-Nafis himself was a mawla of al-Hussein ibn Abdullah. Rather, it is possible that his grandfather, or perhaps his father, held this title. This lineage would have been part of the Abbasid family line, which became extinct with the death of al-Hussein ibn Abdullah in 140 AH. His son, Abdullah, died without progeny, leaving no direct descendants.^[9]

Ibn Sa'd is often referred to as Zuhri, a designation that likely stems from Zuhrah bin Kalab of the Quraysh tribe.^[10] This confusion in his lineage has led to uncertainty about his loyalties between Banu Hashim and Banu Zuhrah. However, the most probable explanation is that he was originally named Ibn Sa'd, as it was his students who attributed him to that lineage. His students were undoubtedly the most familiar with him, and it is plausible that he originally belonged to Banu Zuhrah and subsequently to Banu Hashim, or vice versa.^[11][12]

This sobriquet does not signify that he entered into matrimony and had a son named Abdullah,^[13] particularly given the absence of any mention of his family in the translated sources. Additionally, he is referred to as Al-Waqidi's scribe.^[14] The first is more commonly used, and some of them may simply refer to him as the writer. Al-Sama'ani, however, is unique in stating that: He is known as Ghulam al-Waqidi. He was bestowed with these sobriquets due to his affiliation with his brother, Muhammad ibn Umar Al-Waqidi.^[15][16]

Scholars have referred to the Al-Tabaqat Al-Kabir by two names:

• The title is Al-Tabaqat Al-Kabir, a name that is fixed in more than one of the book's manuscript copies^[17] and also appears in a number of printed sources.^[18]
• The second name is Al-Tabaqat Al-Kobra, as it is referred to in some sources. This name is more prevalent than the first.^[19]

Some scholars may remove the book's description^[20] and assert: As al-Husayn ibn al-Fahm, the author's student, observed: "He is the author of this book, Al-Tabaqat Al-Kabir, and is responsible for its compilation and extraction."^[21] Similarly, his disciple Al-Baladhuri employed a similar approach in Ansab al-Ashraf.^[22] The original Al-Tabaqat is comprised of fifteen volumes.^[23]

It is beyond dispute that this book, Al-Tabaqat Al-Kabir, is the work of Muhammad Ibn Sa'd. This is demonstrated by a number of factors, including:

1. The book is widely regarded as a seminal work in the field, and its influence is evident in the references made to it by both ancient and modern scholars, who tend to cite it in conjunction with Ibn Sa'd.
2. In the translation of Ibn Sa'd written by his student Al-Husayn Ibn al-Fahm, it is stated that Ibn Sa'd was the author of Al-Tabaqat, which he wrote, extracted, compiled, and narrated.^[24]
3. All those who have written a biography of Ibn Sa'd have referenced this book and attributed it to him.
4. The authorship of the book is attributed to Muhammad Ibn Sa'd,^[25] the author of Al-Tabaqat, in both the written and printed copies.^[26]
5. The traditions referenced in the book about his sheikhs are consistent with those narrated by his disciples, including Al-Harith ibn Abi Osama, Al-Baladhuri, Ibn Abi al-Dunya, and Al-Hussein ibn al-Fahm.

The book is divided into two main sections

This text is related to the biography of Muhammad, encompassing all relevant details pertaining to this figure. He addressed the subject with comprehensive introductions and preliminary discussions of the period preceding the advent of Islam. Additionally, he contributed a substantial number of chapters that are not commonly found in other compilations on the subject. His assertions are supported by the narrations he heard from his sheikhs, or from other sources that preceded him. The following points summarize the topics covered in this section:

