and Yūnus ibn Muḥammad al-Muʾaddib. (1)
The Death of Lady Nafisa (2)
In this same year Lady Nafisa, daughter of Abū Muḥammad al-Ḥasan ibn Zayd ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, a noblewoman of Quraysh and the Banū Hāshim, passed away. Her father had served as al-Manṣūr’s governor over the Prophet’s City for five years; then Abū Jaʿfar al-Manṣūr became angered with him, removed him from office, confiscated everything he had amassed there, and imprisoned him in Baghdad. He remained confined until al-Manṣūr died, after which al-Mahdī set him free, restored to him all that had been taken, and had him accompany him on the pilgrimage of 168 AH. When they reached al-Ḥājir (3) al-Ḥasan ibn Zayd died, aged eighty-five.
Al-Nasāʾī has transmitted a hadith from him—through ʿIkrima, from Ibn ʿAbbās—stating: “The Messenger of Allah ﷺ had himself cupped while he was in a state of ihrām.” (4) Ibn Maʿīn and Ibn ʿAdī deemed him weak, whereas Ibn Ḥibbān declared him trustworthy. Al-Zubayr ibn Bakkār likewise mentioned him and praised his leadership and courage. (5)
To the point: his daughter, Lady Nafisa, entered Egypt with her husband, the trustworthy Isḥāq ibn Jaʿfar [al-Ṣādiq] (6), and settled there. She possessed wealth and was charitable to lepers (7), the chronically incapacitated (8), the sick in general, and to people at large. She was devout, ascetic, and abundant in good works.
When al-Shāfiʿī arrived in Egypt she showed him kindness, and he would sometimes pray with her during Ramadan. When he died she ordered that his bier be brought into her house, and she performed the funeral prayer over him.
(1) Abu Muhammad al-Baghdadi, whose grandfather’s name was Muslim, was an imam, a memorizer (hafiz), and trustworthy. Siyar A‘lam al-Nubala, vol. 9, p. 473.
(2) Fawat al-Wafayat, vol. 2, p. 310; Wafayat al-A‘yan, vol. 5, p. 423; al-ʿIbar, vol. 1, p. 355; Siyar A‘lam al-Nubala, vol. 10, p. 106; Shadharāt al-Dhahab, vol. 2, p. 21; al-A‘lam, vol. 8, p. 44.
(3) “al-Hajir” denotes a site before Ma‘din al-Naqqara on the road to Mecca, serving as a stopping place (manzil) for pilgrims. Cited in Yaqut and al-Qāmūs.
(4) This hadith is narrated in Sunan al-Kubra (no. 3215) via al-Ḥasan b. Zayd b. al-Ḥasan b. ‘Ali b. Abī Ṭālib from Ikrimah from Ibn ‘Abbas, stating that the Prophet ﷺ underwent cupping while fasting. See also Tuhfat al-Ashraf by al-Mizzi (vol. 5, p. 120, no. 6020), which classifies it as authentic. Versions of the report read “he cupped while in ihram” and “he cupped while fasting.” It appears with the phrasing “he cupped while in ihram” in al-Bukhari (vol. 4, p. 43; Book of Pilgrimage, chapter on cupping for one in ihram), Muslim (no. 839), al-Nasa’i in al-Mujtaba (vol. 5, p. 193), Ibn Maja (no. 3081), al-Darimi (vol. 2, p. 37), Ahmad in his Musnad, and others via Tawus and ‘Ata’ from Ikrimah from Ibn ‘Abbas.
(5) In Taqrībul-Tahdhīb (vol. 1, p. 166), Ibn Hajar describes him as “saduq, yahumm” (truthful but prone to error). Bashshar adds that he is weak, though his reports may be cited for tracing chains and as supporting evidence, as explained in Tahrīr al-Taqrīb (vol. 1, p. 273).
(6) This is an addition found in both the manuscripts labeled ẓā and b.
(7) “al-Ajdhim” denotes one whose hand has been severed; others interpret it as one who has lost his fingertips.
(8) “al-Zamnā” (plural; singular zamīn) refers to a person afflicted with zamāna, a chronic skin disease.