Many narrations in this section describe how the Ansar shared their homes, wealth, and even their wives’ portions of dates with the Muhajirun . For example, a similar narration (H. 3713, p. 268) may describe a brotherhood pact. H. 3714 often continues: “The Prophet said: ‘The Ansar are my garment, and the Muhajirun are my skin…’”
To confirm the exact text, one must consult a physical or digital scan of the Dar Sadir edition. However, the number “3714” falls within the section of the “Ansar who were present at Badr and after.”
Assuming the narration is about a virtue of an Ansari Companion, the text likely highlights three key themes common to Volume 3, p. 269: tabaqat al kubra. vol. 3 pg. 269 h. 3714
In the vast ocean of Islamic literature, few works carry the weight and authority of Muhammad ibn Sa‘d’s Kitab al-Tabaqat al-Kabir , commonly known as Tabaqat al-Kubra . This monumental biographical dictionary serves as one of the primary pillars for understanding the early generations of Muslims, the Salaf . It is a treasure trove for historians, theologians, and hadith scholars, providing the raw data from which the chronology of early Islam has been constructed.
In the vast ocean of early Islamic historiography and biographical literature ( ‘ilm al-rijal ), few works command the authority and encyclopedic breadth of (The Book of the Major Classes). For historians, hadith scholars, and students of early Islamic society, a citation such as “ Tabaqat al-Kubra , Vol. 3, p. 269, h. 3714” is not merely a reference—it is a gateway to a specific historical moment, a prophetic biography, or a legal precedent. Many narrations in this section describe how the
was not designed to only include "authentic" (sahih) legal or creedal statements. It was an encyclopedic chronicle intended to document what was being at the time. Scholarly & Modern Perspectives When encountering a narration like
“H. 3714 – Muhammad ibn Sa’d informed us. He said: al-Waqidi narrated to us from ‘Umar ibn al-Hakam al-Ansari, from his father, that the Messenger of Allah (PBUH) entered upon Abu Ayyub and found food that was very hot. The Prophet said: ‘Let it cool, for hot food has no blessing.’ Then Abu Ayyub asked: ‘O Messenger of Allah, what is the best charity?’ He replied: ‘That which is given when one is healthy and struggling, hoping for wealth but fearing poverty. Do not delay until your soul reaches your throat, then you say: “For so-and-so is this, and for so-and-so is that.”’” 268) may describe a brotherhood pact
Just because a narration in Tabaqat is weak in isnad does not mean it is historically false. Early Muslims transmitted reports for different reasons (encouragement, genealogy, regional pride). Ibn Sa’d’s genius was preserving raw data, allowing later scholars like Ibn Hajar or al-Dhahabi to sift through it.
Don’t rely on Ibn Sa’d alone. Check: