Tafseer of The Family of Imraan · Aal-i-Imraan · 3:42
And [mention] when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
The explanation of His word: وَإِذْ قَالَتِ الْمَلائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ (42) (And when the angels said: "O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds." (3:42))
Abū Jaʿfar said: He — exalted be His praise — means by it: وَاللَّهُ سَمِيعٌ عَلِيمٌ * إِذْ قَالَتِ امْرَأَةُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا (And Allah is All-Hearing, All-Knowing * when the wife of ʿImrān said: "My Lord, indeed I have dedicated to You what is in my womb, freed for Your service") — "and when the angels said: O Maryam, indeed Allah has chosen you."
The meaning of His word "has chosen you (iṣṭafāki)" is: He has selected you and singled you out for His obedience and for the honour with which He has distinguished you.
And His word "and purified you (wa-ṭahharaki)" means: He has purified your religion of doubt and of the blemishes that are found in the religions of the women of the children of Adam.
= "and chosen you above the women of the worlds" means: He has preferred you above the women of the worlds in your time, through your obedience to Him, and thus He has raised you above them, as is related from the Messenger of Allah ﷺ that he said: "The best of her women is Maryam, the daughter of ʿImrān, and the best of her women is Khadīja, the daughter of Khuwaylid." — by "the best of her women" he means: the best of the women of the inhabitants of paradise.
7026 — This was related to me by al-Ḥusayn ibn ʿAlī al-Ṣudāʾī, he said: Muḥāḍir ibn al-Muwarriʿ related to us, he said: Hishām ibn ʿUrwa related to us, on the authority of his father, on the authority of ʿAbd Allāh ibn Jaʿfar, who said: I heard ʿAlī in Iraq saying: I heard the Messenger of Allah ﷺ saying: "The best of her women is Maryam, the daughter of ʿImrān, and the best of her women is Khadīja."
7027 — Yūnus related to me, he said: Ibn Wahb informed us, he said: al-Mundhir ibn ʿAbd Allāh al-Ḥizāmī related to me, on the authority of Hishām ibn ʿUrwa, on the authority of his father, on the authority of ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib: that the Messenger of Allah ﷺ said: "The best of the women of paradise is Maryam, the daughter of ʿImrān, and the best of the women of paradise is Khadīja, the daughter of Khuwaylid."
7028 — Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda, concerning His word: "and when the angels said: O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds": We were told that the Prophet of Allah ﷺ used to say: "It suffices you among the women of the worlds: Maryam, the daughter of ʿImrān, and the wife of Pharaoh, and Khadīja, the daughter of Khuwaylid, and Fāṭima, the daughter of Muḥammad." = Qatāda said: We were told that the Prophet of Allah ﷺ used to say: "The best women who have ridden camels are the righteous women of Quraysh; the most tender of them towards the child in his infancy, and the most caring towards the husband regarding what his hand possesses." = Qatāda said: And we were told that he used to say: "Had I known that Maryam had ridden camels, I would not have preferred anyone above her."
7029 — al-Ḥasan ibn Yaḥyā related to us, he said: ʿAbd al-Razzāq informed us, he said: Maʿmar informed us, on the authority of Qatāda, concerning His word: "O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds", he said: Abū Hurayra used to relate that the Prophet ﷺ said: "The best women who have ridden camels are the righteous women of Quraysh; the most tender of them towards the child, and the most caring towards the husband regarding what his hand possesses." = Abū Hurayra said: And Maryam never rode a camel.
7030 — It was related to me on the authority of ʿAmmār, he said: Ibn Abī Jaʿfar related to us, on the authority of his father, concerning His word: "and when the angels said: O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds", he said: Thābit al-Bunānī used to relate, on the authority of Anas ibn Mālik: that the Messenger of Allah ﷺ said: "The best women of the worlds are four: Maryam, the daughter of ʿImrān, and Āsiya, the daughter of Muzāḥim, the wife of Pharaoh, and Khadīja, the daughter of Khuwaylid, and Fāṭima, the daughter of Muḥammad."
