Saʿīd ibn al-Musaiyab

Abū Muhammad Saʿīd ibn al-Musaiyab al-Machzūmī ( Arabic أبو محمد سعيد بن المسيب المخزومي, DMG Abū Muḥammad Saʿīd ibn al-Musaiyab al-Maḫzūmī , b. between 636 and 642 in Medina , died 712/13 ibid) was an Islamic legal scholar, traditionalist and interpreter of dreams . He headed the circle of the "seven legal scholars of Medina" ( fuqahāʾ al-Madīna al-sabʿa ) and was regarded as one of the most important fatwa authorities of his time . He was extremely distant from the rulers of his time; WeigAbdallāh ibn az-Zubair and the Marwānid Umaiyads he denied the Baiʿa .

Because of his piety and his paramount importance within the Muslim scholarship of his time, he was given various honorary titles such as Saiyid at-Tābiʿīn ("Lord of the Muslims of the second generation"), Imām at-Tābiʿīn (" Imam of the Muslims of the second generation") and Faqīh al-fuqahā ' ("chief legal scholar"). There are also many words of praise from contemporaries. For example, the fourth Shiite Imam ʿAlī Zain al-ʿĀbidīn (d. 713) is said to have said: "Saʿīd ibn al-Musaiyab is the most knowledgeable of all people about the traditions ( āṯār ) that preceded him, and the most intelligent about his Ra ' y . "

Family relationships and personal living conditions

Saʿīd ibn al-Musaiyab was born in the third or fifth year of the caliphate of Umar ibn al-Chattāb (ruled 634–644) or in the third year before its end.

On his father's side he belonged to the Quraishite clan of the Machzūm. His father al-Musaiyab and his grandfather Hazn converted to Islam on the day of the conquest of Mecca in January 630. The Prophet Mohammed is said to have suggested to Saʿīd's grandfather to change his name Hazn ("sadness") to Sahl ("easy"), but this refused with reference to his father, who called him that. The name of Saʿīd's father is generally given as al-Musaiyab, but Saʿīd is said to have disliked it because of its meaning ("the forsaken") and preferred the active vocalization al-Musaiyib . Saʿīd's mother Umm Saʿīd was a daughter of Hakīm ibn Umaiya from the Banū Sulaim tribe .

Saʿīd married Umm Habīb, a daughter of Abū Karīm ibn ʿĀmir from the Daus tribe, and had six children by her, whose names are given as Muhammad, Saʿīd, Ilyās, Umm ʿUthmān, Umm ʿAmr and Fāchita. He also had a daughter by a slave named Maryam. It is also narrated that Saʿīd was married to the daughter of Abū Huraira , but no children are known from this marriage. One of his daughters married Saʿīd to one of his nephews for two dirhams . It is reported in several sources that Saeteīd feared women more than anything else. When he was told that he had no desire for women, and they had no desire for him, he replied: "That is what I am telling you." However, this is said to have been in old age, when he was bleary-eyed ( aʿmaš ).

Saʿīd is quoted as saying that he performed Hajj and ʿUmra to Mecca more than 20 times . He is also said to have visited his father-in-law Abū Huraira frequently on his estate in Dhū l-Hulaifa. Other than that, there are no reports that he ever left Medina. Even in Medina itself he is said not to have moved much, but almost exclusively walked the path between his house and the mosque. He himself is quoted as saying: "Apart from my quarters, no house in Medina has ever let me lose my way. Only occasionally do I visit a daughter to greet her." When Saʿīd once complained about eye problems, he was advised to take a trip to the nearby ʿAqīq Valley to relax in the green, but he refused.

Saʿīd usually wore a tailasān, a shawl-like garment with buttons made of silk brocade ( dībāǧ ). When he was asked about it, he justified himself that these were more consistent. Others saw him dressed in silk. or in expensive white robes from Herat . At parties he wore a black turban with a purple burnoose over it. He used to dye his beard yellow and cut his mustache so short that it looked as if it had been shaved. When he was out in town during the day, he would walk barefoot. But he performed his prayer in shoes. He hated excessive laughter ( kaṯrat aḍ-ḍaḥk ).

