Hadith: ´Ali’s förmaning om kunskap

Sayyiduna Ali’s förmaning till Kumayl b. Ziyad

– må Allah vara nöjd med dem båda



Det berättas att Kumayl b. Ziyad sade:
´Ali b. Abi Talib tog min hand och förde ut mig i riktning mot “al-Jannan”. När vi kom ut i öknen satte han sig. Sedan drog han ett djupt andetag och sade:

O Kumayl ibn Ziyad: Hjärtan är kärl, och de bästa är de som (lyssnar och) bevarar. Lägg därför vad jag säger dig på minnet:

Människor är av tre slag:

  • den fulländade läraren och fostraren (al-´alim al-rabbani)
  • den som tillägnar sig kunskap och är på vägen mot frälsning
  • och den sensationslystna folkmassan, som löper efter alla som ropar och böjer sig efter varje vind, som inte vägleds av kunskapens ljus och inte finner en fast grund att stå på.

Kunskap är bättre än rikedom. Kunskap skyddar dig, men rikedomen måste du skydda. Kunskapens zakat är de goda handlingar den ger i vinst, men rikedom avtar när den ges ut.

Kärlek till de lärda är den skuld man blir skyldig.

Kunskap inbringar den lärde lydnad (inför Allah) under hans livstid och ett gott omnämnande (inför Allah) när han dör – men när rikedomen tar slut inbringar den inget mer.

De som samlat rikedomar var döda medan de ännu levde – men de lärda lever kvar så länge tiden består. Även då de själv är frånvarande, finns deras bild närvarande i våra hjärtan.Är de själv frånvarande, finns deras bild ändå närvarande i våra hjärtan.

O! här – han tecknade med handen mot sitt bröst – här finns i sanning kunskap. Kunde jag bara finna någon som kan bära den!

Nog finner jag den som lyssnar, men han är inte förtroende värd. Han gör religionen till ett redskap för världsliga mål. Han vänder Allahs bevis mot Hans Bok, och Hans gåvor mot Hans tjänare. Han plockar upp korn av kunskap från dem som känner sanningen, men saknar den insikt som ger kunskapen liv. Tvivel ansätter honom så snart något tvetydigt uppstår. Han kan inte ta ställning till varken det ena eller det andra [1]. En annan hänger sig måttlöst åt njutningar, och låter sig styras av sina begär, eller ägnar sig åt att samla pengar och lägga skatter på hög. Ingen av dem är lämplig för att kalla till religionen. De kan närmast liknas vid betande boskap.

På så sätt dör kunskapen, när att dess bärare dör.

O Allah! Jorden har inte tömts på dem som för Allahs skull för fram Hans bevis, så att Allah’s Tecken och Budskap inte går förlorade. Dessa människor är få i antal, men högt skattade inför Allah. Genom dem för Allah fram Sitt budskap, och de för det vidare till sina jämlikar, och planterar det i likasinnades hjärtan. Genom dem tränger kunskapen in och avslöjar sakers sanna natur. De finner vägen jämn, där de som lever i lyx fann den oframkomlig, och de är väl förtrogna med sådant som de okunniga står främmande inför. Deras kroppar lever i denna värld, men deras själar är fästa vid det som är högre. Dessa är Allahs talesmän (khulafa’) i Hans riken, de som kallar till Hans religion. O vad jag längtar efter mötet med dem!

Jag söker Allahs förlåtelse för mig och för dig
Res dig upp om du vill.


[1] I Jami´ Bayan al-´Ilm av Ibn ´Abd al-Barr finns här följande tillägg:

Han vet inte var sanningen ligger. När han talar misstar han sig, utan att vara medveten om sina misstag. Han gjuter sin passion i något vars väsen han inte förstår. Därmed blir han en prövning (fitna) för dem som inlåter sig på honom. De allra bästa är de som Allah givit kunskap om Sin religion – och höjden av ignorans (jahl) hos människa är att hon inte förstår sin religion.


