Islam Academy

Al-Layth ibn Sad

الليث بن سعد

Abu al-Harith

Abu al-Harith al-Layth ibn Sad ibn Abd al-Rahman al-Fahmi (born in Shaʿban 94 AH / May 713 in Qalqashanda in Lower Egypt; died 14 Shaʿban 175 AH / 16 December 791) was the leading jurist and hadith scholar of second-century Egypt and the eponym of an independent legal tradition later known as the Laythi school. His family was attached by wala to Banu Fahm and was remembered in several sources as having Persian roots near Isfahan. He studied in Egypt and the Hijaz and travelled to major centers including Mecca, Medina, Syria, Jerusalem and Iraq. Among the scholars from whom he learned were Ata ibn Abi Rabah, Ibn Shihab al-Zuhri, Nafi, Hisham ibn Urwa and Yahya ibn Said al-Ansari. Classical hadith critics generally regarded him as trustworthy and authoritative, though some noted a degree of looseness in modes of reception. His legal thought did not simply reproduce Medinan doctrine. The celebrated exchange of letters with Malik shows substantial respect for the practice of Medina while also rejecting the claim that Medinan practice alone should determine law when reliable knowledge and practice existed elsewhere. Al-Layth became Egypt’s most influential jurist and was consulted by governors and Abbasid caliphs. He also held or was offered important fiscal and administrative responsibilities, while reports that he refused the governorship of Egypt belong to the biographical tradition and should be distinguished from offices he demonstrably held. He was wealthy and famous for patronage and generosity, but the spectacular numerical anecdotes attached to his spending are best treated as reported rather than audited figures. His school did not survive as an institutional madhhab. Later writers commonly blamed weak transmission by his students, but modern reconstruction shows that substantial Laythi doctrine survived dispersed through hadith, comparative fiqh and Egyptian legal literature. Al-Shafii’s famous praise that al-Layth was a greater jurist than Malik but was neglected by his followers is an important statement of reception, not an objective ranking. Al-Layth died in Egypt in 175 AH / 791 CE and was buried in the Qarafa cemetery south of Fustat.

713 — 791

Names and variants

Al-Layth ibn Sad· canonicalAl-Layth ibn Sad· canonicalالليث بن سعد· canonicalAl-Layth ibn Sad ibn Abd al-Rahman· birth nameالليث بن سعد بن عبد الرحمن· birth nameAbu al-Harith· kunyaأبو الحارث· kunyaal-Fahmi· nisbaالفهمي· nisbaal-Qalqashandi· nisbaAl-Layth b. Sad· variantAl-Layth ibn Saʿd· variantLeys b. Sa‘d· transliterationLayth ibn Saad· variant

Al-Layth ibn Sad

Al-Layth ibn Sad was the leading jurist and hadith scholar of second-century Egypt and the eponym of an independent legal tradition later known as the Laythi school.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Full name

His full name was Abu al-Harith al-Layth ibn Sad ibn Abd al-Rahman al-Fahmi.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Kunya and nisbas

His kunya was Abu al-Harith. The nisba al-Fahmi reflects his family’s client relationship with Banu Fahm, while al-Qalqashandi refers to his birthplace.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Birth in 94 AH / 713 CE

The principal tradition places his birth in Shaʿban 94 AH / May 713 CE.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Alternative birth years

Some sources report 92 or 93 AH, while a much later date of 124 AH is rejected by the stronger chronology.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Qalqashanda in Lower Egypt

He was born in Qalqashanda, a village in Lower Egypt near Fustat.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Persian family roots

Several sources trace his family to the region of Isfahan in Iran. The migration to Egypt appears to belong to an earlier generation rather than to al-Layth himself.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

The Banu Fahm client relationship

His family was attached by wala to Banu Fahm, an influential group in Umayyad Egypt. This explains the nisba al-Fahmi without making him genealogically Fahmi.

Sources: [2] Identity, origins and chronology, [4] Identity, origins and chronology, [6] Identity, origins and chronology, [7] Identity, origins and chronology

Early formation in Egypt

Al-Layth began his formation in Egypt before seeking hadith and legal knowledge in the Hijaz and other regions.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

The pilgrimage of 113 AH

During pilgrimage in 113 AH / 732 CE he met a number of major scholars in Mecca and expanded his network of teachers.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Ata ibn Abi Rabah

Ata ibn Abi Rabah was among the Meccan scholars from whom al-Layth learned during his early travels.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Ibn Shihab al-Zuhri

Al-Layth met and transmitted from Ibn Shihab al-Zuhri, whose material became an important part of his hadith corpus.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Nafi, the client of Ibn Umar

Nafi, the famous transmitter from Abd Allah ibn Umar, was among the authorities al-Layth encountered in the Hijaz.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Hisham ibn Urwa

Hisham ibn Urwa was one of the major Medinan transmitters from whom al-Layth learned.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Yahya ibn Said al-Ansari

Yahya ibn Said al-Ansari was another important Medinan authority in al-Layth’s hadith network.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Journeys for knowledge

Al-Layth travelled through the Hijaz, Syria, Jerusalem and Iraq, combining Egyptian learning with several regional traditions.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Syria and Jerusalem

His travels included Damascus and Jerusalem, connecting him with Syrian scholarly and political networks.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Iraq and Baghdad

He also travelled to Iraq and Baghdad, where his reputation as an Egyptian jurist was recognized by scholars and officials.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

A wide teacher network

Biographical sources report contact with more than fifty Successors and roughly one hundred and fifty later scholars. These figures indicate breadth of transmission but remain traditional counts.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

Students and transmitters

His students and transmitters included Ibn Wahb, Ibn Lahiʿa, Qutayba ibn Said, Abdullah ibn Salih and many other Egyptian and travelling scholars.

Sources: [4] Education and transmission network, [6] Education and transmission network, [7] Education and transmission network, [10] Education and transmission network

The imam of Egypt

In his lifetime al-Layth was widely treated as the foremost jurist and hadith authority of Egypt.

Sources: [4] Hadith authority and criticism, [5] Hadith authority and criticism, [7] Hadith authority and criticism, [10] Hadith authority and criticism

A major hadith authority

Major hadith critics generally judged al-Layth trustworthy and authoritative, and his reports entered all six canonical Sunni collections.

Sources: [4] Hadith authority and criticism, [5] Hadith authority and criticism, [7] Hadith authority and criticism, [10] Hadith authority and criticism

Technical criticism within an overall strong reputation

Some critics noted looseness in modes of reception or occasional problems in material from al-Zuhri. These technical observations coexisted with an overwhelmingly positive judgment of his reliability.

Sources: [4] Hadith authority and criticism, [5] Hadith authority and criticism, [7] Hadith authority and criticism, [10] Hadith authority and criticism

Transmission from al-Zuhri

Al-Layth’s transmission from al-Zuhri was important but was not immune from isnad and variant criticism by later hadith specialists.

Sources: [4] Hadith authority and criticism, [5] Hadith authority and criticism, [7] Hadith authority and criticism, [10] Hadith authority and criticism

Methods of receiving and transmitting hadith

He accepted written transmission and munawala under conditions and was among early scholars associated with formalized procedures of reading and verification.

Sources: [4] Hadith authority and criticism, [5] Hadith authority and criticism, [7] Hadith authority and criticism, [10] Hadith authority and criticism

Presence in the six canonical collections

Reports transmitted through al-Layth are found in all six canonical Sunni hadith collections.

Sources: [4] Hadith authority and criticism, [5] Hadith authority and criticism, [7] Hadith authority and criticism, [10] Hadith authority and criticism

An independent mujtahid

Al-Layth was an independent jurist whose rulings were used in fatwa and adjudication and were cited among the major regional jurists.

Sources: [6] Independent legal identity, [7] Independent legal identity, [9] Independent legal identity

An Egyptian legal tradition

His jurisprudence reflects a distinct Egyptian legal environment shaped by Hijazi learning, local practice and engagement with Iraqi reasoning.