When Saʿīd ibn al-Musaiyab was on his deathbed , the scholar Nāfiʿ ibn al-Jubair (d. Between 715 and 717) had his bed aligned according to the qibla during a sleep phase . When Saʿīd woke up again, he was upset about it and had the bed rail returned to its previous position, arguing that he had always turned his face to God anyway. According to al-Wāqidī , he died during the caliphate of al-Walīd in 94 (= 712/13 AD). Since many other legal scholars died that year, the year was called "the year of the legal scholars" ( sanat al-fuqahāʾ ). Saʿīd was buried in the Baqīʿ cemetery in Medina. He left a great fortune.

His activity as a lawyer and mufti

The traditional scholar ʿAbdallāh ibn al-Mubārak is quoted as saying that there were seven legal scholars in Medina who uttered their ra'y . To this group he counted Saʿīd ibn al-Musaiyab, Sulaimān ibn Yasār (died approx. 718/9), Sālim ibn ʿAbdallāh (died 725), al-Qāsim ibn Muhammad (died 724/5), ʿUrwa ibn az- Zubair (d. 709–718), ʿUbaidallāh ibn ʿAbdallāh (d. 716/7) and Chāridscha ibn Zaid (d. 717-19), the son of Zaid ibn Thābit . Since Saʿīd headed this circle, he was also referred to as the chief legal scholar ( faqīh al-fuqahāʾ ). Ibn Shihāb al-Zuhrī and Makhūl ibn Abī Muslim also certified Saʿīd of all contemporaries as having the greatest capacity in the field of fiqh . (. St 798) later scholars such as' Abd al-Rahmaan ibn Zaid was Said ibn al-Musayyib as the main representative of the Medinan Fiqh after the death of the so-called'Abādila (namely Abd Allah ibn Abbas , Abd Allah ibn al-Zubayr , Abdullah ibn Umar and'Abdallāh ibn ʿAmr). Saʿīd's affiliation with the Arabs and the Quraysh was noticeable, because in all other cities and regions of the Islamic empire the leadership in the area of ​​Fiqh had already passed to the Mawālī at that time .

After while various sahāba were alive, Saʿīd acted as a mufti . ʿAbdallāh, the son of ʿUmar ibn al-Chattāb, is said to have been very impressed by his answers to information and is quoted as saying: "He is one of the muftis with God" ( huwa wa-Llāhi aḥad al-muftīn ). Legal advice was also obtained from outside Medina. If al-Hasan al-Basrī had difficulty with a question, he wrote to him and asked him about it. Qatāda ibn Diʿāma praised Saʿīd as the best expert on the permitted and forbidden of God. His work as issuer of legal information, took Sa'id already during the Caliphate of Mu'awiya I. on. Saʿīd ibn al-Musaiyab refused to answer questions about the interpretation of verses of the Koran .

The Muwattā ' of Mālik ibn Anas contains a large number of rules formulated by Saʿīd ibn al-Musaiyab. In his four-volume dissertation, which he defended at Azhar University in 1973, Hāšim Ǧamīl ʿAbdallāh provides an overview of Saʿīd’s legal advice, which is contained in later traditional and legal works . A peculiarity of Saʿīd's teaching in the field of marriage law was that in the case of the woman who had been cast out on three occasions, he considered the legalization marriage to be only a formal requirement for remarriage to the first man. So if a man had rejected his wife, he believed that she only had to marry another man, but not marry him, so that the first man could marry her again. With this view he stood in opposition to almost all other scholars . When asked how to deal with a drunk who was found, whether or not to bring him to the authorities for the hadd sentence to be carried out, Sadīd recommended that it would be better to hide him.

His role as a traditionalist

Saʿīd boasted that no one knew the jurisprudence of Mohammed , Abū Bakr and ʿUmar better than he did. Others said that he was also the best expert on the jurisprudence of ʿUthmān ibn ʿAffān . Because of his good knowledge of the judgments ( aḥkām ) and legal decisions ( aqḍiya ) of ʿUmar , he was also called rāwiyat ʿUmar ("narrator of ʿUmars"). Even ʿUmar's son ʿAbdallāh is said to have asked Saʿīd about various matters ʿUmar. Saʿīd's importance as a connoisseur of the news about ʿUmar was so great that al-Fasawī (d. 890) treated him in his collection of biographies immediately after ʿUmar, although he actually belongs to a later generation. A chain of narrations that traced back to ʿUmar via Saʿīd ibn al-Musaiyab was regarded by Ahmad ibn Hanbal as one of the best pieces of evidence. A tradition with such a chain of narrators was even equated with a musnad hadith.