1. The following topics are related to Muhammad before his birth: his lineage, his relationship with the prophets who preceded him according to Islamic tradition, beginning with Adam and continuing with Idris, Noah, Abraham, and Ismael, his family, including the marriage of his parents, the pregnancy, the death of his father, his birth, his names, his surname, his nurses, the death of his mother, and his sponsorship by his uncle, Abi Talib.^[27]
2. A detailed account of the circumstances that preceded Islam, along with a comprehensive examination of the historical events and occurrences that transpired during his lifetime.^[28] Mention of herding sheep in Mecca. The mention of his attendance at the Al-Fadul pact. The second time he went to the Levant. Mention of his marriage to Khadija. Mention of his children and their names. Ibrahim the son of Muhammad. Attending the demolition of the Kaaba by the Quraysh and its construction. Mention of the Prophethood of Muhammad according to the Islamic narrative. Mention of those who in the Jahiliyyah named Muhammad in the hope that the prophethood would be realized according to the Islamic narrative. Mentioning the signs of prophethood after the revelation of revelation, whether in Mecca or Medina.
3. An account of his mission and the messages he sent prior to the Hijra, along with a description of the events that transpired during that period, including those experienced by him and his companions.^[29]
4. The migration, including the circumstances surrounding it, the actions taken upon arrival in the city, such as the intermingling between the Muhajireen and the Ansar, the establishment of the mosque, and the rulings pertaining to the fasting of Ramadan, Zakat al-Fitr, Eid prayers, sacrifice, and other related matters.^[30]
5. His missives to the monarchs, leaders, and populace of his era, wherein he extended an invitation to embrace Islam.^[31]
6. Arab delegations that approached him. He stated that seventy-two delegations had been convened.^[32]
7. Muhammad's physical and moral characteristics, his living conditions, his relationships with women, his religious practices, his clothing, his tools, his animals, his servants, his relatives, his residence, his alms, and the wells from which he drank.^[33]
8. Muhammad's experiences, trade, age, and final pilgrimage.
9. His illness and subsequent death, as well as the events surrounding these occurrences, including the reactions of those who expressed grief at his passing.^[34]

This comprehensive biography serves as an indispensable introduction to the Book of Al-Tabaqat, providing a foundational understanding of the methodology employed in classifying individuals into distinct categories, with some categories presented earlier than others. Additionally, it introduces terms and titles to differentiate between these categories, based on their proximity and distance from Muhammad.

The text is concerned with the ranks of the Companions, followers, and those who followed them. At the beginning of the book, the author states: "The names of those who accompanied Muhammad, the Muhajireen, the Ansar, and others, as well as those who came after them, their children and followers, are recorded. These include people of jurisprudence, science, and the narration of the Hadith. Additionally, information is available regarding their names, genealogies, surnames, and qualities, which can be studied in detail." In formulating his rankings, Ibn Saad considered a number of factors. Qualitative, temporal, spatial, genealogical, narrative, and attribution factors were taken into account. He divided the stratification into two sections. One section is dedicated to men, representing the majority of the book's content, while the other is devoted to women, comprising a relatively minor portion of the book. He proceeded to divide the Companions into five classes, with due consideration given to the precedence accorded in Islam. Additionally, he undertook a detailed examination of the biographical records within each class, taking into account the element of lineage and honor.^[35]

He began with the people of Badr.^[36] He commenced with Muhammad, then proceeded to enumerate those who were most closely related to him. Subsequently, he referenced those who bore witness from the Banu Hashim and their kinsmen, then those who witnessed it from the Banu Abd Shams, their allies, and their relatives, and then those who witnessed it from the Banu Asad bin Abdul Izza and their allies. Subsequently, he proceeded to enumerate those who had borne witness from the Banu Abd al-Dar and Abd bin Qusay, followed by those who had witnessed it from the Banu Zuhrah and their allies,^[37] and then those who had witnessed it from the Banu Tim bin Marra and their relatives.^[38] This continued until he had concluded the enumeration of the tribes of the Quraysh. Subsequently, he commenced enumerating the Ansar, commencing with Banu Aws and concluding with the Khazraj. In between, he referenced their respective loyalists and allies.^[39] He then proceeded to discuss the Khazraj, their allies, and their loyalists. Finally, he concluded the initial segment by referencing the twelve captains present at the Second pledge at al-Aqabah.^[40]

These individuals did not have the opportunity to witness the Battle of Badr and were therefore among the earliest converts to Islam. Following this, the majority of them migrated to Abyssinia, where they witnessed the events of the Battle of Uhud and subsequent events. Their ranking is consistent with that of the first class.^[41]

These individuals were present during the events of Al-Khandaq and its subsequent aftermath. Additionally, they were among those who embraced Islam between the periods of Al-Khandaq and the conquest of Mecca. He proceeded to implement the identical directive as had been previously established.^[42]

These individuals converted to Islam during the conquest of Mecca and subsequently.^[43]

They are those who Muhammad died while they were still young, moreover, none of them accompanied him on military campaigns. Many of them committed to memory the accounts they had heard about him. Some of them had the opportunity to meet him in person but did not report anything about him.^[44]