Sources: [6] Independent legal identity, [7] Independent legal identity, [9] Independent legal identity

A peer of Malik, not his disciple

Although later bibliographers sometimes listed al-Layth as a student of Malik, the two were essentially peers who shared many teachers and exchanged legal criticism.

Sources: [6] Malik correspondence and legal method, [7] Malik correspondence and legal method, [8] Malik correspondence and legal method, [9] Malik correspondence and legal method

The exchange of letters with Malik

Their correspondence over legal method is one of the most important surviving sources for al-Layth’s usul and his position on the practice of Medina.

Sources: [6] Malik correspondence and legal method, [7] Malik correspondence and legal method, [8] Malik correspondence and legal method, [9] Malik correspondence and legal method

Respect for Medinan practice

Al-Layth explicitly acknowledged the importance of Medina and the agreements of its scholars, rather than simply rejecting Medinan practice.

Sources: [6] Malik correspondence and legal method, [7] Malik correspondence and legal method, [8] Malik correspondence and legal method, [9] Malik correspondence and legal method

Practice beyond Medina

He argued that Companions had dispersed to Egypt, Syria and Iraq carrying Qurʾanic, Prophetic and juristic knowledge, so reliable practice outside Medina could not simply be dismissed.

Sources: [6] Malik correspondence and legal method, [7] Malik correspondence and legal method, [8] Malik correspondence and legal method, [9] Malik correspondence and legal method

Consensus and inherited authority

His letter indicates strong concern not to contradict established consensus and gives special weight to agreement among leading Medinan scholars without treating every local practice as binding.

Sources: [6] Malik correspondence and legal method, [7] Malik correspondence and legal method, [8] Malik correspondence and legal method, [9] Malik correspondence and legal method

Hadith and juristic reasoning

Al-Layth leaned strongly toward transmitted evidence but also engaged juristic reasoning. His method cannot be reduced to a simple hadith-versus-ray opposition.

Sources: [6] Malik correspondence and legal method, [7] Malik correspondence and legal method, [8] Malik correspondence and legal method, [9] Malik correspondence and legal method

Not a Maliki jurist

His closeness to Medinan scholarship and friendship with Malik did not make him a Maliki. He maintained independent positions and criticized Malik on method and rulings.

Sources: [6] Independent legal identity, [7] Independent legal identity, [9] Independent legal identity

Not a Hanafi jurist

Later Hanafi biographical works sometimes included him because of his contacts with Abu Hanifa and Hanafi scholars, but this does not establish Hanafi affiliation.

Sources: [6] Independent legal identity, [7] Independent legal identity, [9] Independent legal identity

The Laythi school

A body of legal positions associated with al-Layth functioned as an independent Egyptian legal tradition and is conventionally called the Laythi school.

Sources: [6] Laythi school and reception, [7] Laythi school and reception, [9] Laythi school and reception

Transmission by students

A number of students preserved his hadith and legal opinions, but they did not systematize and institutionalize his jurisprudence as effectively as the networks of some rival schools.

Sources: [6] Laythi school and reception, [7] Laythi school and reception, [9] Laythi school and reception

Decline of the school

Maliki and later Shafii influence in Egypt contributed to the gradual marginalization of al-Layth’s unsystematized legal corpus.

Sources: [6] Laythi school and reception, [7] Laythi school and reception, [9] Laythi school and reception

An extinct institutional madhhab

The Laythi tradition ultimately disappeared as an institutional madhhab, while many individual rulings survived in comparative fiqh and hadith literature.

Sources: [6] Laythi school and reception, [7] Laythi school and reception, [9] Laythi school and reception

Al-Shafii’s famous praise

Later sources transmit al-Shafii’s statement that al-Layth was more learned in fiqh than Malik but was neglected by his followers. It is important reception evidence, not an objective ranking.

Sources: [6] Laythi school and reception, [7] Laythi school and reception, [9] Laythi school and reception

Al-Shafii regretted not meeting him

Al-Shafii reportedly regretted that, although their lifetimes overlapped, he had not met al-Layth. This makes a direct teacher-student relationship inappropriate.

