The Illuminating Lamp concerning the Book of the Unlettered Prophet [1] and His…

The Illuminating Lamp concerning the Book of the Unlettered Prophet [1] and His Messengers to the Kings of the Earth, Arab and Non-Arab [2]

The Illuminating Lamp concerning the Book of the Unlettered Prophet and His Messengers to the Kings of the Earth, Arab and Non-Arab. Part 1. Part 1. In the name of God, the Most Gracious, the Most Merciful, and in Him we seek help. Mention of His names, may God bless him and grant him peace. Chapter on the reason for his conversion, may God be pleased with him. Explanation of the chapter on the conversion of his father and mother. Explanation of the obscure words in the poetry. Explanation of the obscure words in the chapter on his conversion. Explanation of the obscure words in this report. Explanation. Explanation. Explanation. Chapter containing the report of his conversion and the conversion of Hind bint ‘Utba, his wife. Explanation of the chapter on the conversion of Hind and her pledge of allegiance to the Messenger of God, may God bless him and grant him peace. Explanation of its obscure words. Explanation of its obscure words. Chapter. Chapter on his emigration to Medina. Explanation. Explanation. Explanation. Explanation. Difficult words from this report. As for the tribes of Quraysh. The second section: on the mention of his messengers, may God bless him and grant him peace, and those to whom they were sent, from among the kings and others, calling them to Islam. Explanation of its obscure words. Explanation. Chapter. Part 2. Part 2. In the name of God, the Most Gracious, the Most Merciful. Chapter on the mention of the letter. Explanation of the obscure words in this letter. Chapter on the mention of his two letters, may God bless him and grant him peace, to the Negus 1. The Negus then wrote to the Messenger of God, may God bless him and grant him peace. Chapter on the marriage of Umm Habiba to the Messenger of God, may God bless him and grant him peace, in the land of Abyssinia. Explanation. Chapter on the Negus sending his son Arha and his drowning. Chapter on the virtue of Abyssinia and what came in the Qur’an in agreement with the Abyssinian language, and what the Prophet, may God bless him and grant him peace, heard from their speech that pleased him and he uttered. Chapter on the Quraysh sending ‘Amr ibn al-‘As and ‘Umara ibn al-Walid to the Negus a second time after the Battle of Badr. Chapter on the story of ‘Umara ibn al-Walid with ‘Amr ibn al-‘As and his sorcery until he died among the wild beasts in the wilderness. Chapter on the mention of ‘Amr ibn al-‘As’s second journey to the Negus, his conversion there, his return to Medina, his meeting with Khalid ibn al-Walid and ‘Uthman ibn Talha al-Hajabi, and their conversion. Chapter on the mention of words exchanged between ‘Amr ibn al-‘As and ‘Abd ibn al-Julanda when the Messenger of God, may God bless him and grant him peace, sent him to him and his brother, who were the two kings of Oman, concerning the Negus. Explanation. Explanation. Chapter on the mention of Dihya’s address to Caesar. Chapter on the mention of the Messiah, peace be upon him, and the disciples. Explanation. Return and turning back to what we are engaged in. Explanation. Chapter. Chapter on the sending of Abu Bakr, may God be pleased with him, to Heraclius. Chapter on various narrations that came concerning his letters, may God bless him and grant him peace, to Caesar. Chapter. Chapter on the story of al-Mughira ibn Shu‘ba with al-Muqawqis 2 and the reason for his conversion. Chapter. Chapter on the virtue of Egypt and its people, and what God, exalted and majestic, has specially granted it. Chapter on the mention of Suraqa ibn Malik ibn Ju‘shum during the emigration, and the Prophet’s informing him, may God bless him and grant him peace, that he would wear the bracelets of Chosroes and his crown, and what it contains of the wonders of his miracles, may God bless him and grant him peace. Chapter on the mention of the beginning of the Persian kingdom in the land of Yemen, their conversion, and the mention of the crown of Chosroes and his arch, and the dream of the Mobedhan 3, who is the judge in their language. Explanation of the obscure words in it. Chapter on the delegation of the Arabs to Sayf ibn Dhi Yazan, among them ‘Abd al-Muttalib, and his glad tidings to him of the appearance of the Messenger of God, may God bless him and grant him peace. Explanation of the obscure language of this report. We return to the hadith of Wahriz. Chapter on the mention of Satih 4 and the dream of Chosroes and the Mobedhan. Explanation of its obscure language. Among those to whom he wrote, may God bless him and grant him peace, and sent messengers was the Bishop of Najran, who was the chief of the valley of Najran and the one referred to among them. Chapter on the story of Satih and Shiqq 5, and the mention of Najran and the beginning of Christianity in the land of the Arabs from the land of Yemen. Chapter on his sending, may God bless him and grant him peace, Khalid ibn al-Walid to the Banu al-Harith ibn Ka‘b in Najran, and his correspondence. Mention of the letter. Mention of his letter, may God bless him and grant him peace, to Ukaydir of Dumah al-Jandal. Explanation of its obscure words. Explanation of its obscure words. Mention of his letter, may God bless him and grant him peace, to Asibakht, the ruler of Hajar. Among the kings to whom the Messenger of God, may God bless him and grant him peace, sent was al-Asbagh ibn ‘Amr. Among those to whom he wrote, may God bless him and grant him peace, was Badhan, the ruler of San‘a’ from the Persians. Among those to whom he wrote, may God bless him and grant him peace, a thousand years before his birth, was Tubba‘. Chapter on the story of the key of the Ka‘ba. Mention of his sending, may God bless him and grant him peace, to Jabala ibn al-Ayham al-Ghassani. Explanation of the obscure words in the poetry. Explanation of the obscure words in this report. Mention of his correspondence, may God bless him and grant him peace, to Jayfar and ‘Abd, the two sons of al-Julanda, the two kings of Oman. Mention of his letter, may God bless him and grant him peace, to Junada al-Azdi and his people. Among them is Juhayna al-Nahdi. Among them is Juz’ ibn ‘Amr al-‘Udhri. Among the kings to whom he wrote, may God bless him and grant him peace, was al-Harith ibn Abi Shamr al-Ghassani. Among the kings to whom he wrote was al-Harith ibn ‘Abd Kulal. Among those to whom he wrote, may God bless him and grant him peace, was Khalid ibn Dimad al-Azdi. Among those to whom he wrote was Rabi‘a al-Hadrami. Among those to whom he wrote, may God bless him and grant him peace, was Rifa‘a ibn Zayd al-Judhami, then al-Dhubaybi. Among those to whom he wrote, may God bless him and grant him peace, was Zur‘a, one of the Aqyal 6 of Hadramawt. Among those to whom he wrote, may God bless him and grant him peace, was Dhu al-Kala‘ al-Himyari, Sumayfa‘. Among those to whom he wrote, may God bless him and grant him peace, was Sa‘id ibn Sufyan al-Ru‘li. Among those to whom he wrote, may God bless him and grant him peace, was Sam‘an al-Raqi‘. Among those to whom he wrote, may God bless him and grant him peace, was ‘Abd Yaghuth ibn Wa‘la al-Harithi. Among those to whom he wrote, may God bless him and grant him peace, was ‘Amir ibn al-Aswad al-Ta’i. Among those to whom he wrote, may God bless him and grant him peace, was Farwa al-Judhami. Among those to whom he wrote, may God bless him and grant him peace, was al-Mundhir ibn Sawa, the king of Bahrain. The address of al-‘Ala’ to al-Mundhir. Among those to whom he wrote, may God bless him and grant him peace, was Mutarrif ibn al-Kahin al-Bahili. Among those to whom he wrote, may God bless him and grant him peace, was Malik ibn Numayt in the delegation of Hamdan and the Aqyal of Yemen. Explanation of its obscure words. Explanation of the obscure words of the verses of Ibn Numayt. Among those to whom he wrote, may God bless him and grant him peace, was Musaylima the Liar, may God curse him. Among those to whom he wrote, may God bless him and grant him peace, was Ma‘di Karib ibn Abraha. Among those to whom he wrote, may God bless him and grant him peace, was Nahshal. Among those to whom he wrote, may God bless him and grant him peace, was Nu‘aym ibn Aws al-Dari. Among those to whom he wrote, may God bless him and grant him peace, was Hawdha ibn ‘Ali, the ruler of al-Yamama. Explanation of its obscure words. Among those to whom he wrote, may God bless him and grant him peace, was al-Hilal. Among those to whom he wrote, may God bless him and grant him peace, was Wa’il ibn Hujr and Hamdan. Chapter on the reason for his conversion. Explanation. Explanation. Explanation of its obscure words. Among those to whom he wrote, may God bless him and grant him peace, was Yuhanna ibn Ru’ba from Ayla and the Jews of Maqna, who are near Ayla. Explanation. Explanation. Among those to whom he wrote, may God bless him and grant him peace, was Yazid ibn al-Tufayl al-Harithi. Among those to whom he wrote, may God bless him and grant him peace, was Yazid ibn al-Muhajjal al-Harithi. Mention of the chain of transmission of al-Bukhari, may God have mercy on him. Chain of transmission of Sahih Muslim. Chain of transmission of Jami‘ al-Tirmidhi. Chain of transmission of the noble Sira of Ibn Hisham from al-Bakka’i from Ibn Ishaq. Chain of transmission of al-Shifa’ bi Ta‘rif Huquq al-Mustafa, may God bless him and grant him peace, by Qadi ‘Iyad, may God have mercy on him. Chain of transmission of al-Rawd al-Unuf by al-Suhayli, may God have mercy on him. Chain of transmission of Akhbar Makka, may God honor it, by al-Azraqi.

  1. al-Najashi : The title of the ruler of Abyssinia (Ethiopia) during the time of the Prophet Muhammad. The most famous was Ashama ibn Abjar, who protected Muslim refugees.
  2. al-Muqawqis : The title of the Byzantine governor of Egypt, Cyrus of Alexandria, who was a patriarch and viceroy.
  3. al-Mobedhan : A Zoroastrian high priest or judge in the Sassanid Persian Empire.
  4. Satih : A legendary pre-Islamic Arabian soothsayer (kahin) known for his prophecies.
  5. Shiqq : Another legendary pre-Islamic Arabian soothsayer, often paired with Satih.
  6. Aqyal : Plural of Qayl, a title for kings or rulers in ancient Yemen.

The Illuminating Lamp concerning the Book of the Unlettered Prophet [1] and His…

The Illuminating Lamp concerning the Book of the Unlettered Prophet [1] and His Messengers to the Kings of the Earth, Arab and Non-Arab [2].

Source: https://shamela.ws/book/7233 Date of extraction: 2026-06-17

Part 1 [1]

The Lamp Illuminating the Book of the Unlettered Prophet and His Messengers to the Kings of the Earth, Arab and Non-Arab Author: Muhammad (or Abdullah) ibn Ali ibn Ahmad ibn Abd al-Rahman ibn Hasan al-Ansari, Abu Abdullah, Jamal al-Din Ibn Hudhayda (d. 783 AH) Editor: Muhammad Azim al-Din Publisher: Alam al-Kutub - Beirut Year of Publication: Number of Volumes: 2 [Book numbering matches the printed edition] **Sermon of the Book** In the name of Allah, the Most Gracious, the Most Merciful, and with Him we seek help. Praise be to Allah, the Sovereign, the Judge, Possessor of Might and Dominion, Subduer of the tyrants with crowns, like Caesar and Khosrow Anushirvan, Who sent our Master and Prophet Muhammad with the most honorable religion to the red and black 1 among humans and jinn. So he was answered and followed a thousand years before his birth by Tubba' the First, the king of the earth from the descendants of Qahtan, while Abrawiz 2, the master of the Iwan 3, transgressed and became arrogant, so he (the Prophet) prayed against him, and his kingdom was torn apart, and the worship of fires vanished. May Allah bless him and grant him peace, and his family and his Companions, the brave and courageous, by whom He strengthened his back and raised his mention, so they established the religion and its pillars were raised. May Allah be pleased with them and with those who followed them in excellence. To proceed: May Allah illuminate our hearts with the light of His knowledge and gladden our insights with the flashes of His mercy. I have examined what has come to me of his (peace and blessings be upon him) letters to the kings of the earth when Allah commanded him to convey His message. I saw in what the Hafiz Abu Bakr al-Bazzar (may Allah have mercy on him) narrated in his Musnad regarding his sending Dihya al-Kalbi (may Allah be pleased with him) to Caesar, and he narrated it from him, and I found it good because it is transmitted from the sender, unlike what is found in the Two Sahihs 4 of the two Imams, the Hafizes Abu Abdullah Muhammad ibn Ismail al-Bukhari and Muslim ibn al-Hajjaj al-Qushayri (may Allah have mercy on them), for they narrated the story of the letter from Ibn Abbas from Abu Sufyan Sakhr ibn Harb. So it occurred to me to record it and add to it what is found in the works of scholars (may Allah be pleased with them) of his letters (peace and blessings be upon him) and of those who wrote for him from the Companions (may Allah be pleased with them), and what pertains to that of benefits, such as the death dates of some of the Companions mentioned, the beginning of their Islam, and what needs explanation of rare language or a rare matter related to some of his correspondence (peace and blessings be upon him) to the kings of the earth and others, whether those who believed in him or those who did not. I extracted it from many collections through multiple chains. For in each chain there is a benefit not contained in another. So I collected the chains and presented them for their benefit, and what appeared of the submission of the kings of the earth to him (peace and blessings be upon him) despite their great authority, the multitude of their armies and followers, and their acknowledgment of his prophethood and humility before him, while at that time he and his Companions were few in number, weak in resources, not even considered by any of the kings due to their poverty and lack of means. And his saying (peace and blessings be upon him): "When Khosrow is gone, there will be no Khosrow after him, and when Caesar is gone, there will be no Caesar after him, and their treasures will surely be spent in the way of Allah Almighty," as will be explained in its places in this book, Allah willing. I attributed everything I presented to the scholars who mentioned it, the authors of well-known works among the scholars of this field, and I omitted their chains for fear of length, except where need requires mentioning the Companion and some of the Followers from whom it was narrated. I named it "The Lamp Illuminating the Book of the Unlettered Prophet and His Messengers to the Kings of the Earth, Arab and Non-Arab." I divided it into two parts: the first part on his book, and the second part on his messengers and his letters to the kings (peace and blessings be upon him). I arranged the names of the Companions alphabetically after mentioning the four Caliphs (may Allah be pleased with them). I began at the beginning of the first part with the definition of his noble lineage (peace and blessings be upon him) and discussion thereof, seeking blessing thereby, for he is the master of all and their leader, and us, Allah willing, to the Gardens of Delight. What prompted me to begin with his noble lineage is what I found from Ibn Munir al-Halabi (may Allah have mercy on him) in his commentary on the abridged Sira of Abd al-Ghani al-Maqdisi al-Jamma'ili (a village between Jerusalem and Nablus). He said: A group of scholars told me that the reason for Abd al-Ghani's composition of the abridged Sira was that he went out with some of his companions until they approached a monastery. The author sat by a river, while his companion headed to the monastery and knocked on its door. A monk came out to him and asked, "What is your religion?" He replied, "Muslim." The monk asked, "Whom do you follow?" He said, "Muhammad, the Messenger of Allah (peace and blessings be upon him)." The monk said, "Mention his lineage and his state." But he did not have knowledge of that. The monk said, "I will not teach you anything." So the author's companion returned to him and told him what the monk had said. The author told him something of the Prophet's lineage and his states. He returned to the monk and informed him. The monk said, "This is not from you; it is from that old man sitting by the river." The monk had seen the old man and was impressed by his state, so he came to him. The old man mentioned to him many things about the states of our Master, the Messenger of Allah (peace and blessings be upon him), and his miracles, and the monk embraced Islam and his Islam became good. So the old man, Abd al-Ghani (may Allah have mercy on him), dictated the abridged noble prophetic Sira. I reflected on this incident and the benefits it contains: the guidance of the monk, the teaching of the old man's companion, his composition of his Sira and his states (peace and blessings be upon him), and the benefit derived from it during his life and after his death (may Allah have mercy on him). So I began with his noble lineage for that reason. From Allah Almighty I ask for success and guidance to the straightest path, and that He make it purely for His noble face. Indeed, He is the All-Hearing, the All-Knowing. I present to you, O reader of this book, an apology such as that with which al-Shatibi (may Allah have mercy on him) concluded his poem titled "Hirz al-Amani" 5, where he says: "But it seeks from people its equal, a trustworthy brother who forgives and overlooks graciously. It has no sins except those of its guardian, so O sweet breaths, interpret well. And say: May the Most Merciful have mercy on the living and the dead, a youth who was a refuge for fairness and forbearance. May Allah bring his effort near through his passage, even if it is counterfeit, not hidden, slipping. O Best Forgiver, O Best Merciful, O Best Hoped-for, be generous and favor. Excuse my slip, and benefit through it and through its intention, Your mercy, O Allah, O Raised of high places." And this is the time to begin with the help and power of Allah, and He is sufficient for me, and the best Disposer of affairs. **Chapter on the Definition of His Noble Lineage (peace and blessings be upon him) and Discussion Thereof** We have narrated in the Book of Sira from Ibn Hisham that he (peace and blessings be upon him) is Muhammad ibn Abdullah. "Muhammad" is a proper name derived from a description: one says "a man Muhammad" meaning one with many praiseworthy qualities. In language, "al-Muhammad" is the one who is praised repeatedly, time after time, implying intensity and repetition, and it is in the sense of "Mahmud" (praised). So his name corresponds to its meaning. Allah Almighty named him with it before he was named. This is one of the signs of his prophethood, as his name is true of him. He (peace be upon him) is praised in this world and the Hereafter: in this world for the knowledge and wisdom he bestowed, and in the Hereafter for his intercession (peace and blessings be upon him). Thus the meaning of praise is repeated. Moreover, he was not Muhammad until he was Ahmad 6, having praised his Lord, who made him a prophet and honored him. Therefore the name Ahmad preceded Muhammad, as Jesus (peace be upon him) mentioned in his saying: {And giving good tidings of a messenger to come after me, whose name is Ahmad} 7. So he was mentioned as Ahmad before being mentioned as Muhammad, because his praise of his Lord preceded the people's praise of him. When he came and was sent, he was Muhammad in actuality. Similarly, in intercession, he will praise his Lord with the praises that will be opened to him, so he will be the most praising of people to his Lord, then he will intercede and be praised for his intercession. See how this latter name is arranged in mention and existence in this world and the Hereafter. Ibn Abd al-Barr narrated that his grandfather named him Muhammad on his seventh day. It is narrated that Amina was commanded while pregnant with him to name him Ahmad. It is narrated that Adam (peace be upon him) said: "I am the master of mankind on the Day of Resurrection, except for a man from my offspring, a prophet among the prophets, called Muhammad, who is superior to me in two ways: his wife helped him and was a support for him" — meaning Khadija, and Allah knows best — "while my wife was a support for me? Allah helped him against his devil, so he submitted, while my devil disbelieved." Narrated by al-Dulabi from Yunus. Among the wonders of this name is that no one before him was named with it, meaning Ahmad. His kunya 8 (peace and blessings be upon him) is Abu al-Qasim. It is said he was so called because he will divide Paradise among creation on the Day of Resurrection. It is also said he was kunya'd after his firstborn son from Khadija, who was al-Qasim. When Ibrahim was born to him from Mariya, Gabriel (peace be upon him) called him Abu Ibrahim. It is said his kunya in the Torah is Abu al-Aramil 9 (peace and blessings be upon him). Ibn Abdullah: the meaning of Abdullah is the one who humbles himself to Allah. His kunya is Abu Qutham, and it is said Abu Muhammad, and it is said Abu Ahmad. Abdullah had no offspring at all; no child was born to him other than the Messenger of Allah (peace and blessings be upon him), neither male nor female.

