Tabaqat Al Kubra. Vol. 3 Pg. 269 H. 3714

This account documents Umar’s sophisticated economic crisis management during the Year of Ashes ( Am al-Ramadah ), a catastrophic drought and famine that struck the Arabian Peninsula.

Considered a foundational text in Islamic historiography, Al-Tabaqat al-Kubra is far more than just a history book. It seamlessly integrates , laying the groundwork for the Islamic science of `Ilm al-Rijal (the study of narrators' reliability). As a scribe and student of the famous historian al-Waqidi , Ibn Sa'd was perfectly positioned to document the lives of the early Muslims, and his work remains an indispensable primary source for scholars of early Islamic society, hadith criticism, and prosopography.

كتاب الطبقات الكبرى - ط العلمية - المكتبة الشاملة

: It is important to note that different editions of al-Ṭabaqāt al-Kubrā (e.g., those published by Dar Sadir, E.J. Brill, or Dar al-Kutub al-Ilmiyyah) may have different pagination. The citation “Vol. 3 pg. 269” references a specific edition. A scholar working with a different print or a digital version might need to use the hadith number “3714” to reliably locate the same report, highlighting the importance of consistent numbering systems in modern scholarship.

The third volume of Al-Tabaqat al-Kubra holds a highly esteemed position in classical Islamic historiography. In Ibn Sa'd’s pioneering methodology, biographies are organized into sequential "classes" ( tabaqat ) determined by generational proximity to the Prophet Muhammad, seniority in accepting Islam, and participation in foundational events. tabaqat al kubra. vol. 3 pg. 269 h. 3714

In certain modern digital prints or polemical discussion forums, a critical misreading or printing error altered the word into نُكِحْتُ (Nukihtu - I was married/penetrated) .

To understand why a reference like Volume 3, Page 269 is so specific, we must look at how Ibn Sa'd structured his lifework. Unlike historical narratives that organize events chronologically (such as the works of al-Tabari), Ibn Sa'd organized history by .

The statement reads: "Nothing remains in me of the traits of the Days of Ignorance (Jahiliyyah) except that I do not care which people I marry or who marries into my family."

: This volume is a dedicated "Who's Who" of the 313 companions who fought at Badr, often referred to as the Ahl al-Badr . As a scribe and student of the famous

Narration 3714 is strategically flanked by other variants describing the exact same morning at the mosque. For instance, adjacent entries on page 269 feature accounts from other eyewitnesses who discuss the identity of the assassin (Abu Lu'lu'ah al-Majusi) and details about the weapon used. By offering multiple angles of the same event, Ibn Sa'd allows modern researchers to cross-reference narratives, isolate biases, and piece together the socio-political reality of the early Islamic state. Why This Specific Text Matters Today

قَالَ: أَخْبَرَنَا عَفَّانُ بْنُ مُسْلِمٍ قَالَ: أَخْبَرَنَا أَبُوعَوَانَةَ قَالَ: أَخْبَرَنَا دَاوُدُ بْنُ عَبْدِ الرَّحْمَنِ الْأَوْدِيُّ عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيِّ قَالَ: أَخْبَرَنَا ابْنُ عَبَّاسٍ بِالْبَصْرَةِ قَالَ: أَنَا أَوَّلُ مَنْ أَتَى عُمَرَ بْنَ الْخَطَّابِ حِينَ طُعِنَ فَقَالَ: احْفَظْ مِنِّي ثَلَاثًا. فَإِنِّي أَخَافُ أَنْ لَا يُدْرِكَنِي النَّاسُ. أَمَّا أَنَا فَلَمْ أَقْضِ فِي الْكَلَالَةِ قَضَاءً. وَلَمْ أَسْتَخْلِفْ عَلَى النَّاسِ خَلِيفَةً. وَكُلُّ مَمْلُوكٍ لِي عَتِيقٌ. قَالَ فَقَالَ لَهُ النَّاسُ: اسْتَخْلِفْ. English Translation:

: This specific volume is primarily dedicated to the Companions of Badr and major leaders of the Ansar.

The hadith recorded on page 269 of Volume 3 (H. 3714) holds significant importance for several reasons: The citation “Vol

: He regretted ordering the severe execution (burning at the stake) of a treacherous highway robber named Al-Fuja'ah, stating he should have executed him swiftly by sword or released him.

If the entry refers to the specific narration regarding (a prominent figure often listed in these sections regarding Badr), it captures the tension of reconnaissance. Umayr, who was initially an enemy, is depicted surveying the Muslim ranks. The narration serves as a micro-history: it moves the lens from the macro-strategy of armies to the individual interactions between men on the brink of battle.

This entry highlights the meticulous nature of early Islamic scholarship: