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

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.

In our modern age of curated personas and digital filters, we rarely see the "before" and "after" of a human soul in its rawest form. We prefer the polished saint over the struggling seeker. But history, particularly early Islamic biography like Ibn Sa'd’s Tabaqat al-Kubra , often refuses to look away from the grit.

The core of Umar's statement directly targets .

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 tabaqat al kubra. vol. 3 pg. 269 h. 3714

, except that I don't care whom of the people I have penetrated ( ) or who of them have penetrated ( The Soul’s Unvarnished Inventory: A Blog Post

Participation in Badr: Being listed in Volume 3 usually signifies that the individual was a "Badri," a title of immense spiritual and social honor in early Islam. Historical and Scholarly Context

and early prominent Muslims, including a large section on the biography and virtues of Umar ibn al-Khattab. Note on References: The death notice in h

The great companion and scholar. His reports are generally accepted if the chain is sound.

Without the exact text, based on standard indices of Tabaqat , is widely cited in secondary literature as the narration where ‘Umar ibn al-Khattab (RA) asks ‘Abdullah ibn ‘Abbas (RA) about the interpretation of Surah al-Nasr ( Idha ja'a nasrullahi wal-fath ). In this report, Ibn ‘Abbas says that it indicated the approaching death of the Prophet Muhammad (PBUH), and ‘Umar affirms that he knew the same interpretation.

Overall, "Tabaqat al-Kubra" is an important source for studying Islamic history and the lives of influential figures in the early Muslim community. If you have specific questions about the entry on Vol. 3, pg. 269, H. 3714, I can try to help you find more information or provide context about the topic. The fact that Ibn Sa‘d records this specific

At first glance, Tabaqat al-Kubra, vol. 3, pg. 269, h. 3714 appears to be a dry, archival citation. But for those who learn its language, it becomes a living window. On that page, we see a Basran judge (‘Abdullah ibn ‘Utbah) sitting in Medina with ‘A’ishah, memorizing the quiet rhythm of the Prophet’s night vigil. We see Ibn Sa‘d, in 9th-century Baghdad, diligently recording that memory despite his reliance on the controversial al-Waqidi. And we see the plague’s shadow—Rajab of 120 AH—claiming a generation of transmitters.

: Ibn Sa'd meticulously documented the chains of transmission (sanad) for each hadith or report, ensuring the authenticity and reliability of the information.