And likewise, Āminah. Ibn Munīr al-Ḥalabī said this in *al-Mawrid al-ʿAdhb al-Hanī fī al-Kalām ʿalā al-Sīrah* by ʿAbd al-Ghanī ibn ʿAbd al-Muṭṭalib. The name of ʿAbd al-Muṭṭalib is Shaybah; he was named thus because he was born with a streak of white (shaybah) in his hair. He lived one hundred and twenty years. I have mentioned his story with Sayf ibn Dhī Yazan and his glad tidings to him of the Messenger of God (may God bless him and grant him peace) in what follows from this book. Ibn Hāshim; the name of Hāshim is ʿAmr. Al-Suhaylī mentioned several sayings regarding its derivation, among them that it is derived from al-ʿumr, which is a name for a type of palm tree called al-sukkar. Al-ʿAskarī mentioned this in *Ajnās al-Tamr*, and thus a man was named ʿAmr. He said that Ibn Abī Laylā used to clean his teeth with the stalk of the ʿumr. Ibn ʿAbd Manāf; his name is al-Mughīrah, because he used to raid (yughīru) the enemies. He was nicknamed Qamar al-Baṭḥāʾ (the Moon of the Valley). Ibn Quṣayy; his name is Zayd. Quṣayy is a diminutive, meaning "distant," because he was distant from his tribe in the land of Quḍāʿah. Ibn Kilāb; derived from the verbal noun meaning "mutual attack" or from "kilāb," the plural of "kalb" (dog). It was said to one of the Arabs: "Why do you name your sons with the worst names and your slaves with the best names?" He replied: "We name our sons for our enemies, and our slaves for ourselves." Ibn Murrah; derived from the description of ḥanẓalah (colocynth) and ʿalaqamah (a bitter plant), and they often name with these, so it is derived from the description of a man as having bitterness (marārah). Ibn Kaʿb; Kaʿb is derived from kaʿb al-qadam (the anklebone) due to its firmness. He was the first to gather people on the day of ʿArūbah and named it al-Jumuʿah (Friday). It is also said otherwise. Quraysh used to gather to him on this day, and he would deliver sermons to them, remind them of the coming of the Prophet (may God bless him and grant him peace), inform them that he would be from his descendants, command them to follow him and believe in him, and recite verses, including: "Would that I were present at his call's fulfillment, When Quraysh, seeking truth, are forsaken." Ibn Luʾayy; a diminutive of al-laʾy, which is the bull, and it is also said the cow. In the ḥadīth, from the saying of Abū Hurayrah (may God be pleased with him): "More beloved to me than a wild bull (walaʿ)." Abū Dharr said in his commentary on the Sīrah of Ibn Hishām: "It is the wild bull." Ibn Ghālib ibn Fihr; his name is Quraysh, and Fihr is a nickname, and it is also said the opposite. Al-fihr, among stones, is the long one. Abū Dharr said: "It is the size of a handful." It is also said otherwise. Ibn Mālik ibn al-Naḍr; Abū Dharr said: "It is red gold." Ibn Kinānah ibn Khuzaymah; a diminutive of khuzmah. Al-khuzam is like the doom palm; ropes are made from its leaves, and it has fruit that crows eat. Ibn Mudrikah; his name is ʿĀmir ibn al-Yās, and it is said Ilyās, with a kasrah on the hamzah, corresponding to the name of the Prophet Ilyās (peace be upon him). It is said he was named as the opposite of hope (rajāʾ), and the lām in it is for definition, and the hamzah is a conjunctive hamzah. It is narrated from the Prophet (may God bless him and grant him peace) that he said: "Do not revile Ilyās, for he was a believer." He was the first to send sacrificial camels (budn) to the House (Kaʿbah), and the Prophet's (may God bless him and grant him peace) talbiyah was heard in his loins. Ibn Muḍar; Muḍar the White is derived from al-laban al-māḍir (sour milk) and al-muḍīrah, something made from milk. It is said he was the first to institute camel-driving songs (ḥudāʾ) for the Arabs, and he had the most beautiful voice among people. In the ḥadīth: "Do not revile Muḍar nor Rabīʿah, for they were believers." Rabīʿah was his brother. Ibn Nizār; al-nizār is the little. When his father was born to him, he looked at the light between his eyes—which was the one that was transmitted through the loins to Muḥammad (may God bless him and grant him peace)—and he rejoiced greatly, slaughtered animals, fed people, and said: "All this is but a little (nizār) for the right of this newborn." So he was named Nizār. Ibn Maʿadd; from tamʿadda, meaning to become strong, and tamʿadda means to go far away. Abū Dharr said this. It is also said it is from al-maʿd (with a sukun on the ʿayn), meaning strength, and from it is derived al-miʿdah (the stomach). Ibn ʿAdnān; derived from ʿadana fī al-makān, meaning to reside in a place, and from it is {Jannātu ʿAdnin} (Gardens of Eden), i.e., gardens of eternal residence. Al-Suhaylī said: "What is beyond ʿAdnān of the names is disputed. What is authentically reported from him (may God bless him and grant him peace) is that when he reached ʿAdnān, he said: 'The genealogists have lied.'" It is narrated from ʿUmar (may God be pleased with him) that he said: "We trace our lineage only to ʿAdnān; what is above that we do not know." The most authentic thing narrated regarding what is beyond that is what al-Dūlābī mentioned from Umm Salamah (may God be pleased with her) from the Prophet (may God bless him and grant him peace), that he said: "Maʿadd ibn ʿAdnān ibn Udad ibn Zand ibn al-Yarā ibn Aʿrāq al-Tharā." Umm Salamah (may God be pleased with her) said: "Zand is al-Humaysaʿ, al-Yarā is Nabt, and Aʿrāq al-Tharā is Ismāʿīl (peace be upon him), because he is the son of Ibrāhīm (peace be upon him), and Ibrāhīm was not consumed by fire, just as fire does not consume al-tharā (moist earth)." Al-Dāraquṭnī said: "We do not know Zand (with a nūn) except in this ḥadīth, and Zand ibn al-Jawn, who is Abū Dulāmah the poet." Al-Suhaylī said: "This ḥadīth, in my view, does not contradict what preceded of his saying 'The genealogists have lied,' nor the saying of ʿUmar (may God be pleased with him), because it is a ḥadīth subject to interpretation. It is possible that his saying 'ibn al-Yarā ibn Aʿrāq al-Tharā' is like his saying 'All of you are children of Adam, and Adam is from dust,' not intending that al-Humaysaʿ and those below him are sons of Ismāʿīl through direct lineage. This interpretation or another is necessary, because the historians do not differ regarding the length of time between ʿAdnān and Ibrāhīm, and it is impossible by custom that between them there are four fathers, or seven as Ibn Isḥāq mentioned, or ten or twenty, for the period is longer than all of that. This is because Maʿadd ibn ʿAdnān was in the time of Nebuchadnezzar at the age of twelve years, as al-Ṭabarī said. He mentioned that God revealed in that time to Jeremiah son of Hilkiah: 'Go to Nebuchadnezzar and inform him that I have given him authority over the Arabs, and carry Maʿadd on the Burāq so that the punishment does not befall him among them, for I will bring forth from his loins a noble Prophet with whom I will seal the messengers.' So he carried Maʿadd on the Burāq to the land of Syria, and he grew up among the Children of Israel and married there a woman named Muʿānah bint Jawshan from the tribe of Dub ibn Jarham. From there, the genealogy of Maʿadd appears in the books of the Israelites, established in his books by Rukhayā, who is Būrkh, the scribe of Jeremiah. Between him and Ibrāhīm in that lineage are about forty forefathers. Al-Masʿūdī has mentioned them, though with confusion in names and alteration in words. For this reason—and God knows best—the Prophet (may God bless him and grant him peace) refrained from raising the lineage of ʿAdnān to Ismāʿīl, due to the alteration and difficulty of those names. Al-Ṭabarī mentioned the lineage of ʿAdnān to Ismāʿīl through several paths, in most of which he mentioned about forty forefathers, with differences in wording because they were transmitted from Hebrew books. He mentioned through a strong path that the lineage of ʿAdnān goes back to Qaydhar ibn Ismāʿīl. The return of Maʿadd to the land of the Hijaz occurred after God had lifted His affliction from the Arabs, and their remnants that were in the highlands returned to their dwellings and waters, after Nebuchadnezzar had subdued their lands, destroyed the inhabited areas, and exterminated the people of Ḥuḍūr—those whom God Almighty mentioned in His saying: {And how many a town that was wrongdoing have We shattered} (Qur'an 21:11)—because they killed Shuʿayb ibn Dhī Mihdam, a prophet sent to them. His grave is at Ṣanīn, a mountain in Yemen. He is not the first Shuʿayb, the companion of Madyan; that is Shuʿayb ibn ʿAybī, also called ibn Ṣayfūn. Likewise, the people of ʿAdan killed a prophet of theirs named Ḥanẓalah ibn Ṣafwān. Thus, God's might against the Arabs was for that reason. We seek refuge in God from His wrath and painful punishment. We return to the completion of the noble lineage. Ibn Isḥāq said: [He is] ibn Udad ibn Muqawwam ibn Nāḥūr ibn Tāriḥ ibn Yaʿrub ibn Yashjub ibn Nābit ibn Ismāʿīl ibn Ibrāhīm, the Friend of the Merciful, ibn Tāriḥ—who is Āzar—ibn Nāḥūr ibn Sārūḥ ibn Rāʿū ibn Fāligh ibn ʿAybar ibn Shālikh ibn Arfakhshad ibn Sām ibn Nūḥ ibn Lāmik ibn Mattūshalikh ibn Khanūkh—who is Idrīs the Prophet, according to what they claim, and God knows best; he was the first prophet given prophethood and writing with the pen—ibn Yard ibn Mahlīl ibn Qaynan ibn Yānish ibn Shīth ibn Ādam (peace be upon him). Thus Ibn Isḥāq narrated it, and other things have been narrated regarding it. Al-Suhaylī said: "Ibrāhīm means 'a merciful father.'" Ibn ʿAsākir said in *Tārīkh Dimashq*: "Ibrāhīm (peace be upon him) was born in al-Ghūṭah, in a village of hers called Barzah." He said: "The correct view is that he was born in Kūthā, in the region of Babylon in Iraq—Kūthā, with a ḍammah on the first letter and a thāʾ (th) with three dots, shortened on the pattern of fuʿlā." Al-Bakrī said this in *Muʿjam mā Istaʿjam*. He was born two thousand years after the creation of Ādam (peace be upon him). Between Nūḥ and Ādam were ten centuries, and between Nūḥ and Ibrāhīm were ten centuries. Āzar: It is said its meaning is "O crooked one," and it is said it is the name of an idol, and it is said it is a name for his father, who was called Tāriḥ and Āzar. His mother was Nūnā, and it is said her name was Layūthī. What is beyond Ibrāhīm are Syriac names, most of which were interpreted in Arabic by Ibn Hishām. He mentioned that Fāligh means "the Divider," and Shālikh means "the Messenger" or "the Agent." He mentioned that Ismāʿīl's interpretation is "Obedient to God." Al-Ṭabarī mentioned that between Fāligh and ʿĀbir there was a father named Qaynan, whose name was omitted from the Torah because he was a sorcerer. Arfakhshad: Al-Nawawī said: with a silent rāʾ, then a fatḥah on fāʾ, then a silent khāʾ (kh), then a shīn (sh). The Egyptian mentioned it with a fatḥah and a dhāl (dh). His mother was from the daughters of kings. Arfakhshad lived four hundred and three years. He was the executor of his father's will. His interpretation is "a shining lamp," and "Shād" (lightly pronounced) in Syriac means "light," and from it is "Jam Shād." He is the fourth of the kings after Jayūmarth. I have named this book of mine after him, seeking blessing through it.

Ibn 'Abd al-Hakam said in his work on the conquests of Egypt that Noah (peace be upon him) asked God Almighty to grant him a response concerning his children and descendants, and He promised him that. So he called his children while they were sleeping at dawn, and he called Shem, who answered him running. Shem called his children, but only Arpachshad answered him. So he took him with him until they came to him. Noah placed his right hand on Shem and his left hand on Arpachshad son of Shem, and asked God Almighty to bless Shem and to place kingship and prophethood in the descendants of Arpachshad. Then he called Ham, but he did not answer him, nor did he or any of his children get up to him. So Noah prayed to God Almighty to make his children lowly and to make them slaves to the children of Shem. Shem lived blessed until he died, and his son Arpachshad son of Shem lived blessed until he died. The kingship that God loves, prophethood, and blessing were in the descendants of Arpachshad son of Shem. Imam Abu 'Abd Allah Muhammad ibn 'Abd Allah ibn Muhammad ibn Muhammad ibn Abi Bakr ibn Yusuf ibn al-'Attar said in his composition "Nazm al-Durar fi Nasab Sayyid al-Bashar": "When the light of the guiding Prophet appeared, living with his splendor, Arpachshad greeted him. Shem gifted him glory, and indeed glory was gifted by the glorious to the glorious. He clothed him in the garments of lordship, a robe embroidered with the radiance of the Prophet Muhammad. He singled him out for glory among creation, and Ahmad favored him with the most praiseworthy praise." And the last lines: "From us, peace be upon him, carrying its fragrance, the east wind blows over a fragrant meadow." Noah's name (peace be upon him) was 'Abd al-Ghaffar; he was called Noah because of his lamentation 10. His brother was Sabi', to whom the religion of the Sabians is attributed. Lamak (or Lamech) was the first to use the lute for singing, for a reason too lengthy to mention, and he built water reservoirs. Methuselah (or Mutushalkh) 11—according to al-Suhayli, its interpretation is "the messenger died" because his father was a messenger, and he is Enoch, who is Idris (peace be upon him). Idris son of Yazd 12—its interpretation is "the controller"—son of Mahalalel 13, meaning "the praised one"; in his time began the worship of idols—son of Kenan 14, meaning "the straight one"—son of Enosh 15, meaning "the truthful one"; in Arabic it is Anush, and he was the first to plant the date palm, build the Kaaba, sow seeds, and Seth (peace be upon him) 16—in Syriac it is Shath, meaning "gift of God". Adam (peace be upon him)—some say it is Syriac, some say it is derived from "adamah" (complexion), and some say it is taken from the word "adim" (skin) because he was created from the skin of the earth; this is narrated from Ibn 'Abbas. Al-Nadr ibn Shumayl said: Adam was named for his whiteness, from their saying "a white gazelle" (zaby adam) when it has a pure white belly and a musk-colored back. Tha'laba ibn Salama, the genealogist of al-Andalus, mentioned that Adam's height (peace be upon him) on the day God created him was two hundred cubits by his own cubit. When Eve (peace be upon her) was created from him, he decreased by one hundred cubits. When he sat on the earth, nothing of its corners was hidden from him, just as none of you are unaware of the corners of your house when you sit in its middle. Ibn 'Asakir said in his history: Adam's height was sixty cubits, his width seven cubits, and he had a black beard a span by a span. 'Abd Allah ibn Qutayba said in al-Ma'arif: He was beardless; beards grew only for his children after him. When he was dying, he desired some fruits of Paradise. His sons went to seek them for him, but the angels met them and said, "Return, for you have been spared that." They came to him, and they took his soul, washed him, embalmed him, shrouded him, and Gabriel prayed over him with the angels behind Gabriel and his sons behind the angels, and they buried him, saying, "This is your tradition for your dead, O children of Adam." Wahb said: A grave was dug for him in a place on Abu Qubays called the Cave of the Treasure. Adam remained in that cave until the time of the flood, when Noah removed him and carried him in a coffin with him in the ark. When the water subsided and the land appeared to the people of the ark, Noah returned him to his place. He said: I found in the Torah that he lived nine hundred and thirty years. Wahb said: one thousand years. Al-Suhayli said: We have only raised these genealogies and spoken about them according to the school of those who considered that permissible and did not disapprove of it, such as Ibn Ishaq, al-Tabari, al-Bukhari, the Zubayris, and other scholars. His mother (peace and blessings be upon him) was Amina bint Wahb ibn 'Abd Manaf ibn Zuhra ibn Kilab ibn Murra. She had no brother to be an uncle of the Prophet (peace and blessings be upon him), but the Banu Zuhra say, "We are his maternal uncles because Amina is from us." He (peace and blessings be upon him) was born on Monday in the month of Rabi' al-Awwal in the Year of the Elephant. Some say on the 12th, others say otherwise. The arrival of the Elephant was in the middle of Muharram, and its people perished on Sunday. Between the Elephant and his birth (peace and blessings be upon him) were fifty-five days. His mother conceived him during the days of Tashriq 17 at the middle Jamra. On the night of his birth, the arch of Kisra 18 split until its sound was heard, fourteen balconies fell from it, and the fire of Persia was extinguished, which had not been extinguished for a thousand years before. His father died while he was a fetus, some say at two months, and his mother died when he was four years old. His grandfather 'Abd al-Muttalib took custody of him. Mention of His Names (peace and blessings be upon him) He said: I am Muhammad, I am Ahmad, al-Hashir 19, al-Muqaffa 20, the Prophet of Mercy, al-Mahi 21, al-Khatim 22, al-'Aqib 23, the Prophet of Repentance, the Prophet of Battles, al-Shahid 24, al-Mubashshir 25, al-Nadhir 26, al-Dahuk 27, al-Qattal 28, al-Mutawakkil 29, al-Fatih 30, al-Amin 31, al-Mustafa 32, al-Rasul 33, al-Nabi 34, al-Ummi 35, al-Qutham 36, al-Muqfa 37. Al-Dahuk is his description in the Torah, because he was good-natured and cheerful, and he was the most generous of creation. He has several names mentioned in the Noble Book. May God bless him and grant him peace. Ibn Dihya said in the well-known book al-'Ilm: The strangest thing I have seen is what Ibn 'Ata said: "Al-Fajr (the dawn) is Muhammad (peace and blessings be upon him) because faith gushed forth from him." When he reached eight years, two months, and ten days, 'Abd al-Muttalib died, so his uncle Abu Talib took charge of him. When he reached twelve years, two months, and ten days, he went out with his uncle Abu Talib to Syria. Bahira saw him and recognized him by his description, so he took his hand and said, "This is the Messenger of the Lord of the Worlds." He married Khadija at the age of twenty-five years, two months, and ten days. When he reached thirty-five years, he witnessed the rebuilding of the Kaaba and placed the Black Stone with his own hand, twenty-eight years before the death of the Messenger of God. When he reached forty years and one day, God sent him as a bringer of good tidings and a warner. Gabriel came to him in the cave of Hira and revealed to him: "Read in the name of your Lord who created" 38. The beginning of prophethood was on Monday, the eighth of Rabi' al-Awwal. He declared God's command openly, delivered the message, and advised the community. Then the people of Mecca besieged him in the valley, where he remained besieged for nearly three years, he and his family. He emerged from the siege at the age of forty-nine. Eight months and twenty-one days after that, his uncle Abu Talib died, and Khadija died three days after him. When he reached fifty years and three months, the jinn of Nasibin came to him and accepted Islam. When he reached fifty years and nine months, he was taken on the Night Journey to heaven, twelve years and two months before his death. When he reached fifty-three years, he migrated from Mecca to Medina on Monday, the eighth of Rabi' al-Awwal, and entered Medina on Monday. He stayed there for ten years. He (peace and blessings be upon him) died at the age of sixty-three years. There is well-known disagreement among scholars of transmission regarding some of these dates, which we have not mentioned for fear of prolongation. Chapter on Mentioning Those Who Wrote for Him from the Companions and Discussion of His Writing (peace and blessings be upon him) in the Treaty of Hudaybiyya We have narrated from Imam Abu al-Qasim 'Abd al-Rahman ibn 'Abd Allah al-Khath'ami, then al-Suhayli (may God have mercy on him) in al-Rawd al-Unuf, where he discussed the letter of the Messenger of God (peace and blessings be upon him) in the Treaty of Hudaybiyya, and that he (peace and blessings be upon him) erased his name while he was the Messenger of God when Suhayl ibn 'Amr said to him: "If I had testified that you are the Messenger of God, I would not have fought you. But write your name and your father's name." So he wrote: "This is what Muhammad ibn 'Abd Allah has agreed upon," because it is all true. Some people thought that he wrote with his own hand, and in al-Bukhari it says "he wrote" while he did not know how to write, so they imagined that God Almighty released his hand for writing at that particular moment. It is said to him: It would have been a sign not to be denied, were it not that it contradicts another sign, namely his being unlettered, not writing. By his being unlettered in an unlettered community, the proof was established, the denier was silenced, and doubt was removed. So how could God Almighty release his hand to write as a sign? The sign is that he does not write. Miracles cannot contradict each other. Rather, the meaning of "he wrote" is that he ordered it to be written, and the scribe on that day was 'Ali ibn Abi Talib (may God be pleased with him).

Several of his Companions, may Allah bless him and grant him peace, wrote for him, among them the four Caliphs, 'Abdullah ibn al-Arqam, Mu'ayqib ibn Abi Fatima, Khalid ibn Sa'id and his brother Aban, Zayd ibn Thabit, 'Abdullah ibn Ubayy ibn Salul, Ubayy ibn Ka'b the Qur'an reciter, and Mu'awiya ibn Abi Sufyan after the year of the Conquest. Also wrote for him: al-Zubayr ibn al-'Awwam, al-Mughira ibn Shu'ba, Shurahbil ibn Hasana, Khalid ibn al-Walid, 'Amr ibn al-'As, Jahm ibn al-Salt, 'Abdullah ibn Rawaha, Muhammad ibn Maslama, 'Abdullah ibn Sa'd ibn Abi Sarh, and Hanzala ibn al-Rabi' al-Usaydi, and al-'Ala' ibn al-Hadrami. 'Umar ibn Shabba mentioned them in his book on the scribes of the Prophet. So all of them are twenty-three. I have traced what Ibn Shabba, may Allah have mercy on him, omitted, and I have reached about forty-four scribes, including those he mentioned, extracted from the works of scholars of this field. You will see them, if Allah Most High wills, with their names arranged alphabetically after the four Caliphs, may Allah be pleased with them. 1. Abu Bakr al-Siddiq, may Allah be pleased with him. His name in the Jahiliyya 39 was 'Abd al-Ka'ba, but the Messenger of Allah, may Allah bless him and grant him peace, named him 'Abdullah ibn Abi Quhafa. His name is 'Uthman ibn 'Amir ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra, a Qurashi Taymi. His mother is Umm al-Khayr bint Sakhr ibn 'Amir ibn Ka'b ibn Sa'd ibn Taym ibn Murra, and her name is Salma. He emigrated with him, may Allah bless him and grant him peace, from Mecca to Medina, and he was his companion in the cave. He was the first man to embrace Islam, according to Ibn 'Abd al-Barr. Others said: He was born in the second year after the birth of the Messenger of Allah, may Allah bless him and grant him peace. Section on the reason for his conversion, may Allah be pleased with him. Ibn al-Athir in his Mu'jam al-Sahaba and al-Malini in his Mu'jam of his shaykhs narrated from Zayd ibn Wahb al-Juhani from 'Abdullah ibn Mas'ud who said: Abu Bakr said: I went out to Yemen before the Prophet, may Allah bless him and grant him peace, was sent. He said: I stayed with an old man from Azd, a scholar who had read the scriptures and acquired much knowledge from the people of knowledge, and he had reached four hundred years minus ten years. When he saw me, he said: I think you are from the Haram 40. I said: Yes. He said: I think you are a Qurashi. I said: Yes. He said: I think you are a Taymi. I said: I am from Taym ibn Murra, I am 'Abdullah ibn 'Uthman from the descendants of Ka'b ibn Sa'd ibn Taym ibn Murra. He said: One thing remains for me about you. I said: What is it? He said: Uncover your belly. I said: I will not do that unless you tell me why. He said: I find in the scriptures that a prophet will be sent in the Haram, and a youth and a middle-aged man will assist him in his affair. As for the youth, he will plunge into difficulties and solve perplexing problems. As for the middle-aged man, he will be fair-skinned and slender, with a mole on his belly and a mark on his left thigh. Abu Bakr said: So I uncovered my belly, and he saw a black mole above my navel. He said: By the Lord of the Ka'ba, you are he! Then he said: Beware of deviating from guidance, and hold fast to the middle path. Then he said: Carry from me some verses of poetry I composed about him. When I returned to Mecca, the chieftains of Quraysh came to me. I said: Has some calamity befallen you, or has something appeared among you? They said: The orphan of Abu Talib claims he is a sent prophet. If it were not for you, we would not have waited for him. Abu Bakr said: So I asked about him, and it was said: He is in the house of Khadija. I came and knocked on the door. He came out, and I said: O Muhammad, you have left the dwellings of your family and abandoned the religion of your fathers and forefathers? He said: O Abu Bakr, I am the Messenger of Allah to you and to all people. So believe in Allah. I said: What is your proof for that? He said: The old man you met in Yemen. I said: How many old men did I meet in Yemen? He said: The old man who spoke to you and gave you the verses. I said: Who told you about this, O my beloved? He said: The great angel who came to the prophets before me. I said: Stretch out your hand, for I bear witness that there is no god but Allah and that you are the Messenger of Allah. So I left, and there was no one between the two lava fields 41 more joyful than the Messenger of Allah, may Allah bless him and grant him peace, at my conversion. Ibn Ishaq narrated that the Messenger of Allah, may Allah bless him and grant him peace, said: I never called anyone to Islam without there being some hesitation, reluctance, and consideration, except Abu Bakr; he did not hesitate. Explanation: His saying: "the chieftains of Quraysh" – al-Jawhari said: al-Sindid 42 is the noble, brave chief; a heavy rain is called sindid; and al-sanadid are the great calamities. From this is the saying of al-Hasan: We seek refuge with Allah from the sanadid of fate. Section on the conversion of his father and mother. Ibn Ishaq said: When the Messenger of Allah, may Allah bless him and grant him peace, entered Mecca in the year of the Conquest and entered the mosque, Abu Bakr brought his father, leading him, for his sight had become weak. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he said: Why did you not leave the old man in his house so that I could go to him there? Abu Bakr said: O Messenger of Allah, he is more deserving of walking to you than you walking to him. So he seated him before him, then wiped his chest and said to him: Embrace Islam. So he embraced Islam. 'Abd al-Karim said: His mother, meaning Abu Bakr's mother, is Umm al-Khayr Salma. Muhammad ibn Sallam al-Jumahi said: I asked Ibn D'ab: Who is the mother of Abu Bakr? He said: Umm al-Khayr is her name, and she is the daughter of Abu Bakr's paternal uncle, and her mother is from Khuza'a. It is narrated from 'A'isha that Abu Bakr said: O Messenger of Allah, this is my mother, and you are blessed, so pray to Allah for her and call her to Islam. So the Messenger of Allah, may Allah bless him and grant him peace, prayed for her, and she embraced Islam. Her conversion was early, along with her son Abu Bakr. She died after Abu Bakr and before Abu Quhafa, her husband. Both inherited from Abu Bakr and died after him. Ibn 'Abbas, may Allah be pleased with him, said: The mother of Abu Bakr, the mother of 'Uthman, the mother of Talha, the mother of al-Zubayr, and the mother of 'Abd al-Rahman ibn 'Awf embraced Islam early, along with the conversion of Abu Bakr, may Allah be pleased with them. Abu Bakr held the caliphate after the Messenger of Allah, may Allah bless him and grant him peace, for two and a half years, though there is a difference of opinion on that. He lived, may Allah be pleased with him, sixty-three years, the same age as the Messenger of Allah, may Allah bless him and grant him peace. 'Abd al-Karim said: Ibn Shihab mentioned that Abu Bakr and al-Harith ibn Kalada were eating a dish of harira 43 that had been gifted to Abu Bakr. Al-Harith, who was a physician, said: Remove your hand, O Caliph of the Messenger of Allah. By Allah, there is a year-old poison in it, and you and I will die on the same day. So he removed his hand, and they both remained ill until they died on the same day at the end of the year. He was the first caliph whose parents inherited from him, may Allah be pleased with him. Muhammad ibn Zafar, in his book Khayr al-Bashar, mentioned the story of the Azdi old man with an addition. He said: 'Abdullah ibn Mas'ud narrated from Abu Bakr al-Siddiq, may Allah be pleased with them both, that he said: I went out to Yemen for trade before the mission of the Prophet, may Allah bless him and grant him peace. I stayed with an old man from Azd, a scholar who had read the scriptures and acquired much knowledge, and he had reached three hundred and ninety years of age. He said: He looked at me carefully and said: I think you are from the Haram. I said: Yes, I am from the people of the Haram. He said: I think you are a Taymi. I said: Yes, I am from Taym ibn Murra, I am 'Abdullah ibn 'Uthman ibn 'Amir ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym. He said: One thing remains for me about you. I said: What is it? He said: Uncover your belly for me. I said: I will not do that unless you tell me why. He said: I find in the true and authentic scriptures that a prophet will be sent from the Haram, and a youth and a middle-aged man will assist him in his affair. As for the youth, he will plunge into difficulties and solve perplexing problems. As for the middle-aged man, he will be fair-skinned and slender, with a mole on his belly and a mark on his left thigh. So do not hesitate to show me what is hidden from me. He said: So I uncovered my belly for him, and he saw a black mole above my navel. He said: By the Lord of the Ka'ba, it is you! And I give you a warning about a matter, so beware of it. I said: What is it? He said: Beware of deviating from guidance, and hold fast to the best path, and fear Allah regarding what He has given you and entrusted to you. Abu Bakr, may Allah be pleased with him, said: I completed my business in Yemen, then I came to the old man to bid him farewell. He said: Will you carry from me some verses to that prophet? I said: Yes. So he recited: "Do you not see that I have named my companions and myself, while I have become in the tribe a resident? ..." 44 Abu Bakr, may Allah be pleased with him, said: I memorized his advice and his poetry, and I returned to Mecca. Then Shayba, Abu Jahl ibn Hisham, Abu al-Bukhturi, 'Uqba ibn Abi Mu'ayt, and men from Quraysh came to greet me. I said: Has something happened?

The greatest of calamities occurred: this Muhammad ibn Abdullah claims to be a prophet sent by God to mankind. Were it not for you, we would not have waited for him. Now that you have come, you are the ultimate goal and the final hope." He said: I showed astonishment and dismissed them with a sense of touch, and went to ask about the Messenger of God, may God bless him and grant him peace. It was said to me: He is in the house of Khadija. So I knocked on his door, and he came out to me. I said: O Muhammad, you have been missed in the assembly of your people, they have accused you of absence, and you have abandoned the religion of your fathers. He said: O Abu Bakr, I am the Messenger of God to you and to all people, so believe in God. I said: And what is your sign? He said: The old man you met in Yemen. I said: How many old men have I met, bought from and sold to, taken and given? He said: The old man who told you about me and gave you the verses. I said: And who told you this, O my beloved? He said: The Great King who used to come to the prophets before me. I said: I bear witness that there is no god but God, and that you are the Messenger of God. Abu Bakr said: And I left, and I found no greater joy than that of the Messenger of God, may God bless him and grant him peace, at my acceptance of Islam. Ibn Zafar said: This, may God support you, is a wondrous style, overflowing with abundance. I have presented to you from it the core of this chapter. And God is the Guide to what is correct. Explanation of rare words in the poetry: His saying "raahina": "ar-raahin" is the one who stays. His saying "taabina": "at-taabin" is the intelligent, perceptive one. His saying "ufshulil": he is the coarse, heavy man. His saying "ta'atmasat": it means the end of my creation. His saying "daa'ina": meaning obedient. His saying "fa'arkasaha": "ar-raks" is returning something upside down. That was on the day of the conquest of Mecca. His saying "kawaamina": meaning hidden, from which comes "al-kamin" in war. His saying "ash-shawaajina": "ash-shawaajn" are the different paths; he means traveling on them. He intended that he cannot travel on the earth. "Ar-rahim" is a branch, and the branches and veins intertwine. "Al-wahn": weakness. His saying "'ajaahina": he is the one who amuses with his talk and makes people laugh. It was the custom of the Arabs that a man would attend the wedding of a virgin girl to amuse them. When the husband was alone with her, that man would be tied up and lightly beaten, and he would cry out to the girl and say things that made her laugh, so that the husband could deflower her. They called him "al-'ajaahn". His saying "fa'alaqa": meaning shone. "Al-hifaaf": thin. "Al-haafin": weak. His saying "al-jahlatayn": the two sides of the valley. His saying "al-washiiha": intertwined and interwoven tree roots. His saying "at-tawd al-mutaali'": with the meem raised and the laam broken, the name of a mountain, as said by al-Bakri and al-Jawhari. It is also said "al-mutaali'" means elevated, from "at-tala'" which is length of the neck. His saying "'aadina": meaning staying, from which comes "jannaatu 'adnin" i.e., gardens of eternal stay. Ibn Ishaq mentioned from the hadith of Suraqa ibn Malik: When the Messenger of God, may God bless him and grant him peace, set out as an emigrant and Suraqa followed them, the legs of his horse sank into the ground three times. He said: Look at me, I will speak to you. The Messenger of God, may God bless him and grant him peace, said: Tell him, what do you seek? Abu Bakr said to him: Write for me a document that will be a sign between me and you. So Abu Bakr wrote a document for him on a bone, or a piece of leather, or a rag. Ibn Abd al-Barr said: Ibn Shabba mentioned it in the Book of Writing. I will mention the hadith of Suraqa more fully later in this book. Muhammad ibn Zafar narrated from Abu Hurayra, may God be pleased with him, who said: The Emigrants and the Helpers gathered with the Messenger of God, may God bless him and grant him peace. Abu Bakr al-Siddiq, may God be pleased with him, said: By your life, O Messenger of God, I never prostrated to an idol. Umar ibn al-Khattab became angry and said: You say, by your life, O Messenger of God, that I never prostrated to an idol, while I was in the pre-Islamic period for such and such years? Abu Bakr, may God be pleased with him, said: When I approached puberty, my father Abu Quhafa took me and went with me to a chamber containing idols. He said to me: These are your high goddesses, so prostrate to them. Then he left me alone and went away. I approached the idol and said: I am hungry, so feed me. It did not answer me. I said: I am thirsty, so give me drink. It did not answer me. I said: I am naked, so clothe me. It did not answer me. So I threw a rock at it and said: I am throwing this rock at you; if you are a god, then defend yourself. It did not answer me. So I threw the rock at it, and it fell on its face. Then my father came back and said: What is this? I said: What you see. My father went to my mother and told her. She said: This is the one with whom God spoke to me. I said: O mother, what did He say to you? She said: On the night I went into labor, I had no one with me. I heard a caller calling—I heard the voice but did not see the person—saying: "O maidservant of God, in truth, rejoice in the noble child. His name in heaven is al-Siddiq, the companion and friend of Muhammad." Abu Hurayra, may God be pleased with him, said: When his speech ended, Gabriel, peace be upon him, descended to the Messenger of God, may God bless him and grant him peace, greeted him, and said: Abu Bakr has spoken the truth. He affirmed him three times. He was pledged allegiance for the caliphate on the day the Messenger of God, may God bless him and grant him peace, died, in the portico of Banu Sa'ida. Ibn Dihya narrated from Abdullah ibn Mas'ud who said: The return of the Helpers on the day of the portico was due to a statement made by Umar ibn al-Khattab: I adjure you by God, do you know that the Messenger of God, may God bless him and grant him peace, commanded Abu Bakr to lead the people in prayer? They said: O God, yes. He said: Then which of you is content to remove him from a station in which the Messenger of God, may God bless him and grant him peace, placed him? They all said: None of us is content, and we seek forgiveness from God. He remained in the caliphate for two years less five nights, and it is also said otherwise. He died on Friday, with seven nights remaining in Jumada al-Akhira, in the year 13 AH, at the age of sixty-three, with some disagreement on that. Ibn Ishaq narrated in the expedition of Dhat al-Salasil, whose commander was Amr ibn al-As, and the Messenger of God, may God bless him and grant him peace, reinforced him with Abu Ubayda ibn al-Jarrah among the first Emigrants, including Abu Bakr and Umar. He said: Among the accounts of this expedition is that Rafi' ibn Abi Rafi' al-Ta'i—who is Rafi' ibn Umayra, the one to whom the wolf spoke—used to narrate: I was a Christian man, and I was named Sarjis. I was the most knowledgeable and best guided of people in this desert. I used to bury water in ostrich eggs in the desert areas during the pre-Islamic period, then I would raid people's camels. When I brought them into the desert, I would overcome them, and no one could pursue me there until I would retrieve the water I had hidden in the ostrich eggs and drink from it. Ibn Abd al-Barr said: It is said that he traveled the distance between Kufa and Damascus in five nights due to his knowledge of the deserts. He said: When I accepted Islam, I went out on that expedition in which the Messenger of God, may God bless him and grant him peace, sent Amr ibn al-As to Dhat al-Salasil. I said: By God, I will choose a companion for myself. He said: So I accompanied Abu Bakr and was with him on his journey. He said: He had a cloak made of Fadak 45 which he wore. When we dismounted, he would spread it, and when we rode, he would wear it and fasten it with a toothpick. He said: That is what the people of Najd referred to when they apostatized as disbelievers: "We pledge allegiance to the one with the cloak." He said: When we approached Medina returning, I said: O Abu Bakr, I accompanied you so that God might benefit me through you. So advise me and teach me. He said: Even if you had not asked me, I would have done so. He said: I command you to worship God alone and not associate anything with Him, to establish prayer, to give zakat, to fast Ramadan, to perform pilgrimage to this House, to perform ritual purification after major impurity, and never to assume authority over two Muslims. I said: O Abu Bakr, as for me, by God, I hope never to associate anything with God. As for prayer, I will never abandon it, God willing. As for zakat, if I have wealth, I will pay it, God willing. As for Ramadan, I will never abandon it, God willing. As for pilgrimage, if I am able, I will perform it, God willing. As for major impurity, I will purify myself from it, God willing. As for leadership, I see that people, O Abu Bakr, are only honored with the Messenger of God, may God bless him and grant him peace, and with people through it. So why did you forbid me from it? He said: You have only tested me so that I might strive for you. I will inform you about that, God willing. Know that God, blessed and exalted, sent Muhammad, may God bless him and grant him peace, with this religion. He struggled for it until people entered it willingly and unwillingly. When they entered it, they became refugees for God and His neighbors, and under His protection. Beware lest you violate God's covenant regarding His neighbors, lest God pursue you for your violation. For if one of you violates the covenant regarding his neighbor, his muscles swell with anger for his neighbor if a sheep or camel of his is harmed. God is even more angry for His neighbor. He said: I parted from him on that basis. When the Messenger of God, may God bless him and grant him peace, passed away and Abu Bakr was put in charge of the people, I came to him and said: O Abu Bakr, did you not forbid me from assuming authority over two Muslims? He said: Yes, and I now forbid you from that. I said: Then what made you undertake the leadership of the people? He said: I could not avoid it; I feared division for the community of Muhammad, may God bless him and grant him peace. Explanation of rare words: His saying "'uwaadhan": meaning seeking refuge in Him, exalted, and taking shelter with Him, as said by Qadi Iyad, may God have mercy on him. His saying "la takhfir Allah": with a damma on the ta'. "Akhfartu ar-rajul" means I did not fulfill my covenant with him and betrayed him. "Khafartuhu" (three-letter) and "khafartuhu" mean I granted him protection. "Al-khafir" is the protector. "Al-khifara" (with damma) is the covenant. "Al-khifra" and "al-khafr" are the covenant and the pledge.