7031 — al-Muthannā related to me, he said: Ādam al-ʿAsqalānī related to us, he said: Shuʿba related to us, he said: ʿAmr ibn Murra related to us, he said: I heard Murra al-Hamdānī relating, on the authority of Abū Mūsā al-Ashʿarī, who said: The Messenger of Allah ﷺ said: "Many among the men have attained perfection, but among the women none has attained perfection except Maryam, and Āsiya, the wife of Pharaoh, and Khadīja, the daughter of Khuwaylid, and Fāṭima, the daughter of Muḥammad."
7032 — al-Muthannā related to me, he said: Abū al-Aswad al-Miṣrī related to us, he said: Ibn Lahīʿa related to us, on the authority of ʿUmāra ibn Ghaziyya, on the authority of Muḥammad ibn ʿAbd Allāh ibn ʿAmr ibn ʿUthmān: that Fāṭima, the daughter of al-Ḥusayn ibn ʿAlī, related to him: that Fāṭima, the daughter of the Messenger of Allah ﷺ, said: The Messenger of Allah ﷺ entered one day while I was with ʿĀʾisha, and he confided to me privately, and I wept; then he confided to me privately again, and I laughed. ʿĀʾisha asked me about that, and I said: You are too hasty! Would I tell you the secret of the Messenger of Allah ﷺ?! Then she left me alone. When the Messenger of Allah ﷺ had died, ʿĀʾisha asked me about it, and I said: Yes. He confided to me privately and said: "Jibrīl used to review the Qurʾān with me once each year, and he has now reviewed it with me twice; and there is no prophet but that he is allotted half the lifespan of the one who was before him, and my brother ʿĪsā lived one hundred and twenty years, and for me this is sixty, and I suspect that I shall die in this year of mine. And no woman of the women of the worlds has been afflicted with the like of what you will be afflicted with, so do not be less than any woman in patience!" She said: Then I wept. Then he said: "You are the mistress of the women of the inhabitants of paradise, except Maryam the Pure (al-Batūl)." And he died in that year of his.
7033 — al-Muthannā related to me, he said: Abū al-Aswad related to us, he said: Ibn Lahīʿa related to us, on the authority of ʿAmr ibn al-Ḥārith, that Abū Ziyād al-Ḥimyarī related to him, that he heard ʿAmmār ibn Saʿd saying: The Messenger of Allah ﷺ said: "Khadīja has been chosen above the women of my community, just as Maryam was chosen above the women of the worlds."
And in accordance with what we have said concerning the meaning of His word "and purified you", namely: He has purified your religion of blemish and doubt, Mujāhid said it.
7034 — Muḥammad ibn ʿAmr related to me, he said: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the word of Allah: "indeed Allah has chosen you and purified you", he said: He has made you good in faith (īmān).
7035 — al-Muthannā related to me, he said: Abū Ḥudhayfa related to us, he said: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the same.
7036 — al-Qāsim related to us, he said: al-Ḥusayn related to us, he said: Ḥajjāj related to me, on the authority of Ibn Jurayj: "and chosen you above the women of the worlds", he said: that applies to the worlds of that time.
And the angels — as Ibn Isḥāq has mentioned — said that to Maryam face to face.
7037 — Ibn Ḥumayd related to us, he said: Salama related to us, he said: Ibn Isḥāq related to me, he said: Maryam was a secluded devotee in the church, and with her in the church was a boy named Yūsuf, and his mother and his father had made him a devoted, secluded servant of the church. They were together in the church, and when the water of Maryam and the water of Yūsuf ran out, they would take their two pitchers and go to the open plain in which was the water from which they drew sweet water, and fill their two pitchers, and then return to the church, while the angels throughout all of that turned to Maryam: "O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds." And when Zakariyyā heard that, he said: Indeed the daughter of ʿImrān has an extraordinary matter.
---------------------------
Footnotes:
(73) See the meaning of "iṣṭafā" (to choose) as previously treated, volume 3: 91, then 5: 312 / 6: 326.
(74) See the meaning of "ṭahhara" (to purify) as previously treated, volume 3: 38-40, and the linguistic registers.
(75) See the explanation of "al-ʿālamīn" (the worlds) as previously treated, volume 1: 143-146 / 2: 23-26 / then 5: 375.
(76) The narration 7026: Muḥāḍir ibn al-Muwarriʿ al-Hamdānī al-Kūfī, with the byname "Abū al-Muwarriʿ": trustworthy (thiqa); Aḥmad and Abū Ḥātim judged him to be somewhat weak (layyin). In al-Musnad: 3823 we found his trustworthiness to be more correct. Ibn Saʿd 6: 278 also judged him trustworthy. "Muḥāḍir": with ḍamma on the mīm, fatḥa on the undotted ḥāʾ, and kasra on the dotted ḍād. "al-Muwarriʿ": with ḍamma on the mīm, fatḥa on the wāw, kasra on the doubled rāʾ, and at the end an undotted ʿayn.
The narration was related by Aḥmad in al-Musnad, via ʿAbd Allāh ibn Numayr: 640, and via Wakīʿ: 1109, and via Muḥammad ibn Bishr: 1211 — all three on the authority of Hishām ibn ʿUrwa. And his son ʿAbd Allāh related it in al-Musnad: 938, via the way of Abū Khaythama, Wakīʿ and Abū Muʿāwiya — all three on the authority of Hishām ibn ʿUrwa, with this isnād.
al-Bukhārī related it 6: 339, and 7: 100-110, and Muslim 2: 243, and al-Tirmidhī 4: 365 — all via the way of Hishām ibn ʿUrwa. And al-Ḥākim related it in al-Mustadrak 3: 184, via the way of Ibn Numayr, then via the ways of al-Musnad on the authority of Wakīʿ and Ibn Numayr. Ibn Kathīr mentioned it in the tafsīr 2: 138, and in the history 2: 59, according to the narration of the two Ṣaḥīḥ works. And al-Suyūṭī mentioned it 2: 23, and also attributed it to Ibn Abī Shayba and Ibn Mardawayh.
(77) The narration 7027: al-Mundhir ibn ʿAbd Allāh ibn al-Mundhir al-Ḥizāmī: trustworthy (thiqa), he belonged to the nobles of Quraysh and the people of generosity and excellence. al-Bukhārī devoted a biography to him in al-Kabīr 4/1/359, and Ibn Abī Ḥātim 4/1/243 — and they mentioned no criticism of him.
The narration is the same as the preceding. But here it is from the narration of ʿAbd Allāh ibn Jaʿfar on the authority of the Prophet ﷺ, whereas there it was from his narration on the authority of his uncle ʿAlī ibn Abī Ṭālib on the authority of the Prophet ﷺ. It is thus either a mursal of a Companion, or the narrator abridged from Hishām and omitted the mention of ʿAlī. The most likely is that ʿAbd Allāh ibn Jaʿfar heard it from the Messenger of Allah ﷺ, and also heard it from him via ʿAlī, and therefore related it in both ways. It is authentic (ṣaḥīḥ) in any case.
(78) It belongs to the original, classical Arabic that the singular pronoun after the elative (afʿal al-tafḍīl) refers back to the plural; this has occurred in poetry and in the narrations, such as the statement: "ʿAmmār ibn Yāsir belonged to the people who were longest silent and least in speech." This has already been explained under number 5968 and 6129 (see there).
(79) The narration 7028: this is a mursal narration. Indeed, in reality these are three narrations, in each of which Qatāda says at the beginning: "We were told that the Prophet of Allah ﷺ used to say":
The first of them — "It suffices you: Maryam…" — is established as connected (mawṣūl). Aḥmad related it in al-Musnad: 12418 (volume 3, p. 135, Ḥalabī edition) — on the authority of ʿAbd al-Razzāq, on the authority of Maʿmar, on the authority of Qatāda, on the authority of Anas — that is Ibn Mālik — as marfūʿ (attributed to the Prophet), in similar wording. Likewise al-Ḥākim related it in al-Mustadrak 3: 157-158, on the authority of Abū Bakr al-Qaṭīʿī — the narrator of al-Musnad — on the authority of ʿAbd Allāh ibn Aḥmad, on the authority of his father, on the authority of ʿAbd al-Razzāq. But he mentioned that he related it from al-Qaṭīʿī "in Faḍāʾil ahl al-bayt, the composition of Abū ʿAbd Allāh Aḥmad ibn Ḥanbal." He thus did not relate it from the book al-Musnad, but from another book of Aḥmad, while the isnād is the same.
