Tuesday

Zaid and bin khalid juhany




Zaid bin Khalid was a famous companion of Muhammad. He died in Medina, some say in Kufa in 68 AH or 78 AH when he was 85 years old.

Zaid bin Khalid narrated a hadith from Muhammad about the best witness. The hadith is as follows:

"From Zaid bin Khalid Al-Juhani r.a the Prophet SAW said, "Shall I inform you about the best witness? That is the one who comes to testify before being asked." (Hadith narrated by Muslim)

Zaid bin Khalid Al-Juhani was a companion (Sahabi) of the Prophet Muhammad. His name is most famously associated with narrating several hadiths, or reports of the Prophet's sayings and actions. He was a member of the Juhaynah tribe, who lived near Medina.

Some specific narrations from Zaid bin Khalid Al-Juhani include:
  • The reward for feeding a fasting person: He reported that the Prophet Muhammad said, "Whoever provides food for a fasting person to break his fast with, then for him is the same reward as his (the fasting person's), without anything being diminished from the reward of the fasting person".
  • A case of adultery: Along with Abu Huraira, he narrated a hadith about a dispute between two men, one of whom committed adultery with the other's wife. This narration details the Prophet's judgment in the case, including the sentence of stoning for the married woman who confessed.
  • Praying for rain: One hadith from him describes the Prophet's prayer for rain (Istisqa) during a drought and his later prayer to stop the rain when it became excessive. 
Zaid bin Khalid passed away in Medina, though some accounts suggest he died in Kufa. He is believed to have been 85 years old at the time of his death, which occurred either in 68 AH or 78 AH. 

Narrated: Abu Huraira and Zaid bin Khalid Al-Juhani From Sahih Bukhari

Hadith No: 873
Narrated/Authority of Abu Huraira and Zaid bin Khalid Al-Juhani
A bedouin came and said, "O Allah's Apostle (SAW)! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws." The bedouin said, "My son was a labourer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, "Your son has to be lashed one-hundred lashes and has to be exiled for one year." The Prophet (SAW) said, "No doubt I will judge between you according to Allah's Laws. The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile." He then addressed somebody, "O Unais! go to the wife of this (man) and stone her to death" So, Unais went and stoned her to death.
Hadith No: 900
Narrated/Authority of Abu Huraira and Zaid bin Khalid Al-Juhani
Listed in: Conditions
A bedouin came to Allah's Apostle (SAW) and said, "O Allah's apostle! I ask you by Allah to judge My case according to Allah's Laws." His opponent, who was more learned than he, said, "Yes, judge between us according to Allah's Laws, and allow me to speak." Allah's Apostle (SAW) said, "Speak." He (i .e. the bedouin or the other man) said, "My son was working as a labourer for this (man) and he committed illegal sexual intercourse with his wife. The people told me that my son needed to be stoned to death, so in lieu of that I ransomed my son by paying one hundred sheep and a slave girl. Then I asked the religious scholars about it, and they informed me that my son must be lashed one hundred lashes, and be exiled for one year, and the wife of this (man) must be stoned to death." Allah's Apostle (SAW) said, "By Him in Whose Hands my soul is, I will judge between you according to Allah's Laws. The slave-girl and the sheep are to be returned to you, your son is to receive a hundred lashes and be exiled for one year. You, Unais, go to the wife of this (man) and if she confesses her guilt, stone her to death." Unais went to that woman next morning and she confessed. Allah's Apostle (SAW) ordered that she be stoned to death.