Sources: [6] Laythi school and reception, [7] Laythi school and reception, [9] Laythi school and reception

Consulted by rulers and governors

Governors of Egypt and Abbasid rulers consulted al-Layth on legal and administrative questions, reflecting unusual public authority for a scholar.

Sources: [1] Public and administrative role, [7] Public and administrative role, [9] Public and administrative role

The reported offer of the governorship

Biographical sources report that al-Mansur offered him the governorship or judgeship of Egypt and that al-Layth declined. The exact office and circumstances vary in transmission.

Sources: [1] Public and administrative role, [7] Public and administrative role, [9] Public and administrative role

Administrative responsibilities

Other reports place him in fiscal or administrative roles under early Abbasid authorities, so his political profile was not simply one of avoiding office.

Sources: [1] Public and administrative role, [7] Public and administrative role, [9] Public and administrative role

Rebuilding churches in Egypt

In 171 AH, al-Layth and Ibn Lahiʿa supported allowing churches previously demolished by an Egyptian governor to be rebuilt, describing church construction as part of the country’s established development.

Sources: [1] Public and administrative role, [7] Public and administrative role, [9] Public and administrative role

A wealthy scholar

Al-Layth possessed substantial agricultural and commercial income and was remembered as one of the wealthy scholars of Egypt.

Sources: [1] Wealth and patronage, [3] Wealth and patronage, [7] Wealth and patronage, [9] Wealth and patronage

Patronage and generosity

His wealth supported students, scholars, travellers and poor people, making patronage a major element of his historical reputation.

Sources: [1] Wealth and patronage, [3] Wealth and patronage, [7] Wealth and patronage, [9] Wealth and patronage

Caution with spectacular charity figures

Later biographies preserve very large annual-income and donation figures. They illustrate his reputation for generosity but should remain reported anecdotes rather than verified financial accounts.

Sources: [1] Wealth and patronage, [3] Wealth and patronage, [7] Wealth and patronage, [9] Wealth and patronage

Support for fellow scholars

Reports specifically remember financial assistance to scholars including Malik and Ibn Lahiʿa, reinforcing his role as a patron of scholarly life.

Sources: [1] Wealth and patronage, [3] Wealth and patronage, [7] Wealth and patronage, [9] Wealth and patronage

An early hadith collection

Sources report an asl or collection of hadith material gathered by al-Layth from different teachers, apparently in sheets or notebooks rather than a surviving authored book.

Sources: [6] Works and textual survival, [7] Works and textual survival, [10] Works and textual survival

Kitab al-Riq

A work called Kitab al-Riq, apparently dealing with reports on slavery, is attributed to al-Layth in early bibliographical material.

Sources: [6] Works and textual survival, [7] Works and textual survival, [10] Works and textual survival

Masail al-fiqh

Sources also attribute legal-question collections to al-Layth, including material critical of positions associated with Malik. Their complete original form is not preserved.

Sources: [6] Works and textual survival, [7] Works and textual survival, [10] Works and textual survival

Kitab al-Tarikh

A historical work attributed to al-Layth was still known centuries later and was cited by Egyptian historians, although it no longer survives independently.

Sources: [6] Works and textual survival, [7] Works and textual survival, [10] Works and textual survival

Reconstructing a dispersed legal corpus

His jurisprudence survives mainly through comparative fiqh, hadith commentaries, later school literature and reports preserved by students rather than through a complete surviving legal manual.

Sources: [6] Works and textual survival, [7] Works and textual survival, [10] Works and textual survival

Death in 175 AH / 791 CE

The strongest tradition places his death on 14 Shaʿban 175 AH / 16 December 791 CE. Alternative years are preserved but are weaker.

Sources: [2] Death and burial, [4] Death and burial, [6] Death and burial, [7] Death and burial

Burial in the Qarafa

His funeral prayer was led by the governor of Egypt, and he was buried in the Qarafa cemetery south of Fustat. His tomb later became a major Cairo visitation site.

