THE ORAL AND WRITTEN NARRATIVES AND ITS EFFECT ON PRESERVING THE PJAEE, 17 (6) (2020) LINEAGE OF THE ARAB

THE ORAL AND WRITTEN NARRATIVES AND ITS EFFECT ON PRESERVING THE LINEAGE OF THE ARAB

Dr. Sawsan Fadhil Kadhim

College of Education for Pure Sciences, Wasit University

[email protected]

Asst. Prof. Dr. Thamir Noaman Mostaf

Institute of Fine Arts, Ministry of Education, Wasit

Abstract

The oral narration used to be known to the Arabs since the pre-Islamic Era. At the time, Arab society was a tribal filled with illiteracy in which bragging of ancestry, narration of feats, listing the disadvantages of opponents to amuse listeners were prevailed. We are indebted to what we know about the Arabs at the time to the oral narration that was transmitted from generation to generation. Although some of these narratives are not based on real events but they have a great effect to provide lots of news, events and sort of living of ancient Arabs.The research consists of three sections and a conclusion. The first section concerns with the oral narrative referring to its idiomatic significance and its historical roots.The second section is devoted to the oral narrative and its role in documenting lineage in the Islamic era. In the third section, the research discusses the significance of lineage and its social and historical significance. Finally, the research ends up with conclusion which encapsulates the most important results of the research.

Keywords: Oral narrative, days of Arabs, lineage, written narrative, documents.

Introduction

The oral narration used to be known to the Arabs since the pre- Islamic Era. At the time, Arab society was a tribal filled with illiteracy in which bragging of ancestry, narration of feats, listing the disadvantages of opponents to amuse listeners were prevailed. We are indebted to what we know about the Arabs at the time to the oral narration that was transmitted from generation to generation. Although some of these narratives are not based on real events but

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they have a great effect to provide lots of news, events and sort of living of ancient Arabs. Through the narratives which were being documented in the Islamic era some of the features of the historical sense emerge showing social interactions of the previous nations during a historical. The historical sense includes days of literature and the collection of poetry Arabs. Furthermore, the ancestry which considers the most important source of promoting the Arabic narrative. there was no a tribe of Arab without a number of genealogists who preserved the sequence of the tribe members. So, genealogy was for them a source of social interaction and distinction. On light of this investigation, the research is formulated which is entitled "The oral and written narration and its effect on preserving the genealogy of the Arabs".

The research depends on reliable sources in writing, including general history books, translated books, dictionaries, and sources that are specialized in literature , as well as sources concerning geographical historical information. Moreover, the research has used on some modern references which are listed in a special page at the end of the search.

Research problem:

The research problem is to study and understand the importance of the oral and written narrative in preserving the Arabs ancestry as well as it explores how preserving ancestry for Arab emphasized by Islam through the Glorified Book and the Holy messenger prophet Muhammad (PBUH).

Search Plan:

* Introduction .

* Section One: the Oral Narrative significance of conventional historical roots.

* Section two: The Oral Narrative and its role in documenting the Lineage in the Islamic era.

* Section Three: The Significance of lineage and its social and historical importance.

* Conclusion .

* List of sources and references .

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Section one: The Oral Narrative, its idiomatic significance and its historical roots.

Arab people were interested in history since ancient times. Their interest was restrained in oral narrative concerning their history of the pre- Islamic. It is noticed that the oral narratives discuss their idols, social lives, glories, wars among tribes and victories achieved during invasions that used to be called 'Days of Arabs' which were immortalized in their poems. Moreover, the Oral narrative was connected with social system, openions and societal high examples, humanitarian deeds, the notion of lineage relating to Bedouin virtue , honor and great exploit (Al- Duri, 1983, P. 17 ) (Hatoum, 1965 AD , p. 155 ). Oral history is one of the important tributaries in human history. This kind of history is known as: "the registration ,preservation and interpretation of historical information to important people, or people have lived through important events depending on their personal experiences, or what they have heard of the events " , or in a broader sense that the history which is narrated by others ( Al- Askari, 39, 40, p . 2) .

These narratives used to be narrated in the forum of the tribe in prose and supported with some poems dedicated to the exploits of the tribe which has the essential role to give oral narration vitality to have a deep influence onto the psyche of hearers. Therefore, poetry became as it is said: " The collection of the Arabs by which lineage are preserved and exploits are shown , language is learnt " (Tabrizi, c 1 / p . 3 ) (Al-Suyuti, Vol. 2 / p. 470).