Narrated: Zaid bin Khalid Al-Juhani From Imam Malik's Muwatta

Hadith No: 4
Narrated/Authority of Zaid bin Khalid Al-Juhani
Listed in: Asking for Rain
Yahya related to me from Malik from Salih ibn Kaysan from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Zayd ibn Khalid al-Juhani said, "The Messenger of Allah, may Allah bless him and grant him peace, took the subh prayer with us at Hudaybiyya after it had rained in the night. When he had finished he went up to the people and said, 'Do you know what your Lord has said?' They said, 'Allah and His Messenger know best.' He said, 'Some of my slaves have begun the morning believing in Me, and others have begun it rejecting Me. As for those who say, 'We were rained on by the overflowing favour of Allah and His mercy,' they believe in Me and reject the stars. But as for those who say, 'We were rained on by such and such a star, they reject Me and believe in the stars.' "
Hadith No: 23
Narrated/Authority of Zaid bin Khalid Al-Juhani
Listed in: Jihad
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from Ibn Abi Amra that Zayd ibn Khalid al-Juhani said, "A man died on the day of Hunayn, and they mentioned him to the Messenger of Allah, may Allah bless him and grant him peace." Zayd claimed that the Messenger of Allah, may Allah bless him and grant him peace, said, "You pray over your companion." (i.e. he would not pray himself). The people's faces dropped at that. Zayd claimed that the Messenger of Allah, may Allah bless him and grant him peace, said, "Your companion stole from the spoils taken in the way of Allah." Zayd said, "So we opened up his baggage and found some Jews' beads worth about two dirhams."
Hadith No: 3
Narrated/Authority of Zaid bin Khalid Al-Juhani
Listed in: Judgements
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from his father from Abdullah ibn Amr ibn Uthman from Abu Amra al-Ansari from Zayd ibn Khalid al-Juhani that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I not tell you who is the best of witnesses? The one who brings his testimony before he is asked for it, or tells his testimony before he is asked for it."




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Sunday

Burayda ibn al-Husayb al-Aslami رضي الله عنه


Burayda ibn al-Husayb al-Aslamiرضي الله عنه was a companion (Sahabi) of the Prophet Muhammad. He was a leader of the Banu Aslam tribe and played a significant role in the early spread of Islam. Initially, he and his men sought out Muhammad with the intent of harming him, but after encountering the Prophet, Burayda and his tribe converted to Islam, leading to the conversion of many others within his tribe. During the Migration, the Prophet came out of Makkah at midnight before the eyes of the polytheists and set off to go to Madinah; this infuriated the polytheists. They wanted to do their best to find the Prophet and Hz. Abu Bakr before they arrived in Madinah and killed them. They went into action immediately. They started to look for him by forming many groups. They also promised 100 camels to the person to bring them dead or alive to ensure their capture.

This news reached almost every tribe around Makkah. Everyone wanted to get this reward promised by Quraysh.

Conversion to Islam:

Burayda and his men were moved by the Prophet's personality and message, leading to their conversion to Islam.

Leading Figures:

Burayda became a leading figure in the Banu Aslam tribe, and his conversion facilitated the conversion of many others.

Post-Prophet's Death:

Burayda remained steadfast in his faith and supported Imam Ali after the Prophet's passing. During the Migration, the Prophet came out of Makkah at midnight before the eyes of the polytheists and set off to go to Medina; this infuriated the polytheists. They wanted to do their best to find the Prophet and Hz. Abu Bakr before they arrived in Madinah and killed them. They went into action immediately. They started to look for him by forming many groups. They also promised 100 camels to the person to brought them dead or alive to ensure their capture.

This news reached almost every tribe around Makkah. Everyone wanted to get the reward promised by Quraysh. Burayda bin Husayb was one of those bounty hunters. He was the leader of Sons of Sahm. He took about 80 men with him and started to search for the Prophet. Finally, he found them near a place called Amini. The Prophet saw Burayda and his men coming towards them. However, he did not panic. For, he trusted in Allah with all his heart. He asked Burayda, "Who are you?" When he received the answer "Burayda", he said to Abu Bakr, "We have felt revived." Then, he asked Burayda about his tribe. Burayda said, "I am from the tribe of Aslam." The Prophet asked, "From which clan of Aslam?" Burayda answered: "From the Sons of Sahm."

The Prophet always interpreted things favorably. He interpreted his name, his tribe, and the clan he belonged to favorably. He thought they would not harm him. "Burayda" reminded the meaning of coolness and "Aslam" of salvation. Burayda did not know who he was talking to. However, he admired his perseverance, courage and speech. He wanted to know him and asked him who he was. The Prophet answered, "I am Muhammad, the son of Abdullah, who was the son of Abdul Muttalib." Then he invited him to become a Muslim. The torch of belief started to burn in the heart of Burayda; and his face started to brighten with the light of belief. He uttered kalima ash-shahada at once and became a Muslim.