It is generally assumed, however, that Saʿīd ibn al-Musaiyab did not consciously experience ʿUmar. He is also said to have admitted this. He had obtained his knowledge of Umar's decisions after his death through questioning contemporary witnesses, when he was already an adult. However, individual traditionalists have narrated that he had heard ʿUmar preach on the minbar of the mosque in Medina, on the one hand about the stoning penalty and on the other hand about the punishment of those who did not perform a ghusl after coitus . Saʿīd himself is said to have been proud of the fact that he was the only survivor who had still heard ʿUmar said when looking at the Kaaba : "You are salvation and salvation comes from you" ( anta as-salām wa-minka as -salām ).

Other companions of the Prophets from whom Sadīd narrated were Zaid ibn Thābit , Abū Mūsā al-Ashʿarī , Saʿd ibn Abī Waqqās , ʿĀi'isha bint Abī Bakr , ʿAbdallāh ibn ʿAbbās , ʿAlī ibn Abī his father-in-law, and Abī Tiegālib . He was especially considered to be one of the best experts on the traditions of Abu Huraira. He passed on only indirectly ( mursalan ) from other companions of the prophets , without naming his direct source . These included Ubaiy ibn Kaʿb , Bilāl ibn Rabāh , Saʿd ibn ʿUbāda and Abū Dharr al-Ghifārī . Ahmad ibn Hanbal and others classified mursal- hadithe as "healthy" ( ṣaḥīḥ ).

Well-known personalities narrated from Saʿīd included Muhammad al-Bāqir , Qatāda ibn Diʿāma and Muhammad ibn ʿAbdallāh and Sālim ibn ʿAbdallāh, the two grandsons of ʿUmar. The Syrian legal scholar Makhūl ibn Abī Muslim is quoted as saying: "I have crossed the whole world on the knowledge of knowledge and have not met anyone who is more knowledgeable than Saʿīd ibn al-Musaiyab." Saʿīd, however, apparently sometimes refused to name his sources. When the Qādī Yazīd ibn Abī Mālik (d. 747) heard a hadith from him and wanted to know from whom he had heard it, he replied: "O brother of the Syrians, take, but do not ask! For we only take over from trustworthy ones Sources. "

Many hadiths , in whose Isnād Saʿīd ibn al-Musaiyab appear, are ascribed to him in sources other than fatwas, without an older authority being named. This applies, for example, to the rule "When a woman feels that her period is approaching, she no longer takes part in prayer " ( iḏā aqbalat al-ḥaiḍa tarakat aṣ-ṣalāt ), which is ascribed in Abū Dāwūd Saʿīd, in an-Nasā 'ī is passed down as a prophetic word in a slightly modified version. GHA Juynboll suspects that in these cases the statements, which often have the character of legal maxims , actually go back to Saʿīd ibn al-Musaiyab and not to the prophet or a companion of the prophet , as the later compiled hadith collections suggest. For him this results from the fact that they are mentioned as Sa Entscheidungenīd's decisions at all. If they really went back to the Prophet or one of his companions, it would have been unnecessary to present them as a result of Saʿīd's finding of justice.

His relationship with the rulers

Striving for political neutrality during the civil war

Saʿīd himself is quoted as saying that he brought about an understanding between ʿAlī ibn Abī Tālib and ʿUthmān ibn ʿAffān . This must have been in his youth. Early on, however, he kept his distance from the rulers. In order to maintain political independence, he had his name deleted from the Dīwān during Fitna . The sources report that Saʿīd generally did not accept any financial contributions from the authorities ( ǧawāʾiz as-sulṭān ). He earned his living from an oil trade, which he operated with equity of 400 dinars .

Saʿīd resented the Umaiyad ruler Muʿāwiya I above all for officially declaring his governor Ziyād ibn Abī-hi to be his brother, claiming that he had emerged from a sexual relationship between his father Abū Sufyān ibn Harb and the slave Sumaiya had entertained in at-Tā'if . Saʿīd saw this as a violation of the prophet's principle al-Walad li-l-firāsh , according to which the father of a child is basically the husband of his mother. Saʿīd is said to have cursed Muʿāwiya for this change in prophetic jurisdiction.