Haji Khalifa states " The science of Days of Arab concerning with looking for the great facts and extreme conditions between the tribes " (Khalifa, 1967 , p . 204 ) , and it should therefore be to a branch of history, and it was spread over to be independent stories before entered the field of historical narrative. The goal of being transmitted is to constitute historical material because it is historical narrative not literary narrative (Sharqawi, d t, P. 142(.

Perhaps, this kind of history is called oral transmitted history. Whereas tribes use narratives in form of poetry or prose within which verses are incorporated where prose became an interpretation for verses, that is to inform others about their heroic deeds on other tribes; sometimes the verses within the narrative are said by the heroes of the tribe during the war. So, poetry is significant to maintain the events and proliferate (Nassar, 1980 , p . 13 ) . Some researchers views that the days are the maker of poetry for Arabs, and uncle developed it (Rafii, 1974 , 3 c / p . 18 ) , and poetry

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represents the tribal of system to document history ( David Samuel Margoliouth , d T, p. 72( .

So, the relationship between poetry and historical news continues during the Arabic documentation of history they are entwined in the structural construction of presenting news; nonetheless, they have knowledge about the circumstances of their neighbors like Romans and Persians. It is said that Nadr ibn al - Harith (Zarkali, 1969 , 8 c / p . 33 ) was a lot of knowledge about Persian news; furthermore, Glorified Quran contains lots of historical facts about the previous nations Which uses several verbal forms to indicate history such as inform, narrate, recount. The ancient events are mentioned for learning lessons from our previous ancestors.

The oral narration is a subject to change and switch, and the man is prone to forget. Perhaps, man's memory becomes confused leading him to mix among unrelated events or he is biased to a particular party or opinion or thought he believes in. For that reason, it is important to study the writer himself, and compare the narrative with the resource of the narrators. Besides, the historian must take the role of investigator to interrogate the witnesses in order to reach the truth. Therefore, we can say the oral narrative is a historical knowledge its content might be a proof or an evidence a historian looks for to support his point of view , or to modify certain historical facts. In this sense, oral narratives can be merely evidence prove or negate certain historical facts(Zurayk, d - t , p . 72).

Before Islamic era, narrators used to depend on oral narratives, and scarcely, they use written narratives(Brockelmann, d - t , c 1 / p . 65 ); that was because Arabs were famous of strong memory; in other words, they have strong capability to memorize . therefore, oral transmission of narratives was prevalent in their times. In addition, certain features were created in them as factors of inheriting eloquence listening to correct pronunciation and producing rhetoric inherited from their ancestors related which used to be the characteristics desert life of the Bedouin.

In ancient time, history was intended to recount the sayings of their ancestors whereas memory was very important( Mowafy , 1976 , p . 45 ). The historical reference in this side, for instance, speech and rhetoric ensure Arab knowledge in their history which has been transmitted orally. One of Arab speakers was Kab bin Louay , who used to present speech to Arabs in general , and urges his tribe Kinana righteousness ( Al-Jahiz, 1975 CE , c 1 / p. 308).

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Arab News was restrained to poetry and rhetoric , but it also focuses on proverbs, wisdom and sermons which expressed the experience of people in life which were as mature as the experiences of other populations. where the literary fields were employed by Arabs in preserving the information of historical and traditions and transmitting them from generation to another. This scenario is considered as residues the Arabic prose because it seems that some of narratives were in the pre - Islamic era referring to important happenings and facts which become part of forgotten history. (Brockelman, D-T , C 1 / p. 129).

After the presentation of these historical facts that history in the era before Islam; it is noticed that Arab history was formulated under the shadow of literature and historical heritage was transmitted via oral narratives concerning prominent events about their lives and the glories of battles which took place on their land, and this is a natural for the peoples did not use writing and adopted oral medium to narrate their history. In that time, oral tradition fulfilled the needs of their civilization Glorified Qaran has been described Arabs of pre - Islamic era as illiterates in terms of their knowledge of literacy (Arabic language Academy, 1981 , P . 26 ). They are descibed in the following verse : " So with that they said we do not have in the illiterate way " (Holy Quran, Surah Al - Imran, State: 75) , " is The one Who sent the illiterate messenger reciting to them His signs and praise them and teach them the Book and Wisdom and that he wa before in manifest error " (Koran, Sura Friday, state: 2) . The meaning of illiterates who lack the capability of reading and writing (singer, 2007 , p . 554 ).

Section Two: The Oral novel and its Role in Documenting Ancestry in the Islamic Era .

When Arabs settled after Islam ; the first century after migration witnessed an interest of knowing old stories and events about their ancestors during the pre - Islamic era and nations which had been in contact with them. The oral narration was not restricted on illiterate communities but it was prevalent in literate communities as well. In other words, some people preferred oral narration on written one ; and they had their own justifications for that. For instance, Islamic jurisprudence theory depends on the oral witness rather than written narration as documents to solve conflicts among people. In broader sense, we find that the theory of Islamic jurisprudence does not depend on written document of as a proof in case of conflict, but it

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depends on the testimony of oral witnesses. It is noticed that a consensus of religious scholars on that writing document were only in the case of debt which is proved the following verse : "O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice” (The Noble Qur’an, Surat Al-Baqara, verse 282).

We observe some common aspects of the historical sense through narratives that were documented in the Islamic era, represented in ( literature Arab days ) which is a collection for Arabs as well as ancestry which considers as an important source a to reinforce Arabic narratives. There was no Arabic tribe without a number of genealogists preserving the names of individuals in tribe , which is something socially useful in their communities for the sake of acquaintance (Angelo et al. , 1970 , p. 303(.

For Arabs, lineage or ancestry represents their historic legacy , that might elevate the sacred values in them, as referred in the following verse of Glorified Quran: "remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance." (The Noble Qur’an, Surat Al-Baqara, verse 200) .

Many Arabs genealogists before and during Islam have adopted the narration of days of Arab, and their battles as pointed out Aljahid (Aljahid, 1975 c 2 / p . 39 ) who said: " The four men of Quraish were narrators of poetry to people, and genealogists: Mikhzama Ben Nofel (Alzahabi, 1982 , c 2 / p . 543 ) (Ibn Hajar, d. t , c 3 / p . 390 ) , Abu Jahm bin Hudhayfah Ben Ganim (Ibn Hajar, d. t , c 4 / p . 35 ) , and Hoitab Ben Uzzi (Alzahabi, 1982 , c 2 / p . 541 ) ( of the Safadi, 1953 , c 13 / p . 134 ) , and Aqeel bin Abi Talib " ( Ibn al- Atheer , Tehran, d - t , c 4 / p . 64 ) ( a to Safadi, 1953 , 20 c / p . 63 134 ) (Alzahabi, 1982 , 1 c / r 218-219 ) (Al- Zarkali, 1969 , vol. 4 / p. 242 ) (Al-Qurashi, 2009 , vol. 38 / p. 35) .

There are many factors which elevate the state of awareness about the idea of knowledge among Arabic tribes, and the first sign which proves the existence of documents concerning the lineage of Arabic tribes, referred by Ibn Kalbi and these documents were found in Alheera (of the Tabari, Cairo 1987 , c 1 / p . 628 ) , and that the essence of lineage was for the sake of communication and acquaintance without neglecting its importance to confirm the lineage by identifying the special kinship of a tribe which considers as part of the public ( state ) or (nation) . On this basis, the tribal

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geographical distribution illustrates to us the genealogists of tribes who preserve information about every tribe lineage. Nonetheless, we have received the record data of tribal genealogy from Kanda Emirate from the second century A H./ Eighth century of the calendar year. It is hypothesized that the emergence of Kanda Emirate helped the appearance of genealogist record due to the occurrence of tribal unity (Al- Hadithi, 2001 , S77-78) .

Lineage is a cultural legacy and social affiliation representing a clear historical awareness. It is noticed that unbelievers during Islam refused Islamic instructions which urged them to abandon their legacy because the scientific interest of the lineage might have developed to create the historic sense which is necessary reinforce the composition of the historical authoring ( Ronthal , 1963 AD , p. 34) .

Lineage is subjected to change due to the growth of tribes and development of their genealogic structure (Al- Hadithi 2001 m ,, p . 71) .

Islam has created an appropriate condition towards the historic prospects of lineage and how lineage take its way toward Arab lives. Moreover, the notion of mutual lineage is reinforced culturally bound clearly with dogma in the script written by Prophet Muhammad Ibn Hisham, Biography of the Prophet, 2 c / p . 240) .

The new events are set up by the state rather than group of tribes because Islam has refused tribalism but it has not cancelled the interest in lineage. However, Islam has urged people to direct the interest of lineage to unify the Arab nation because kinship is not enough to create ties among individuals; there should be consideration to the factors of belief and language which are the foundation of creating the state of Islam (Al- Hadithi, 2001 , p . 76 ) , and it was the cradle of Arab days stories and the legacy of lineage of Arab peninsula before Islam (Rosenthal , 1963 , p . 35). The most famous genealogists before Islam are Ubeid Ben Handalah and Obaid bin Sharih Jerhmi. Thus the narrative in that time is characterized with a scientific sense ( Muwafi , Egypt , 1976 , p. 30).

The Third Section: the significance of lineage and its Social and Historical Importance .

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Lineage in the language means kinship specially from the side of father. The person who has knowledge in lineage called 'genealogist' which its plural form is 'genealogists' (Iben Mandur, 1955 , c 1 / S755-756 ) . The importance of lineage has come from the nature of the tribal life which prevails in the Arabian Peninsula. It is noticed that each tribe preserves its lineage in order to remain pure of far from intruders. For Arabs, lineage represents for Arabs during pre - Islamic era as their legacy of historic, that might help to elevate sacred values in them.

Genealogy is a cultural and historical science studying the sequence of lineages in the past from which in they have originated. Also, it deals with regulating social and humanitarian relationships among people and population. It belongs to the field of sociology within social and humanitarian sciences.

Arabs Continued their interest in lineage due to its importance to reinforce the ties among relatives as well as maintaining legitimate rights and inheritance among them. The interest of lineage make Arabs feeling pride among other foreign nations of recognizing their people (Al- Noueiri, 2001 , c 2 / p . 476 ) , The adherence to a clan or a tribe is important due to certain characteristics or qualities the people of that tribe have attributed to it which has become as an advantage for them only (Al- Andalusian, 1962 , p.4 (

The information of lineage has helped the appearance of history which is important in Islamic thought. The lineage was important to express the history of tribes by narrating historical stories and accidents occurred in the past, inherited from the former ancestors. Before Islam Arabs pay much attention in genealogy because lineage for them used to identity making an individual distincts from one another. Although Islam abhors some customs inherited from tribal communities, but It permits to keep the interest in lineage within the limits of positive characteristics such as affinity, support and reinforcement of family ties (Iben Mondur, 1955). Islam shows that piety and righteousness of an individual is a religious and higher status for him/ her, as stated in the following verse: "and made you into nations and tribes to interact and those who are pious closer to God " (Holy Qur'an, Al rooms: state: 13) Islam refers to clan as the supporter of this religion as showed in the following saying: "Warn your tribe of kin " ( Koran, Sura poets: state: 214). Islam has employed lineage at the service affinity and intimacy among relives which is a noble Islamic purpose as stated by Prophet Muhammad (PBUH) who says "Learn lineage for the sake of affinity" (Musnad Ibn Hanbal, c 3 / p . 374) ,; the Prophet peace be

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upon him and his progeny as cited in Ibn Abd Rabbo says "learning lineage for the sake of recognizing your ancestors and affinity" ( Andalusian , 1956 m , c 2 / p . 30). Omar bin Khattab may Allah be pleased with him as narrated from Ibn Qutaiba says "learning lineage is important; perhaps, unknown kin becomes recognized from his relatives" (Aldainori, 1925 c 1 / p . 196)

Also, the importance of lineage clarifies by Imam Ali bin Abi Talib who informs his son Imam Hassan (PBUH) in the following saying " Glorify your tribe because it is the wing with which you fly, and your origin from which you has descended" (Ben Anba, 2009M, p. 6). So, Lineage has importance in life and hereafter due to its role in preserving the pious and high values and identify the bad individuals within a tribe or a clan. Furthermore, lineage may help to investigate about noble families for the sake of marriage which might lead to create righteous generations with strong family ties and appreciating affinity.

After Islam, the interest of lineage has been encouraged and spread outside the Arab peninsula. It is noticed that even the provinces Islamic state are distributed according to lineages. Moreover, social system depend on tribal system, that is reflected in socio- cultural and socio- economic levels in Islamic provinces (Al- Ali, 1969 , S34-43). And the interest in lineage leads to emergence of the composition movement, which started early in the irst century AH / seventh century AD, whereas the oldest book we received which are (Yemen News and its notification and that Sabha, and the book of Proverbs Obaid bin Sharih Jemhari ) (Al- Hamwi, 1923, c 12 / p. 78). It is observed that the knowledge of lineage gives an insight about the history of writing and news of Arabian tribes. Furthermore, the classification of lineages does not only depend on tribal narratives and military records (Al- Dowri, 1983 , p . 40), but it is supported by Arab writings of lineage which might emerge before of after the advent of Islam. The increased interest in lineage faces challenge in Abbasid age when Arab lineages targeted and distorted by populist movement supported from other foreign populations due to their greed in Arabian land. In that time, genealogists were at the same time chroniclers such as Muhammad bin Saa'ib Kalbi and his son Hisham (Ibn al - Nadim, Tehran -, 1971 , S153-157 ) (al - Khatib al - Baghdadi 2001 , c 14 / S45- 46 ) (vacationer, Damascus 2012 , p . 135 ) , Musab Al-Zubayri, and Al- Haytham bin Adi (Mustafa, 1979 AD , vol . 1 / pp . 55-66-98) .

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The historians were interested with great attention to genealogy during Abbasid age to counter the populist movement , whereas writing of lineage became important sub- field of history. The prominent genealogists of the age: Mohammed bin Saa'ib Kalbi and his son Hisham then, who received the lineage of Rabia from Khrash bin Ismail , Al-Sheibani Al- Ajli (t within 120 AH / 737 AD). He wrote a book called ( Rabia News & its lineage Sabha ) (Ibn al - Nadim, 1971 , p . 121 ) (al - Baghdadi, 1951 , c 1 / p . 344 ) , and Muhammad took information of the lineage from Khrash , then he gave it to his son Hisham who referred to that explicitly (Ibn al - Nadim, 1971 , p . 108 ) Hisham bin Mohammed bin Kalbi , who considered as one of the best genealogist( Ibn Qutaiba, 1987 , p . 298 ) , has taken the knowledge of lineage from his father KhrashAl- Ajli (Ibn al - Nadim, 1971 , p . 108 ) , as narrated about him in Al-Baladhuri and al - Tabari, Bukhari, and hearing that the ( gardener, 1996 , p . 49 ) , and many of his publications in lineage, including: ( a crowd of lineage ) (Hamwi, 1923 , c 19, p . 287 ) who developed the studies of his father by the book: (The Big Lineage) (Ibn al - Nadim, 1971 , p . 110 ) , and the book: ( which labeled lineage in the poetry of Imra-Al- Kais who mentioned the lineage of men and women in the book: the Unique of Lineage ) (Ibn Khalkan, 1969 , c 6 / p . 83 ) , a book ( Lineage of Nations ), and ( News Bani Ajil and that Q Abha ), and ( News Tnokh and to Sabha ), and ( lineage to his mother from Arab tribes ) ( Negus 210 , c 2 / p . 339- 340 ) , and the book ( houses of Quraish, and houses Rabia ) (Ibn al - Nadim, 1971 , p . 106 ) , and ( houses Yemen ) has also ( Lineage of counties and horses) ( Sezgin , 1971 2, p. 53 ) and others.

The most famous historians of Iraq who is knowledgeable chroniclers, Madaini (Ibn al - Nadim, 1971 , p . 113 ) (Hamwi, 1923 , c 5 / p . 309 ) ( Ibn al- Atheer 0.1356 e , c 2 / p . 113 ) (Fahd , 1975 , p . 17 ) , his publications show his interest in lineage of Arabian tribes and in particular of the tribe of Quraish lineage which belonged to the Prophet Muhammad ( PBUH) , he wrote a book about a News of Quraish and its lineage; and also, there are many books containing historical information about lineage such as: ( a News women ), and ( women Kalbiat), and ( Marriage from the Thaqeef from Qurish ), and (a book Albiotat, supervision of Abdul Qais) (Fahd, 1975 S23-34 ). Who his style was to refer to the lineage of the person before narrating the news his personal life and qualities ; also, he used to focus on the names of mothers as well as he involved the geographical locations of individuals in his narration of all Islamic cities (Naji, BAGHDAD - 1991 , p . 90).

