The Successors 73 evidence from her isnads and biographies, indicates that she conformed more closely to ‘A’isha’s model of religious authority than did most other women, including ‘A’isha’s own nieces, ‘Amra bint ‘Abd al-Rahman and ‘A’isha bint Talha. Even today, the memory of Umm al-Darda’ persists in the Damascene mosque housing the grave of Abu al-Darda’, where the couple is said to have taught and worshipped and which continues to be a site for women’s educational assemblies. Umm al-Darda’, while outstanding in her achievements, was not unique in combining exemplary piety with religious learning and legal aptitude. Hafsa bint Sirin, credited with seventeen traditions, drew students in Basra who were attracted to her piety as well as her knowledge of traditions and their legal and practical relevance. Ibn al-jawzl reports that when her brother Muhammad b. Sirin (d. 110/729), the famed scholar, could not answer a question regarding the Qur’an, he would turn to Hafsa for insight. Biographers also laud her vigilance, constancy in prayer, and persistent fasting. Ibn Sa‘d includes a brief anecdote from Bakkar b. Muhammad that he saw a masjid of Hafsa within their household (ft dar Sirin), which also contained the masjids of Muhammad b. Sirin and Anas. The reference to “ masjid Hafsa” is likely to a space reserved for each of their prayers and meditative practices within their home. Reports of her lesser miracles further augmented her reputation among ascetics (kanat sdhibat dydt wa-kardmat). ’ Hafsa is an authority for traditions on a broad range of subjects that she heard from a number of Companions. Like other well-known female Successors, her isnads in the selected compilations indicate that she transmitted mostly from one or two individuals. In Hafsa’s case, she appears primarily in traditions on the authority of Rabab bint Sulay‘ and Nusayba bint Ka‘b. As 33 Biographical notices for her are available in the following sources: Ibn Sa‘d, al-Tabaqat, 8:355-56; Ibn Hibban, Kitab al-Thiqat , 2:112; al-Sulaml, Early Sufi Women , 123; Ibn al-jawzl, Sifat al-Safwa , 4:20-22; al-MizzI, Tahdbib , 35:151-53; al-Dhahabl, Siyar, 4:507; and Kahhala, A ‘lam al-Nisa 2:229-31. 34 For Ibn Sirin’s biographical notices, see Ibn Sa‘d, al-Tabaqat, 7 (part 1): 140-50, and Ibn Hajar, Tahdbib, 9:184-86. He was among the outstanding scholars and ascetics of the Successor generation. He is acclaimed as a jurist, Qur’an exegete, hadith transmitter, and as someone skilled in the interpretation of dreams. Another of their siblings, Karima bint Sirin, is also known as a devout ascetic. However, she did not acquire the same fame as Hafsa. See Ibn al-jawzl, Sifat al-Safwa, 4:22. 35 Ibn Sa‘d, al-Tabaqat, 7 (part 1): 148. 36 al-Sulaml, Early Sufi Women, 123. Among them was that her lamp would continue to illuminate her room even after the fuel was expended. 37 For the biography of Rabab bint Sulay’ (death date unknown), see al-MizzI, Tahdbib, 35:171-72; and for that of Nusayba bint Ka‘b (death date unknown), see al-MizzI, Tahdbib, 35:372.