The people who were with him followed him. He was neither the first nor the last of those who came to kill the Prophet but who became believers. The Prophet spent the night there. In the morning, Burayda came and said to the Prophet, "O Messenger of Allah! It is not appropriate for you to enter Medina without a flag." Then he removed his turban and tied it to the end of his spear. He walked carrying it beside the Prophet until he entered Medina. Burayda remained in Madinah for a while and returned to his hometown. He migrated to Madinah in the 6th year of the Migration. For this reason, he could not join the battles of Badr, Uhud and Khandaq.

He participated in the Treaty of Hudaybiyya. He was also present in the Pledge of Ridwan. He took part in the conquest of Khaybar and Makkah too. Then, he joined some expeditions under the command of Hz. Khalid and Hz. Ali. He participated in all of the other battles with the Prophet. Burayda was a Companion with virtues. He obeyed the Prophet regarding every issue. He had a separate place in the eyes of the Messenger of Allah. He could enter into the presence of the Prophet easily. Burayda lived in Madinah until the death of the Prophet. After that, he left Madinah like the other Companions and settled in Basra.

Hz. Burayda said, "Blood of jihad runs through my blood vessels. I will spend my life on horseback." For this reason, he joined the armies of conquest during the Era of the Caliphs. He fought heroically. He died in 63 H. Burayda narrated 164 hadiths from the Prophet. Two of these hadiths are as follows: "Do not say 'master' to hypocrites. For, if they become masters and are regarded to be superior to others, you will attract the wrath of Allah Almighty." "He who misappropriates,  who provokes a woman against her husband and a slave against his master is not one of us." [1]


The Mausoleums of the Askhabs is an important religious complex in the centre of Merv where two companions of the Prophet Muhammad - Buraydah ibn al-Husayb al-Aslami and Al-Hakam ibn Amr al-Ghifari - are buried. Sometimes referred to as the "Shrine of the Brothers of the Askhabs", the term "Askhabs" or "Sahabah" comes from Arabic and means "companion". It refers to those who personally saw the Prophet, believed in him and accepted Islam.

These two mausoleums are located 300 metres south of the walls of Sultan Kala Fortress. Buraydah ibn al-Husayb al-Aslami died in Merv at the end of the 7th century and were buried at this site, which soon became a local shrine. In the 10th and 11th centuries, small domed structures were built over the tombs, but the larger mausoleums, reaching a height of 12 metres, were not built until the 15th century, when Merv became part of the Timurid Empire. At this time, a sardoba - an underground water reservoir with a domed top - was also built near the mausoleums. Although Merv was eventually abandoned and the mausoleums fell into disrepair, pilgrims continued to visit. By the late 19th century, when Russian travellers explored the ruins of Merv, the mausoleums had deteriorated considerably. A restoration in 1914 restored their former appearance, and a second restoration by Turkish craftsmen took place in 2013.

When the mausoleums were built in the 15th century, black marble headstones were placed over the tombs, intricately carved with the names of the Askhabs and decorated with plant motifs. At the rear of the mausoleums, aivans or open porticoes were added, originally decorated with blue and turquoise tiles, although few of these have survived. On the back wall of the hall is the word "Allah" in large Kufic script.

In the right tomb lies Buraydah ibn al-Husayb, a member of the Aslam tribe. He met the Prophet Muhammad during the Hijrah, when Muhammad was travelling from Mecca to Medina. Buraydah initially tried to capture the Prophet, but after talking to him, he changed his mind, accepted Islam and became one of Muhammad's protectors. Legend has it that when the Prophet arrived near Medina, Buraydah suggested that he enter the city with a banner. Using a bandage from his own head, Buraydah made a makeshift banner and became Muhammad's standard bearer. Buraydah went on to take part in many military campaigns to spread Islam, including the conquest of Khorasan, of which Merv was the capital. A hundred years after his death, during the Seljuk Empire, the southern gate of Sultan Kala was named Alamberdar, meaning "The Standard Bearer", in his honour.
In the left tomb lies al-Hakam ibn Amr, a member of the Ghifari tribe. He also served as a standard bearer for the Prophet Muhammad, while his brother Rafi was known for transmitting hadiths, or sayings of the Prophet. Like Buraydah, al-Hakam took part in the military campaign against Khorasan, and after the capture of Merv he was appointed governor and commander of the Arab army's headquarters. He lived in Merv for five years and died there.
Today, the Mausoleums of the Askhabs are one of the most important religious monuments in Merv and Turkmenistan. Thousands of pilgrims visit the site every year. When exploring Merv, a visit to the graves of the Prophet's companions - people who lived at the very beginning of Islam - is a meaningful and significant experience.


Hadith Narrated by Burayda Ibn Al Husayb ra.

Burayda ibn al-Husayb (ra) was a companion of the Prophet Muhammad (ﷺ) who narrated around 30-40 hadith. He is known for his story of conversion to Islam, in which he initially approached the Prophet intending to harm him but ultimately accepted Islam after a conversation. He became a flag bearer for the Prophet during the conquest of Mecca and participated in the Battle of Tabuk. His son, Abdullah, also became a narrator of hadith. 

  

1.Book 18, Number 3566:

Partial Translation of Sunan Abu-Dawud, Book 18:

Narrated Buraydah ibn al-Hasib:

The Prophet (peace_be_upon_him) said: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.

2. Hadith No: 561

Narrated/Authority of Buraydah ibn al-Hasib
Listed in: Prayer (Kitab Al-Salat)

The Prophet (peace_be_upon_him) said: Give good tidings to those who walk to the mosques in darkness for having a perfect light on the Day of Judgment.

Hadith No: 636
Narrated/Authority of Buraydah ibn al-Hasib
Listed in: Prayer (Kitab Al-Salat)

The Apostle of Allah (peace_be_upon_him) prohibited us to pray in a sheet of cloth without crossing both its ends, and he also prohibited us to pray in a wrapper without putting on a sheet.

 

3. (488)

(488)

Chapter: Concerning One Who Does Not Pray Witr

 

Narrated Buraydah ibn al-Hasib:

I heard the Messenger of Allah (ﷺ) say:

The witr is a duty, so he who does not observe it does not belong to us;

the witr is a duty, so he who does not observe it does not belong to us;

the witr is a duty, so he who does not observe it does not belong to us

 

4.Book 12, Number 2889:

Narrated Buraydah:

The Prophet (peace_be_upon_him) appointed a sixth to a grandmother if no

mother is  left to inherit before her.

5. Sunan Abi Dawud 2149 (Book 12, Hadith 104) #22440

The Wrong of Second Glances

SUMMARY: It is wrong to look at something twice, as the first look may be excused but not the second.

Narrated Buraydah ibn al-Hasib: The Prophet ﷺ said: to Ali: Do not give a second look, Ali, (because) while you are not to blame for the first, you have no right to the second.

 

6. Narrated Buraydah ibn al-Hasib:

The Prophet (ﷺ) said: Do not call a hypocrite sayyid (master), for if he is a sayyid, you will displease your Lord, Most High.


حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ مَيْسَرَةَ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لاَ تَقُولُوا لِلْمُنَافِقِ سَيِّدٌ فَإِنَّهُ إِنْ يَكُ سَيِّدًا فَقَدْ أَسْخَطْتُمْ رَبَّكُمْ عَزَّ وَجَلَّ ‏”‏ ‏.‏

Grade : Sahih (Al-Albani) صحيح (الألباني) حكم :
Reference : Sunan Abi Dawud 4977
In-book reference : Book 43, Hadith 205
English translation : Book 42, Hadith 4959

 

7. Narrated Buraydah ibn al-Hasib:

The Prophet (ﷺ) said: He who swears by Amanah (faithfulness) is not one of us.