al-Tirmidhī related it 4: 366, and Ibn Ḥibbān in his Ṣaḥīḥ (2: 375 of the manuscript al-Taqāsīm wa-al-anwāʿ) — both via the way of ʿAbd al-Razzāq. al-Tirmidhī said: "This is an authentic narration (ṣaḥīḥ)." And al-Ḥākim said: "This is an authentic narration according to the condition of the two Shaykhs (al-Bukhārī and Muslim), but they did not bring it out with this wording, for his word ﷺ: 'It suffices you among the women of the worlds' — equates the women of this world."
The words of al-Ḥākim could give the impression that the two Shaykhs related it from the narration of Anas with a different wording. But the two Shaykhs did not relate it at all from the narration of Anas.
Ibn Kathīr took it over in the history 2: 59-60, from the narration of al-Musnad, and in the tafsīr 2: 138-139, from the narration of al-Tirmidhī. In both places he referred to the narration of Ibn Mardawayh of it via the way of Thābit on the authority of Anas. This will come from the narration of Thābit: 7030. And we will mention it there, if Allah wills. And al-Ḥāfiẓ (Ibn Ḥajar) in al-Fatḥ 6: 340 referred to its narration by al-Tirmidhī, and said: "with an authentic isnād."
The second of them: "The best women who have ridden camels…" — will come hereafter: 7029, from the narration of Qatāda on the authority of Abū Hurayra. We will mention there its defect (ʿilla) and its source-attribution, if Allah wills.
The third of them: "Had I known that Maryam had ridden camels, I would not have preferred anyone above her." This is a rejected (munkar) wording; I do not know it to be established via a connected way. The correct view is that it is a statement of Abū Hurayra, as will come in the following narration.
(80) The narration 7029: this is an interrupted (munqaṭiʿ) isnād, because Qatāda ibn Diʿāma al-Sadūsī did not meet Abū Hurayra, since he was born in the year 61, after the death of Abū Hurayra. That is why he said here: "Abū Hurayra used to relate", so that in his formulation it resembles a balāgh (a narration without a continuous chain).
The matn (text) of the narration is authentic: Aḥmad related it in al-Musnad: 7637, on the authority of ʿAbd al-Razzāq, on the authority of Maʿmar, on the authority of al-Zuhrī, on the authority of Saʿīd ibn al-Musayyab, on the authority of Abū Hurayra, in similar wording, more fully. He also related it: 7695, with this isnād, in abridged form. And he related it: 7638, on the authority of ʿAbd al-Razzāq, on the authority of Maʿmar, on the authority of Ibn Ṭāwūs, on the authority of his father, on the authority of Abū Hurayra, in abridged form.
Ibn Kathīr mentioned it in the tafsīr 2: 138, according to the first narration of al-Musnad, and then said: "No one brought it out via this way except Muslim, for he related it on the authority of Muḥammad ibn Rāfiʿ and ʿAbd ibn Ḥumayd — both on the authority of ʿAbd al-Razzāq." He also mentioned it in the history 2: 60, and then referred to the narration of Muslim. The narration of Muslim is in his Ṣaḥīḥ 2: 370. It is also related by al-Bukhārī 9: 107-108, and 448, and Muslim 2: 369-370, via various ways on the authority of Abū Hurayra.
The authentic narrations are that Abū Hurayra said it of himself, at the end of the narration: "And Maryam never rode a camel." As for attributing this to the Prophet ﷺ, with the wording that is in the preceding narration — that is, as we said, "a rejected (munkar) wording."
His word "ṣuluḥ" — with two ḍammas: thus it is in the manuscript. Its copyist had written "ṣawāliḥ", and then struck it out and wrote "ṣuluḥ". "Ṣuluḥ": is the plural of "ṣalīḥ". One says: ṣāliḥ and ṣuluḥ, and that is a plural formed by analogy with "faʿīl" in the nouns, as one said in the plural of the adjectives: "nadhīr and nudhur, and jadīd and judud", as one said in the nouns "kathīb and kuthub". This is a word-form that is not explicitly recorded in the linguistic works.