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حَدَّثَنَا حَبِيبُ بْنُ الْحَسَنِ ، حَدَّثَنَا مُوسَى بْنُ إِسْحَاقَ ، حَدَّثَنَا سُلَيْمَانُ بْنُ أَحْمَدَ ، حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ بْنِ أَبِي شَيْبَةَ ، قَالا : حَدَّثَنَا أَبُو نُعَيْمٍ ضِرَارُ بْنُ صُرَدٍ ، وَحَدَّثَنَا أَبُو أَحْمَدَ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْحَافِظُ ، حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ الْخَثْعَمِيُّ ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُوسَى الْفَزَارِيُّ ، قَالا : حَدَّثَنَا عَاصِمُ بْنُ حُمَيْدٍ الْخَيَّاطُ ، حَدَّثَنَا ثَابِتُ بْنُ أَبِي صَفِيَّةَ أَبُو حَمْزَةَ الثُّمَالِيُّ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدُبٍ ، عَنْ كُمَيْلِ بْنِ زِيَادٍ ، قَالَ :

أَخَذَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِيَدِي فَأَخْرَجَنِي إِلَى نَاحِيَةِ الْجَبَّانِ ، فَلَمَّا أَصْحَرْنَا جَلَسَ ثُمَّ تَنَفَّسَ ، ثُمَّ قَالَ :

يَا كُمَيْلُ بْنَ زِيَادٍ ، ” الْقُلُوبُ أَوْعِيَةٌ فَخَيْرُهَا أَوْعَاهَا ، وَاحْفَظْ مَا أَقُولُ لَكَ : النَّاسُ ثَلاثَةٌ : فَعَالِمٌ رَبَّانِيٌّ ، وَمُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ ، وَهَمَجٌ رَعَاعٌ أَتْبَاعُ كُلِّ نَاعِقٍ ، يَمِيلُونَ مَعَ كُلِّ رِيحٍ ، لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ ، وَلَمْ يَلْجَئُوا إِلَى رُكْنٍ وَثِيقٍ ،

الْعِلْمُ خَيْرٌ مِنَ الْمَالِ ، الْعِلْمُ يَحْرُسُكَ ، وَأَنْتَ تَحْرُسُ الْمَالَ ، الْعِلْمُ يَزْكُو عَلَى الْعَمَلِ ، وَالْمَالُ تُنْقِصُهُ النَّفَقَةُ ، وَمَحَبَّةُ الْعَالِمِ دَيْنٌ يُدَانُ بِهَا ، الْعِلْمُ يُكْسِبُ الْعَالِمَ الطَّاعَةَ فِي حَيَاتِهِ ، وَجَمِيلَ الأُحْدُوثَةِ بَعْدَ مَوْتِهِ ، وَصَنِيعَةُ الْمَالِ تَزُولُ بِزَوَالِهِ ، مَاتَ خُزَّانُ الأَمْوَالِ وَهُمْ أَحْيَاءٌ ، وَالْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ ، أَعْيَانُهُمْ مَفْقُودَةٌ ، وَأَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ ،

هَاهْ ، إِنَّ هَهُنَا وَأَشَارَ بِيَدِهِ إِلَى صَدْرِهِ عِلْمًا لَوْ أَصَبْتُ لَهُ حَمَلَةً ، بَلَى أَصَبْتُهُ لَقِنًا غَيْرَ مَأْمُونٍ عَلَيْهِ ، يَسْتَعْمِلُ آلَةَ الدِّينِ لِلدُّنْيَا ، يَسْتَظْهِرُ بِحُجَجِ اللَّهِ عَلَى كِتَابِهِ ، وَبِنِعَمِهِ عَلَى عِبَادِهِ ، أَوْ مُنْقَادًا لأَهْلِ الْحَقِّ لا بَصِيرَةَ لَهُ فِي إِحْيَائِهِ ، يَقْتَدِحُ الشَّكَّ فِي قَلْبِهِ ، بِأَوَّلِ عَارِضٍ مِنْ شُبْهَةٍ ، لا ذَا وَلا ذَاكَ [1]، أَوْ مَنْهُوَمٌ بِاللَّذَّاتِ ، سَلِسُ الْقِيَادِ لِلشَّهَوَاتِ ، أَوْ مُغْرًى بِجَمْعِ الأَمْوَالِ وَالادِّخَارِ ، وَلَيْسَا مِنْ دُعَاةِ الدِّينِ ، أَقْرَبُ شَبَهًا بِهِمَا الأَنْعَامِ السَّائِمَةِ ،

كَذَلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ ،

اللَّهُمَّ بَلَى لا تَخْلُو الأَرْضُ مِنْ قَائِمٍ لِلَّهِ بِحُجَّةٍ ، لِئَلا تَبْطُلَ حُجَجُ اللَّهِ وَبَيِّنَاتُهُ ، أُولَئِكَ هُمُ الأَقَلُّونَ عَدَدًا ، الأَعْظَمُونَ عِنْدَ اللَّهِ قَدْرًا ، بِهِمْ يَدْفَعُ اللَّهُ عَنْ حُجَجِهِ ، حَتَّى يَؤُدُوهَا إِلَى نُظَرَائِهِمْ ، وَيَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ ، هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الأَمْرِ فَاسْتَلانُوا مَا اسْتَوْعَرَ مِنْهُ الْمُتْرَفُونَ ، وَأَنِسُوا مِمَّا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ ، صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَنْظَرِ الأَعْلَى ، أُولَئِكَ خُلَفَاءُ اللَّهِ فِي بِلادِهِ ، وَدُعَاتُهُ إِلَى دِينِهِ ، هَاهْ ، هَاهْ ، شَوْقًا إِلَى رُؤْيَتِهِمْ ، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكَ ، إِذَا شِئْتَ فَقُمْ ” .


وهذه الكلمة في المصادر التالية :

1- الطيوريات للطيوري
2- الفقيه والمتفقه للخطيب البغدادي
3- الجليس الصالح للمعافى بن زكريا
4- حلية الأولياء لأبي نعيم
5- ديوان المعاني للعسكري
6- تذكرة الحفاظ للذهبي
7- تاريخ اليعقوبي
8- تاريخ بغداد للخطيب البغدادي
9- العقد الفريد لابن عبد ربه الأندلسي
10- المجالسة وجواهر العلم للدينوري
11- جامع بيان العلم لابن عبد البر (ويلاحظ قول ابن عبد البر)
12- البداية والنهاية لابن كثير (ويلاحظ قوله فيه)

[1] ولحظ ابن عبد البى في جامع بيان العلم وفضله:
لا يدري أين الحق ؟ إن قال أخطأ وإن أخطأ لم يدر مشغوف بما لا يدري حقيقته ، فهو فتنة لمن فتن به وإن من الخير كله من عرفه الله دينه وكفى بالمرء جهلا أن لا يعرف دينه


حدثنا حبيب بن الحسن، حدثنا موسى بن إسحاق، حدثنا سليمان بن أحمد، حدثنا محمد بن عثمان بن أبي شيبة، قالا: حدثنا أبو نعيم ضرار بن صرد، وحدثنا أبو أحمد محمد بن محمد بن أحمد الحافظ، حدثنا محمد بن الحسين الخثعمي، حدثنا إسماعيل بن موسى الفزاري، قالا: حدثنا عاصم بن حميد الخياط، حدثنا ثابت بن أبي صفية أبو حمزة الثمالي، عن عبد الرحمن بن جندب، عن كميل بن زياد، قال:

أخذ علي بن أبي طالب بيدي فأخرجني إلى ناحية الجبان، فلما أصحرنا جلس ثم تنفس ثم قال :

يا كميل بن زياد، القلوب أوعية فخيرها أوعاها، واحفظ ما أقول لك: الناس ثلاثة: فعالم رباني، ومتعلم علي سبيل نجاة، وهمج رعاع أتباع كل ناعق، يميلون مع كل ريح، لم يستضيئوا بنور العلم، ولم يلجئوا إلى ركن وثيق.