When during the caliphate of Yazid I the inhabitants of Medina rebelled against the Umayyad rule and in August 683 there was a battle between the rebels and the Umaiyad army on the lava field ( ḥarra ) of Medina, Saʿīd completely refrained from these events far away and prayed alone in the mosque. Even when the city was sacked by the Umayyad troops in the following days, he did not change his behavior. Since Saʿīd did not want to do a baiʿa, the Umaiyad military leader Muslim ibn ʿUqba wanted to kill him. He was only saved by the fact that ʿAmr, the son of ʿUthmān ibn ʿAffān , and Marwān ibn al-Hakam testified that he was deranged. Then Muslim let him go.

A short time later, Saʿīd also refused to recognize the Meccan caliph ʿAbdallāh ibn az-Zubair . When ʿAbdallāh's governor, Jābir ibn al-Aswad, called on the residents of Medina to take an oath of allegiance for him, Saʿīd refused to take it, which earned him sixty lashes. The Meccan caliph is said to have reprimanded his governor for this. Tensions with the governor also because Sa'id had blamed him that he had married a fifth woman without after passed repudiation the regular waiting time (the fourth woman 'idda to let pass). Saʿīd held back his political opinion so much during the Second Civil War that no one knew whether he was more fond of ʿAbdallah ibn az-Zubair to the Syrians. He declined to comment.

Confrontation with ʿAbd al-Malik and the Marwānids

When ʿAbdallāh ibn az-Zubair's Tāriq ibn ʿAmr took Medina on behalf of the caliph ʿAbd al-Malik after his death , Saʿīd is said to have refused to perform the baia . A renewed confrontation with ʿAbd al-Malik arose when he had his two sons al-Walid I and Sulaimān ibn ʿAbd al-Malik pay homage to his two sons al-Walid I and Sulaimān ibn ʿAbd al-Malik after the death of his brother ʿAbd al-ʿAzīz . According to various concurring reports, Saerteīd refused to take the oath of allegiance to ʿAbd al-Malik's sons. The reason for this refusal was that he considered such a double baiʿa forbidden.

Several men from the group of seven legal scholars are said to have tried to dissuade Saʿīd from confronting the state power by advising him only to fake the oath of allegiance or not to appear publicly. Since Saʿīd refused, police from the city of Aila gave him a beating, dressed him in goat hair shorts for humiliation ( tubbān min aš-šiʿr ) and dressed him up on the lava field ( ḥarra ) of Medina. Contemporary witnesses saw him standing there in the sun. According to other reports, he was also shown around the city's markets in his shorts and then imprisoned. While most sources present the punishment of Saʿīd as the execution of an order from the caliph, a report quoted by Muhammad ibn Saʿd of al-Wāqidī states that his punishment was the arbitrary action of the governor of Medina, Hischām ibn Ismāʿīl al-Machzūmī (d. 706 ), for which this was later reprimanded by the caliph späterAbd al-Malik. In the report of al-Wāqidīs it is mentioned in this connection that Qubaisa ibn Dhu'aib (d. 705), the court scholar ʿAbd al-Maliks, addressed a letter to Saʿīd in which he stood up for the conduct of the The governor apologized.

While Saʿīd was detained, his daughter fed him. Abū Bakr ibn ʿAbd ar-Rahmān, a man who is also included in the College of Legal Scholars of Medina, tried in vain to dissuade him from his tough demeanor. After a time, however, Hishām released Saʿīd again, although it is not clear whether the intercession of Abū Bakr ibn ʿAbd ar-Rahmān or a letter from ʿAbd al-Malik played the decisive role. After his release, Saʿīd was largely isolated and no other people were allowed to sit with him. He was still allowed to take part in Friday prayers . As a sign of protest, he always turned his face away from him when Hisham praised the caliph ʿAbd al-Malik. Upon seeing this behavior, Hisham hired a guard to throw pebbles at Saʿīd whenever he turned his face away. When ʿAbd al-Malik later came to Medina himself, Saʿīd refused to meet with him. In the same way he snubbed al-Walīd when he visited Medina after his accession to the throne.

Saʿīd evidently had very bad terms for the Marwanid Umaiyads as a whole. According to an anecdote passed down by al-Fasawī, he was asked whether what his clan had said about him was true, namely that he would not go to Hajj because he had sworn if he saw the Kaaba , to curse the Marwanids. He is said to have replied: "I did not do that. I never say the prayer without cursing her anyway , but I have already performed Hajj and Umra more than 20 times ." Attempts by the Marwanids to get Saʿīd on their side through gifts of money failed because he did not accept these gifts. When asked to pick up more than 30,000 dirhams that were waiting for him in the treasury ( bait al-māl ), he refused with the comment that he did not need this money and that God would judge between him and the Marwanids.

