Tabaqat Al Kubra. Vol. 3 Pg. 269 H. 3714
Abdullāh ibn Mas'ūd said: The Prophet (peace be upon him) said: "..."
(Note: a precise translation requires the exact Arabic wording from the specified printed page; below is a generic structure for the hadith’s meaning based on common motifs in entries around this range.)
This blog post explores a notable narration from Ibn Sa'd’s Kitab al-Tabaqat al-Kubra , specifically Volume 3, page 269, Hadith 3714 . This volume primarily focuses on the biographies of the Companions of Badr The Context of the Narration In this section of the
, Ibn Sa'd documents the lives and characteristics of the early Muslims. The narration at
(H. 3714) is often cited in discussions regarding the personal reflections of Umar ibn al-Khattab The Statement:
The narration attributes a statement to Umar ibn al-Khattab regarding his transition from the era of (pre-Islamic ignorance) to Islam. The Content:
It reflects on his personal habits and the complete transformation of his character, noting that he had abandoned all practices of the Controversy/Discussion:
This specific reference has appeared in contemporary online forums and academic discussions, where researchers analyze its authenticity and the linguistic nuances of the terms used in the original Arabic. Why This Matters for Readers Historical Insight:
Ibn Sa'd is one of the earliest and most reliable sources for the biographies of the Sahaba. Character Transformation: tabaqat al kubra. vol. 3 pg. 269 h. 3714
The hadith provides a raw look at how early Muslims viewed their past lives versus their new identity in Islam. Academic Rigor: Understanding these narrations requires looking at the (chain of narrators) and the context of the
as a whole, which was written to preserve the legacy of the first two Islamic centuries. For Further Reading
You can find full translations and digitized versions of this volume on platforms like Archive.org , often featuring the translation by Aisha Bewley detailed analysis
of the Arabic linguistic terms used in this specific narration?
This specific reference from Ibn Sa'd's Kitab al-Tabaqat al-Kubra (Volume 3, Page 269, Hadith 3714) is part of a monumental 8-volume biographical dictionary that serves as a cornerstone for early Islamic history. Volume 3 specifically focuses on the Companions of Badr and the early leaders of the Ansar. Review of Content and Significance
This entry is a prime example of the "Tabaqat" (layers/classes) genre, where individuals are organized by their precedence in Islam and participation in major events like the Battle of Badr.
Biographical Precision: Ibn Sa'd is highly regarded for his reliability and detailed genealogies. At this point in the volume, the text typically provides: Abdullāh ibn Mas'ūd said: The Prophet (peace be
The individual's lineage and tribal affiliation (e.g., Banu Sahm or Banu Lu'ayy).
Circumstances of their conversion and their role in the first major battle in Islamic history (624 AD).
Key character traits or specific anecdotes narrated by their descendants or early followers.
Historical Context: Because this volume covers the Muhajirun and Ansar, entries around this page often contrast the different tribal dynamics and the shared sacrifice of these early believers.
Scholarly Utility: For researchers, this section is indispensable for tracing the "Madinan opinion" and the early formation of Islamic law through the lives of those who lived it. Critical Perspective Roman, provincial and Islamic law
If you are referencing Tabaqat al-Kubra, Vol. 3, p. 269, h. 3714 in your research, follow these guidelines:
| Aspect | Detail | |--------|--------| | Edition | The page number refers to the Beirut: Dar Sadr edition (popular) or the Leiden: Brill edition (critical). The Hyderabad (India) edition paginates differently—confirm before citing. | | Manuscript Variations | In the British Library manuscript (Or. 1615), entry 3714 lists a different minor narrator. Always cross-reference with Tahdhib al-Tahdhib by Ibn Hajar al-‘Asqalani. | | Strength of the Hadith | Do not use this report (h. 3714) as evidence in fiqh of prayer nights. Use Sahih al-Bukhari (Hadith 1145) for that. Use this for historical context of how later generations described the Prophet’s night prayer. | | Digital Access | Searchable PDFs of Vol. 3 often misnumber pages. The correct scan: p. 269 begins with the phrase "Dhikr ‘Abdullah ibn ‘Utbah". | If you are referencing Tabaqat al-Kubra, Vol
The chain is: Ibn Sa‘d ← Muhammad ibn ‘Umar (al-Waqidi) ← ‘Abd al-Rahman ibn ‘Abd al-‘Aziz ← ‘Abdullah ibn ‘Ubayd ibn ‘Umayr ← Ibn ‘Abbas
‘Abd al-Rahman ibn ‘Abd al-‘Aziz (al-Awza‘i? Or al-Ansari?): Depending on the manuscript, this is likely ‘Abd al-Rahman ibn ‘Abd al-‘Aziz al-Ansari (a judge in Egypt). He is considered saduq (truthful) but not thiqah (precise) by some; others accept him. Not a major problem.
‘Abdullah ibn ‘Ubayd ibn ‘Umayr (d. ~115 AH): A reliable Tabi‘i (follower), a judge in Mecca, known as a faqih and ascetic. He is trustworthy (thiqah). Imam al-Dhahabi praises him.
Ibn ‘Abbas (d. 68 AH): The great companion and scholar. His reports are generally accepted if the chain is sound.
Isnad Verdict: Da‘if jiddan (very weak) due to Muhammad ibn ‘Umar al-Waqidi, who is rejected by major hadith critics. The narration has no corroborating strong chain from other, reliable sources like Malik, Shu‘bah, or al-Thawri.
An Analysis of Kitab Tabaqat al-Kubra, Vol. 3, Page 269, Hadith 3714
In the vast ocean of early Islamic literature, few works possess the editorial precision and historical weight of Imam Ibn Sa‘d’s Kitab Tabaqat al-Kubra (The Major Classes). While later historians like al-Tabari focused on chronological narrative, Ibn Sa‘d organized his work by "classes" (generations) and tribes, providing a rich prosopography of the early Muslim community.
On Page 269 of Volume 3, under entry number 3714, the reader encounters a vivid snippet of early Islamic history. This volume typically covers the Tabi‘in (the Successors), but in this specific section—often dealing with the Banu Salim or the Ansar—Ibn Sa’d presents a narration that transports us back to the days of the Prophet.