العلم خير من المال، العلم يحرسك وأنت تحرس المال، العلم يزكو علي العمل والمال تنقصه النفقة. ومحبة العالم دين يدان بها. العلم يكسب العالم الطاعة في حياته، وجميل الأحدوثة بعد موته، وصنيعة المال تزول بزواله. مات خزان الأموال وهم أحياء، والعلماء باقون ما بقي الدهر. أعيانهم مفقودة، وأمثالهم في القلوب موجودة،

هاه، إن ههنا ، وأشار بيده إلى صدره، علماً لو أصبت له حملة، بلى أصبته لقنا غير مأمون عليه. يستعمل آلة الدين للدنيا، يستظهر بحجج الله علي كتابه، وبنعمه علي عباده، أو منقاداً لأهل الحق لا بصيرة له في إحيائه، يقتدح الشك في قلبه بأول عارض من شبهة، لاذا ولا ذاك، أو منهوم باللذات، سلس القياد للشهوات، أو مغزي بجمع الأموال والإدخار، وليسا من دعاة الدين، أقرب شبهاً بهما الأنعام السائمة،

كذلك يموت العلم. بموت حامليه، اللهم بلى لا تخلو الأرض من قائم لله بحجة، لئلا تبطل حجج الله وبيناته، أولئك هم الأقلون عددا، الأعظمون عند الله قدراً بهم يدفع الله عن حججه حتى يؤدوها إلى نظرائهم، ويزرعوها في قلوب أشباههم، هجم بهم العلم علي حقيقة الأمر فاستلانوا ما استوعر منه المترفون، وأنسوا. مما استوحش منه الجاهلون، صحبوا الدنيا بأبدان أرواحها معلقة بالمنظر الأعلى، أولئك خلفاء الله في بلاده، ودعاته إلى دينه. هاه هاه شوقاً إلى رؤيتهم، وأستغفر الله لي ولك. إذا شئت فقم.

قال الشيخ رحمه الله: ذكر بعض ما نقل عنه من التقلل والتزهد، واشتهر به من الترهب والتعبد.
قيل: إن التصوف السلو عن الأعراض، بالسمو إلى الأغراض.

Advice of Sayyiduna Ali to Kumayl b. Ziyad

– may Allah be pleased with both of the

Kumayl ibn Ziyad said: ‘Ali ibn Abi Talib took hold of my hand and took me off towards the desert. When we reached it, he sat down, took a deep breath and then said:

“O Kumayl ibn Ziyad! The hearts are receptacles, so the best of them is the one which preserves the best. So memorise what I say to you.

“The people are of three (types): the Scholar who is rabbani{qluetip title=[1]}Rabbani: The Scholar who acts in accordance with his knowledge and has insight into the condition of the people – so that he raises them upon the primary matters of knowledge before the more detailed and difficult matters.{/qluetip}, the one learning being upon the path of salvation, and the confused rabble who follow everyone who calls out – bending along with every wind – they are not enlightened by the light of knowledge, nor do they lean upon a firm support.

“Knowledge is better than wealth. Knowledge is a protection for you, whereas it is you that has to protect wealth. The zakat of knowledge is action, whereas spending decreases wealth. And love of the Scholar is part of the Religion. Knowledge brings about obedience for the Scholar in his own lifetime and causes him to have good repute after his death, whereas the benefit of wealth ceases when it passes away. The hoarders of wealth have died even though they are still alive, whereas the Scholars remain for as long as time remains – their persons are lost, but their examples remain in the hearts.

“Here, indeed here – (and he pointed to his chest) – there is knowledge, if only I could find carriers for it. But instead I have found them quick to comprehend, but not trustworthy. They use what pertains to the Religion for worldly ends. They seek to use Allah’s proofs against His Book, blindly following the people of truth, but having no insight regarding receiving it.

“Doubt pierces their hearts when anything problematic arises. They are neither this nor that. They do not know where the truth lies, and if they are mistaken then they do not know why. They are ardently in love with something the true state of which they do not know – so they become a trial for others.

“And indeed, the utmost good is for the one to whom Allah grants understanding of the Religion And it is enough ignorance for a person that he does not know about his Religion. Such a person is passionately addicted to pleasures, accustomed to following desires, or is one given to amassing wealth and piling it up. Such people are not from the callers to the Religion rather they are more like the grazing cattle. And thus knowledge passes away with the passing away of those who carry it.