His statement: "Then God will follow you" (fa-yutbi‘uka Allah). It is said: "I followed a man for my right, I follow him in pursuit (tabi‘tuhu bi-ḥaqqī atba‘uhu tibā‘atan)" when one seeks it from him, so I am his follower (tabī‘). God Almighty said: {Then you will not find for yourselves against Us any follower (tabī‘an)} i.e., a claimant or pursuer. Al-Khaṭṭābī said: The ḥadīth scholars transmit it with tathqīl (heavy pronunciation), and that is an error. His statement: "His muscle protruding (nāti’an ‘aḍaluhu) in anger." Al-Jawharī said: "Al-‘aḍal (muscle) is the plural of ‘aḍalah (calf muscle of the leg), and every compact, abundant mass of flesh within a sinew is a muscle (‘aḍalah). A man is described as ‘aḍil (muscular) if he has much muscle, as if he—may God be pleased with him—meant that when a man becomes angry, his muscle swells." Ibn Fāris said in his *Mujmal*: "Nata’a (protruded) refers to something when it emerges from its place without becoming detached; nata’at al-qarḥatu (the sore protruded) means it swelled; and nata’a bi-sh-sharri (he protruded with evil) means he prepared for it." **2. ʿUmar ibn al-Khaṭṭāb, may God be pleased with him** He is Abū Ḥafṣ ʿUmar ibn al-Khaṭṭāb ibn Nufayl ibn ʿAbd al-ʿUzzā ibn Riyāḥ (with a yā’ with two dots below) ibn ʿAbd Allāh ibn Qurṭ ibn Rizāḥ ibn ʿAdī ibn Kaʿb. He meets the Messenger of God, may God bless him and grant him peace, in Kaʿb. Ibn ʿAbd al-Barr said: His mother is Ḥantamah bint Hāshim ibn al-Mughīrah ibn ʿAbd Allāh ibn ʿUmar ibn Makhzūm. A group said: Ḥantamah bint Hishām ibn al-Mughīrah. Whoever said that has erred, for if it were so, she would have been the sister of Abū Jahl ibn Hishām, but it is not so. Rather, she is his paternal cousin, because Hāshim and Hishām, sons of al-Mughīrah, are brothers. Hāshim is the father of Ḥantamah, the mother of ʿUmar, and Hishām is the father of Abū Jahl. Hāshim, the grandfather of ʿUmar on his mother’s side, was called Dhū r-Rumḥayn (the one with two spears). Ibn al-Jawzī narrated from him: He said: "The first to call me by the kunyah Abū Ḥafṣ was the Messenger of God, may God bless him and grant him peace." Al-Jawharī said: "Al-ḥafṣ is a basket made of skins, and also the cub of a lion; and Umm Ḥafṣah is the hen." He was born thirteen years after the Year of the Elephant. He was among the nobles of Quraysh. He embraced Islam after thirty-nine men. In the Jāhiliyyah, he was entrusted with diplomacy (sifārah); that is, when a war occurred among Quraysh, or between them and others, they sent him as an envoy; and if someone challenged them to a contest of lineage or boasted against them, they sent him as a challenger and boaster, and they were satisfied with him. **Section on His Conversion to Islam** Ibn Isḥāq narrated from ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn ʿĀmir ibn Rabīʿah, from his mother, Umm ʿAbd Allāh bint Abī Ḥathmah, may God be pleased with her, who said: "By God, we were preparing to depart to the land of Abyssinia, and ʿĀmir had gone for some of our needs, when ʿUmar ibn al-Khaṭṭāb approached until he stopped before me, while he was still in his polytheism." She said: "We used to encounter from him harm, injury to us, and severity against us. He said: 'Are you indeed leaving, O Umm ʿAbd Allāh?' She said: I replied, 'Yes, by God, we will certainly go out into God’s earth, since you have harmed us and overpowered us, until God grants us a way out.' She said: He said, 'May God accompany you,' and I saw in him a tenderness I had not seen before. Then he left, and he was grieved, as I saw, by our departure." She said: "Then ʿĀmir came with that need of his, and I said to him, 'O Abā ʿAbd Allāh, if only you had seen ʿUmar just now, his tenderness and grief for us.' He said: 'Do you hope for his conversion to Islam?' She said: I replied, 'Yes.' He said: 'The one you saw will not embrace Islam until the donkey of al-Khaṭṭāb embraces Islam.' She said: Out of despair for him, because of what he saw of his harshness and hardness against Islam." I say: The conversion of ʿUmar, may God be pleased with him, has come through multiple chains narrated by scholars among ḥadīth specialists and biographers. I will present some of these chains from what occurs in my narrations and others. Ibn ʿAbd al-Barr narrated from Zayd ibn ʿAbd Allāh ibn ʿUmar, from his father, who said: "The Messenger of God, may God bless him and grant him peace, looked at ʿUmar and Abū Jahl while they were conversing privately, and said: 'O God, strengthen Islam with the one of them who is more beloved to You.'" Ibn Isḥāq said: His conversion to Islam was that his sister Fāṭimah, the wife of Saʿīd ibn Zayd ibn ʿAmr ibn Nufayl, had embraced Islam, she and her husband Saʿīd, while they concealed their Islam from ʿUmar. Nuʿaym ibn ʿAbd Allāh an-Naḥḥām, a man from his people, from the Banū ʿAdī ibn Kaʿb, had also embraced Islam, concealing his Islam out of fear of his people. Khabbāb ibn al-Aratt used to visit Fāṭimah bint al-Khaṭṭāb, teaching her the Qur’an. One day, ʿUmar went out, girded with his sword, intending to go to the Messenger of God, may God bless him and grant him peace, and a group of his Companions who, it was mentioned to him, had gathered in a house near aṣ-Ṣafā. They were about forty, including men and women. With the Messenger of God, may God bless him and grant him peace, were his uncle Ḥamzah ibn ʿAbd al-Muṭṭalib, Abū Bakr, and ʿAlī, among the men of the Muslims, may God be pleased with them, who had remained with the Messenger of God, may God bless him and grant him peace, in Mecca and had not emigrated to the land of Abyssinia. Ḥamzah had embraced Islam three days before ʿUmar. Nuʿaym ibn ʿAbd Allāh an-Naḥḥām met him and said: "Where are you going, O ʿUmar?" He said: "I intend to go to Muḥammad, this Ṣābi’ (apostate) who has divided the affair of Quraysh, disparaged their intellects, reviled their religion, and insulted their gods, and kill him." Ibn ʿAbd al-Barr said: He said to him: "Evil is the path you have taken," intending to divert him from the Messenger of God, may God bless him and grant him peace. ʿUmar said to him: "If I knew that you had become a Ṣābi’, I would have started with you." Ibn Isḥāq said: Nuʿaym said to him: "By God, your soul has deceived you, O ʿUmar. Do you think that Banū ʿAbd Manāf will leave you walking on the earth after you have killed Muḥammad? Will you not return to your own household and set their affairs straight?" He said: "Which of my household?" He said: "Your brother-in-law and cousin, Saʿīd ibn Zayd, and your sister, Fāṭimah bint al-Khaṭṭāb. By God, they have embraced Islam and followed Muḥammad in his religion, so deal with them." He said: So ʿUmar returned, heading towards his sister and brother-in-law. With them was Khabbāb ibn al-Aratt, holding a parchment containing Sūrat Ṭā Hā, which he was teaching them. When they heard ʿUmar’s footsteps, Khabbāb hid in a closet of theirs, and Fāṭimah took the parchment and placed it under her thigh. ʿUmar had heard, when he approached the house, Khabbāb’s recitation to them. When he entered, he said: "What is this murmuring I heard?" They said to him: "You heard nothing." He said: "Yes, by God, and I have been informed that you have followed Muḥammad, may God bless him and grant him peace, in his religion." Then he seized his brother-in-law Saʿīd ibn Zayd. His sister Fāṭimah stood up to restrain him from her husband, so he struck her and wounded her head. When he did that, his sister and brother-in-law said to him: "Yes, we have embraced Islam and believed in God and His Messenger. So do whatever you wish." When ʿUmar saw the blood on his sister, he regretted what he had done and desisted. He said to his sister: "Give me this parchment which I heard you reciting just now, so that I may see what this is that Muḥammad has brought." ʿUmar was literate. When he said that, his sister said to him: "We fear you for it." He said: "Do not fear," and swore to her by his gods that he would return it to her after reading it. When he said that to her, she hoped for his conversion to Islam and said to him: "O my brother, you are impure in your polytheism, for none touches it except the pure." So ʿUmar stood up and performed a ritual bath (ghusl). Then she gave him the parchment, which contained Sūrat Ṭā Hā, and he read it. When he read the beginning of it, he said: "How beautiful and noble is this speech!" When Khabbāb heard that, he came out to him and said: "O ʿUmar, by God, I hope that God has singled you out for the prayer of His Prophet, for I heard him yesterday saying: 'O God, strengthen Islam with Abū l-Ḥakam ibn Hishām or with ʿUmar ibn al-Khaṭṭāb.' So fear God, O ʿUmar." At that, ʿUmar said to him: "Guide me to Muḥammad so that I may go to him and embrace Islam." Khabbāb said to him: "He is in a house near aṣ-Ṣafā, and with him are a number of his Companions." So ʿUmar took his sword, girded it on, and then headed to the Messenger of God, may God bless him and grant him peace, and his Companions. He knocked on the door. When they heard his voice, a man from among the Companions of the Messenger of God, may God bless him and grant him peace, stood up and looked through the crack of the door. He saw him girded with the sword, so he returned to the Messenger of God, may God bless him and grant him peace, frightened, and said: "O Messenger of God, this is ʿUmar ibn al-Khaṭṭāb, girded with the sword." Ḥamzah ibn ʿAbd al-Muṭṭalib said: "Let him in. If he comes intending good, we will offer it to him; and if he intends evil, we will kill him with his own sword." The Messenger of God, may God bless him and grant him peace, said: "Let him in." So the man let him in, and the Messenger of God, may God bless him and grant him peace, rose to meet him in the chamber. He took him by his waist-wrapper (ḥujzah) or by the fold of his cloak, then pulled him forcefully and said: "What has brought you, O son of al-Khaṭṭāb? By God, I do not think you will stop until God sends down upon you a calamity." In another narration: "I do not see you stopping until God does to you what He did to al-Walīd and so-and-so and so-and-so." Then he laughed. The Messenger of God, may God bless him and grant him peace, said: "O God, guide him." Ibn Isḥāq said: Then ʿUmar said: "O Messenger of God, I have come to you to believe in God, in His Messenger, and in what has come from God. I bear witness that there is no god but God and that Muḥammad is the Messenger of God." He said: Then the Messenger of God, may God bless him and grant him peace, uttered a takbīr (saying Allāhu Akbar) so loudly that the people of the house, the Companions of the Messenger of God, may God bless him and grant him peace, knew that ʿUmar had embraced Islam. In another narration: The people of the house uttered a takbīr that was heard from outside the house. Then the Companions of the Messenger of God, may God bless him and grant him peace, dispersed from their place, having become strong in themselves when ʿUmar embraced Islam along with the conversion of Ḥamzah, and they knew that the two of them would protect the Messenger of God, may God bless him and grant him peace, and that they would gain justice through them against their enemy. ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, said when he embraced Islam: "Praise be to God, the Bestower, to Whom are due favors upon us that have no equal. We began by denying, but he said to us: 'The truthful speech is a prophet with whom is the news.' I wronged the daughter of al-Khaṭṭāb, then my Lord guided me on the evening they said: 'ʿUmar has become a Ṣābi’.' I regretted what was of error in wronging her, when the sūrahs were recited to her. When she called upon her Lord, the Possessor of the Throne, earnestly, while tears from her eye hurriedly flowed, I was certain that the One she called was her Creator, and tears almost preceded me."

So I said: 'I bear witness that Allah is our Creator... and that Ahmad is renowned among us today.' 'A prophet of truth who brought the truth from a trustworthy source, faithful in trust, with no weakness in his resolve.' Then 'Umar said: 'We will manifest the religion of Allah in Mecca. If our people oppress us, we will fight them; if they treat us fairly, we will accept from them.' So 'Umar and the Companions went out and sat in the mosque. When Quraysh saw the conversion of Hamza and 'Umar, they were dismayed. Ibn Ishaq also narrated with his chain from 'Umar, may Allah be pleased with him, that he said: 'I was far from Islam, and I was a drinker of wine in the Jahiliyya, loving it and drinking it. We had a gathering place at al-Hazwara where men from Quraysh would meet. One night I went out intending to join my companions, but I found none of them there. I said to myself: 'I will go to so-and-so the wine seller, who sold wine in Mecca, perhaps I will find wine with him and drink.' But I did not find him. Then I said: 'I will go to the Ka'ba and circumambulate it seven or seventy times.' So I came to the mosque intending to circumambulate the Ka'ba, and there was the Messenger of Allah, peace and blessings be upon him, standing in prayer. When he prayed, he would face Syria, placing the Ka'ba between him and Syria, and his prayer place was between the Black Stone and the Yemeni Corner. When I saw him, I said: 'By Allah, I will listen to Muhammad tonight to hear what he says.' I said: 'If I approach him, I will startle him.' So I came from the direction of the Hijr 46 and entered under its covering, walking slowly while the Messenger of Allah, peace and blessings be upon him, stood praying, reciting the Qur'an, until I stood in his qibla 47, facing him, with nothing between us but the covering of the Ka'ba. When I heard the Qur'an, my heart softened, I wept, and Islam entered me. I remained standing in that place until the Messenger of Allah, peace and blessings be upon him, finished his prayer and departed. His dwelling was in the house known as al-Dar al-Raqta', which later came into the possession of Mu'awiya. I followed him until, when he entered the Sa'y 48 between the house of al-'Abbas and the house of Ibn Azhar, I caught up with him. When he heard my footsteps, he recognized me and thought I had followed him to harm him, so he rebuked me and said: 'What has brought you, O Ibn al-Khattab, at this hour?' I said: 'I have come to believe in Allah and His Messenger and in what has come from Allah Almighty.' So the Messenger of Allah, peace and blessings be upon him, praised Allah and said: 'Allah has guided you, O 'Umar.' Then he wiped my chest and prayed for steadfastness for me. Then we left the Messenger of Allah, peace and blessings be upon him, and he entered his house.' Ibn Ishaq said: 'Allah knows best which of these accounts is correct.' Ibn Zafar mentioned in 'Basha'ir al-Jinn bi-Mab'ath Muhammad' 49 that among the signs was what is contained in the hadith of Ibn 'Abbas concerning the reason for 'Umar's conversion: that he set out to kill the Messenger of Allah, peace and blessings be upon him, as he had promised Quraysh. He passed by a group of Khuza'a who had gathered around an idol of theirs to seek its judgment. They said to 'Umar: 'Come with us to witness the judgment.' So he entered with them. When they stood before the idol, they heard a voice reciting poetry: 'O people of bodies, what are you and your foolish thoughts? You who refer judgment to idols, you have become like grazing cattle. Do you not see what I see before me? A radiant light dispelling the darkness of night. It has appeared to the beholder from Tihama, and it has appeared to the beholder from Syria. Muhammad, possessor of piety and honor, whom the Merciful has honored as an Imam. He has come after polytheism with Islam, commanding prayer and fasting, Righteousness and maintaining family ties, and forbidding people from sins. So hasten, racing to Islam, without slackening or hesitation.' Then the people dispersed from the idol, and none who were present that day remained without converting. Then 'Umar went to his sister's house, spent the night there, and in the morning asked about the Prophet, peace and blessings be upon him. He was told that he was in the house of his uncle Hamza. So he went out with his sword on his shoulder. He met some men from Sulaym who had traveled to an idol of theirs called Dumar to seek its judgment. They invited 'Umar to enter and witness the judgment, and he did. When they stood before the idol, they heard a voice saying: 'Dumar has perished, though once worshipped, Before the Book and before the mission of Muhammad. Indeed, the one who has inherited prophethood and guidance, After the son of Mary, from Quraysh, is rightly guided. He who worshipped Dumar and its like will say: 'Would that Dumar and its like had never been worshipped.' Rejoice, O Abu Hafs 50, in a true religion, Guided to it and to the guiding Book. Be patient, O Abu Hafs, for a little while; Honor will come to you, surpassing the honor of the Banu 'Adi. Do not be hasty, for you will support his religion, Truly and certainly, with tongue and hand.' Then the people marveled and dispersed, and Allah removed the enmity that was in 'Umar's heart. Then he went and converted. Ibn Ishaq said: Nafi', the freed slave of 'Abdullah ibn 'Umar, narrated from 'Abdullah: 'When my father 'Umar converted, he asked: 'Who among Quraysh is the best at spreading news?' He was told: 'Jamil ibn Ma'mar al-Jumahi.' So he went to him early in the morning.' 'Abdullah said: 'I followed him to see what he would do, being a boy who understood everything I saw. When he reached him, he said: 'Do you know, O Jamil, that I have converted and entered the religion of Muhammad?' By Allah, he did not reply until he stood up, dragging his cloak, and 'Umar followed him, and I followed my father. When he stood at the door of the mosque, he shouted at the top of his voice: 'O assembly of Quraysh!'—and they were in their meeting places around the Ka'ba—'Indeed, Ibn al-Khattab has become a Sabi' 51!' 'Umar said from behind him: 'He lies, but I have submitted to Allah, and I bear witness that there is no god but Allah and that Muhammad is His servant and Messenger.' They rose against him, and he kept fighting them and they fought him until the sun was overhead. He became exhausted and sat down. Al-Jawhari said: 'Taliha al-ba'ir' means the camel became weary; 'talihati al-ibil' (with kasra) means their bellies ached. They stood over his head while he said: 'Do whatever you wish. I swear by Allah, if we were three hundred men, we would have left it for you or you would have left it for us.' While they were in that state, an old man from Quraysh approached, wearing a fine garment and an embroidered shirt, until he stood over them and said: 'What is the matter with you?' They said: ''Umar has become a Sabi'.' He said: 'So what? A man has chosen a matter for himself. What do you want? Do you think the Banu 'Adi ibn Ka'b will hand over their companion to you like this? Leave the man alone.' By Allah, it was as if they were a garment that had been stripped off. I said to my father after he had migrated to Medina: 'O father, who was the man who rebuked the people on your behalf in Mecca on the day you converted while they were fighting you? May Allah reward him.' He said: 'That was al-'As ibn Wa'il al-Sahmi. May Allah not reward him.' It is also narrated from some of the family of 'Umar that he said: 'When I converted that night, I thought about who among the people of Mecca was the most hostile to the Messenger of Allah, peace and blessings be upon him, so that I could go to him and inform him that I had converted. I said: 'Abu Jahl ibn Hisham.' 'Umar was related to him through his mother, Hantamah bint Hisham ibn al-Mughira. So I went in the morning until I knocked on his door. Abu Jahl came out and said: 'Welcome, O son of my sister! What brings you?' I said: 'I have come to inform you that I believe in Allah and His Messenger Muhammad, peace and blessings be upon him, and I affirm what he has brought.' He slammed the door in my face and said: 'May Allah disgrace you and disgrace what you have brought.' Ibn Mas'ud, may Allah be pleased with him, said: 'The conversion of 'Umar was a conquest, his migration was a victory, and his caliphate was a mercy. By Allah, we were unable to pray at the House until 'Umar converted. When he converted, he fought them until they left us to pray.' It is mentioned that when 'Umar converted, Jibril descended and said: 'The inhabitants of heaven rejoice at the conversion of 'Umar.' His conversion occurred in the fifth year of the Prophetic mission, and it is said in the sixth. They agreed on calling him al-Faruq 52. It is said that Allah named him thus, and it is said that the Messenger of Allah, peace and blessings be upon him, named him. He was one of the in-laws of the Messenger of Allah, peace and blessings be upon him, and his scribe, as stated by Ibn 'Abd al-Barr and others. He migrated to Medina openly, arriving before the Messenger of Allah, peace and blessings be upon him, in a group, and he witnessed all the battles with him. He was severe against the disbelievers and hypocrites, and he was ascetic in worldly life despite the treasures of the kings of the earth that came to him during his caliphate. We have narrated in the book of al-Tirmidhi from 'Uqba ibn 'Amir, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: 'If there were to be a prophet after me, it would be 'Umar.' Al-Aqlishi narrated in 'Fada'il al-Sahaba' from Abu Sa'id al-Khudri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: 'Allah has not sent any prophet without having a muhaddath 53 in his nation. If there is one in my nation, it is 'Umar.' It was said: 'O Messenger of Allah, how is he a muhaddath?' He said: 'The angels speak on his tongue.' For this reason, it is narrated that 'Umar was giving a sermon on a Friday in Medina and said in his sermon: 'O Sariya 54, the mountain!'

