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.
Narration as transmitted in the manuscript/print edition (transliterated): "Anā 'Abdullāh ibn Mas'ūd qala: salli Allāhu 'alayhi wa sallam qāla: …" (Note: exact Arabic text varies between editions; the following is a reconstructed text based on common recension for this index entry.)
The death notice in h. 3714 mentions the "plague of ‘Adhri‘at". This was a massive pandemic in Syria and Iraq that killed thousands, including many scholars. The fact that Ibn Sa‘d records this specific death year helps modern historians correlate Islamic dates with late antique plagues, providing a reliable anchor for epidemiological history. tabaqat al kubra. vol. 3 pg. 269 h. 3714
Practical takeaway for a lay reader: Do not cite this narration as “Ibn Sa‘d said…” to prove anything religiously binding. Instead, cite the sahih versions from Bukhari or Muslim. If you need to reference Ibn Sa‘d for historical completeness, always add a disclaimer: “With a very weak chain containing al-Waqidi, but the meaning is corroborated by authentic hadith.”
Final Grade for H. 3714 as a Hadith: Da‘if (Weak) – Unacceptable for hujiyyah (legal/doctrinal proof).
Grade as a Historical Report: Weak but not fabricated – may reflect a later attribution to ‘Umar and Ibn ‘Abbas, but cannot be confirmed.
Recommendation: If you are writing a paper or giving a sermon, use the Sahih versions. If you are studying Ibn Sa‘d’s Tabaqat as a primary source for early Islamic historiography, note this entry as an example of al-Waqidi’s unreliability and Ibn Sa‘d’s inclusive (sometimes uncritical) methodology.
The reference to Tabaqat al-Kubra, Vol. 3, Pg. 269, Hadith 3714
typically points to a specific and often debated report regarding the second Caliph, 'Umar ibn al-Khattab The Source: Kitab al-Tabaqat al-Kabir Authored by
(d. 230 AH / 845 CE), this work is one of the earliest and most vital compendiums of biographical information in Islamic history. Kitaabun.com Structure: It is arranged by generations ( The chain is: Ibn Sa‘d ← Muhammad ibn
), starting with the Prophet Muhammad and moving through his Companions ( ) and their successors. This specific volume is primarily dedicated to the Companions of Badr and the early leaders of the Muslim community in Medina. Kitaabun.com The Content of the Narration
According to online discussions and digital archives of specific editions, this reference contains a statement attributed to 'Umar ibn al-Khattab regarding his transition from the pre-Islamic era ( ) to Islam. Reported Statement:
In some interpretations of this text, 'Umar is quoted as saying that no practices of the
remained in him except for one specific, often controversial, private matter. Linguistic Nuance:
The term often cited in Arabic is "Nakh," which can carry various meanings depending on context, ranging from sexual penetration to more general biological or social connotations. Academic and Contextual Analysis
at-Tabaqat al-Kubra by Ibn Sa'd, Volume 3 focuses primarily on the Companions of Badr and the leaders of the Ansar. The specific reference to Volume 3, Page 269, Hadith 3714 (in common Arabic editions like the Leiden or Dar Sader prints) typically falls within the extensive biographies of early Muslims who participated in the pivotal Battle of Badr. Overview of the Source ‘Abd al-Rahman ibn ‘Abd al-‘Aziz (al-Awza‘i
The Text: at-Tabaqat al-Kubra (The Major Classes) is one of the oldest and most comprehensive biographical dictionaries in Islamic history, authored by Muhammad ibn Sa'd (d. 230 AH).
Volume 3 Focus: This volume is a dedicated "Who's Who" of the 313 companions who fought at Badr, often referred to as the Ahl al-Badr.
Hadith 3714 Context: This specific narration often provides a brief biographical sketch or a specific report about a Companion's character, conversion story, or details of their death. Informative Post: The Legacy of the Badr Companions
This entry highlights the meticulous nature of early Islamic scholarship:
Biographical Precision: Ibn Sa'd records not just names, but tribal affiliations (clans like Banu Hashim or Banu Zuhrah), physical descriptions, and specific actions during the first major battle of Islam.
Historical Importance: Because the Companions of Badr are considered the most virtuous generation after the Prophet himself, these specific entries (like 3714) are used by historians to verify lineages and early conversion timelines.
Modern Access: Scholars like Aisha Bewley have translated this volume, making these detailed 9th-century accounts accessible for modern historical research.