Sunan Abi Dawud 3253

Book 22 Hadith 12

Graded Sahih by Al-Albani

*    ﴾𝙊𝙖𝙩𝙝𝙨 𝙖𝙣𝙙 𝙑𝙤𝙬𝙨{𝙆𝙞𝙩𝙖𝙗 𝘼𝙡-𝘼𝙞𝙢𝙖𝙣 𝙒𝙖 𝘼𝙡- 𝙉𝙪𝙙𝙝𝙪𝙧﴿

*     

8. Abu Dawud Book 18, Hadith Number 3566.

Chapter : Not known.

Narated By Buraydah ibn al-Hasib : The Prophet (PBUH) said: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgment will go to Hell; and a man who gives judgment for people when he is ignorant will go to Hell.

 

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Al-Hakam ibn Amr al-Ghifari رضي الله عنه



Al-Hakam ibn Amr al-Ghifari رضي الله عنه (Arabic: الحكم بن عمرو الغفاري) (d. 670/71), was a companion of the Islamic prophet Muhammad and the Umayyad governor of Khurasan and commander of Arab expeditions into Transoxiana (Central Asia) from 665 until his death in Merv.

Al-Hakam ibn Amr was a son of Amr ibn Mujaddah ibn Hidhyam ibn al-Harith ibn Nu'ayla of the Banu Ghifar, a clan of the Kinanah tribe. Al-Hakam was a companion of the Islamic prophet Muhammad and one of his banner bearers in battle. He settled in Basrah, the Arab garrison town and springboard of the Muslim conquests of the Sasanian Empire established in 636. There was a sparse presence of Ghifar tribesmen in Basra. His brother Rafi was a transmitter of hadith from Muhammad.

According to al-Tabari and al-Baladhuri, in 665 Ziyad ibn Abihi, the practical viceroy of Iraq and the eastern Umayyad Caliphate, centralized the vast region of Khurasan (east of Iran and west of the Oxus) into a single provincial administration based in Merv under the governorship of al-Hakam. According to an anecdote cited by both historians, Ziyad had intended to appoint the veteran commander al-Hakam ibn Abi al-As al-Thaqafi to the post, but when his chamberlain mistakenly brought al-Hakam ibn Amr to his court, he appointed him instead, remarking that al-Hakam was a companion of Muhammad and "an upright fellow" or "a man of nobility". Another traditional Muslim report holds that al-Hakam was appointed by Ziyad in 664.

Maqam of al-Hakam ibn Amr al-Ghafari in Merv.

Maqam of al-Hakam ibn Amr al-Ghafari in Merv.

Al-Tabari notes that Ziyad also assigned six deputies under al-Hakam charged with the collection of the kharaj (land tax and/or possibly poll tax). the biography of al-Hakam ibn Amr al-Ghafari and the ordeal he experienced before his death, which is believed to have been a major cause of his death in 50 AH under the Umayyad Caliph Mu'awiya ibn Abi Sufyan, Al-Hakam ibn Amr al-Ghafari represented a generation of maven companions who lived and died between three eras: the age of the message, the era of the rightly-guided caliphate and the Umayyad caliphate which have  witnessed great events in the Islamic history, growing up in the era of the Prophet (peace and blessings be upon him) and narrated from him. 

He took science and jurisprudence directly from him, which reflected on his personality and became one of the personalities that had a place in the Umayyad era and became the governor of the province of Khorasan in the Islamic orient for five years and a military commander in the Islamic conquers, but in the end, however, he entered into an ordeal with the Umayyad governors in different views on governance and administration in the subjects of the parish there, which led him to leave the matters of government and retired from in his last days, and it was said to have been dismissed by the governor of Iraq Ziad ibn Abi, but He has called on his Lord to receive his spirit for being fear of falling into the spoiler of government, and this happened in the end he died in 50 AH and  gave us a vivid example of asceticism in all worldly positions for the sake of Alla.

Al-Hakam died and was buried in Merv. His appointed successor, Anas ibn Abi Unas, who was promptly dismissed by Ziyad, led his funeral prayers. His grave was mentioned by the sources as late as the reign of the Abbasid caliph al-Ma'mun (r. 813–833).


