No exact birth date is preserved; he was born into the Umayyad-Uthmanid family of Medina during the first Islamic century.
Abd Allah ibn Amr ibn Uthman ibn Affan
Genealogy research note — view details
Umayyad/Uthmanid Qurashi lineage: Abd Allah al-Mutarrif, son of Amr ibn Uthman ibn Affan; distinct from similarly named Umayyad descendants.
PER-000201
Historical person
Confirmed
Burial place unknown
Supported across source traditions
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Abd Allah ibn Amr ibn Uthman ibn Affan, known as al-Mutarrif, was a respected Medinan member of the Umayyad-Uthmanid family, a transmitter of hadith, and the second husband of Fatima bint Imam Husayn. Genealogical sources preserve his full descent through his father Amr and his grandfather Caliph Uthman ibn Affan. His children through Fatima included Muhammad al-Dibaj, al-Qasim, and Ruqayya. Rijal sources describe him as reliable, noble, and generous, and commonly date his death in Egypt to 96 AH, corresponding to 714–715 CE; the precise grave is unknown.
The standard rijal dating places his death in Egypt in 96 AH, corresponding to 714–715 CE; the cause of death is unknown.
He died in Egypt, but the precise burial place is unknown; no specific grave is established by reliable early evidence.
Biography and historical profile
Abd Allah was a son of Amr ibn Uthman ibn Affan and a grandson of the third caliph, Uthman ibn Affan. He belonged to the Umayyad-Uthmanid branch of Quraysh and was raised within a prominent Medinan family. No exact birth date is preserved, but his teachers and first-century activity place him within the early Medinan generation of the Successors.
The sources differ over his mother's personal name. Rijal works commonly identify her as Hafsa bint Abd Allah ibn Umar, while the early Kitab al-Muhabbar preserves Zaynab bint Abd Allah ibn Umar as an alternative report. Because of this textual variant, the blank mother registry field was not completed in this task.
He was known by the epithet al-Mutarrif, which genealogical and rijal sources connect with his physical beauty. Biographical works describe him as noble, generous, and praised by poets. The epithet also helps distinguish him from other similarly named Umayyad descendants, including men in the lines of Abd Allah ibn Uthman and Abd Allah ibn Anbasa.
Hadith sources report that he transmitted from his father Amr, Abd Allah ibn Umar, Abd Allah ibn Abbas, Husayn ibn Ali, Rafi ibn Khadij, and others. His transmitters included his son Muhammad al-Dibaj, Muhammad ibn Shihab al-Zuhri, Abu Bakr ibn Hazm, Muhammad ibn Abd al-Rahman ibn Abi Labiba, and Hisham ibn Sad. Al-Nasa'i declared him reliable, and Ibn Hibban included him among the trustworthy transmitters.
After the death of Hasan al-Muthanna, Abd Allah married Fatima bint Imam Husayn. Nasab Quraysh and Maqatil al-Talibiyyin confirm the sequence of the marriage, his full lineage, and their children. The marriage produced Muhammad, known as al-Dibaj, al-Qasim, and Ruqayya, creating a documented family connection between the Uthmanid and Alid houses.
The standard rijal chronology places Abd Allah al-Mutarrif's death in Egypt in 96 AH, corresponding to 714–715 CE. The cause of death and precise burial place are not preserved, so no later local grave or shrine is presented as his historical burial. His securely documented profile rests on lineage, hadith transmission, generosity, marriage to Fatima bint Husayn, and his identified children.
The sources differ over his mother's personal name. Rijal works commonly identify her as Hafsa bint Abd Allah ibn Umar, while the early Kitab al-Muhabbar preserves Zaynab bint Abd Allah ibn Umar as an alternative report. Because of this textual variant, the blank mother registry field was not completed in this task.
He was known by the epithet al-Mutarrif, which genealogical and rijal sources connect with his physical beauty. Biographical works describe him as noble, generous, and praised by poets. The epithet also helps distinguish him from other similarly named Umayyad descendants, including men in the lines of Abd Allah ibn Uthman and Abd Allah ibn Anbasa.