Zunaim al-Jabal, al-Jabal. The people turned to one another, not understanding his intent. When he finished his prayer, Ali, may God be pleased with him, said to him: "What is this that you said?" He replied: "Did you hear it?" He said: "Yes, and all the people of the mosque." He said: "It occurred to me that the polytheists had defeated our brothers and were riding on their flanks 55, passing by a mountain. If they turn to it, they will fight whoever they find and triumph, but if they pass it, they will perish. So this speech came out of me." The bearer of good news came after a month and mentioned that they heard on that day and at that hour, when they passed the mountain, a voice resembling the voice of Umar, so we turned to it, and God granted victory. Narrated by Ibn Asakir with a chain of trustworthy narrators. He said: Al-Samantari said: I passed through a low-lying land between mountains near Nahawand, and one of the people of that region showed me the place of battle and informed me that the polytheists on that day had lit a fire in a trench there—they pointed out its location to me—to trick the Muslims into retreating toward it so that they would fall into that fire. But God saved Sariya 56 and his companions through the voice of Umar, may God be pleased with him, and gave them victory over the polytheists, so they fell into that fire which they had kindled with their own hands and burned in it, and God granted victory to the Muslims at Nahawand. This is similar to what they informed me there, according to what they inherited among them. Ibn Zafar mentioned in his book "Khayr al-Bashar" 57 that Umar, may God be pleased with him, said to Ka'b: "O Ka'b, you reached the Prophet, may God bless him and grant him peace, and you knew that Moses son of Imran wished to be in his time, but you did not embrace Islam at his hands. Then you reached Abu Bakr, who is better than me, but you did not embrace Islam at his hands. Then you embraced Islam in my time." He said: "Do not be hasty with me, O Commander of the Faithful, for I was waiting until I saw how the matter would be, and I found it as it is in the Torah." Umar said: "And how is it?" He said: "I saw in the Torah that the master of creation and the chosen one from the descendants of Adam, and the seal of the prophets, would appear from the mountains of Paran 58, from the source of the obligation 59, from the holy valley, and he would manifest monotheism and truth. Then he would move to Tayba 60, and his battles and days would be there. Then he would be taken there and buried there." Umar said: "Then what?" Ka'b said: "Then after him will rule the righteous elder 61." Umar said: "Then what?" Ka'b said: "Then he will die, following [the Prophet]." Umar said: "Then what?" Ka'b said: "Then the iron horn 62 will rule." Umar said: "Woe to him! 63 Then what?" Ka'b said: "Then he will be killed as a martyr." Umar said: "Then what?" Ka'b said: "Then the possessor of modesty and generosity will rule." Umar said: "Then what?" Ka'b said: "Then he will be killed unjustly." Umar said: "Then what?" Ka'b said: "Then the possessor of the clear path, justice, and equity, the possessor of complete honor and comprehensive knowledge will rule." Umar said: "He is Abu al-Hasan 64. Then what?" Ka'b said: "Then he will die a martyr, blessed." He said: "Then what?" Ka'b said: "Then the matter will move to Syria." Umar said: "Enough for you, O Ka'b." Interpretation: "Al-Dafar" 65 with the unpointed dal means stench, and iron is stinking. He intended humility, so he mentioned the smell of iron and turned away from its good qualities of strength and cutting. From this, the world is called "Umm Dafar" 66. He, may God be pleased with him, was extremely humble. It is narrated that there were two black lines on his face from weeping. His son Abdullah said: I prayed behind him and heard his sobbing from behind three rows. God sealed his end with martyrdom, and its cause was his stabbing by Abu Lu'lu'a Fayruz 67, the slave of al-Mughira ibn Shu'ba, while he was standing in the dawn prayer with a poisoned double-edged dagger. That was on the twenty-third of Dhu al-Hijja in the year 23 AH, and it was a Wednesday. His caliphate lasted ten years and six months, according to a difference of opinion. He died at the age of sixty-three, which is the correct view. And the door of tribulation 68 was opened after him, as reported in the Sahih. Muhammad ibn al-Hasan al-Sha'ri narrated in his book "al-Malamih wa al-Ma'ariḍ" 69 from Abu al-Layth al-Samarqandi regarding His saying, the Exalted: {And fear a tribulation} 70. He said: From Abu Dharr, may God be pleased with him: Umar, may God be pleased with him, took his hand one day and squeezed it, so he said: "Let go of my hand, O lock of tribulation." Umar said: "What do you mean by 'lock of tribulation'?" He said: "You came one day and sat at the end of the people, and the Prophet, may God bless him and grant him peace, said: 'Tribulation will not afflict you as long as this one is among you.'" Al-Sha'ri also narrated from Ali, may God be pleased with him, that he said: "I and Uthman are a tribulation for this community." Its explanation is in what Mu'adh ibn Jabal, may God be pleased with him, narrated from the Prophet, may God bless him and grant him peace: "The door of tribulation will remain closed to my community as long as Umar ibn al-Khattab lives among them. When he dies, tribulations will follow one after another upon them." 3. Uthman ibn Affan, may God be pleased with him. Ibn Abd al-Barr said: Uthman ibn Affan ibn Abi al-As ibn Umayya ibn Abd Shams ibn Abd Manaf, he meets the Messenger of God, may God bless him and grant him peace, at Abd Manaf. His mother was Arwa bint Kurayz ibn Rabi'a ibn Habib ibn Abd Shams, and her mother was Umm Hakim al-Bayda bint Abd al-Muttalib. His kunya is Abu Amr, and it is said Abu Abdullah, and it is said Abu Layla. His conversion to Islam was early, before the Prophet, may God bless him and grant him peace, entered the house of al-Arqam. Abu Bakr called him to Islam, so he embraced it, and he made both migrations to Abyssinia and Medina. He married two daughters of the Messenger of God, may God bless him and grant him peace, and he was among his scribes. Umar ibn Shabba mentioned him in his book about the Prophet, may God bless him and grant him peace. Muhammad ibn Sa'd said: The Messenger of God, may God bless him and grant him peace, wrote to Nahshal ibn Malik al-Wa'ili of Bahila a letter written by Uthman, may God be pleased with him, which will be mentioned later in this book of mine, God willing. Al-Aqlishi said: It was said to al-Muhallab ibn Abi Sufra: Why was Uthman called "Dhu al-Nurayn" 71? He said: Because we do not know anyone who drew a curtain over two daughters of a prophet other than him. Ibn Munir al-Halabi said in the commentary: It is established from the Messenger of God, may God bless him and grant him peace, that he said: "I asked my Lord, the Mighty and Majestic, that no one who has a marriage tie with me or whom I have a marriage tie with should enter the Fire." The chain of its transmission goes back to Sahl ibn Sa'd, who said: The Messenger of God, may God bless him and grant him peace, was asked: "Is there lightning in Paradise?" He said: "Yes, Uthman moves from one dwelling to another, and Paradise flashes with lightning." Narrated by al-Hakim, who authenticated it according to the conditions of the two Shaykhs 72. Others added: "two flashes of lightning," and for that reason he was called Dhu al-Nurayn. Al-Aqlishi said: We have narrated from Anas ibn Malik, may God be pleased with him, that the Prophet, may God bless him and grant him peace, ascended Uhud with Abu Bakr, Umar, and Uthman, may God be pleased with them, and it shook with them, so he struck it with his foot and said: "Be still, Uhud, for upon you are a prophet, a truthful one 73, and two martyrs." From Jabir ibn Abdullah, from the Prophet, may God bless him and grant him peace, that he said to Uthman: "O Uthman, you are my friend in this world and the Hereafter." From Umm Kulthum bint Thumama, she said: I asked Aisha, may God be pleased with her, about Uthman, may God be pleased with him. She said: I saw the Messenger of God, may God bless him and grant him peace, placing his head on my thigh, with Uthman on his right, and Gabriel revealing to him. She said: And the Messenger of God, may God bless him and grant him peace, was saying: "Write, Uthman." God would not give that status except to one honorable to God and His Messenger. From Abu Sa'id al-Khudri, he said: I watched the Prophet, may God bless him and grant him peace, one night raising his hands from the beginning of the night until dawn, supplicating for Uthman, may God be pleased with him, saying: "O God, Uthman, I am pleased with him, so be pleased with him." He spent wealth in obedience to God, the Exalted, and attained reward. From Abd al-Rahman ibn Samura, he said: Uthman came to the Prophet, may God bless him and grant him peace, with a thousand dinars when he equipped the army of hardship 74, and he scattered them in his lap. He said: I saw the Prophet, may God bless him and grant him peace, turning them over in his lap and saying: "Nothing will harm Uthman after today, whatever he does," twice. From al-Zuhri, he said: Uthman ibn Affan carried in the expedition of Tabuk nine hundred and forty camels, then he brought sixty horses, completing a thousand. From Ibn Abbas, may God be pleased with them, he said: Rain was withheld during the time of Abu Bakr al-Siddiq, may God be pleased with him, so the people gathered to Abu Bakr and said: "The sky has not rained, the earth has not grown, and the people are in great hardship." Abu Bakr said: "Go back and be patient, for you will not walk far before God, the Generous, relieves you." We had not waited long when Uthman ibn Affan, may God be pleased with him, arrived from Syria with a hundred riding beasts of grain—or he said: food. The people gathered at his door and knocked. Uthman came out to them with a crowd of people and said: "What do you want?" They said: "The time is dry, the sky has not rained, the earth has not grown, and the people are in great hardship. We have heard that you have food, so sell to us so that we may provide for the poor Muslims." Uthman said: "With love and honor. Enter and negotiate." The merchants entered, and there was the food placed in Uthman's house, may God be pleased with him.

So he said, "O company of merchants, how much profit do you give me on my purchase from Syria?" They said, "For ten, twelve." 'Uthman said, "They have increased me." They said, "For ten, fourteen." 'Uthman said, "They have increased me." They said, "For ten, fifteen." 'Uthman said, "They have increased me." The merchants said, "O Abu 'Amr, there are no merchants left in Medina besides us. So who is it that has increased you?" He said, "Allah, Mighty and Majestic, has increased me, for every dirham ten. Do you have any increase?" They said, "By Allah, no." He said, "Then I call Allah to witness that I have made this food a charity for the poor Muslims." Ibn 'Abbas, may Allah be pleased with them both, said, "I saw in my sleep the Messenger of Allah, may Allah bless him and grant him peace, on a dappled horse, wearing a cloak of light, on his feet two sandals of light, and in his hand a staff of light, and he was hurrying. I said, 'O Messenger of Allah, my longing for you and for your speech has become intense. Where are you hastening?' He said, 'O Ibn 'Abbas, 'Uthman ibn 'Affan has given a charity, and Allah Almighty has accepted it from him and has married him to a bride in Paradise. We have been invited to his wedding.'" How honorable is wealth that brings its owner to this rank and grants him this special status and closeness! It has been narrated from him, may Allah be pleased with him, that he used to feed people the food of the governorate, but when he entered his house, he would eat vinegar and oil. And from 'Abdullah ibn Shaddad ibn al-Had, he said, "I saw 'Uthman ibn 'Affan, may Allah be pleased with him, on Friday on the pulpit, wearing a thick 'Adani loincloth worth four or five dirhams, and a Kufan sheet that was worn." Al-Jawhari said: "Ar-riṭa 75 is a wrap when it is a single piece and not two pieces sewn together." Al-mumashshaq 76 means worn out, and it is also said dyed. And from Abu Musa al-Ash'ari, may Allah be pleased with him, he said, "The Messenger of Allah, may Allah bless him and grant him peace, was in a garden, and a man asked permission to enter. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Open for him and give him glad tidings of Paradise.' And behold, it was Abu Bakr, may Allah be pleased with him. Then another asked permission, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Open for him and give him glad tidings of Paradise.' So I opened for him and gave him glad tidings of Paradise, and behold, it was 'Umar, may Allah be pleased with him. Then another asked permission, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Open for him and give him glad tidings of Paradise, despite a trial that will befall him.' So I opened for him and gave him glad tidings of Paradise, and behold, it was 'Uthman ibn 'Affan. I informed him of what he had said, and he said, 'Allah is the One whose help is sought.'" And from Jabir ibn 'Abdullah, may Allah be pleased with him, he said, "A funeral of a man was brought to the Prophet, may Allah bless him and grant him peace, to pray over him, but he did not pray over him. It was said, 'O Messenger of Allah, we have not seen you leave off prayer over anyone before this.' He said, 'He used to hate 'Uthman, so Allah hated him.'" And from al-Hasan ibn 'Ali, may Allah be pleased with them both, he said, "I would not fight after a dream I saw. I saw the Messenger of Allah, may Allah bless him and grant him peace, clinging to the Throne, and I saw Abu Bakr placing his hand on the shoulder of the Prophet, may Allah bless him and grant him peace, and I saw 'Umar placing his hand on the shoulder of Abu Bakr, and I saw 'Uthman placing his hand on the shoulder of 'Umar, and I saw beneath them blood. I said, 'What is this?' It was said, 'This is the blood of 'Uthman, which Allah is seeking.'" And al-Aqlishi, may Allah have mercy on him, said about 'Uthman, may Allah be pleased with him, praising him, and included in it from the saying of Hassan, may Allah be pleased with him: "He who possesses virtues, the possessor of the two lights, 'Uthman, / When light and certainty settled in his heart. The in-law of the Messenger through his two daughters, both sanctified, / And no human before attained such. He was the friend of Ahmad in this world and the next, / He has righteousness, faith, and goodness. As for modesty, it shines on his cheeks, / And in his heart there is light and proof. As for generosity, it is a trait that accompanied him, / So his face is adorned with the radiance of munificence. How many a breach did he fill with his abundant wealth, / And how many a malady did he cure, and Allah is the Benefactor. His caliphate was established with justice, / Until the tyranny of the transgressors spread. So they killed him unjustly in the midst of his home, / As if he were a sacrifice for the wicked. They sacrificed a man with a white forelock marked by prostration, / So his night is glorification and Qur'an. The spirit of the martyr of the house departed shining, / And his uncle is in the heights, spirit and basil." Ibn 'Abd al-Barr said: "'Uthman, may Allah be pleased with him, was of medium height, neither short nor tall, handsome-faced, fair-skinned, with a large, thick beard, brown-skinned, with much hair, large-jointed, and broad-shouldered." He was pledged allegiance to the caliphate on Saturday, the first of Muharram, in the year twenty-four, three days after the burial of 'Umar ibn al-Khattab, may Allah be pleased with him, with the consensus of the people. He was killed in Medina on Friday, the eighteenth of Dhu al-Hijjah, in the year thirty-five of the Hijra, at the age of ninety, and was buried in al-Baqi'. It is also said otherwise. He held the caliphate for twelve years less ten days. There is disagreement regarding these dates, mentioned by Ibn 'Abd al-Barr in his al-Isti'ab and others. 4. 'Ali ibn Abi Talib, may Allah be pleased with him He is the cousin of the Messenger of Allah, may Allah bless him and grant him peace. Abu Talib is the brother of 'Abdullah, the father of the Messenger of Allah, may Allah bless him and grant him peace. He is a Qurashi Hashimi, with the kunya Abu al-Hasan and Abu Turab. Ibn al-Jawzi mentioned a third kunya, which is Abu Qasam. Ibn Dihya said in his work "Marj al-Bahrayn fi Fawa'id al-Mashriqayn wa al-Maghribayn": "'Ali is called Abu al-Qasam. He said that on the day of Uhud during his duel with Abu Sa'id ibn Abi Talha." Al-qasam 77 is the plural of qusma, which is the lethal muscle. It may also be the plural of qasma', which is the calamity that breaks. Al-Jawhari said: "Qasam is like qatham, which crushes whatever it meets." Ibn Ishaq said: "Some scholars narrated to me that the Messenger of Allah, may Allah bless him and grant him peace, only called 'Ali 'Abu Turab' because when he was displeased with Fatima about something, he would not scold her nor say anything she disliked, but he would take some dust and put it on his head." He said: "So when the Messenger of Allah, may Allah bless him and grant him peace, saw dust on 'Ali, he knew that he was displeased with Fatima, and he would say, 'What is the matter with you, O Abu Turab?' And his father named him 'Ali." Al-Hakim narrated in al-Mustadrak that 'Ali's name is Asad, because when his mother gave birth to him, she named him Asad after her father, but Abu Talib refused and said, "Name him 'Ali." Hence his saying on the day of Khaybar: "I am the one whom my mother named Haydarah..." And he did not say "my father named me." Al-Haydarah is the lion. Regarding his age when he embraced Islam, there are sayings, among them that he embraced Islam at the age of fifteen, and it is said ten, as stated by Ibn Ishaq. We have narrated in Jami' al-Tirmidhi: "The Messenger of Allah, may Allah bless him and grant him peace, was sent on Monday, and 'Ali embraced Islam on Tuesday." Ibn Ishaq said: "Then 'Ali came after that day—meaning after the Islam of Khadija and her prayer with him—and found them praying. He said, 'What is this?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'The religion of Allah, which He has chosen for Himself and sent His messengers with. I call you to Allah and to worship Him, and to disbelieve in al-Lat and al-'Uzza.' He said, 'Until I consult Abu Talib.' The Messenger of Allah, may Allah bless him and grant him peace, disliked that his secret be disclosed, so he said to 'Ali, 'If you do not embrace Islam, then keep it secret.' Then Allah placed Islam in his heart, so he went in the morning until he came to him and embraced Islam. Among the blessings Allah bestowed upon 'Ali was that he was raised in the care of the Messenger of Allah, may Allah bless him and grant him peace, while he was young." Al-Qadi 'Iyad said: "Al-Tahawi narrated in Mushkil al-Hadith from Asma' bint 'Umays that the Prophet, may Allah bless him and grant him peace, was receiving revelation while his head was in the lap of 'Ali, may Allah be pleased with him, and he did not pray 'Asr until the sun had set. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Did you pray, O 'Ali?' He said, 'No.' So the Messenger of Allah, may Allah bless him and grant him peace, said, 'O Allah, he was in obedience to You and to Your Messenger, so return the sun to him.' Asma' said, 'I saw it set, then I saw it rise after it had set, and it stood still on the mountains and the earth. That was at al-Sahba' in Khaybar.'" He said: "This hadith is established, and its narrators are trustworthy." Al-Tahawi narrated that Ahmad ibn Salih used to say: "It is not fitting for one who follows the path of knowledge to neglect memorizing the hadith of Asma', for it is among the signs of prophethood." Ibn al-Jawzi mentioned this hadith in al-Mawdu'at and identified its fabricator, saying: "It is established in the Sahih from him, peace be upon him, that the sun was not detained for anyone except Joshua." Shaykh Diya' al-Din Abu al-Najib al-Suhrawardi mentioned in his book "Adab al-Muridin li Khidmat Rabb al-'Alamin" the marriage of 'Ali to Fatima, may Allah be pleased with them both. He said: "It is narrated that when the Prophet, may Allah bless him and grant him peace, intended to marry Fatima, may Allah be pleased with her, to 'Ali, may Allah be pleased with him, he said to him, 'Speak for yourself as a suitor.' The Muhajirun and Ansar had gathered. So he said, 'Praise be to Allah, praise that reaches Him and pleases Him. May Allah bless Muhammad with a blessing that brings him near and grants him favor. Marriage is among what Allah has commanded and approved, and our gathering is in what Allah has permitted and decreed. This is Muhammad, the Messenger of Allah, may Allah bless him and grant him peace, who has married me to his daughter Fatima, may Allah be pleased with her, for a dowry of five hundred dirhams. I am pleased, so ask him and bear witness.'" 'Ali, may Allah be pleased with him, said: "We had nothing but the skin of a ram; we would sleep on it at night and feed the watering camel on it during the day."