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In the 1st and the 2nd century AH, many authors of ancestry emerged such as Una Ben Al- Hakam (v 147 AH / 764 AD ) (Ibn al - Nadim, 1971 , p . 105 ) (Mustafa, 1979 , c 1 / p . 179 ) ( Rosenthal , 1963 , p . 128 ) , and a B Mkhanv Azdi (d . 157 AH / 773 AD ), and Musab bin Abdullah Zubairi Baghdad guest (d 156 AH / 772 AD ), Abu vigilant that women father (d . 190 AH / 805 AD ), Mohamed Ben Omar Waaqidi (d 207 AH / 822 m ), and Haitham bin Adi (d . 209 AH / 824 AD ), wa Po Obeida Muammar bin Muthanna (d 211 AH / 826 AD ), and Naim Abu al- Fadl ibn Deakin kufi (d 219 AH / 834 AD ), and Mohammed bin Saad (d . 230 AH / 844 AD ), and Mohammed bin Salam Jamhi (T 232 AH 856 AD) , and Khalifa bin Khayyam Frameworks (T 240 AH / 854 AD ), and Omar bin semi (t 26 2 AH / 875 AD ) (Ibn al - Nadim, 1971 , p . 125 ) (al - Khatib al - Baghdadi 2001 , c 11 / p . 208; ) (Hamwi, 1923 , c 16 / p . 60 ) (al - Baghdadi, 1951 , C 1 / p. 780 ) and others (Al-Hamwi , 1923 A.D. , c. 19 / p. 34 ) (Al-Yafei, India - 1970 CE , C / 2 / P32 ) (Ibn Khaldan, 1969 CE , C6 / P.108 ) (Al- Baghdadi, 1951 CE , C 2 / P. 511 ) (Al-Khatib Al-Baghdadi, 2001 , C. 14 / p. 51 ) (Ibn Hajar, 1325 AH , c. 9 / p. 227) .

Conclusion

The study which is entitled (The Oral and written Narratives and its Effect on Preserving the Lineage of the Arabs)concludes the most important results the researcher has reached:

1- The research has proved that the emergence of the oral narrative was a social and religious need rather than political. Man strives in ancient times a and before Islam, to protect his social and religious heritage from exile, prompting some people to specialize in the issue of memorizing narrative and handed down from a generation to another.

2- The evolution of oral narrative history passed through sensitive stages including interventions of authority in the formulation of narratives and reformulate them to suit their political interests.

3- The development of oral narrative did not emerge systematically because it is not field for its own right. That might participate to deviate it from the right path.

4- Without doubt , oral narrative represents the roots of historical notation in a way or another.

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5- Most genealogists have utilized oral narrative in their publications. Whereas many topics of their publication are imported from oral narrative.

6 - In one way or another Islam supports some oral narrative at certain stage, but later It mentions oral narratives in the Holy Qur'an negatively. On light of this, man should be careful to verify the reliability of the narrative as stated in the following verse: O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done" (Al-Hujraat: Verse 6). On this basis, oral narrative has become subjected to be questioned.

7- The appearance of narrative has become an independent field for its own right because those narrators who deal with the Hadith of prophet Mohammad (PBUH) give it a momentum.

8- The emphasis of Islam on the importance of lineage on social and religious levels has supported and reinforced the oral narrative, that is shown vial attempts to convert the oral narrative to written and reliable narrative. Whereas Islam urged people to emphasize on the lineage of those narrators for the sake of narrative reliability.

9- The transformation of oral narrative into historical written narrative has contributed to preserve the heritage of the world from loss, addition or decreases , and thus, it becomes as sustainable human heritage.

10- The transformation of oral narrative into written has allowed the specialists to adopt of the curriculums and modern techniques which contributes to criticize narratives and refute many of them.

Sources and references

* The Holy Quran.

First: printed sources.

Ibn al-Atheer, Abu al-Hasan Izz al-Din Ali bin Muhammad al- Shaibani (d. 630 AH / 1232 CE).

1- Lion forest knowing the companions, (Tehran, D - T).