In this section, Ibn Sa'd presents a series of biographies of the Muhajireen, followed by the Ansar. It is notable that Ibn Sa'd consider the precedence of these groups in relation to embracing Islam, as he begins with the Badriyan, preceding other groups. In establishing the hierarchy within the Badriyans, he also considered the element of lineage, ranking them according to their proximity to Muhammad's lineage. This resulted in the Muhajireen being placed ahead of the Ansar on this basis.^[45] In the Muhajireen, he commenced with Banu Hashim. The initial figure he referenced was Hamza ibn Abdulmuttalib, Muhammad's uncle. He concluded with the Banu Fahr ibn Malik ibn al-Nadr clan, and the first individual he referenced was Abu Ubaidah ibn al-Jarrah.^[46]

In the Ansar, he initiated contact with the Aws and subsequently engaged with the Khazraj, commencing with Banu Abd al-Ashhil and subsequently involving Sa'ad ibn Mu'adh al-Badri al-Aqbi al-Naqbi,^[47] Banu Haritha, and finally Banu Zafar. He continued in this manner until he reached the final tribe of the Aws, noting the names of those who had remained loyal to him and often including those who had formed an alliance with him.^[48] Subsequent to his completion of the Aws tribe, he initiated discourse on the Khazraj tribe, commencing with Banu Ghanem bin Malik bin Najjar and encompassing the esteemed Companion Abu Ayyub al-Ansari.^[49] This was followed by Banu Amr bin Malik bin Najjar, Banu Amer bin Malik bin Najjar, and finally Banu Amer bin Malik bin Najjar.^[50] Subsequent to his delineation of the tribes of Aws and Khazraj, he dedicated a specific chapter to the twelve captains selected by Muhammad of Allah from the Ansar on the night of Aqaba in Mina.^[51]

Ibn Sa'd constructed a narrative framework that centered on the Companions, linking together the various events and incidents that transpired during their reign. In the biography of the Companions, Ibn Sa'd mentions the events and incidents that befell them, but limits his commentary to what is necessary for the translation of that Companion. He does not provide any additional information about the events of the incidents, as they are presented subsequently. The author cites several noteworthy incidents in these biographies, including the Battle of Mu'tah between Muslims and Romans,^[52] the Saqifa Bani Sa'ada incident in which the Muhajireen and Ansar convened to select a caliph following the demise of Muhammad,^[53] and the war of Yamama, the most celebrated engagement of the Apostasy War.^[54] Also, notable events include the Battle of Qadisiyyah between Muslims and Persians,^[55] the Year of Amwas, in which a significant number of Companions perished due to the plague,^[56] the Battle of Siffin, which occurred between Ali ibn Abi Talib and Muawiya,^[57] the conquest of Constantinople during Muawiya's rule, and others.^[58]

In his biographical accounts of the Companions, Ibn Sa'd identifies those who were present at the incidents and events he describes, those who played a prominent role in them, and those who were killed in them. In addition to this, he devotes particular attention to scenes that he himself witnessed with Muhammad, including the invasions. The biographies in Al-Tabaqat exhibit considerable variation in terms of length, quality, and brevity. The length of the biographies is contingent upon the availability of biographical elements to the author and the degree of fame or notoriety of the individual in question.