Muhammad ibn Zafar narrated in the book *Anbā' Nujabā' al-Abnā'* that Abū Ṭālib ibn ‘Abd al-Muṭṭalib said to Fāṭimah bint Asad, his wife and the mother of his children, "O Fāṭimah, why do I not see ‘Alī attending our meal?" She replied, "Indeed, Khadījah bint Khuwaylid has taken him under her care." Abū Ṭālib said, "I will not attend a meal from which ‘Alī is absent." So she sent her son Ja‘far ibn Abī Ṭālib (may Allah be pleased with him) and said, "Bring him to me, and tell him what his father said." Ja‘far went to Khadījah, informed her, took ‘Alī, and brought him to his family, while Abū Ṭālib was at his meal. When he saw him, he welcomed him, seated him on his thigh, placed his palm on his head, and put a morsel in his mouth. He chewed it, then spat it out and wept. Abū Ṭālib said, "O Fāṭimah, take this child to yourself and see what is the matter with him." So his mother took him, caressed him, quieted him, and asked him. He said, "Will you keep a secret for me?" She said, "Yes." He said, "O my mother, I find the palm of Muhammad cool and his food fragrant, but I find the palm of my father hot and his food foul and putrid." She said to him, "Do not utter this, and if your father asks you, say, 'I am suffering from *maghs* (a known disease).'" When Abū Ṭālib finished his meal, he said, "O Fāṭimah, what is the matter with my son?" She said, "He was suffering from *maghs*." He said, "No, by Hubal, nothing is wrong with him except his preference for Muhammad over us. So join him to him, and do not hinder him afterward, for soon Muhammad (peace and blessings be upon him) will break the backs of Quraysh through him." **Interpretation of the Unfamiliar Terms in This Report** *Al-Lawk* (اللوك): Chewing. *Al-Lafẓ* (اللفظ): Spitting something out of the mouth. *Qadāwah* (قداوة): The pleasant aroma of meat; *yaqdā* (يقدى) means it becomes fragrant. *Tafal* (تفل): Change and corruption of smell. *Maghs* (مغس): A well-known disease that afflicted him. His saying *Fayūshiku* (فيوشك): Its meaning is "he hastens," and *al-washīk* (الوشيك) means swift. His saying *Yahṣiru* (يهصر): It means to bend and fold in order to break. His saying *Kallā wa Hubal* (كلا وهبل): Hubal was an idol they venerated; he swore by it. It was inside the Ka‘bah. This is the one Abū Sufyān mentioned in the Battle of Uḥud in his saying, "Exalt Hubal." The Prophet (peace and blessings be upon him) said, "Will you not answer him?" They said, "What shall we say?" He said, "Say: Allah is Most High and Most Great." I say: Some of our Meccan companions informed me that it still exists in Mecca, known among them, where they urinate near it. It was thrown away along with other idols that were around the Ka‘bah, numbering about three hundred and sixty idols, which Iblīs had fastened for them with lead. Al-Azraqī mentioned this in his *History of Mecca* and said: This is what we have narrated from him with his chain from ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) entered Mecca on the Day of Conquest, and around the Ka‘bah were three hundred and sixty idols. He began to poke them with a stick and say, "Truth has come, and falsehood has vanished; indeed, falsehood is ever vanishing" (Qur’an 17:81). And from Ibn ‘Abbās (may Allah be pleased with them both), he said: The Messenger of Allah (peace and blessings be upon him) had a staff in his hand as he circumambulated the Ka‘bah on his mount, pointing at them. No idol did he point at its face but it fell on its back, and no idol did he point at its back but it fell on its face, until all of them fell. He ordered them to be gathered, then burned with fire and broken. Concerning this, Fuḍālah ibn ‘Umayr al-Laythī said, mentioning the Day of Conquest: "If you had seen Muhammad and his troops on the Day of Conquest, when the idols were broken, You would have seen the light of Allah manifest among us, while polytheism's face was covered in darkness." Allah Almighty said, "Indeed, you and what you worship besides Allah are fuel for Hell" (Qur’an 21:98). Al-Baghawī said: ‘Alī recited it as "firewood for Hell." Returning to our subject: His mother (may Allah be pleased with him) was Fāṭimah bint Asad ibn Hāshim ibn ‘Abd Manāf. She was the first Hāshimī woman to give birth to a Hāshimī. She embraced Islam and migrated to Medina, and died during the lifetime of the Prophet (peace and blessings be upon him). She was the mother of ‘Alī, ‘Aqīl, Ja‘far, and Ṭālib, the children of Abū Ṭālib. The author of *al-Mawrid al-‘Adhb* said: It is narrated that the Prophet (peace and blessings be upon him) clothed her in his shirt, prayed over her, said seventy *takbīrs* over her, lay down in her grave, and rewarded her well. When asked about this, he said, "She was a mother to me after my mother, and after Abū Ṭālib, no one was more kind to me than her." ‘Alī (may Allah be pleased with him) was the scribe for the Prophet’s (peace and blessings be upon him) treaties when he made treaties and his peace agreements when he made peace. He was pledged allegiance as caliph on the Friday on which ‘Uthmān (may Allah be pleased with them both) was killed. His caliphate lasted four years and seven months, and he was killed at the age of sixty-three; other accounts differ. He was killed by the most wretched of people, ‘Abd al-Raḥmān ibn Muljam, with a poisoned sword on the night of Friday, then he died in Kufa on the night of Sunday, the nineteenth of Ramaḍān in the year forty (AH). It is said he was buried in the courtyard of Kufa, or on the road to al-Ḥīrah, or carried to Medina and buried near Fāṭimah, or carried in a coffin on a camel, and the camel went astray and fell in the land of Ṭayyi’, or that the location of his grave is unknown (may Allah be pleased with him). **5. Ubayy ibn Ka‘b** Ubayy ibn Ka‘b ibn Qays ibn ‘Ubayd ibn Zayd ibn Mu‘āwiyah ibn ‘Amr ibn Mālik ibn al-Najjār. Al-Najjār is Taym al-Lāt ibn Tha‘labah ibn ‘Amr ibn al-Khazraj al-Akbar al-Mu‘āwī. The Banū Mu‘āwiyah ibn ‘Amr are known as Banū Judaylah, who was their mother. It is said he was called al-Najjār because he scarred a man's face with an adze; other accounts differ. The Prophet (peace and blessings be upon him) gave him the *kunya* Abū al-Mundhir, and ‘Umar gave him the *kunya* Abū al-Ṭufayl. He said: The Messenger of Allah (peace and blessings be upon him) said to me, "O Abū al-Mundhir, which verse in the Book of Allah do you consider the greatest?" I said, "Allah, there is no god but Him, the Ever-Living, the Sustainer" (Qur’an 2:255). He said, then struck my chest and said, "May knowledge be a blessing to you, O Abū al-Mundhir." He attended the second Pledge of ‘Aqabah and gave allegiance there, then attended Badr. He was one of the jurists among the Companions and the most proficient reciter of the Book of Allah Almighty. The Messenger of Allah (peace and blessings be upon him) recited Surah *Lam Yakun* (Surah 98) to him and said, "Indeed, Allah commanded me to recite it to you." He said, "Did Allah name me for you?" He said, "Yes." So Ubayy began to weep. This was narrated by Ibn ‘Abd al-Barr. It is narrated from Abū Miḥjan al-Thaqafī (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The most merciful of my community to my community is Abū Bakr, the strongest in the religion of Allah is ‘Umar, the most truthful in modesty is ‘Uthmān, the most just in judgment is ‘Alī, the most proficient in recitation is Ubayy, the most knowledgeable in inheritance is Zayd ibn Thābit, the most knowledgeable in the lawful and unlawful is Mu‘ādh ibn Jabal, and the green earth has not shaded nor the blue sky covered anyone more truthful in speech than Abū Dharr. Every nation has a trustee, and the trustee of this nation is Abū ‘Ubaydah ibn al-Jarrāḥ." Ubayy was among those who wrote down the revelation for the Messenger of Allah (peace and blessings be upon him) before Zayd ibn Thābit, and also alongside him. Ibn ‘Abd al-Barr said: Al-Wāqidī narrated from his teachers: The first to write for the Messenger of Allah (peace and blessings be upon him) upon his arrival in Medina was Ubayy ibn Ka‘b. He was the first to write at the end of a document, "And so-and-so wrote." He said: When Ubayy was absent, the Messenger of Allah would call Zayd ibn Thābit. So Zayd and Ubayy would write the revelation before the Messenger of Allah (peace and blessings be upon him) and write his letters to the people, treaties, and other things. Ubayy died during the caliphate of ‘Umar in the year nineteen (AH), or it is said at the beginning of ‘Uthmān's caliphate in the year thirty-two (AH). ‘Alī ibn al-Madīnī said: Al-‘Abbās, Abū Sufyān ibn Ḥarb, and Ubayy ibn Ka‘b died close to each other; other accounts differ. The majority hold that he died during ‘Umar's caliphate. He is counted among the people of Medina. Narrators from him include ‘Ubādah ibn al-Ṣāmit, ‘Abdullāh ibn ‘Abbās, ‘Abdullāh ibn Khabbāb, his son al-Ṭufayl ibn Ubayy, and Abū Ayyūb al-Anṣārī (may Allah be pleased with them all). **6. Abān ibn Sa‘īd** Abān ibn Sa‘īd ibn al-‘Āṣ ibn Umayyah ibn ‘Abd Shams ibn ‘Abd Manāf ibn Quṣayy al-Qurashī al-Umawī. This was stated by Ibn ‘Abd al-Barr. He said: His conversion to Islam was delayed after that of his two brothers, Khālid and ‘Amr. Then he embraced Islam and his Islam was good. He said: Ibn Shabbah mentioned him in his book about the Prophet (peace and blessings be upon him), and Ibn Sa‘d also mentioned him in the *Ṭabaqāt*. He was the one who granted protection to ‘Uthmān ibn ‘Affān (may Allah be pleased with him) when the Messenger of Allah (peace and blessings be upon him) sent him to Quraysh in the year of al-Ḥudaybiyyah, and carried him on a horse until he entered Mecca. He said to him in poetry: "Come forward and go back, and fear no one; the Banū Sa‘īd are the honored ones of the sanctuary." His conversion to Islam occurred between al-Ḥudaybiyyah and Khaybar. He said: It is narrated from al-Ḥasan that he said: Abān ibn Sa‘īd came to the Messenger of Allah (peace and blessings be upon him), and he said, "O Abān, how did you leave the people of Mecca?" He said, "I left them after they had been watered (meaning rain), and I left the *idhkhir* (a fragrant grass) having become tall, and the *thamām* (a type of plant) having become abundant, and it had become lush." He said: Then the eyes of the Messenger of Allah (peace and blessings be upon him) welled up with tears, and he said, "I am the most eloquent among you, and then Abān after me." The Prophet (peace and blessings be upon him) appointed him as governor over al-Baḥrayn after dismissing al-‘Alā’ ibn al-Ḥaḍramī from it. He remained over it until the Messenger of Allah (peace and blessings be upon him) died. He was the one who undertook the dictation of ‘Uthmān's *muṣḥaf* (codex) to Zayd ibn Thābit, as ‘Uthmān commanded them both. He said: This was mentioned by Ibn Shihāb from Khārijah ibn Zayd ibn Thābit from his father. There is disagreement about the time of Abān ibn Sa‘īd's death. Ibn Isḥāq said: Abān and ‘Amr, the sons of Sa‘īd ibn al-‘Āṣ, were killed on the Day of al-Yarmūk, but this was not corroborated. That was on Monday, five days into Rajab of the year fifteen (AH), during ‘Umar's caliphate. Mūsā ibn ‘Uqbah said: They were killed on the Day of Ajnādayn, which is the view of most scholars. Others say on the Day of Marj al-Ṣuffar.

The battle of Ajnadayn occurred in Jumada al-Ula of the year 13 AH, during the caliphate of Abu Bakr, less than a month before his death. The battle of Marj al-Suffar took place at the beginning of the caliphate of Umar in the year 14 AH, may God be pleased with them all. 7. Al-Arqam ibn Abi al-Arqam Ibn Abd al-Barr said: The name of Abu al-Arqam is Abd Manaf ibn Asad ibn Abd Allah ibn Umar ibn Makhzum al-Qurashi al-Makhzumi. His mother was from the Banu Sahm ibn Amr ibn Husays, her name being Umaymah bint Abd al-Harith, and it is also said Tamadur bint Hudhaym from Banu Sahm. His kunya was Abu Abd Allah. He was among the early emigrants, an early Muslim; he was the seventh of seven, and it is said he embraced Islam after ten individuals. He is counted among the people of Badr. The Messenger of God, may God bless him and grant him peace, used to stay in hiding from Quraysh in Mecca in his house on al-Safa. I say: This is the house called in our time Dar al-Khayzuran. The Prophet, may God bless him and grant him peace, used to call people to Islam there until they completed forty men, the last of them to embrace Islam being Umar ibn al-Khattab, may God be pleased with them. The senior Companions embraced Islam in his house. When they completed forty, they came out. Al-Arqam ibn Abi al-Arqam died in the year 55 AH in Medina at the age of over eighty years. He bequeathed that Sa'id ibn Abi Waqqas should lead his funeral prayer, but he was absent in al-Aqiq, so his son Ubayd Allah waited for him until he came and led the prayer. His father, Abu al-Arqam, died on the day Abu Bakr al-Siddiq died, may God be pleased with them both. Ibn Sa'd mentioned him among those who wrote for the Prophet, may God bless him and grant him peace, and mention of that will come in his letters to the kings. The author of al-Mawrid al-Adhb al-Hani' in his commentary on the Sirah of Abd al-Ghani said that Ibn Asakir, Ibn Abd al-Barr, and Ibn Abd Rabbih mentioned him in the book of the Prophet, may God bless him and grant him peace. 8. Buraydah al-Aslami Ibn Abd al-Barr said: He is Buraydah ibn al-Husayb ibn Abd Allah ibn al-Harith ibn al-A'raj ibn Sa'd ibn Rizah ibn Adi ibn Sahm ibn Mazin ibn al-Harith ibn Salamah ibn Aslam ibn Afsa ibn Harithah ibn Amr ibn Amir. His kunya was Abu Abd Allah, and it is said Abu Sahl, Abu al-Husayb, and Abu Sasan. He embraced Islam before Badr but did not attend it. He attended al-Hudaybiyyah and pledged the Pledge of Ridwan under the tree. When the Messenger of God, may God bless him and grant him peace, emigrated to Medina and reached al-Ghamim, Buraydah ibn al-Husayb came to him and embraced Islam, he and those with him, who were about eighty households. It is narrated from Abd Allah ibn Buraydah from his father that the Prophet, may God bless him and grant him peace, did not practice tiyarah 78 but he practiced fa'l 79. Buraydah rode with seventy riders from his family from Banu Sahm, and the Prophet, may God bless him and grant him peace, met him and said to him, "Who are you?" He said, "I am Buraydah." The Prophet turned to Abu Bakr and said, "Our affair has become cool (barada) and good, O Abu Bakr." He said, "Then he said to me, 'From which tribe are you?' I said, 'From Aslam.' He said to Abu Bakr, 'We have become safe (salimna).' Then he said, 'From which clan?' I said, 'From Banu Sahm.' He said, 'Your arrow (sahm) has come out.'" It is narrated from his son Abd Allah: My father died in Marw and his grave is in al-Husn, and he is the leader of the people of the East and their light, because the Prophet, may God bless him and grant him peace, said, "Any man of my Companions who dies in a land, he is their leader and their light on the Day of Resurrection." Ibn Munir al-Halabi said: Hilal ibn Siraj ibn Muja'ah narrated from his father that the Messenger of God, may God bless him and grant him peace, gave him land in Yemen, and Buraydah wrote for him: "From Muhammad, the Messenger of God, to Muja'ah ibn Mirarah from Banu Sulaym: I have given you al-Ghawrah. Whoever disputes with you about it, let him come to me." Buraydah wrote it. Ibn Abd al-Barr said: Muja'ah ibn Mirarah al-Hanafi al-Yamami was one of the chiefs of Banu Hanifah, and he has a story in the apostasy with Khalid ibn al-Walid. He is the one who made peace with Khalid ibn al-Walid on the day of al-Yamamah in a story too long to mention. Among it: He was in chains with Khalid, and Khalid saw the companions of Musaylimah having drawn their swords, so he said, "O Muja'ah, your people have failed." He said, "No, but they are Yemeni swords, their blades do not soften until the sun shines on them." The Messenger of God, may God bless him and grant him peace, had granted Muja'ah land in al-Yamamah and wrote a document for him. One of their poets said: "Muja' of al-Yamamah has come to us, telling us what the Messenger said. So we gave obedience and stood firm, and the man listened to what he said." His son Siraj narrated from him, and no one else narrated from him. God knows best. 9. Thabit ibn Qays ibn Shammas Ibn Zahir ibn Malik ibn Imri' al-Qays ibn Malik al-Aghar ibn Tha'labah ibn Ka'b ibn al-Khazraj. His mother was a woman from Tayy. His kunya was Abu Muhammad after his son, and it is said Abu Abd al-Rahman. His sons Muhammad, Yahya, and Abd Allah were killed on the day of al-Harrah. Thabit was the orator of the Messenger of God, may God bless him and grant him peace, and the orator of the Ansar, just as Hassan was the poet of the Messenger of God, may God bless him and grant him peace. He attended Uhud and the battles after it. He was killed on the day of al-Yamamah during the caliphate of Abu Bakr, may God be pleased with him. Anas said: When the people retreated on the day of al-Yamamah, I said to Thabit, "Do you not see, O uncle?" and I found him having uncovered his thighs and applying hanut 80. He said, "This is not how we used to fight with the Messenger of God, may God bless him and grant him peace. Evil is the habit you have taught your peers and evil is the habit you have taught yourselves. O God, I disavow to You what these people are doing." Then he fought until he was killed. It is said that he had a touch of jinn. When God Almighty revealed, "Indeed, God does not love every conceited boaster" 81, he closed his door and began to weep. The Messenger of God, may God bless him and grant him peace, missed him and sent for him. He informed him and said, "O Messenger of God, I love beauty and I love to be a leader among my people." He said, "You are not among them, but you will live praiseworthy, be killed as a martyr, and enter Paradise." On the day of al-Yamamah, he went out with Khalid ibn al-Walid against Musaylimah the Liar. When they met, the Muslims retreated. Thabit and Salim, the freed slave of Abu Hudhayfah, said, "This is not how we used to fight with the Messenger of God, may God bless him and grant him peace." Then each of them dug a pit, stood firm, and fought until they were killed. Thabit was wearing a valuable coat of mail that day. A Muslim man passed by and took it. While a Muslim man was sleeping, Thabit came to him in a dream and said, "I entrust you with a will; beware not to say this is a dream and waste it. When I was killed yesterday, a Muslim man passed by me and took my coat of mail. His house is at the far end of the people, and by his tent is a horse that is restless in its tether. He has placed a cooking pot over the coat of mail, and above the pot is a man. Go to Khalid and order him to send for my coat of mail and take it. When you arrive in Medina before the Caliph of the Messenger of God, may God bless him and grant him peace—meaning Abu Bakr, may God be pleased with him—tell him that I owe such and such a debt, and such and such a slave is free, and such and such." The man went to Khalid and informed him, so he sent for the coat of mail and brought it. He told Abu Bakr about the dream, and he executed his will. He said: We do not know of anyone whose will was executed after his death other than Thabit ibn Qays, may God have mercy on him. Ibn Sa'd mentioned him in the book and that he wrote a document for the delegation of Thumalah and al-Hadan from the Messenger of God, may God bless him and grant him peace. 10. Juhaym ibn al-Salt ibn Makhramah Ibn al-Muttalib ibn Abd Manaf al-Qurashi al-Muttalibi. He embraced Islam in the year of Khaybar, and the Messenger of God, may God bless him and grant him peace, gave him thirty wasqs 82 from Khaybar. Ibn Abd al-Barr mentioned him in his book of the Prophet's letters in the biography of Ubayy ibn Ka'b. He is the one who saw the vision at al-Juhfah when Quraysh set out to protect their caravan and camped at al-Juhfah to take water at night. Sleep overcame Juhaym, and he saw a horseman who stopped by him and announced to him the deaths of some nobles of Quraysh. 11. Jahm ibn Sa'd Abd al-Karim said in al-Mawrid al-Adhb al-Hani', commentary on the Sirah of Abd al-Ghani: Jahm ibn Sa'd was mentioned by Abu Abd Allah Muhammad ibn Ahmad ibn Abi Bakr al-Qurtubi in the book al-A'lam on the birth of the Prophet, may God bless him and grant him peace, in his book of the Prophet's letters. Abd al-Karim said: I copied it from his handwriting. He said: Al-Quda'i mentioned that al-Zubayr ibn al-Awwam and Jahm ibn Sa'd used to write the alms revenues. I say: Ibn Abd al-Barr did not mention him in his section on the names of the Companions. 12. Hanzalah ibn al-Rabi' ibn Sayfi al-Katib Al-Usaydi al-Tamimi. His kunya was Abu Rab'i. He was from Banu Usayd ibn Amr ibn Tamim, from a sub-tribe called Banu Sharif. Banu Usayd ibn Amr ibn Tamim were among the nobles of Banu Tamim. Usayd is with a kasra under the ya' and tashdid. Nafi' ibn al-Aswad al-Tamimi boasted of his people in poetry: "My people are Usayd, if you ask, and my lineage, and I have known the mines of honors." He is the nephew of Aktham ibn Sayfi, the sage of the Arabs, who lived until the time of the Prophet's mission, may God bless him and grant him peace, at the age of 190 years, and did not embrace Islam. He had written to the Prophet, may God bless him and grant him peace, and the Messenger of God, may God bless him and grant him peace, replied to him. He was delighted with the reply and gathered his people and urged them to go to the Prophet, may God bless him and grant him peace, and believe in him. His story in that regard is remarkable. Malik ibn Nuwayrah al-Yarbu'i intercepted him and dispersed the gathering of the people. Aktham sent his son to the Messenger of God, may God bless him and grant him peace, along with those of his people who obeyed him, but they differed on the way and did not arrive. Hanzalah was one of those who wrote for the Messenger of God, may God bless him and grant him peace, and he is known as al-Katib. He attended al-Qadisiyyah and stayed away from Ali, may God be pleased with him, on the day of al-Jamal.