“Oh Allah, yes! The earth will not be without one who stands upright for Allah, with proof – so that Allah’s proofs and clear signs are not abolished. They are the ones who are few in number, but having the most value to Allah. With them, Allah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those similar to them. With them, knowledge assaults and comes upon the true state of affairs, so that which those accustomed to easy living find difficult therein, they find easy; and they are at home with that which causes consternation to the ignorant ones. They live in this world with their bodies, whereas their souls are attached to higher things. They are Allah’s ambassadors in His land and the callers to His Religion. Oh how I would like to see them, and I seek Allah’s forgiveness for myself and for you. If you wish then you may leave.”


From sunnahonline.com

The Waseeyah of ‘Ali ibn Abi Talib to Kumail ibn Ziyad an-Nakha’el
by Abû Nu’aim

Kumail ibn Ziyad[1] said:

‘Ali lbn Abi Talib took hold of my hand and took me off towards the desert so when we reached it he sat down, then took a deep breath and then said:

‘Oh Kumail ibn Ziyad – the hearts are receptacles, so the best of them is the one which preserves best – memorise what I say to you: The people are three:

Aaalim Rabbaanee[2,3]
One learning being upon the path of salvation
And the confused rabble who follows everyone who calls out – bending along with every wind – they are not enlightened by the light of knowledge, nor do they lean upon a firm support

Knowledge is better than wealth – knowledge is a protection for you whereas it is you that has to protect wealth. Zakaat of knowledge is action whereas spending decreases wealth, and love of the scholar is Deen. Knowledge brings about obedience for the scholar in his lifetime and good repute after his death whereas the benefit of wealth decreases when it passes away. The hoarders of wealth have died while they are alive, whereas the scholars remain for as long as time remains – their persons are lost but their examples are there in the hearts.

Here, indeed here – (and he pointed to his chest) – there is Knowledge if only I could find bearers for it.[4] But instead I have found them quick to comprehend but not trustworthy – they use what pertains to the Deen for worldly ends, they seek to use Allaah’s proofs against His Book blindly following the people of truth but having no Insight regarding receiving it, doubt pierces his heart when anything problematic arises – he is neither this nor that – (he does not know where the truth lies. If it is said he is mistaken – and if he is mistaken he does not know. He is ardently in love with something the true state of which he does not know – so he is a trial for others. And Indeed the utmost good is for the one whom Allaah grants understanding of His Deen. And it is enough ignorance for a person that he does not know his Deen.)[5] -or one passionately addicted to pleasures, accustomed to following desires, or one given to amassing wealth and piling it up – and these are not from the callers to the Deen – they are most like the grazing cattle.[6]

And thus knowledge passes away with the passing away of those who carry it.[7]

Oh Allaah yes, the earth will not be without one who stands upright for Allaah, with proof so that Allaah’s proofs and clear signs are not abolished – they are the ones who are few in number but having most value to Allaah, with them Allaah asserts His proofs amongst their contemporaries and cultivate them in the hearts of ones similar to them. With them knowledge assaults and comes upon the true state of affairs – so that which those accustomed to easy living find difficult therein, they find easy and they are at home with that which causes consternation to the ignorant ones. They live in this world with their bodies whereas their souls are attached to higher things – they are Allaah’s ‘ ambassadors[8] in His land and the callers to His Deen. Oh how I would like to see them and I seek Allaah’s forgiveness for myself and for you – if you wish then stand.[9]

Footnotes

[1] He is an-Nakha’ee, he was noble and had authority amongst his people, reliable, from the Taabi’een. Was captured and killed by at-Hajjaal ath-Thaqafee in 82H. See al-Ma’warifah wat-Taareekh [2/481] of al-Fasawee.

[2] Al-Khateeb al-Baghdaadee says in al-faqeeh- wal-Mutafaqqih [1/50-51]

And the Chief of the Believers ‘Ali lbn Abi Talib’s division of the people is certainly correct and true since a person having sanity and nothing to prevent him will certainly fall into one of the three classes- either being a scholar, a student or one oblivious to knowledge-being neither a scholar nor a student seeking knowledge. So the ‘Aalim Rabbaanee is the one than whom none is more excellent and no mujtahid has a station higher than this. And his description as ‘Rabbaanee’ is what knowledge demands for its people… And as for the student on the path of salvation – then he is the one who studies so that he does not miss out on performing anything obligatory upon him – anxious to avoid being neglectful of them and to avoid sitting with the animals and some of the earlier people would avoid sitting with the animals and some of the earlier people would avoid except a person of knowledge. And as for the third class then they are those who neglect their own souls, those who are pre-occupied with this vile world and miserable condition which is the lowest pit…

[3] He is the scholar who acts on his knowledge and has insight into the condition of the people so that he raises them upon the primary matters of knowledge before that which is more detailed.

