He died in 57 or 58 AH and was buried in al-Baqi' cemetery of Medina.

He died in 57 or 58 AH and was buried in al-Baqi' cemetery of Medina. Refer to Jawami' as-sirah 276, Tabaqat Ibn Sa'd 7/20, al-Isti'ab, Usd al-ghabah and al-Isabah. 'Abd Allah ibn 'Umar is the son of the second caliph. 2630 of the Prophet's traditions have been narrated by him. He was killed in 73 AH due to the plot hatched by al-Hajjaj ibn Yusuf who ordered to kill him with a poisoned spear from behind in a crowded place. Refer to Jawami' as-sirah 276, al-Isti'ab, Usd al-ghabah and al- Isabah.

due attention to the life story, views and ideas of each of them) in order to discover truth. I realized this matter when I was investigating the historical events of early Islam through traditions.

I was particularly attracted by the traditions quoted from 'A'ishah Umm al-Mu'minin, and I was convinced that the history of Islam from the beginning of the Prophet's ordainment until the allegiance with Yazid ibn Mu'awiyah will not be understood properly unless Umm al- Mu'minin's traditions which are one of the most important source of the history of early Islam, are studied and evaluated impartially, and solely for the sake of finding the truth.

I believe also that understanding some verses of the heavenly Book as well as Islamic jurisprudence for whose explanation reference is made to the Ahadith of Umm al-Mu'minin depends on a previous study of these traditions. As I intended to discuss and organize the history of the critical Islamic period, I was obliged to give priority to the evaluation of these traditions before dealing with other topics.

A discussion of such matters especially concerning the leaders of early Islam involves certain difficulties which are not very easy for a Muslim scholar to remove. Let us investigate impartially The first difficulty for an oriental Muslim writer is to deal with views with which he has been accustomed and brought up, and which have influenced his life and mentality and taken deep roots in all aspects of his existence, as well as the beliefs possessed by his society.

He regards the personalities of early Islam to be superior to other human beings, and considers their time and the people of their time more holy, and his belief about them and their time is different from that about others and their time. If such a writer is unable to remove this difficulty in his discussion and research, his subject will become just the defense of his beliefs instead of seeking truth.