References:

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Saturday

Abu al-Aswad ad-Duʾali (Arabic: أَبُو ٱلْأَسْوَد ٱلدُّؤَلِيّ, Abū al-ʾAswad al-Duʾalīy; [The Father of Arabic Grammar]



Abu al-Aswad ad-Duʾali (Arabic: أَبُو ٱلْأَسْوَد ٱلدُّؤَلِيّ, Abū al-ʾAswad al-Duʾalīy; whose full name was ʾAbū al-Aswad ālim ibn ʿAmr ibn Sufyān ibn Jandal ibn Yamār ibn Hīls ibn Nufātha ibn al-ʿĀdi ibn ad-Dīl ibn Bakr, surnamed ad-Dīlī, or ad-Duwalī, was a tabi'i, the poet companion of Ali ibn Abi Talib and was one of the earliest, if not the earliest, Arab grammarians. He is known for writing the earliest treatise on Arabic grammar, through study of the Quran, explaining why he is sometimes known as the "Father of Arabic Grammar."

ad-Du'alī is said to have introduced the use of diacritics (consonant and vowel markings) to writing, and to have written the earliest treatises on Arabic linguistics, and grammar (nahw). He had many students and followers.

With the expansion of the early Islamic Empire, with new converts to Islam wishing to be able to recite and understand the Quran, the adoption of a formalized system of Arabic grammar became necessary, and ad-Du'ali helped develop it, such as with the concepts of Nahw and Taskheel. His science of grammar led in turn, to the establishment of the first great School of grammarians at Basrah, which would be rivaled only by the school at Kufah.

Letter-pointing and vowel-pointing

ad-Duʾali is credited with inventing a system of placing large colored dots above certain letters to differentiate consonants (because several groups share the same shape), and indicate short vowels (because the sounds are not otherwise indicated).  Consonant differentiation is called I'jam (or naqt). Vowel indication is called tashkil. ad-Du'ali's large-dot system addressed both of these, resolving readers' confusion and making clear how to read and write Arabic words.

Although effective, the large dots were difficult to use on small-size fonts and on any but a limited selection of scripts. They were also time-consuming to make on any size font or script. Thus, the Umayyad governor al-Hajjaj ibn Yusuf at-Thaqafi asked two of ad-Duʾali's students to create and codify a new system that was simpler and more efficient. A new tashkil (vocalization) system was developed by Al-Khalil ibn Ahmad al-Farahidi. It has been universally used for Arabic script since the early 11th century.

References in Arabic sources

A chapter on the Grammarians of al-Baṣra in the tenth century book Kitab al-Fihrist by Ibn an-Nadim, contains quotes about ad-Duʾalī from several early commentators:

Most scholars think that grammar was invented by Abu al-Aswad ad-Duʾalī, and that he had been taught by the Commander of the Faithful, Ali ibn Abi Talib. Others say that Naṣr ibn 'Āṣim ad-Duʾalī, also called al-Laythi, developed grammar".

This is also the opinion of the language specialist Abu ʿUbaydah (d. 210 AH), and the lexicographer Abu Bakr al-Zubaydi (d. 397 AH) said about Abu al-Aswad:

"He was the first to establish [the science of] the Arabic language, to lay down its methods and to establish its rules."

Abu ʿUbaydah said:

Ad-Duʾalī derived grammar from Ali ibn Abi Talib, but did not disclose it and when Ziyad requested him to write a grammar to improve popular literacy, he declined. However when he overheard a reader of Qurʾān (9:3) recite:

"Allah is removed from idolaters and from His Messenger",

instead of:

"Allah is removed of the idolaters and so is His Messenger"

(i.e. using the accusative in place of nominative case), ad-Duʾalī agreed to the emir's order and wrote a chapter on subject and object. He asked for an intelligent and obedient scribe. Not satisfied with the first scribe from the tribe of ʿAbd al-Kays, a second scribe was sent for. Abu al-Aswad ad-Duʾalī instructed him "When I open my mouth pronouncing a letter [a sound], place a mark above; when I close my mouth [making a u sound] place a mark in front of the letter, and when I split [my lips][making an 'i' sound] double the mark [The Beatty MS has "make it two marks", Flügel MS gives "under the letter"]".