Sources: [2] Death and burial, [4] Death and burial, [6] Death and burial, [7] Death and burial

A legacy reconstructed from dispersed sources

Because his school disappeared institutionally and most of his writings are lost, al-Layth’s historical profile must be reconstructed from letters, hadith transmission, comparative fiqh, biographical literature and Egyptian historical sources.

Sources: [6] Source-critical legacy, [7] Source-critical legacy, [9] Source-critical legacy, [10] Source-critical legacy

Source-sensitive points

established

The strongest biographical tradition places al-Layth’s birth in Shaʿban 94 AH / May 713 CE in Qalqashanda.

Sources: [4] Classical chronology, [6] Birth chronology, [7] Shaʿban 94 AH / May 713

reported

Alternative birth years of 92 and 93 AH are reported, while the much later 124 AH date is rejected by the stronger chronology.

Sources: [2] Alternative biographical chronology, [6] Variant chronology, [7] 92/93 AH variants and rejection of 124

probable

Al-Layth’s family was probably of Persian origin from the region of Isfahan and became attached by wala to Banu Fahm in Egypt.

Sources: [6] Family origins, [7] Family origin near Isfahan and wala, [9] Egyptian social setting

established

Ata ibn Abi Rabah was among the scholars from whom al-Layth learned during his early pilgrimage journeys.

Sources: [4] Transmission biography, [6] Teacher network, [7] Encounter during 113 AH pilgrimage

established

Al-Layth met and transmitted hadith from Ibn Shihab al-Zuhri.

Sources: [4] Rijal biography, [7] Encounter and transmission from al-Zuhri, [10] Hadith teacher network

established

Major classical hadith critics generally regarded al-Layth as a trustworthy and authoritative transmitter.

Sources: [4] Rijal evaluation, [5] Hadith authority, [7] Major critics treat him as trustworthy

reported

Some classical critics noted looseness in modes of reception or issues in parts of al-Layth’s transmission from al-Zuhri, without overturning his overall reliability.

Sources: [4] Technical evaluation, [7] Ahmad and Yaqub ibn Shayba technical criticism, [10] Hadith method

established

Al-Layth was an independent mujtahid whose rulings were used in fatwa and adjudication in Egypt.

Sources: [6] Egyptian legal authority, [7] Independent regional mujtahid, [9] Egyptian juristic prominence

established

Al-Layth and Malik were scholarly peers rather than participants in a sustained teacher-student relationship.

Sources: [6] Relationship with Malik, [7] Peer relationship, not sustained discipleship, [8] Correspondence between peers

established

The exchange of letters between Malik and al-Layth over the authority of Medinan practice is a major surviving source for al-Layth’s legal method.

Sources: [6] Legal exchange, [7] Letter as major usul source, [8] Dedicated study of correspondence

established

Al-Layth accepted the special importance of Medina while arguing that authoritative Companion and Successor practice also existed in Egypt, Syria and Iraq.

Sources: [7] Argument from dispersed Companion practice, [8] Letter on Medinan practice, [9] Egyptian legal context

established

Al-Layth’s legal positions formed an identifiable independent Egyptian legal tradition conventionally known as the Laythi school.

Sources: [6] Laythi legal tradition, [7] Independent legal corpus and later disappearance, [9] Egyptian scholarly authority

established

The Laythi school eventually disappeared as an institutional madhhab, while a substantial number of al-Layth’s rulings survived in scattered legal and hadith sources.

Sources: [6] School disappearance, [7] Failure of institutional transmission, [10] Transmission of works and opinions

reported

Later sources report al-Shafii’s praise that al-Layth was more learned in fiqh than Malik but was neglected by his followers; this is reception evidence rather than an objective ranking.

Sources: [1] Classical reception, [7] Praise attributed to al-Shafii, [9] Later scholarly reputation

reported

Al-Shafii reportedly regretted not having met al-Layth, which argues against presenting a direct teacher-student relationship between them.