1. In the event that the biography is of considerable length, he divides it into discrete sections, each of which is given a heading. This approach was employed in the biographies of the four caliphs. In the biography of Umar ibn al-Khattab, for example, after providing a brief overview of his name, lineage, children, women, and home, the author devotes a dedicated section to elucidating the circumstances surrounding Umar's embrace of Islam.^[59] This is followed by an examination of his migration and the formation of his brotherhood,^[60] and finally, an analysis of his succession. In some instances, such as in the long biographies of Saad ibn Mu'adh^[61] and Mu'adh ibn Jabal,^[62] as well as others, the author did not adhere to this division.
2. The individuals are referred to by name and their familial lineage is discussed, with mention of both paternal and maternal ancestors. The mother is also mentioned, along with her lineage, which is identified as either Muba'ayah or Muhajirah, or left unidentified.^[63]
3. In addition, he makes reference to the individual's wives and children.^[64]
4. He was inclined to cite the surnames of the companions, at times even including an entire attribution in order to underscore the surname.^[65]
5. He is particularly interested in the period during which he embraced Islam, and whether he was among the first of the predecessors to become Muslim before Muhammad entered Dar al-Arqam, or after that. To gain insight into this matter, he draws upon Masnad texts.^[66]
6. He is particularly interested in noting the residences of immigrants in Medina and the individuals with whom they resided. In this regard, he is distinctive in citing a number of residences that are not referenced by other scholars.^[67]
7. Whether the individual in question was an Abyssinian immigrant in the initial or subsequent migration or both.^[68]
8. He is especially attentive to the theme of fraternal solidarity between the Muhajireen and the Ansar, consistently incorporating this aspect into his biographical accounts. He substantiates this theme by referencing corroborating textual evidence or by citing the opinions of others.^[69]
9. Took particular care to include detailed descriptions of the scenes that the person witnessed, regardless of the length of the biography.^[70]
10. He references the passing of the deceased and provides the individual's age at the time of their demise. In instances where there is a discrepancy in the available information, he presents multiple accounts and assigns varying degrees of credibility to each, as he did in determining the age of Umar ibn al-Khattab at the time of his death.^[71]
11. The author provides details regarding the washing of the deceased, the names of those who offered prayers, the number of takbirs presented, and the individuals who attended the graveside. However, this level of consistency is not maintained throughout the biographies.^[72]
12. He is careful to include the commendations of the deceased's companions, particularly if the deceased was renowned or held a distinguished position. This practice is evident in his biography of Umar, where he references numerous texts from a group of companions.^[73]
13. He occasionally addresses the matter of the deceased's last will and testament, citing the relevant details therein and, in some cases, devoting a dedicated chapter to this topic.^[74]
14. In the event that the deceased had heirs, or in the event that the deceased had no heirs.^[75]
15. He provided a description of the subject's physical characteristics, including height, facial features, hair, and other pertinent details.^[76]
16. On occasion, he makes reference to matters pertaining to the individual, such as asceticism, piety, worship, and so forth, particularly if the individual in question is renowned.^[77]
17. He occasionally references specific items of clothing, such as the ring he wore, its composition, and the inscription engraved upon it.^[78]
18. If the individual is a loyalist, he often begins their biography with this information, as he would if the individual were an ally.^[79]
19. He devoted particular attention to the initial individuals who embraced Islam,^[80] migrated,^[81] endured martyrdom,^[82] or pledged allegiance.^[83]
20. He occasionally references specific instances in which the individual was involved, expressed a notable viewpoint, or met an untimely end.^[84]
21. On occasion, he references the accounts of individuals regarding certain companions, particularly the four caliphs, or some of them.^[85]

With regard to the author's approach to organizing the texts within these biographies, it would seem that a discernible methodology is absent. This is due to the fact that the subject matter of the biographies differs from that of other forms of authorship, such as compilations, the Sunnah, and other similar works. He selects information pertinent to the biography of the companion, which can be summarized as follows:

1. The Hadiths in Al-Tabaqat are not intended to be read for their own sake; rather, the author included them in order to illustrate the elements of his biography, as previously mentioned.
2. The number of texts referenced varies according to the material available to the author. For example, in the biography of Umar ibn Al-Khattab in the latter half of the text, the author mentions sixty-three texts, and in the biography of Sa'd ibn Mu'adh, the author mentions forty-eight texts. However, in the majority of biographies, this number decreases to one or two texts.^[86]
3. The author did not adhere to the practice of collecting texts and combining them under one title that he had previously employed in the lengthy biographies of the four caliphs. Instead, he omitted this element in numerous biographies, including those of Sa'id ibn Zayd ibn Amr ibn Nafil,^[87] Abu Ubaidah ibn al-Jarrah, Sa'd ibn Mu'adh, and others.^[88]
4. He did not specify that he would only discuss the authentic narrations; rather, he discussed a range of narrations, including the authentic, the good, the weak, and the weaker. The order in which he discussed these narrations was not fixed; he may have started with the authentic and then the weak or vice versa.
5. On occasion, the biographies include hadiths that seem to have no clear connection to it.^[89]

The author's sources can be classified into two primary categories: those for which the author has disclosed the sources, and those for which the author has not. The latter category constitutes the majority of the sources, but this is evident through the author's narrations about his sheikhs, who had compilations and books. Ibn Sa'd primarily relied on attribution, regardless of whether he explicitly stated the names of his sources.

