Muhammad Ibn Saad (d. 230AH)

Ibn Sa’ad (d.230 AH)

His name was Muhammad Ibn Sa’ad ibn Mani Az Zuhree[1] and his kunya[2] was Aboo Abdullah[3], more popularly known as Ibn Sa’ad. He was the mawla[4] of Banu Hashim[5]. He is one of the greatest authorities on Islamic history and Muslim biography. Ibn Sa’d is said to have been born in 148 AH in the city of Basra which is now in present day Iraq, and he died in 230 AH[6]. He moved to Baghdad to further his Islamic knowledge and he resided there for the majority of his life. Among the scholars that he benefited from immensely was Muhammad ibn ‘Umar Al Waqidee (d. 211 AH)[7]. He is one of his strongest pupils and is also known popularly as the scribe or secretary of Al Waqidee. He also visited Kufa and Madeenah in his quest for knowledge and many authorities have testified to his reliability and scholarship in the field of history and biography.

The most popular of his works is the huge collection of biographies of noteworthy men and women from the time of the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) to his time known as Kitaab at Tabaqaat al Kabeer (The Great Book of Generations). It is one of the most important and earliest surviving biographical collections of narrations, and has been used by Islamic scholars as a reference to present day. The work contains over 4000 biographies noteworthy Muslims, of which 600 are women. The book has been printed in 9 volumes by Beirut: Dar Sadir, 1957-1968 (more popular and widely encountered) under a slightly different name of At Tabaqaat Al Kubra and in 15 volumes in the edition by E. Sachau, Leiden, 1905-1940. The first 2 volumes are about the seerah of the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam), which is considered by some the third most authoritative after the Seerat un Nabawi of Ibn Hisham (d. 213 AH or 218 AH) and Maghaazi Rasoolillah of al Waqidee (d. 21 AH)[8]. Volumes 3 and 4 contain biographic information on the companions of the Prophet (Sal Allahu Alayhi Wa Sallam), while 5, 6, and 7 contain that of later Islamic personalities. Volume 8 is completely dedicated to the women [9].


1. Not to be confused with Ibn Shihaab Az Zuhree who was a great scholar of hadeeth who died in 124 AH.
2. It is like a nick name, usually in the format Aboo so and so meaning father of so and so.
3. The scholars of the past would usually name their children Abdullah due to the statement of the Prophet (Sal Allahu Alayhi Wa Sallam), “The most beloved names to Allah are Abdullah and AbdurRahman….”.
4. mawla could mean either a slave that was set free or someone who is a non-Arab but is under the protection of an Arab tribe. This was done during the pre-Abbassid period, but died down thereafter. Ibn Sa’ad was under the protection of Banu Hashim.
5. The word banu means tribe, and Banu Hashim was a tribe from Quraysh.
6. There seems to be some confusion about the death and birth of Ibn Sa’ad. The date for the death given in the biographical appendix of Ash Shifa of Qadi Iyaad translated by A. A. Bewley has the date 204 AH while the book The Men of Madina Vol. 1 translated by A. A. Bewley has both dates of 230 AH and 236 AH. And some of the sources give 62 as his age at death and year of death at 230 AH 0r 236 AH, which would mean his birth would be 168 AH or 174 AH. If his age was 62 years and he died in 204 AH then his birth would be 144 AH. I used the dates given in The Men of Madina Vol. 1 by A. A. Bewley. I am confused about this issue, if anyone has knowledge regarding this please let me know, InshaAllah.
7. He narrated ahadeeth from Imaam Ash Shaafi (d. 204 AH) and Imaam Malik (d. 179 AH) but is considered to be weak.
8. I have seen this book printed by the title Al Waqidi: Kitab Al Maghazi, Edited by Marsden Jones, Printed in 3 Volumes by Oxford University Press, 1966.
9. Volumes 5, 7 and 8 have been lately translated by Aisha AbdurRahman Bewley and published under the titles of Men of Madina Vols. 1 & 2 and Women of Madina, respectively.