Sources: [1] Classical biographical report, [6] Chronological relation, [7] Al-Shafii regretted not meeting him

reported

Biographical sources report that al-Mansur offered al-Layth the governorship or judgeship of Egypt and that he declined; the exact office varies by transmission.

Sources: [1] Biographical political narrative, [7] Offer by al-Mansur, office varies, [9] State relations

established

Al-Layth and Ibn Lahiʿa supported permitting churches demolished in Egypt to be rebuilt, grounding the decision in established Egyptian practice.

Sources: [6] Political-legal influence, [7] 171 AH rebuilding decision, [9] Egyptian public role

reported

Large numerical reports about al-Layth’s annual income and charitable spending are part of the biographical tradition and should not be treated as audited financial data.

Sources: [1] Classical generosity reports, [3] Ascetic-generosity biography, [7] 20–25,000 dinar annual-income tradition

established

Most of al-Layth’s legal and hadith legacy survives through dispersed transmission rather than through complete autograph works.

Sources: [6] Works and legal legacy, [7] Asl, Kitab al-Riq, fiqh and hadith fragments, [10] Study of works and hadith corpus

established

The strongest tradition places al-Layth’s death on 14 Shaʿban 175 AH / 16 December 791 CE.

Sources: [4] Classical chronology, [6] Death chronology, [7] 14 Shaʿban 175 AH / 16 Dec 791

Relationships

Ata ibn Abi Rabah

teacher · established

Imam Malik ibn Anas

other · established

Contributions

The leading jurist of second-century Egypt

Al-Layth articulated a distinct Egyptian jurisprudence that stood alongside the major regional legal traditions of Medina, Kufa and Syria.

scholarly · established

A major transmitter and critic of hadith

His broad teacher network, reliable transmission and methodological views made him one of the central Egyptian authorities of early hadith scholarship.

scholarly · established

A formative critique of exclusive Medinan practice

His correspondence with Malik provides an unusually clear early argument that Medinan practice deserved special respect without monopolizing authoritative legal precedent across the Islamic world.

scholarly · established

Public legal counsel in Abbasid Egypt

His interventions with governors and rulers—including the church-rebuilding decision—illustrate the practical influence of juristic authority on administration and communal policy.

political · established

A lost school reconstructed through dispersed transmission

Although the Laythi madhhab disappeared institutionally, later hadith, comparative fiqh and Egyptian historical works preserve enough material to reconstruct important parts of his legal thought.

scholarly · established

Sources

  1. [1]
    Siyar aʿlām al-nubalāʾ

    al-Dhahabī · Classical biographical source

  2. [2]
    al-Ṭabaqāt al-kubrā

    Ibn Saʿd · Classical biographical source

  3. [3]
    Ḥilyat al-awliyāʾ

    Abū Nuʿaym al-Iṣfahānī · Classical biographical source

  4. [4]
    Tahdhīb al-Tahdhīb

    Ibn Ḥajar al-ʿAsqalānī · Classical biographical source

  5. [5]
    Tadhkirat al-ḥuffāẓ

    al-Dhahabi · Classical hadith-biographical source

  6. [6]
    al-Layth b. Saʿd

    A. Merad · Encyclopaedia of Islam, Second Edition

  7. [7]
    LEYS b. SA‘D

    Şükrü Özen · TDV İslâm Ansiklopedisi · 2003

  8. [8]
    İmam Malik ile Leys b. Sa’d Arasındaki İhtilaf ve Yazışma

    Muhammed Yusuf Musa · Ankara Üniversitesi İlahiyat Fakültesi Dergisi · 1968

  9. [9]
    al-Layth Ibn Sa‘d (94/713-175/791), grand maître et mécène de l’Egypte, vu à travers quelques documents islamiques anciens

    R. G. Khoury · Journal of Near Eastern Studies · 1981

  10. [10]
    Hicrî II. Asır Muhaddis ve Fakihlerinden Leys b. Sa‘d, İlmî Kişiliği ve Eserleri

    Hasan Cirit · Marmara Üniversitesi İlahiyat Fakültesi Dergisi · 2000

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