[4] lbn Abil ‘Izz al-Hanafee said in al-lttibaa’ [p.86]

“So in this narration the Chief of Believers – radhiallahu’ anhu – divided the blame worthy carriers of knowledge into three classes:
(i) The wicked innovator who is not trustworthy and does not have Eemaan – who rejects the truth which the Book came with, and despises the creation and argues about the signs of Aliaah without any authority – there is in his heart only pride.
(ii) The blind – follower who follows without clear guidance or certainty.
(iii) The follower of desires of the body and wealth.”

[5] Added from Jaami Bayainil’ilm [2/113]

[6] It Is not hidden from the Rabbaaniyyoon that the Shaitaans of men and jinn attack the human soul with two weapons:
(1) Doubts – in order to wreck a person’s thinking so that he goes astray,
(2)Desires – in order to wreck his conduct so that he is seduced – see aayah 27 of Sooratun-Nisaa’:
And the Believer who strives to make up for his shortcomings fights these enemies with two sharp and strong weapons:
(a) al-Yaqeen (certainty) – which crushes the doubts and confusion.
(b) as-Sabr (patient perseverance) – which crushes the whims and desires. So he who chooses this way is an imaam for the pious – and is leadership in the Deen attained except through certainty and patient perseverance?! Our true Guardian says: “And We appointed from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith In our signs..” [as-Sajdah:24]

[7] And the proof of that is the saying of Allaah’s Messenger sallallahu alaihi wa sallam:

“Indeed Allah does not snatch away knowledge from the servants but he takes away knowledge by taking away the scholars – until when there is no scholar remaining the people take Ignorant ones as heads, so they are asked and give verdict without knowledge (and in another narration ‘so they give verdict according to their opinion’) so they go astray and lead others astray.” [Reported from the hadeeth of ‘Abdullaah ibn ‘Amr in (Al-Bukharee and Musilm), Aa’ishah (al-Bazzaar & al-Khateeb in Taareekh Baghdaad) and Abu Hurairah (at-Tabaraanee In al-A wsat.)] And its isnaad is saheeh.
[8] Original: Khulafaa about which Saleem al-Hilaalee says:
“This wording is objectionable [i.e. is not authentically reported in a marfoo’ hadeeth].”
[9] Reported by Abu Nu’aim in Hulyatul-Awliyaa'[1/79-80] and from him al-Khateeb al-Baghdaadee in al-Faqeeh wal mutafaqqih.[1/49-50]

From http://www.islaam.net


Denna hadith finns återberättad i något skiftande versioner i
1- “Al-Taywariyat” av al-Taywari
2- “Al-Faqih wal mutafaqih” av al-Khatib al-Baghdadi
3- “Al-Jalis al-Salih” av Mu´afa b. Zakariyya
4- “Hilyat al-Awlia” av Abu Nu´aym al-Asbahani
5- “Diwan al-Ma´ani” av al-´Asqari
6- “Tadhkirat al-Huffazh” av al-Dhahabi
7- “Tarikh” av al-Ya´qoubi
8- “Tarikh Baghdad” av al-Baghdaddi
9- “Al ´aqd al-farid” Ibn ´Abd Rabbihi al-Andalusi
10- “Al-Mujalisa” och “Jawhar al-´ilm” av al-Dainuri
11- Jami´ Bayan al-´ilm” av Ibn ´Abd al-Barr (med tillägg av honom)
12- “Al-bidaya wal nihaya” av Ibn Kathir (med tillägg av honom)

Den version som översatts här är den som återfinns i “Hilyat al-Awlia”

Arabisk text i olika versioner: http://50.28.40.107/hajrvb/showthread.php?t=402955158&page=7