(81) The narration 7030: this is a weak (ḍaʿīf) isnād, because of the unknownness of the Shaykh from whom al-Ṭabarī related it, since he said "ḥuddithtu" (it was related to me) in the passive form. And Ibn Abī Jaʿfar: that is ʿAbd Allāh al-Rāzī. He is trustworthy (thiqa); Abū Zurʿa, Abū Ḥātim and others judged him trustworthy. He has a biography in al-Tahdhīb, and in Ibn Abī Ḥātim 2/2/127.
His father "Abū Jaʿfar al-Rāzī": there is disagreement about his name, and the most likely is that it is "ʿĪsā ibn Māhān". He is trustworthy (thiqa); Ibn al-Madīnī, Ibn Saʿd 7/2/109 and others judged him trustworthy. He has a biography in al-Tahdhīb under the bynames (al-kunā), and Ibn Abī Ḥātim devoted a biography to him in the biography of "ʿĪsā" 3/1/280. We referred to his biography under: 164. And I was unable to find what would indicate that he met Thābit al-Bunānī.
Furthermore, Ibn Kathīr mentioned this narration in the tafsīr 2: 139, and the history 2: 60, that Ibn Mardawayh related it, via the way of ʿAbd Allāh ibn Abī Jaʿfar al-Rāzī, on the authority of his father, on the authority of Thābit, on the authority of Anas. And he added in the history that Ibn ʿAsākir related it via the way of Tamīm ibn Ziyād, on the authority of Abū Jaʿfar al-Rāzī, but he did not disclose his isnād at Ibn Mardawayh up to Ibn Abī Jaʿfar, nor his isnād at Ibn ʿAsākir up to Tamīm ibn Ziyād, so that we cannot establish the authenticity of these two isnāds, or of one of them.
In the explanation of 7028 it has already passed that Aḥmad, al-Tirmidhī, Ibn Ḥibbān in his Ṣaḥīḥ, and al-Ḥākim related it — from the narration of Maʿmar, on the authority of Qatāda, on the authority of Anas. Thus the establishment of it along that authentic way renders this weak way, or this way doubtful in its authenticity, superfluous. And all praise is due to Allah.
(82) The narration 7031: Ādam al-ʿAsqalānī: that is Ādam ibn Abī Iyās, the Shaykh of al-Bukhārī. He has passed repeatedly. ʿAmr ibn Murra: that is al-Jamalī al-Murādī. His trustworthiness has passed under: 175. The name of his grandfather is "ʿAbd Allāh ibn Ṭāriq." Murra is thus his father, and is other than "Murra al-Hamdānī", his Shaykh here. For that is "Murra ibn Sharāḥīl al-Hamdānī", the trustworthy one, the tābiʿī, the mukhaḍram (who witnessed both the pre-Islamic and the Islamic period). And he has passed repeatedly. The narration was related by al-Bukhārī 6: 340, on the authority of Ādam — that is Ibn Abī Iyās al-ʿAsqalānī, with this isnād, more fully.
He also related it 6: 320, via the way of Wakīʿ, on the authority of Shuʿba, and he also related it 7: 83, on the authority of Ādam, and on the authority of ʿAmr — that is Ibn Marzūq — both on the authority of Shuʿba. Ibn Kathīr took it over in the tafsīr 2: 139, from this place in al-Ṭabarī, and then said: "The Group (al-jamāʿa) brought it out, except Abū Dāwūd, via various ways on the authority of Shuʿba." Then he mentioned that he had exhausted its ways in the history. But he did not do so, for he mentioned it there 2: 61, attributed to "the Group except Abū Dāwūd, via various ways on the authority of Shuʿba." And al-Suyūṭī mentioned it 2: 23, and added the attribution of it to Ibn Abī Shayba.