Hadith sources report that he transmitted from his father Amr, Abd Allah ibn Umar, Abd Allah ibn Abbas, Husayn ibn Ali, Rafi ibn Khadij, and others. His transmitters included his son Muhammad al-Dibaj, Muhammad ibn Shihab al-Zuhri, Abu Bakr ibn Hazm, Muhammad ibn Abd al-Rahman ibn Abi Labiba, and Hisham ibn Sad. Al-Nasa'i declared him reliable, and Ibn Hibban included him among the trustworthy transmitters.
After the death of Hasan al-Muthanna, Abd Allah married Fatima bint Imam Husayn. Nasab Quraysh and Maqatil al-Talibiyyin confirm the sequence of the marriage, his full lineage, and their children. The marriage produced Muhammad, known as al-Dibaj, al-Qasim, and Ruqayya, creating a documented family connection between the Uthmanid and Alid houses.
The standard rijal chronology places Abd Allah al-Mutarrif's death in Egypt in 96 AH, corresponding to 714–715 CE. The cause of death and precise burial place are not preserved, so no later local grave or shrine is presented as his historical burial. His securely documented profile rests on lineage, hadith transmission, generosity, marriage to Fatima bint Husayn, and his identified children.
Historical importance and legacy
Abd Allah al-Mutarrif is historically important as a recognized transmitter in first-century Medina and a prominent member of the Uthmanid family. His documented teachers, students, and reliability assessments make him an independent figure in hadith history rather than merely a genealogical name.
His marriage to Fatima bint Imam Husayn formed an important family connection between the Uthmanid and Alid houses. Their son Muhammad al-Dibaj maintained close ties with his maternal Hasanid brothers, making the marriage relevant to later family and political history under the Abbasids.
His biography also provides a practical model for separating repeated Umayyad names. The combination of full lineage, the epithet al-Mutarrif, spouse, children, hadith network, and death in Egypt in 96 AH distinguishes him from other men named Abd Allah, while the uncertain maternal-name variant and unknown grave remain openly qualified.
His marriage to Fatima bint Imam Husayn formed an important family connection between the Uthmanid and Alid houses. Their son Muhammad al-Dibaj maintained close ties with his maternal Hasanid brothers, making the marriage relevant to later family and political history under the Abbasids.
His biography also provides a practical model for separating repeated Umayyad names. The combination of full lineage, the epithet al-Mutarrif, spouse, children, hadith network, and death in Egypt in 96 AH distinguishes him from other men named Abd Allah, while the uncertain maternal-name variant and unknown grave remain openly qualified.
Family relationships
👪 Parents
Father
Amr ibn Uthman ibn Affan
Confirmed
🤝 Spouses and marriage links
Fatima bint Husayn
Confirmed
Sources
Nasab Quraysh | Musab ibn Abd Allah al-Zubayri | displayed pp. 50, 57, 102 and related Uthmanid lineage pages | https://shamela.ws/book/2922/50https://shamela.ws/book/2922/57
https://shamela.ws/book/2922/102 | Epithet al-Mutarrif, marriage sequence with Fatima bint Husayn, Uthmanid lineage, and identified family connections
Maqatil al-Talibiyyin | Abu al-Faraj al-Isfahani | displayed pp. 162 and 177 | https://shamela.ws/book/12404/162
https://shamela.ws/book/12404/177 | Full chain Abd Allah ibn Amr ibn Uthman ibn Affan, marriage after Hasan al-Muthanna, and children Muhammad al-Dibaj, al-Qasim, and Ruqayya
Tahdhib al-Tahdhib | Ibn Hajar al-Asqalani | Vol. 2, p. 394, entry Abd Allah ibn Amr ibn Uthman | https://mail.shamela.ws/book/1293/1084 | Mother commonly named Hafsa bint Abd Allah ibn Umar, hadith teachers and students, al-Nasa'i's reliability judgment, generosity, epithet, and death in Egypt in 96 AH
Kitab al-Muhabbar | Muhammad ibn Habib | p. 404 | https://shamela.ws/book/12205/404 | Preserves the maternal-name variant Hafsa or Zaynab bint Abd Allah ibn Umar
Al-Iqd al-Farid | Ibn Abd Rabbih | biographical narrative; pagination varies by edition | https://shamela.ws/book/23789/2274 | Later classical narrative of his interest in Fatima and presence after Hasan al-Muthanna's death; used only as corroborative literary context
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