2- Pulp in gentleness of genealogies, published by Hossam El-Din, (Cairo - 1356 AH).

* Tabrizi, Abu Zakaria Yahya bin Ali al-Khatib (d. 502 AH / 1108 CE).

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3- Explanation of the office of enthusiasm, (Beirut - Dr. T).

* Al-Jahiz, Abu Othman Omar bin Bahr (d. 255 AH / 868 CE).

4- Statement and clarification, investigation: Abdel Salam Haroun, 4th edition (Cairo - 1975 AD).

Haji Khalifa, Mustafa Abdullah (d. 1067 AH / 1656 CE).

5- The suspicions revealed about the names of books and arts, (Tehran - 1967 AD).

Ibn Hajar, Abu al-Fadl Ahmad ibn Ali al-Asqalani (d. 852 AH / 1448 CE).

6- Injury in the excellence of the Companions, (Beirut - Dr. T).

7 - Refining discipline, Hyderabad (Deccan - 1325 AH).

Ibn Hazm al-Andalusi, Abu Muhammad Ali bin Ahmed bin Saeed (d. 456 AH / 1063 CE).

8- A crowd Ansab Al-Arab of the Arabs, by Abdel-Salam Haroun, (Egypt - 1962 AD).

* Al-Hamwi, Shihab al-Din Abu Abdullah al-Rumi al-Baghdadi (d. 626 AH / 1228 CE).

9- Guidance of the Arab to know the writer known as (Glossary of Writers), investigation: Margaliouth, (India - 1923 AD).

* Al-Khatib Al-Baghdadi, Abu Bakr Ahmad bin Ali bin Thabit (d. 463 AH / 1070 CE).

10- History of Baghdad or the city of peace, (Beirut - DT).

Ibn Khaldan, Abu al-Abbas Shams al-Din bin Ahmed (d. 688 AH / 1289 CE).

11- Deaths of notables and news of the sons of time, investigation: Ehsan Abbas, (Beirut - 1969 AD).

Al-Dhahabi, Shams al-Din Muhammad bin Ahmed bin Othman (d. 748 AH / 1347 CE).

12- Biographies of the nobles, 2nd edition (Beirut - 1982).

* Al-Suyuti, Jalal al-Din Abd al-Rahman ibn Abi Bakr (d. 911 AH / 1505 CE).

13 - Al-Mizhar in Language Sciences and its Types, (Cairo - Dr. T).

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* Al-Safadi, Salah al-Din Khalil bin Aybak (d. 764 AH):

14- Al-Wafi Al-Dofia, Investigation: Dering, (Damascus - 1953 AD).

Al-Tabari, Abu Ja`far Muhammad ibn Jarir (d. 310 AH / 922 CE).

15- History of the Apostles and Kings, investigation: Muhammad Abu al-Fadl Ibrahim, 5th edition, (Cairo 1987 AD).

Ibn Abd Rabbu Al-Andalusi, Ahmad bin Muhammad (d. 328 AH / 939 CE):

16- The Unique Contract, Explanation: Ahmed Amin and others, 2nd edition, (Cairo - 1956 AD).

Ibn Qutaiba, Abu Abdullah Muhammad bin Muslim al-Dinuri (d. 276 AH / 889 CE).

17 - Knowledge, (Beirut - 1987 AD).

18- Ayoon Al-Akhbar, explanation, control and comment: Dr. Ali al-Tawil, (Beirut - 1985).

Ibn Manzoor, Jamal al-Din bin Makram al-Afriqi (d. 711 AH / 1311 CE):

19- The Arabic Tongue, investigation: Amin Muhammad Abdel- Wahab and others, (Beirut - 1955 AD).

* Al-Najashi, Abu al-Abbas Ahmed bin Ali bin Ahmed (d. 405 AH / 1014 CE).

20- Kitab al-Rijal, 2nd Edition, (Tehran - DT).

Ibn al-Nadim, Muhammad ibn Ishaq al-Warraq (d. 385 AH / 995 CE).

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Ibn al-Nadim, Muhammad ibn Ishaq al-Warraq (d. 385 AH / 995 CE).

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Second: References.

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32- Muslim History, translation: Salih Ahmed Al-Ali (Baghdad - 1963 AD).

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43- Studies on Arab Historians, translation, Hussein Nassar, (Beirut, D - T).

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