The only Umaiyad with whom Saʿīd ibn al-Musaiyab was on a good relationship was ʿUmar ibn ʿAbd al-ʿAzīz , who was governor of Medina from 706 to 712. It is reported that ʿUmar did not pass judgment without first consulting Saʿīd. Saʿīd is said not to have shied away from visiting the ruler. Contemporaries were also amazed that al-Hajjaj ibn Yūsuf left Saʿīd ibn al-Musaiyab alone. Saʿīd, who was asked why, did not know the answer, but remembered that he had once pebbled al-Hajjājj because of the poor execution of the salāt and let al-Hajjaj teach him.

His role as interpreter of dreams

Saʿīd was also active as a dream interpreter. Muhammad ibn Saʿd (d. 844) narrates from al-Wāqidī (d. 822) the statement: "Saʿīd ibn al-Musaiyab was one of the best dream interpreters. He received his knowledge in this field from Asmā 'bint Abī Bakr , and this in turn from her father Abū Bakr. " Ibn Saʿd also included in his work a collection of twelve traditions about dreams and their interpretation by Ibn al-Musaiyab, all of which he had taken from al-Wāqidī.

Some of the dreams interpreted by Saʿīd revolve around urinating , which Saʿīd interpreted as a symbol for the leakage of semen in the context of sexual relations and procreation. "Saʿīd is said to be a dream in which a man in the caliph ʿAbd al-Malik four times saw the mihrāb of the Prophet's mosque urinate, have interpreted in such a way that four of ʿAbd al-Malik's sons would rule. Saʿīd interpreted the occurrence of shackles in the dream as "adherence to the religion" ( ṯabāt fī d-dīn ).

Many of Saʿīd's dream interpretations concerned political actors of his time. When a man told him that in a dream he had seen a dove falling on the minaret of a mosque, he concluded that al-Hajjaj ibn Yusuf was going to marry a daughter of ʿAbdallāh, the son of Jafar ibn Abī Tālib . When it was reported to him that al-Hasan ibn ʿAlī saw the Koran word "Say: He is God, one and only" (Sura 112: 1) written on his forehead in a dream, he considered this to be a clear indication that al- Hasan will die soon. Saʿīd is said to have read the future rule of four sons of ʿAbd al-Malik from a dream of the caliph ʿAbdallāh ibn az-Zubair. According to a report also transmitted by al-Wāqidī, ʿAbdallāh had seen in a dream how he knocked down ʿAbd al-Malik and, when he was lying face to the ground, rammed four stakes in the back. Saʿīd interpreted the dream in such a way that ʿAbd al-Malik would kill ʿAbdallāh ibn az-Zubair and his four would succeed him as caliphs. E. Sirriyeh suspects that these dream narratives were initiated during the reign of Hisham to show that the four sons of ʿAbd al-Malik who succeeded him in the reign, namely al-Walīd (705-715), Sulaimān ( 705-717), Yazīd II. (720-724) and Hishām ibn ʿAbd al-Malik (724-743), who were chosen by God to rule in ancient times. Saʿīd's authority was used here for the political propaganda of the Marwanid line of the Umayyads.

According to the report of the Egyptian legal scholar al-Laith ibn Saʿd (d. 791) the most famous Muslim interpreter of dreams, Ibn Sīrīn, was also a student of Saʿīd. Ibn Sīrīn is said to have said: "I learned from Saʿīd ibn al-Musaiyab 600 chapters of the 'Interpretation of Joseph the Prophet '." Al-Laith ibn Saʿd did not know where Saʿīd got this book from.