In the opening passages of his account of the Companions, Ibn Sa'd provides a list of the narrators, arranged in the order of their mention as follows:

1. Muhammad ibn Umar Al-Waqidi.
2. Muhammad ibn Ishaq.
3. Abu Ma'shar Najih al-Sindi al-Madani.
4. Musa ibn Uqba.
5. Abdullah ibn Muhammad ibn Umara al-Ansari.
6. Abu Naim al-Fadl ibn Dakin.
7. Ma'an ibn Isa al-Qazzaz.
8. Hisham ibn Muhammad ibn al-Sa'ib al-Kalbi.

Ibn Sa'd then proceeded to state: "All these individuals informed me of the names of the companions of Muhammad, as well as those who followed in their footsteps among the followers, who were experts in jurisprudence and narrators of hadith. I then compiled a list of all these names and indicated who I could name in their place."^[90] It is noteworthy that the second, third, and fourth sources are not among the sheikhs from whom he directly obtained his information. Rather, he obtained it from them through an intermediary, and he has attributed it to them. In addition to the primary source Al-Waqidi, the three aforementioned sources represent the principal sources upon which Ibn Sa'd based his material in Al-Tabaqat Al-Kabir. In his work, Ibn Sa'd employs the term "they said" to indicate the sources he is referencing. The same is true of Al-Waqidi, Ibn Ishaq, Abu Ma'shar, and Musa ibn Aqaba, as evidenced by the numerous instances in which this word is repeated in the book.^[91] With regard to the remaining sources, namely: Additionally, Abdullah ibn Muhammad al-Ansari, Abu Naim, Ma'an ibn Isa, and Al-Kalbi were consulted, albeit to a lesser extent than the primary sources. It is documented that they were utilized extensively in the subsequent class, following the teachings of the companions and followers, as corroborated by various researchers.^[92]

The sources he mentioned are merely a fraction of the total number of sheikhs, which is in excess of three hundred. Amongst these are a number of individuals who are renowned for their classification abilities, including Yazid ibn Harun,^[93] Wakiya ibn al-Jarrah, Ibn 'Ulayya, Ruh ibn Abada, Abu Dawud al-Tayyalsi, Sa'id ibn Mansour, and numerous others.

The modern scientific renaissance and the subsequent advent of printing, along with the Orientalist movement, which accorded particular attention to Islamic heritage, were primarily driven by colonialist motives. One of the earliest printed works resulting from this initiative was the Al-Tabaqat Al-Kabir, which was initially compiled under the guidance of the German orientalist Eduard Sachau and subsequently edited collectively by Carl Brockelmann, Horvitz, Lippert, Meissner, Mitvoch, Schwalley, and Karl Vilhelm Zetterstéen. The book was edited from five manuscripts and its printing took fourteen years from 1904 to 1918 AD in Leiden, the Netherlands. It was published in eight parts, each of which includes two sections, with the exception of the fifth and eighth parts, which were not divided. The ninth volume was devoted to indexes. The initial section was published in 1920 AD, with the second section following eight years later, in 1928 AD. It included indexes of locations, tribes, words attributed to Muhammad, rhymes, and verses from the Qur'an. In 1940, the third part of the ninth volume, the work of the orientalist Gottschalk, was published. This part includes an index of the names of the people mentioned in the book. Consequently, the book was printed over a period of thirty-six years, from 1904 to 1940.^[94]

Subsequently, the text was reprinted in Cairo by Dar al-Tahrir in 1388 AH, based on the Leiden edition. It was translated with the margins of the orientalists, their comments, and introductions incorporated into the translation.^[95]

Subsequently, in 1957, it was reprinted in Lebanon based on the Orientalist edition, under the supervision of Ihsan Abbas. The margins and comments were removed, and this edition contains numerous errors. It is of inferior quality and accuracy to the Leiden edition and failed to address the shortcomings of the Orientalists.^[96]