Abu Saʿīd as-Sirafi described how once ad-Duʾalī encountered a Persian from Nūbandajān, named Sa'd. Saʿd and a group of fellow Persians had converted to Islam and became protégés of Qudāmah ibn Maẓ'ūn. ad-Duʾalī noticing Saʿd walking leading his horse asked "Oh Sa'd, why don't you ride?" To this Saʿd replied "My horse is strong (ḍāli)", causing some bystanders to laugh. He had meant to say "lame" (ẓāli). Then ad-Duʾalī rebuked them, saying:

"These mawali (non-Arabs living in Arab lands) have embraced Islam and become our brothers, but we have not taught them speech. If only we were to lay down [the rules] of language for them!"

A first-hand account of an-Nadim in his Al-Fihrist supports the view that ad-Duʾalī was the first grammarian. He visited a book collector, Muḥammad ibn al-Husayn in the city of Haditha, who had the most marvelous library an-Nadim had ever seen. It contained Arabic books on grammar, philology and literature, and ancient books. I have visited a number of times and found the collector friendly, but wary; fearful of the Clan of Hamdan [of Aleppo]. He was shown a large trunk left Al-Husayn by a Kufan collector of ancient writings. This trunk, filled with parchments, deeds, pages of paper from Egypt, China, Tihamah, 'adam' (sg. 'adim' type of parchment) skins, and paper from Khurasan, seen by an-Nadim, had bundles of notes on grammar and language written in the hand of scholars like Abu 'Amr ibn al-'Ala', Abu Amr ash-Shaybani, Al-Asmaʿi, Ibn al-A'rābī, Sibawayh, al-Farrā', and Al-Kisa'i, as well as the penmanship of authorities of the Hadith, such as Sufyān ibn 'Uyaynah, Sufyan at-Thawri, al-Awzaʿi, and others. Among these I read that grammar came from Abu al-Aswad [ad-Duʾalī]. On four leaves, of what looked to be China paper, in the writing of Yahya ibn Ya'mar, of the Banu Layth was written "Remarks about the Subject and Object". Under these notes, written in ancient calligraphy "This is the handwriting of 'Allān the Grammarian", and under this "This is the handwriting of an-Naḍr ibn Shumayl." When the book collector died, the case and its contents were lost, except for the manuscript.

The Wafayat al-Ayan (Obituaries of Eminent Men) by Ibn Khallikan contains a similar account with additional information: A Great diversity of opinion exists about his name, surname, and genealogy. He lived in Basra and was intelligent, sagacious, and one of the most eminent Tābīs (inhabitants of Basra). He fought at the Battle of Siffin under Ali ibn Abi Talib and he invented grammar. Ali laid down the principle of the three parts of speech; the noun, the verb and the particle and told him to write a treatise on it. He was told to be tutor to the children of the governor of Arabian and Persian Iraq, Ziyad ibn Abih.

When he noticed that native Arab speech was being influenced by foreign immigrants he asked Ziād to authorize the composition of a guide for correct use. At first the emir refused but, sometime later overhearing someone say "tuwaffa abāna wa tarak banūn" (which might be rendered in Latin *mortuus est patrem nostrum et reliquit filii, analogous in English to *him died and left them, mistakes due entirely to incorrect vowel choice) - Ziād changed his mind.

Another anecdote relates how when ad-Du'alī's daughter came to him saying "Baba, ma ahsanu ‘s-samāi?" (what is most beautiful in the sky?) – he answered: "Its stars;" but she replied: "I don't mean what is the most beautiful object in it; I mean how wonderful its beauty." - to this he remarked "You must then say, "ma ahsan ‘samāa (how beautiful is the sky)." And so he invented the art of grammar. Ad-Du'alī's son, Abū Harb, relates that the first section of his father's composition (the art of grammar) was on the "verbs of admiration."