literature

Arabic sources

• Abū Nuʿaim al-Iṣfahānī : Ḥilyat al-Auliyāʾ wa-ṭabaqāt al-aṣfiyāʾ . 10 vol. Dār al-kutub al-ʿilmīya, Beirut, oD vol. II, pp. 161-175. Digitized
• Shams ad-Dīn aḏ-Ḏahabī : Taḏkirat al-Ḥuffāẓ. Dāʾirat al-Maʿārif al-ʿUṯmānīya, Hyderabad, 1955. Vol. I, pp. 54-56. Digitized
• Shams ad-Dīn aḏ-Ḏahabī : Siyar aʿlām an-nubalāʾ. Ed. Shuʿaib al-Arnāʾūṭ. 11th edition. Muʾassasat ar-Risāla, Beirut, 1996. Vol. IV, pp. 217-246. Digitized
• Abū Yūsuf Yaʿqūb Ibn Sufyān al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. Ed. Akram Ḍiyāʾ al-ʿUmarī. 3 Vols. Baghdad: Maṭbaʿat Aršād 1975. Vol. I, pp. 468-479. Digitized
• Ibn Abī Ḥātim ar-Rāzī: Kitāb al-Ǧarḥ wa-t-taʿdīl . Dār al-Kutub al-ʿilmīya, Beirut, 1953. Vol. II, pp. 59-61. Digitized
• Ibn Ḥaǧar al-ʿAsqalānī : Tahḏīb at-tahḏīb . Dāʾirat al-Maʿārif an-Niẓāmīya, Hyderabad, 1907. Vol. IV, pp. 84-88. Digitized
• Ibn Ḫallikān : Wafayāt al-wa-A'yan anbā' abnā' az Zaman . Ed. Iḥsān ʿAbbās. Dār Ṣādir, Beirut, 1978. Vol. II, pp. 375-378. Digitized - Engl. Transl. William Mac Guckin de Slane , Vol. I, pp. 568-570 (incomplete). Digitized
• Muhammad ibn Saʿd : Kitāb aṭ-Ṭabaqāt al-kabīr . Ed. E. Sachau. 9 vols. Leiden 1904-1940. Vol. V, pp. 88-106 digitized version
• Abū-Zakarīyāʾ Yahyā an-Nawawī : Tahḏīb al-asmāʾ wa-l-luġāt . Ed. F. Desert field. Dieterich, Göttingen, 1842-1847. Pp. 283-285. Digitized
• Abū Iṣḥāq aš-Šīrāzī: Ṭabaqāt al-fuqahāʾ . Ed. Iḥsān ʿAbbās. Dār ar-Rāʾid al-ʿArabī, Beirut, 1970. pp. 57f digitized

Secondary literature

• Hāšim Ǧamīl ʿAbdallāh: Fiqh al-imām Saʿīd Ibn-al-Musaiyab: auwal tadwīn li-fiqh al-imām; muqāranan bi-fiqh ġairihī min al-ʿulamā . 4 vols. Riʾāsat Dīwān al-Auqāf, Baġdād 1974. (Dissertation, Azhar University , Cairo, 1973)
• Muḥammad Ibrāhīm al-Ǧuyūšī: Saiyid at-tābiʿīn Saʿīd Ibn-al-Musaiyab: min aʿlām riǧāl ad-daʿwa. 2nd edition Maktabat Dār at-Turāṯ, Cairo, 1998.
• GHA Juynboll: Muslim tradition. Studies in chronology, provenance and authorship of early ḥadīth . Cambridge University Press, Cambridge, 1983. pp. 15-17.
• M. Yaşar Kandemir: Art. "Saîd b. Müseyyeb" in Türkiye Diyanet Vakfı İslâm ansiklopedisi Vol. XXXV, pp. 563a-564b. Digitized
• John C. Lamoreaux: The early Muslim tradition of dream interpretation . SUNY Press, Albany, 2002. pp. 23f, 40-42.
• ʿAbd-al-Ḥalīm Maḥmūd : Imām at-tābiʿīn Saʿīd Ibn al-Musaiyab . Cairo 1977.
• Nāzdār ʿAbdallāh al-Muftī: al- Imām Saʿīd Ibn-al-Musaiyab al-Qurašī, našʾatuhu, nasabuhu, šuyūḫuhu, talāmīḏuhu, musāhamatuhu fī tadwīn at-tāʿlīmī. Al-15 ālab al-15-tāʿrīm al-15. Ad-Dār al-ʿArabīya lil-Mausūʿāt, Bairūt, 2011.
• Ch. Pellat: Art. "Fuḳahāʾ al-Madīna al-Sabʿa" in The Encyclopaedia of Islam. New Edition . Vol. XII, pp. 310b-312b, here p. 311b.
• Fuat Sezgin : History of Arabic Literature . Vol. 1. Qurānwissenschaften, Ḥadīṯ, history, Fiqh, dogmatics, mysticism up to approx. 430 H. Brill, Leiden, 1967. p. 276.
• Elizabeth Sirriyeh: Dreams and Visions in the World of Islam: A History of Muslim Dreaming and Foreknowing. Tauris, London, 2015. pp. 63-68.
• Wahba az-Zuhailī : Saʿīd Ibn-al-Musaiyab: saiyid at-tābiʿīn, 3 - 94 h . Dār al-Qalam, Beirut, 1974.