• Ahmad ibn Yahya ibn Jabir Al-Baladhuri (d. 279 AH) was a student of Ibn Sa'd and is known for his extensive writings. His most notable work is the book "Ansab Al-Ashraaf," in which he draws upon numerous sources, particularly Ibn Sa'd. Additionally, he references Ibn Sa'd in his book "Futuh Al-Buldan."^[97]
• Muhammad ibn Jarir al-Tabari (d. 310 AH) is a prominent historian who wrote several works, the most notable of which is "History of the Nations and Kings". In this work, Al-Tabari cites Ibn Sa'd's Al-Tabaqat as one of his approved sources. He received this text from his shiekh, Al-Harith Ibn Abi Usama, who was one of the main narrators of Al-Tabaqat. Al-Tabari frequently quotes from this source.^[98]
• Abu 'Umar Yusuf ibn 'Abd al-Barr (d. 463 AH) is a notable figure in Islamic scholarship, having authored numerous books. Among his most significant works are "Al-Tamheed lema fi Al-Muwatta mn Al-Maany wa Al-Ssaneed" and "Al-Istiaab fi Maerefat Al-Ashab." In the introduction to his book Al-Istiaab, he stated that he had obtained a copy of Al-Waqidi's al-Tabaqat from his student Muhammad Ibn Sa'd, who had received it from Abu Bakr ibn Abi al-Dunya. This indicates that Ibn Sa'd had completed the majority of his mentor's book, al-Tabaqat.^[99]
• Abu Al-Qasim Ali ibn al-Hasan ibn Asaker Al-Demashki (d. 571 AH) is renowned for his comprehensive and influential work, the "History of Damascus," which spans seventy volumes. He also received the Book of Al-Tabaqat through the students of Ibn Sa'd. The other sources consulted were Al-Husayn ibn al-Fahm, al-Harith ibn Abi Usama, and Abu Bakr ibn Abi al-Dunya.^[100]
• Abu al-Faraj 'Abd al-Rahman ibn 'Ali (Ibn al-Jawzi) (d. 597 AH) referenced Ibn Sa'd's Al-Tabaqat in several of his works, either as a narrative account or directly from the original text. These include: Additionally, he referenced the following works: "Al-Muntazim fi Tarikh Al-Melook wa Al-Omam," "Tulbis Iblis," "Al-Thabat aend Al-Mumat," "Manaqib Umar ibn al-Khattab," and others.^[101]
• Abu al-Fath Muhammad ibn Muhammad, who is known as Ibn Sayyid al-Nas (d. 734 AH), is referenced in "Oyun al-Athar fi Fonon Al-Mughazi, wa Al-Shama'il wa Al-Siar." In conclusion, he indicated that Al-Tabaqat Al-Kabir constituted one of his sources, ascribing it to Ahmad ibn Ma'ruf al-Hanashab via al-Harith ibn Abi Usama, who in turn received it from Muhammad ibn Sa'd. He frequently cites Ibn Sa'd, stating: The following phrases are used to indicate that a source is being quoted or referenced: "We narrated from Ibn Sa'd," "Ibn Sa'd said," or "Ibn Sa'd mentioned."^[102]
• Shams al-Din Al-Dhahabi (d. 748 AH) is a notable figure in Islamic historiography. He drew upon and quoted from several works, including Al-Tabaqat Al-Kubra, which provided him with insights and information. These works include Mizan Al-Itidal,^[103] Al-Siar, Tazkerat Al-Hofaz, and Tarikh Al-Islam.^[104]
• In his second book, "Al-Bedia wa Al-Nehya" Imad al-Din Ibn Kathir (d. 774 AH) frequently cited Ibn Sa'd's Al-Tabaqat, particularly in the biographies of the Companions.^[105]
• Ibn Hajar al-Asqalani (d. 852 AH) is the author of a number of useful compilations and comprehensive books, including Fath al-Bari, a commentary on Sahih al-Bukhari, Al-Isbah fi Marefet Al-Sahaba, and Tahdhib al-Tahdhib. In his Indexed Dictionary, al-Hafiz Ibn Hajar states that he received the book Al-Tabaqat al-Kubra from al-Harith ibn Muhammad ibn Abi Osama al-Tamimi and al-Husayn ibn al-Fahm. He also attributes the book's content to these two individuals.^[106]
• Abu al-Muhasin Yusuf Ibn Taghribirdi Bardi (d. 874 AH) was a prominent figure in the history of Islamic thought. In his comprehensive treatise, "Al-Nojom al-Zahirah fi al-Muluk al-Misr wa al-Qahira," he permitted the citation of his views. In this work, he stated: "He was frequently cited in the text."^[107]