(83) The narration 7032: Abū al-Aswad al-Miṣrī: that is al-Naḍr ibn ʿAbd al-Jabbār ibn Naṣīr al-Murādī. He is trustworthy (thiqa). Yaḥyā ibn Maʿīn, Abū Ḥātim and others related from him. ʿUmāra ibn Ghaziyya — with fatḥa on the dotted ghayn, kasra on the zāy, and doubling of the lower yāʾ — ibn al-Ḥārith, al-Anṣārī al-Māzinī al-Madanī: trustworthy (thiqa); Ibn Saʿd, al-Dāraquṭnī and others judged him trustworthy, and Muslim related from him in the Ṣaḥīḥ. Muḥammad ibn ʿAbd Allāh ibn ʿAmr ibn ʿUthmān ibn ʿAffān: trustworthy (thiqa); al-Nasāʾī, al-ʿIjlī and others judged him trustworthy. Ibn Saʿd said: "He had many narrations and was a scholar." And he was generous and praised. He is known as al-Dībāj, on account of his beauty. And his father "ʿAbd Allāh ibn ʿAmr ibn ʿUthmān" is known as al-Muṭarraf, likewise on account of his beauty.
In the manuscript and the printed edition it reads "Muḥammad ibn ʿAbd al-Raḥmān ibn ʿAmr ibn ʿUthmān". That is with certainty an error in the name of the father of "Muḥammad". For he is "ʿAbd Allāh", not "ʿAbd al-Raḥmān". And Fāṭima, the daughter of al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib: a trustworthy tābiʿiyya. She was married to her cousin "al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib", and bore him offspring. When he died, she married "al-Muṭarraf ʿAbd Allāh ibn ʿAmr ibn ʿUthmān". Her son ʿAbd Allāh ibn Ḥasan ibn Ḥasan gave her in marriage to him, at her command, and she bore him children, among them "Muḥammad", her narrator here. And Fāṭima lived long, until she approached ninety.
And her narration on the authority of her grandmother Fāṭima al-Zahrāʾ, the daughter of the Messenger of Allah ﷺ, is an interrupted narration, clearly mursal, because al-Zahrāʾ died six months after her father, while her children al-Ḥasan and al-Ḥusayn were small. This narration is thus weak in isnād, on account of this interruption. And I have not found it in any of the collections except in this place.
al-Ḥāfiẓ (Ibn Ḥajar) referred to it twice in al-Fatḥ, without attributing it in either place to anyone other than al-Ṭabarī: He referred to it 6: 104, and presented it as "at al-Ṭabarī via another way on the authority of ʿĀʾisha", which is an error, for it is from the narration of Fāṭima, as you see. Then he referred to it 7: 82 in the correct manner, from the narration of Fāṭima. And in both places an error of a copyist or typesetter has crept in.
The core of this story is established from the narration of ʿĀʾisha, in the two Ṣaḥīḥ works and elsewhere. But in it there is no mention of ʿĪsā and his lifespan, nor that "no woman has been afflicted with the like…". And the lifespan of ʿĪsā mentioned — in this narration — is very rejected (munkar); we have found no one who said anything of the kind, as far as we know. And that belongs to the indications of the weakness of this narration. See the narration of ʿĀʾisha in al-Bukhārī 65: 462, and 7: 63-64, and 8: 103-104 (Fatḥ), and Muslim 2: 248-249, and Ibn Saʿd 2/2/39-40, and 8: 17.
(84) The narration 7033: this is a weak (ḍaʿīf) isnād in any case. As for Abū Ziyād al-Ḥimyarī: we do not know who he is, and we have found for him no biography nor mention. The most likely is that it is a corruption of something we do not know. And as for "ʿAmmār ibn Saʿd ibn ʿĀbid al-Muʾadhdhin": his father is known by the byname "Saʿd al-Qaraẓ" the muezzin. And this ʿAmmār is a tābiʿī; in al-Tahdhīb it is explicitly stated that his narration on the authority of the Prophet ﷺ is mursal. And al-Ḥāfiẓ devoted a biography to him in al-Iṣāba 5: 83, in the second section, of those who were born during the lifetime of the Messenger of Allah ﷺ.
(85) In the printed edition and the manuscript it reads: "Mujāhid said", but the correct view is what is established, as the context indicates.
(86) See what has previously passed p. 393, footnote 4, the references for the explanation of "al-ʿālamīn".
(87) "Yastaʿdhibān": they draw water, and its origin is from their saying: "istaʿdhaba", that is: he drew water or sought sweet water. And in the narration: "He used to have sweet water drawn for him from the houses of al-Suqyā", that is: it was brought to him from there, the sweet water.