Individual evidence

1. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 90, lines 7-9.
2. ↑ So aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 54.
3. ↑ So Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 88.
4. ↑ So Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 88 based on Saʿīd's son Muhammad.
5. ↑ Cf. an-Nawawī: Tahḏīb al-asmāʾ wa-l-luġāt . 1842-47, p. 283.
6. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 88.
7. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 88.
8. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 88.
9. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 55.
10. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 102.
11. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 237.
12. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 100.
13. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 474.
14. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 469 with fn. 2.
15. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 234.
16. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 97.
17. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 97, lines 23-25.
18. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 103.
19. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 241.
20. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, pp. 242f.
21. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 103.
22. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 240.
23. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 98.
24. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 103.
25. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 240.
26. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 105.
27. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 86.
28. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 106.
29. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, pp. 239, 245.
30. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 471.
31. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, pp. 89f.
32. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 478.
33. ↑ Cf. aš-Šīrāzī: Ṭabaqāt al-fuqahāʾ . 1970, p. 58.
34. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 89.
35. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 469.
36. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 55.
37. ↑ Cf. an-Nawawī: Tahḏīb al-asmāʾ wa-l-luġāt . 1842-47, p. 283.
38. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 90.
39. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 101.
40. ↑ Cf. Juynboll: Muslim tradition. 1983, p. 15.
41. ↑ Cf. an-Nawawī: Tahḏīb al-asmāʾ wa-l-luġāt . 1842-47, p. 285.
42. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 102.
43. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, pp. 54f.
44. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 86.
45. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 468.
46. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 85.
47. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 87.
48. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 89, lines 5-7.
49. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 86.
50. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, p. 174 and Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 88.
51. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 89.
52. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, pp. 88f.
53. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 218.
54. ↑ Cf. an-Nawawī: Tahḏīb al-asmāʾ wa-l-luġāt . 1842-47, p. 284.
55. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 218.
56. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 222.
57. ↑ Cf. an-Nawawī: Tahḏīb al-asmāʾ wa-l-luġāt . 1842-47, p. 283.
58. ↑ Cf. Ibn Abī Ḥātim ar-Rāzī: Kitāb al-Ǧarḥ wa-t-taʿdīl . 1953, Vol. II, p. 60.
59. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 87.
60. ↑ Cf. Juynboll: Muslim tradition. 1983, p. 15.
61. ↑ Cf. Juynboll: Muslim tradition. 1983, p. 16.
62. ↑ Cf. Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . 1907, Vol. IV, p. 85.
63. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 478.
64. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 54.
65. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 54.
66. ↑ See Uri Rubin: " Al-Walad li-l-firāsh . On the Islamic campaign against 'zinā'" in Studia Islamica 80 (1994) 5-26. Here p. 16.
67. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 238.
68. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, pp. 97f.
69. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 56.
70. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 90.
71. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 91.
72. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 90.
73. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 472.
74. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 93.
75. ↑ See e.g. B. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, pp. 170-171.
76. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, pp. 171-172.
77. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 94.
78. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, p. 171.
79. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, p. 172.
80. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, pp. 93f.
81. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, pp. 170-171.
82. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 91.
83. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 94.
84. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 95.
85. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 474.
86. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, pp. 95f. and al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 475.
87. ↑ Cf. al-Fasawī: Kitāb al-Maʿrifa wa-t-tārīḫ. 1975, Vol. I, p. 474.
88. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. II, p. 166.
89. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 95.
90. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 90.
91. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 95.
92. ↑ See Lamoreaux: The early Muslim tradition of dream interpretation . 2002, p. 23.
93. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, pp. 91-93.
94. ↑ See Lamoreaux: The early Muslim tradition of dream interpretation . 2002, p. 24.
95. ↑ Cf. Ibn Ḫallikān: Wafayāt al-aʿyān . 1978, Vol. II, p. 378 and Lamoreaux: The early Muslim tradition of dream interpretation . 2002, p. 23.
96. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 236.
97. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 92.
98. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. IV, p. 237.
99. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . Vol. V, p. 91.
100. ↑ See Sirriyeh: Dreams and Visions in the World of Islam . 2015, p. 66f.
101. ↑ See Lamoreaux: The early Muslim tradition of dream interpretation . 2002, p. 23.