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4 Responses to “Muhammad Ibn Saad (d. 230AH)”

  1. 1 Anonymous June 18, 2006 at 4:27 pm


    why are you hyderabadee ? and not plain hyderabadi or more accurately Haydarābādi, learn some transliteration rather than just mimick salafi transliteration, trust me its not the best of schemes.

    btw you put dear old Haydarābād and its impeccable ahl-as-sunnah heritage to shame with your wahabi bias. Please take if off your name.

    my guess – you seem to be an example of one of those, “parents have lil inclination towards islam and kid becomes salafi” types

    May Allah give you hidayah.

    Sunni Haydarābādi

  2. 2 Um Abdullah June 27, 2006 at 2:44 pm


    You are the one who needs to learn how to transliterate !

    It is more correct to use “ee”
    than “i” because one might mispronounce the word by pronouncing the “i” like in “ink”, but “ee” always sounds like the long “ya” in arabic which is in “hayderabadee”, so one would not mispronounce it insha Allah.

    Also you should say good or be silent.

  3. 3 Ibn Al Hyderabadee July 10, 2006 at 12:57 am

    This post has been removed by the author.

  4. 4 Ibn Al Hyderabadee July 10, 2006 at 12:58 am

    Walaykum As Salaam Wa Rahamtullah

    JazakAllahu khayran for the advice…I will try to implement it, inshaAllah!

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Fiqh As Sawm

Islamic Rulings Surrounding Ramadhan and Fasting. Based on “Manar As Sabeel Fi Sharh Ad Daleel” Of Shaykh Ibraheem ibn Duwaiyan (d. 1353 AH) as explained by Br. Salim Morgan. Transcribed and Edited By Ibn Al Hyderabadee

Prologue Introduction

Chapter 1: Fasting in Ramadhaan
1. A pillar of Islam 2. Obligation of Fasting 3. Sighting of the Moon for start of Ramadhaan 4. One reliable witness' presence is sufficient 5. Conditions that make Ramadhan Obligatory for an Individual 6. Expiation for the inability to fast due to age or illness 7. Requirements of a valid fast 8. Obligations to fulfill during fasting 9. Recommended acts of fasting

Chapter 2: Permissions and Prohibitions

1. Impermissible to break fast during Ramadhan 2. Prohibited to fast for a woman in her menstrual or post-partum bleedin 3. Obligatory to break it when it is required to save a person’s life 4. Recommended to break fast for one who is ill and fears harm from fasting. 5. Recommended to break fast when one is traveling 6. Permissible for one to break fast who begins a journey while fasting 7. Permissible for a pregnant or nursing (breast feeding) woman 8. Change of condition of a person doesn’t obligate one to refrain from eating and drinking the rest of the day. 9. Prohibited to fast a voluntary fast instead of an obligatory one.

Chapter 3: That which Invalidates Your Fast

1. Intentional Intake of anything into the abdomen 2. Intention to break fast 3. Fluctuating Intention to fast 4. Vomiting intentionally 5. Menstruation or Post Partum Bleeding 6. Masturbation 7. Marital Relations 8. Cupping for both parties 9. Death 10. Apostasy 11. Above are Exempted in some cases

Chapter 4: Repayment
1. Missing a day of fast in Ramadhan
2. When does one make up a missed fast
3. If missed fast are not made up until few dats before next Ramadhan
4. Missed fasts first or voluntary?

Chapter 5: Recommended, Disliked, and Impermissible Days of Fasting
1. Recommended Every Other Day Sawn Dawood
2. The three white days of every Islamic month
3. Six days of Shawwaal
4. Month of Muharram and the 10th
5. Ten days of Dhil Hijja and that of Arafat
6. Disliking of the month of Rajab
7. Disliking of the day of Friday
8. Disliking of the 30th of Shabaan
9. Impermissibility of fasting on the two Eids
10. Completing of a voluntary fast is not Wajib



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