Another account says that it was when he heard a man recite a passage from the Qur'an: Anna ‘llahu bariyon mina ‘l-mushrikina wa rasūluhu, pronounce this last word "rasulihi, that he decided to compose his grammar. He called his book the art of grammar 'nawhu' (in the same way) i.e. as Alī ibn Abu Ṭālib had done. Several accounts of his proverbial wit survive. One such goes as follows: When due to a problem neighbor, Abū ‘l-Aswad had moved house, someone said "So have you sold your house?" He replied "Rather, I have sold my neighbor." When ibn al-Harith ibn Kalad ath-Thakafī remarked of a tattered cloak he wore – "not tired of that cloak?" He replied "some tiresome things are impossible to remove." At this the other sent him 100 cloaks, to which Ad-Du'alī penned this verse:

- A generous brother prompted to assist – reading nāsiru (assistance), or alternatively yāsiru (compassion) - clothed me when I asked it not, and therefore do I praise him. If you are grateful, that man best deserves your thanks who makes you present while your self-respect remains intact.

Another verse attributed to him is this:

- It is not by wishes alone that you can procure your livelihood; you must send your bucket down into the well with those of others: sometime it will come up full, and sometimes with mud and but little water.

He died at Baṣra of the plague, or possibly of palsy before the outbreak, aged eighty-five years. Others say he died in the khalifate of Omar ibn 'Abd 'l-Azīz (717-720).

A chapter in Wafayat al-Ayan on another grammarian of Baṣra, Abu Amr Isa ibn Omar ath-Thakafi, reports that al-Khalīl Ibn Aḥmad had heard from Sibawaih, an early student of ath-Thakafi, that ath-Thakafi had the authored over seventy works on grammar, all but two of which were lost by a collector in Fars. The two surviving titles were Ikmāl (completion) that remained then in Fars, and 'al-Jāmī' (the collector), that Sibawaih was in possession of and studying in the course of composing his own treatise, the famous 'Kitab'. Al-Khalīl claim here is that:

"whilst Abū 'l-Aswad ad-Du'alī had treated of the fāil and maf'ūl (the agent and patient) only, Isa Ibn Omar composed a book on grammar, founding his rule according to the Majority of examples; that Isa Ibn Omar had divided it into chapters, drawn it up in a regular form, and styled idioms the exceptions offered by the examples which were in the minority."

Influence

Among the scholars who studied Abu al-Aswad were Yahya ibn Ya'mar, 'Anbasah ibn Ma'dan, 'Anbasah al-Fil ('Anbasah of the Elephant); Maymun ibn al-Aqran. Nasr ibn 'Asim was said to have studied with him.




References

1. "Wafayat al-Ayan (The Obituaries of Eminent Men) by Ibn Khallikan."

2. Stearns, Peter N. “Arabic Language and Literature.” In The Oxford Encyclopedia of the Modern World. Oxford University Press, 2008.

3. Drissner, Gerald (2022-07-14). "Who Are The Best Arabic Grammarians Of All Time? | Arabic For Nerds". arabic-for-nerds.com. Retrieved 2022-09-30.

4. Ibn Khallikan. Wafaayat al-'Ayaan. vol. 1 p. 663.

5. M. Mukarram Ahmed. Encyclopaedia of Islam. p. 83.

6. Ibn-Ḫallikan, Aḥmad Ibn-Muḥammad (1843). Ibn Khallikan's Biographical Dictionary, 1, Volume 4. Oriental Translation Fund of Great Britain and Ireland.

7. Leaman, Oliver (2006). The Qur'an: An Encyclopedia. Taylor & Francis Group: Routledge. ISBN 0-415-32639-7.

8. B Dodge (1970) The Fihrist of al-Nadim vol.1, p77

9. B Dodge (1970) The Fihrist of al-Nadim vol.1, p88

10. Tabari vol.36.

11. Strange G., Lands. 1905.

12. B Dodge (1970) The Fihrist of al-Nadim vol.1, pp.89-90

13. Ibn Khallikan's biographical dictionary, vol.1, p.662.

14. Ibn Khallikan's biographical dictionary, vol.1, pp419-420. 1843.

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