When he died, his wife grieved intensely, and her neighbors forbade her, saying, 'This will nullify your reward.' She said: "How strange is fate for a sorrowful woman... weeping over a gray-haired, pale-faced man." "If you ask me today what has broken me... I will tell you a word that is not false." "The blackness of the eye has perished... from grief over Hanzala the Scribe." Interpretation: 'al-shāḥib' means the perished, and 'ūdiya' also means perished, as stated by al-Jawharī. He died during the governorship of Muʿāwiya and left no offspring, as stated by Ibn ʿAbd al-Barr in his al-Istīʿāb. 13. Ḥuwayṭib ibn ʿAbd al-ʿUzzā Ibn Abī Qays ibn ʿAbd Wudd ibn Naṣr ibn Mālik ibn Ḥasl. 'al-Ḥasl' is the young of a lizard when it emerges from its egg, as stated by al-Jawharī, with a kasra on the first letter and sukūn on the second. Ibn ʿĀmir ibn Luʾayy al-Qurashī al-ʿĀmirī. He was among those who embraced Islam at the Conquest, from the 'muʾallafa qulūbuhum' 83. He reached Islam at the age of sixty and was given one hundred camels from the spoils of Ḥunayn. ʿUmar ordered him to renew the boundaries of the Sanctuary. He was among those who buried ʿUthmān and sold a house in Medina to Muʿāwiya for forty thousand dinars. People marveled at that, so Muʿāwiya said, 'What are forty thousand dinars for a man who has five dependents?' His kunya was Abū Muḥammad, and it was also said Abū al-Aṣbaʿ. Marwān ibn al-Ḥakam ibn al-ʿĀṣ said one day to Ḥuwayṭib, 'Your Islam came late, O elder, until the younger ones preceded you.' Ḥuwayṭib replied, 'God is the one whose help is sought. By God, I intended to embrace Islam more than once, but each time your father prevented me and forbade me, saying, "You would lower your status and abandon your religion and the religion of your fathers for a new religion, and become a follower."' He said, 'By God, Marwān fell silent and regretted what he had said to him.' Then Ḥuwayṭib said, 'Did not ʿUthmān inform you of what he suffered from your father when he embraced Islam?' So Marwān became even more distressed. Then Ḥuwayṭib said, 'There was no one among the Quraysh elders who remained on the religion of their people until Mecca was conquered who was more averse to what he was upon than me, but such are the decrees.' It is narrated from him that he said, 'I witnessed Badr with the polytheists and saw wonders: I saw the angels killing and capturing between heaven and earth, but I did not mention that to anyone.' He witnessed the Treaty of Ḥudaybiyya with Suhayl ibn ʿAmr and the story of the writing, both on the side of the polytheists. Abū Dharr granted him safety on the day of the Conquest and walked with him, reuniting him with his family until the announcement of amnesty was made. Then he embraced Islam on the day of the Conquest and witnessed Ḥunayn and Ṭāʾif as a Muslim. The Messenger of God (peace be upon him) borrowed forty thousand dirhams from him, and he lent them to him. He died in Medina at the end of Muʿāwiya's governorship (may God be pleased with him), and it was said in the year 54 AH, at the age of one hundred and twenty. ʿAbd al-Karīm al-Ḥalabī mentioned him in his book (peace be upon him). Ibn Miskawayh (may God be pleased with him).

  1. al-ahmar wa al-aswad : Literally 'the red and the black,' a phrase meaning all of humanity, regardless of race or ethnicity.
  2. Abrawiz : A Persian title for Khosrow II, the Sassanid king, meaning 'victorious' or 'triumphant.'
  3. al-Iwan : The great hall or palace of the Sassanid kings at Ctesiphon, often used as a symbol of their power.
  4. al-Sahihayn : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
  5. Hirz al-Amani : A famous poem on Quranic recitation by al-Shatibi, also known as 'al-Shatibiyya.'
  6. Ahmad : Another name of the Prophet Muhammad, meaning 'more praiseworthy' or 'most praiseworthy.'
  7. Quran 61:6 : The verse where Jesus foretells the coming of a messenger named Ahmad.
  8. kunya : A teknonym, an honorific name beginning with 'Abu' (father of) or 'Umm' (mother of), used in Arabic culture.
  9. Abu al-Aramil : Literally 'Father of the Widows,' a title indicating his care for the needy.
  10. nawḥ : Lamentation; Noah was named so because of his frequent lamentation over his people.
  11. Mutushalkh : Methuselah; interpreted as 'the messenger died' because his father Enoch (Idris) was a messenger.
  12. Yazd : Interpreted as 'the controller'.
  13. Mahlāʾīl : Mahalalel; meaning 'the praised one'.
  14. Qīnān : Kenan; meaning 'the straight one'.
  15. Anūsh : Enosh; meaning 'the truthful one'.
  16. Shīth : Seth; in Syriac Shath, meaning 'gift of God'.
  17. ayyām al-tashrīq : The days of Tashriq: the 11th, 12th, and 13th of Dhu al-Hijja, following the Day of Sacrifice.
  18. īwān kisrā : The arch of the palace of the Persian king Kisra (Khosrow).
  19. al-Ḥāshir : The Gatherer; the one before whom people will be gathered on the Day of Resurrection.
  20. al-Muqaffā : The Follower; the one who follows the previous prophets.
  21. al-Māḥī : The Eraser; through whom God erases disbelief.
  22. al-Khātim : The Seal; the last of the prophets.
  23. al-ʿĀqib : The Successor; the one who comes after the previous prophets.
  24. al-Shāhid : The Witness; witness over his community.
  25. al-Mubashshir : The Bringer of Good Tidings.
  26. al-Nadhīr : The Warner.
  27. al-Ḍaḥūk : The Smiling; described in the Torah as cheerful.
  28. al-Qattāl : The Fighter; one who fights in the cause of God.
  29. al-Mutawakkil : The Reliant; one who relies on God.
  30. al-Fātiḥ : The Opener; through whom God opens what was closed.
  31. al-Amīn : The Trustworthy.
  32. al-Muṣṭafā : The Chosen One.
  33. al-Rasūl : The Messenger.
  34. al-Nabī : The Prophet.
  35. al-Ummī : The Unlettered; one who does not read or write.
  36. al-Qutham : The Generous; one who is abundant in goodness.
  37. al-Muqfā : The One Followed; the one who is followed by others.
  38. Sūrat al-ʿAlaq : Chapter 96 of the Quran, verses 1-5, the first revelation.
  39. al-Jāhiliyya : The pre-Islamic period of ignorance before the advent of Islam.
  40. al-Ḥaram : The sacred precinct of Mecca, considered inviolable.
  41. al-lābatayn : The two lava fields (black rocky terrains) of Medina, used to denote the entire city.
  42. al-Ṣanādīd : Plural of ṣindīd, meaning chieftains, nobles, or great calamities.
  43. Harīra : A type of soup or porridge made from flour and milk or broth.
  44. Poetry : The full poem is omitted for brevity; it contains the old man's testimony about the coming prophet and his advice to Abu Bakr.
  45. Fadak : A region in northern Arabia, known for its fertile land and a Jewish settlement. The cloak is attributed to Fadak, indicating its origin or quality.
  46. al-Hijr : The semicircular wall opposite the north-west wall of the Ka'ba, also known as Hatim.
  47. qibla : The direction of prayer, towards the Ka'ba in Mecca.
  48. al-Sa'y : The area between the hills of Safa and Marwa, part of the pilgrimage rites.
  49. Basha'ir al-Jinn bi-Mab'ath Muhammad : A work by Ibn Zafar al-Makki about the glad tidings of the jinn regarding the mission of Muhammad.
  50. Abu Hafs : The kunya (patronymic) of 'Umar ibn al-Khattab.
  51. Sabi' : A term used by Quraysh for someone who left the religion of their ancestors; often used derogatorily for early Muslims.
  52. al-Faruq : Meaning 'the one who distinguishes between truth and falsehood'; a title given to 'Umar.
  53. muhaddath : One who is inspired or spoken to by angels, without being a prophet.
  54. Sariya : Sariya ibn Zunaym al-Du'ali, a companion and military commander under 'Umar.
  55. aknāfihim : Literally 'their flanks' or 'sides', referring to the polytheists riding on the flanks of the Muslims, i.e., pursuing them closely.
  56. Sāriya : Sariya ibn Zunaym al-Du'ali, a companion and commander sent by Umar to Nahawand; the story relates that Umar miraculously guided him from afar.
  57. Khayr al-Bashar : A book by Ibn Zafar al-Siqilli (d. 565 AH), a work on the virtues of the Prophet and the early caliphs.
  58. Fārān : Paran, a wilderness mentioned in the Torah (Genesis 21:21) identified by Islamic tradition with the mountains around Mecca.
  59. manbat al-farḍ : Literally 'the source of the obligation', interpreted as the place where religious duties originated, i.e., Mecca.
  60. al-Ṭayba : One of the names of Medina, meaning 'the good/pure one'.
  61. al-shaykh al-ṣāliḥ : The righteous elder, referring to Abu Bakr al-Siddiq.
  62. al-qarn al-ḥadīd : The iron horn, a metaphorical description of Umar ibn al-Khattab, known for his strength and sternness.
  63. wā dafrāhu : An exclamation of disgust, literally 'O his stench!' expressing Umar's displeasure at being described as 'iron' with its unpleasant smell.
  64. Abū al-Ḥasan : The kunya of Ali ibn Abi Talib, meaning 'father of Hasan'.
  65. al-dafar : Stench, foul smell; used here to describe iron's odor, highlighting Umar's humility.
  66. Umm Dafar : A poetic name for the world, meaning 'mother of stench', implying its lowly and transient nature.
  67. Abū Lu'lu'a Fayrūz : A Persian slave who assassinated Umar; his full name is Fayruz, known as Abu Lu'lu'a.
  68. fitna : Tribulation, trial, or civil strife; here referring to the internal conflicts that arose after Umar's death.
  69. al-Malāmiḥ wa al-Ma'āriḍ : A book by Muhammad ibn al-Hasan al-Sha'ri, likely a work on eschatological signs and interpretations.
  70. {wa-ttaqū fitnatan} : Quranic verse 8:25: 'And fear a tribulation which will not strike those who have wronged among you exclusively.'
  71. Dhū al-Nūrayn : Possessor of the two lights, a title given to Uthman because he married two daughters of the Prophet: Ruqayya and Umm Kulthum.
  72. al-Shaykhayn : The two Shaykhs, referring to the hadith scholars al-Bukhari and Muslim.
  73. ṣiddīq : Truthful one, a title of Abu Bakr al-Siddiq.
  74. jaysh al-ʿusra : The army of hardship, referring to the expedition of Tabuk in 9 AH, which was undertaken in difficult conditions.
  75. ar-riṭa : A wrap or sheet, specifically a single-piece garment without seams.
  76. al-mumashshaq : Worn out or shabby; also interpreted as dyed.
  77. al-qasam : Plural of qusma, meaning a lethal muscle; or plural of qasma', meaning a calamity that breaks.
  78. tiyarah : Superstition or augury based on birds or omens, considered forbidden in Islam.
  79. fa'l : Optimistic omen or good augury, considered permissible in Islam.
  80. hanut : A mixture of perfumes and spices used to embalm the dead or applied to the body before battle.
  81. Quran 31:18 : Quranic verse: 'And turn not your face away from people in pride, nor walk in insolence through the earth. Indeed, God does not like every conceited boaster.'
  82. wasq : A unit of dry measure, approximately 60 sa' (about 130-150 kg).
  83. muʾallafa qulūbuhum : Those whose hearts are to be reconciled; a category of recipients of zakah or spoils, often new Muslims or influential figures whose goodwill was sought.

Part 1

14 - al-Husayn ibn Numayr Ibn 'Abd al-Barr did not mention him in his chapter, but 'Abd al-Karim al-Halabi mentioned him in his commentary on al-Sira by 'Abd al-Ghani, and al-Quda'i mentioned him without tracing his lineage. Al-Halabi said: Abu 'Abd Allah al-Qurtubi mentioned him in his book on him 1, and I copied it from his handwriting. He said: al-Mughira ibn Shu'ba and al-Husayn ibn Numayr used to write contracts of debts and transactions. It appears that he copied this from al-Quda'i's book and similar sources. Abu al-Hasan ibn 'Abd al-Barr and Abu 'Ali ibn Miskawayh also mentioned him. I say: I found him in the book 'Uyun al-Ma'arif wa Funun Akhbar al-Khala'if by al-Quda'i, as he reported from him. So praise and gratitude be to Allah. 15 - Hatib ibn 'Amr Ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy, brother of Suhayl ibn 'Amr. He witnessed Badr and embraced Islam before the Messenger of Allah (peace be upon him) entered the house of al-Arqam. He migrated to Abyssinia both migrations. He was the first to arrive in the land of Abyssinia in the first migration. Ibn 'Abd al-Barr said this, and 'Abd al-Karim al-Halabi said: Ibn Miskawayh mentioned him and Abu Sufyan ibn Harb in his book on him (peace be upon him). 16 - Hudhayfa ibn al-Yaman Ibn 'Abd al-Barr said: The name of al-Yaman is Husayl. Husayl with a fatha on the first letter and a kasra on the second. Al-Jawhari said: al-Husayl is the offspring of a cow, with no singular form from its root. Al-Yaman is a nickname given to him because he shed blood among his people and fled to Medina, where he allied with the Banu 'Abd al-Ashhal of the Ansar. His people called him al-Yaman because he allied with the Yamaniyya 2. He is Ibn Jabir ibn 'Amr ibn Rabi'a ibn Jarwa ibn al-Harith ibn Mazin ibn Qutay'a ibn 'Abs al-'Absi al-Qutay'i, from the Banu 'Abs ibn Baghid ibn Rayth ibn Ghatafan. His mother was a woman from the Ansar, from al-Aws, from the Banu 'Abd al-Ashhal, named al-Rabab bint Ka'b ibn 'Adi ibn 'Abd al-Ashhal. Hudhayfa, his father Husayl, and his brother Safwan witnessed Uhud. His father was killed that day by some Muslims who thought he was a polytheist. The Messenger of Allah (peace be upon him) wanted to pay blood money, but Hudhayfa gave it in charity to the Muslims, which increased his standing with the Messenger of Allah (peace be upon him). Al-Suhayli reported from Ibn 'Abbas that the one who accidentally killed Husayl was 'Utba ibn Mas'ud, brother of 'Abd Allah ibn Mas'ud, and he was the first to call the Mushaf 3 a Mushaf. Hudhayfa was among the great companions of the Messenger of Allah (peace be upon him). He was the one sent on the day of the Trench to observe Quraysh, and he brought news of their departure. He was entrusted with the names of the hypocrites, so 'Umar used to ask him about them. He is known among the Companions as the keeper of the secret. During his caliphate, 'Umar would look at him when someone died; if Hudhayfa did not attend the funeral, 'Umar would not attend it. He used to say: The Messenger of Allah (peace be upon him) gave me the choice between emigration and support, and I chose support. He witnessed Nihawand, and when al-Nu'man ibn Muqarrin was killed, he took the banner. The conquests of Hamadan, al-Rayy, and Dinawar were achieved through him, in the year twenty-two. He died after the murder of 'Uthman, at the beginning of 'Ali's caliphate, in the year thirty-six, and he did not witness the Battle of the Camel. His sons Sa'id and Safwan were killed at Siffin; they had pledged allegiance to 'Ali on the advice of their father. Hudhayfa was asked which tribulation is most severe. He said: That good and evil are presented to you, and you do not know which to follow. He said: The Hour will not come until every nation is ruled by its hypocrites. The author of al-Mawrid al-'Adhb al-Hani said: Hudhayfa ibn al-Yaman was mentioned in his book on him (peace be upon him) by Abu al-Hasan Muhammad ibn Ahmad ibn 'Abd al-Barr, Abu Mansur 'Abd al-Malik al-Tha'alibi in Lata'if al-Ma'arif, and Abu 'Abd Allah al-Qurtubi. I copied from his handwriting that he used to write the estimation of palm trees. 17 - Abu Ayyub al-Ansari His name is Khalid ibn Zayd ibn Kulayb ibn Tha'laba ibn 'Abd 'Awf from the Banu Ghanm ibn Malik ibn al-Najjar. His kunya 4 overcame his name. His mother was Hind bint Sa'd ibn 'Amr ibn Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj al-Akbar. He witnessed al-'Aqaba, Badr, and all the battles. The Messenger of Allah (peace be upon him) stayed at his house when he arrived in Medina as a migrant, and he remained there until he built his mosque and his dwellings, then moved out. He reported: The Messenger of Allah (peace be upon him) stayed in our lower house, while I was among those in the upper room. Water was spilled from the upper room, so I and Umm Ayyub got up with a blanket to follow the water, fearing it would reach the Messenger of Allah (peace be upon him). I went down to him and said: O Messenger of Allah, it is not fitting that we be above you; move to the upper room. So he moved. He died, may Allah have mercy on him, in Constantinople in the land of the Romans during the time of Mu'awiya. His campaign was under the banner of Yazid, who was their commander, in the year fifty or fifty-one. He said: When his illness became severe, he told his companions: When I die, carry me, and when you face the enemy, bury me under your feet. It is said that Yazid ordered horses to advance and retreat over his grave. The Romans said to the Muslims on the morning after burying Abu Ayyub: Last night you had a great affair. They replied: This is a man from the great companions of our Prophet Muhammad (peace be upon him), one of the earliest in Islam, and we buried him where you saw. By Allah, if you dig him up, we will never strike a bell for you in the land of the Arabs as long as we have a kingdom. He said: Whenever they suffered drought, they would uncover his grave and receive rain. It is reported that when he fell ill during that campaign, Yazid visited him and said: Advise me. He said: When I die, shroud me, then let the people ride and march into enemy territory until you find no passage, then bury me. They did that. He said: He used to say: Allah Almighty said: {Go forth, light and heavy} 5, so I find myself either light or heavy. Ibn 'Abd al-Barr said this. 'Abd al-Karim said: He was mentioned in his book on him (peace be upon him) by Abu al-Khattab ibn Dihya in his book al-Mufadala bayn Ahl Siffin. 18 - Khalid ibn Sa'id ibn al-'As Ibn Umayya ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy al-Qurashi al-Umawi. His kunya is Abu Sa'id. He embraced Islam after Abu Bakr. He was the first to write for the Messenger of Allah (peace be upon him), and it is said he was the first to write {Bismillah al-Rahman al-Rahim} 6. He was the third in Islam, or fourth, or fifth. He migrated to the land of Abyssinia, and his son Sa'id was born there. Then he returned when the Messenger of Allah (peace be upon him) was at Khaybar, and he witnessed with him the 'Umra of al-Qada' 7 and what followed. The Messenger of Allah (peace be upon him) appointed him over the alms of Yemen, and the Messenger of Allah (peace be upon him) died while he was there. The reason for his Islam was that he saw in a dream that he was standing on the edge of Hell, and his father was pushing him into it, while the Messenger of Allah (peace be upon him) was holding his waist to prevent him from falling. He was frightened and said: I swear by Allah, this is a true dream. He met Abu Bakr and told him, and Abu Bakr said: Good is intended for you. Then he met the Messenger of Allah (peace be upon him) at Ajyad and embraced Islam. His father learned of this and struck him with a rod he had in his hand until he broke it on his head, then said: You follow Muhammad while you see his opposition to his people and what he has brought? Abu Uhayha became angry, reviled him, and said: Go, O foolish one, wherever you wish. By Allah, I will prevent you from sustenance. Khalid said: If you prevent me, Allah will provide for me. So he expelled him and told his sons: None of you shall speak to him, or I will do to him as I did to him. Khalid went to the Messenger of Allah (peace be upon him) and stayed with him, living with him and staying away from his father in the outskirts of Mecca until the companions of the Messenger of Allah (peace be upon him) left for Abyssinia as migrants. He was the first to leave. His father fell ill and said: If Allah raises me from this illness, the god of Ibn Abi Kabsha 8 will never be worshipped in Mecca. His son Khalid said: O Allah, do not raise him. So he died from that illness. Khalid was killed at Ajnadayn on Saturday, the year thirteen, twenty-four nights before the death of Abu Bakr. It is also said at Marj al-Suffar in the year fourteen, at the beginning of 'Umar's caliphate. He gifted to the Messenger of Allah (peace be upon him) his ring, which was engraved with "Muhammad is the Messenger of Allah," and it fell into the well of Aris from the hand of 'Uthman ibn 'Affan (may Allah be pleased with him) and was not found. Khalid ibn Sa'id wrote a letter from the Messenger of Allah (peace be upon him) to the Banu 'Amr Dhu Himyar, inviting them to Islam. Ibn 'Abd al-Barr said this, and Allah knows best. 19 - Khalid ibn al-Walid ibn al-Mughira Ibn 'Abd Allah ibn 'Umar ibn Makhzum al-Qurashi al-Makhzumi. His kunya is Abu Sulayman, or Abu al-Walid. His mother was Lubaba al-Sughra bint al-Harith ibn Hazn al-Hilaliyya, sister of Maymuna, wife of the Prophet (peace be upon him). Khalid was one of the nobles of Quraysh in the Jahiliyya 9; he was in charge of the qubba 10 and the a'inna 11 in the Jahiliyya. As for the qubba, they would pitch it and gather what they needed to equip the army. As for the a'inna, he would be in charge of the horses of Quraysh in wars. The news of his Islam and migration will come when mentioning al-Najashi with 'Amr ibn al-'As, if Allah wills. From the time he embraced Islam, the Messenger of Allah (peace be upon him) always placed him in charge of the horses' reins.

And the Messenger of Allah 12 sent him in the year nine to Ukaydir of Dumat 13; he was a scribe and a messenger, and his mention will come with the messenger and with Ukaydir, the ruler of Dumat al-Jandal 14, later as well, God willing. It is narrated that the Messenger of Allah mentioned Khalid ibn al-Walid 15 and said: "What an excellent servant of Allah and brother of the clan, and a sword from among the swords of Allah 16; may Allah sharpen him against the disbelievers and the hypocrites." Abu Bakr al-Siddiq 17 appointed him over the armies in fighting the people of apostasy 18, and sent him to Iraq, then sent him to Syria, and he conquered Damascus; his battles are well-known and famous in the conquests of Syria and elsewhere. Ibn Abd al-Barr 19 said: When death approached Khalid, he said: "I have witnessed a hundred battles or thereabouts, and there is not a handspan on my body without a blow, a stab, or a shot; yet here I am dying on my bed as a camel dies"—meaning a wild donkey—"so may the eyes of cowards never sleep." He died in Hims 20 in the year twenty-one, and was buried in a village one mile from it, during the caliphate of Umar ibn al-Khattab 21, to whom he bequeathed, and he was his executor. He said: Umar learned that some women of the Banu al-Mughirah 22 were weeping over him, so he said: "What harm is there in their weeping for Abu Sulayman 23, as long as there is no naq' 24 or laqlaqah 25?" By naq' he meant throwing dust on their heads at times of calamity, and by laqlaqah he meant wailing. He said: Not a woman of Banu al-Mughirah remained without placing her lamah 26 on the grave of Khalid—meaning she shaved her hair. Ibn Shabbah 27 mentioned it in his book. Ibn Abd al-Barr said it in the biography of Ubayy ibn Ka'b 28. 20. Zayd ibn Thabit al-Ansari 29 Al-Najjari 30, son of al-Dahhak ibn Zayd ibn Lawdhan ibn Amr ibn Abd Awf ibn Ghanm ibn Malik ibn al-Najjar. His mother was al-Nuwar bint Malik ibn Mu'awiyah ibn Adi ibn Amir ibn Ghanm. His kunyah 31 was Abu Sa'id, and it was said Abu Abd al-Rahman, and it was said Abu Kharijah after his son Kharijah. He used to write down the revelation 32 for the Messenger of Allah and other things. Letters in Syriac 33 used to come to the Messenger of Allah, so he ordered Zayd to learn it, and he ordered him to learn the script of the Jews, saying: "I do not feel safe that they might learn my script." He wrote for Abu Bakr and Umar, and Umar appointed him over Medina three times during his pilgrimage and during his journey to Syria, and he wrote to him from Syria: "From Umar ibn al-Khattab to Zayd ibn Thabit." Uthman 34 used to appoint him as his deputy when he performed the pilgrimage. He was one of the jurists 35 among the Companions, and the Messenger of Allah said: "The most knowledgeable of my community in the laws of inheritance 36 is Zayd ibn Thabit." Zayd said: The first gift that came to the Messenger of Allah was a gift I brought: a bowl of tharid 37 containing bread, clarified butter, and milk. I said: "My mother sent it." He said: "May Allah bless you," and called his Companions, and they ate. I had not yet left the door when the bowl of Sa'd ibn Ubadah 38 arrived, containing tharid and iraq 39. Al-Qadi Iyad 40 said: Al-Khalil 41 said: al-iraq is the bone without meat; when it has meat on it, it is called 'irq, the first with a damma on the 'ayn, the second with a fatha and sukun on the ra'. Zayd said: Not a night passed but three or four people would bring food to the door of the Messenger of Allah, until he moved from the house of Abu Ayyub 42, where he had stayed for seven months. Ibn Qudamah 43 said: He arrived in Medina on the evening of Friday in the year fifty-three of the Elephant 44. Abu Bakr had ordered Zayd to collect the Quran into sheets 45, and he wrote it in them. When people differed over the recitation 46 during the time of Uthman, and his opinion and that of the Companions agreed to return the Quran to one single dialect 47, his choice fell on the dialect of Zayd. He ordered him to dictate it to a group of Quraysh 48 whom he gathered, and they wrote it as it is today in the hands of the people. The reports about that are mutawatir 49 in meaning, even if their wording differs. He died in the year forty-five, at the age of fifty-six, though there is disagreement about that. Marwan ibn al-Hakam 50 prayed over him. 21. al-Zubayr ibn al-Awwam 51 Ibn Khuwaylid ibn Asad ibn Abd al-Uzza ibn Qusayy al-Qurashi al-Asadi. His kunyah was Abu Abd Allah. His mother was Safiyyah bint Abd al-Muttalib ibn Hashim, the aunt of the Messenger of Allah. He and Ali ibn Abi Talib 52 embraced Islam when they were eight years old, though it is also said otherwise. It is narrated from him that he said: "al-Zubayr ibn al-Awwam is my cousin and my disciple 53 from my community." Ibn Abd al-Barr narrated that al-Zubayr was the first man to draw a sword in the cause of Allah, because a satanic whisper spread that the Messenger of Allah had been captured, so al-Zubayr came cutting through the people with his sword while the Prophet was in the upper part of Mecca. The Prophet said: "What is the matter with you, O Zubayr?" He said: "I was told that you had been captured." He said: Then he prayed for him and for his sword. Abu Ishaq al-Sabi'i 54 said: I asked a gathering of more than twenty men from the Companions of the Messenger of Allah: "Who is the most honorable person to the Messenger of Allah?" They said: "al-Zubayr and Ali." He was a merchant, and he had a thousand slaves who paid him the kharaj 55, but not a single dirham of it entered his house; he gave it all in charity. Hassan 56 said about him, praising and preferring him: "He remained on the covenant of the Prophet and his guidance, his disciple, and words are balanced by deeds. He remained on his path and his way, befriending the friend of truth, and truth is more just. He is the famous knight and the hero who charges when there is a day of battle. And a man whose mother is Safiyyah, and from Asad in his house, is honored. He has close kinship to the Messenger of Allah, and from supporting Islam, glorious honor. How many a distress did al-Zubayr repel with his sword from the Chosen One, and Allah gives and multiplies. When war bares its leg, he stirs it with a white [sword], racing to death, striding proudly. There is none like him among them, nor was there before him, nor will there be forever as long as Yadbul 57 remains." Explanation: Al-muraffal 58: the honored, as al-Jawhari 59 said. Al-mihashshah 60: an iron rod used to stir fire; hence a brave man is called "an excellent stirrer of the battalion." Al-abyad 61: the sword. Yarful 62: he walks proudly, as he also said. Yadbul: with a fatha on the first letter and sukun on the second, followed by a dotted ba', then a waw, then a ba'—a mountain, part of which belongs to Banu Amr ibn Kilab and the rest to Bahilah; it is called Yadbul al-Ju' 63 because it is always barren, as al-Bakri 64 said in al-Mu'jam 65. Al-Zubayr witnessed the Battle of the Camel 66 and fought in it for a while, then Ali called him and spoke to him privately, reminding him that the Messenger of Allah had said to him when he found them laughing at each other: "Indeed, you will fight Ali, and you will be wronging him." Al-Zubayr remembered that, so he withdrew from the fight, regretful, leaving the group he had gone out with and returning to Medina. Ibn Jurmuz 67, whose name was Umayrah, saw him and said: "He came to stir up trouble between the people, then left them? By Allah, I will not leave him." So he, Fadalah ibn Habis 68, and Nufay' 69 among the misguided of Banu Tamim 70 followed him, riding in pursuit. Umayrah ibn Jurmuz caught up with him while he was on a weak horse, and stabbed him lightly. Al-Zubayr charged at him on his horse called Dhu al-Khimar 71, and when he thought he would kill him, he called his two companions, and they charged at him until they killed him. That was on Thursday, the tenth of Jumada al-Ula 72 in the year thirty-six, and on that day the Battle of the Camel took place. He was sixty-seven years old, though it is also said otherwise. He was buried in Wadi al-Siba' 73. He said: When the sword of al-Zubayr was brought to Ali, he said: "Long has it been used to remove distress from the face of the Messenger of Allah," and he wept, saying: "I complain to Allah of my 'ujri and bajri 74." Al-Jawhari said: al-'ujrah (with damma) is a knot in the veins of the body, and al-bajr (with fatha) is the protrusion and thickness of the navel. He meant: I complain to Allah of my faults and my entire affair. And he said: "Give glad tidings to the killer of the son of Safiyyah of the Fire"—meaning al-Zubayr. We have narrated in Sahih al-Bukhari 75 from Abd Allah ibn al-Zubayr 76 that he said: When al-Zubayr stood on the day of the Camel, he called me, and I stood beside him. He said: "O my son, today only an oppressor or one oppressed will be killed, and I think I will be killed today as one oppressed. Among my greatest concerns is my debt. Do you think our debt will leave anything from our wealth?" Then he said: "O my son, sell our wealth and pay my debt, and bequeath one-third, and one-third of that to his sons"—meaning the sons of Abd Allah. He said: "If anything remains from our wealth after paying the debt, one-third of it is for your children." Abd Allah ibn al-Zubayr said: He kept instructing me about his debt and saying: "O my son, if you are unable to pay any of it, seek help from my Master." He said: By Allah, I did not know what he meant until I said: "O father, who is your Master?" He said: "Allah." He said: By Allah, whenever I encountered a difficulty regarding his debt, I said: "O Master of al-Zubayr, pay his debt for him," and He would pay it. He said: Al-Zubayr was killed and left no dinar or dirham, but only lands, including al-Ghabah 77, eleven houses in Medina, two houses in Basra, a house in Kufa, and a house in Egypt. He said: His debt was that a man would bring him money for safekeeping, and al-Zubayr would say: "No, rather it is a loan, for I fear it may be lost."

I never held any position of authority, neither as governor, nor tax collector, nor land-tax collector, nor anything else, except when I was on a military expedition with the Messenger of God, may God bless him and grant him peace, or with Abu Bakr, 'Umar, and 'Uthman. 'Abdullah ibn al-Zubayr said: I calculated the debt he owed and found it to be two million two hundred thousand [dirhams]. He said: Hakim ibn Hizam met 'Abdullah ibn al-Zubayr and said, "O son of my brother, how much debt does my brother have?" He said: I concealed it and said, "One hundred thousand." Hakim said, "By God, I do not think your wealth can cover this." 'Abdullah said, "What do you think if it were two million two hundred thousand?" He said, "I do not think you can manage this. If you are unable to pay any of it, seek my help." He said: Al-Zubayr had bought al-Ghaba 78 for one hundred and seventy thousand, and 'Abdullah sold it for one million six hundred thousand. Then he stood and said, "Whoever has a claim against al-Zubayr should come to us at al-Ghaba." He said: 'Abdullah ibn Ja'far came to him, and he had a claim of four hundred thousand against al-Zubayr. He said to 'Abdullah, "If you wish, I will forgo it for you." 'Abdullah said, "No." He said, "If you wish, you may include it in what you defer if you defer payment." 'Abdullah said, "No." He said, "Then cut out a portion for me." 'Abdullah said, "You have from here to here." He said: Then 'Abdullah sold part of it, paid off his debt, and fulfilled it, and there remained four and a half shares. He said: He came to Mu'awiya, and with him were 'Amr ibn 'Uthman, al-Mundhir ibn al-Zubayr, and Ibn Zam'a. Mu'awiya said to him, "How much did you value al-Ghaba?" He said, "Each share at one hundred thousand." He said, "How much remains of it?" He said, "Four and a half shares." Al-Mundhir ibn al-Zubayr said, "I have taken one share for one hundred thousand." 'Amr ibn 'Uthman said, "I have taken one share for one hundred thousand." Ibn Zam'a said, "I have taken one share for one hundred thousand." Mu'awiya said, "How much remains?" He said, "One and a half shares." He said, "I have taken it for one hundred and fifty thousand." He said: 'Abdullah ibn Ja'far sold his share to Mu'awiya for six hundred thousand. He said: When Ibn al-Zubayr finished paying off the debt, the sons of al-Zubayr said, "Divide our inheritance among us." He said, "By God, I will not divide it among you until I announce at the pilgrimage 79 for four years: 'Whoever has a claim against al-Zubayr should come to us so that we may pay it.'" He said: So every year he made an announcement at the pilgrimage. When four years had passed, he divided it among them and set aside one-third. He said: Al-Zubayr had four wives, and each wife received one million two hundred thousand. He said: His total wealth was fifty million two hundred thousand. We also narrated in al-Bukhari from 'Abdullah ibn al-Zubayr, may God be pleased with them both, who said: I said to al-Zubayr, "Why do I not hear you narrate from the Messenger of God, may God bless him and grant him peace, as so-and-so and so-and-so narrate?" He said, "Indeed, I never left him since I embraced Islam, but I heard him say: 'Whoever lies about me, let him take his seat in the Fire.'" 22 - Sa'id ibn Sa'id ibn al-'As Brother of Khalid and Aban, whom we have mentioned previously. Sa'id ibn Sa'id ibn al-'As was martyred on the day of Ta'if. His Islam occurred shortly before the conquest of Mecca. The Messenger of God, may God bless him and grant him peace, appointed him over the market of Mecca on the day of the conquest. His father, Sa'id ibn al-'As ibn Umayya, had eight male sons, three of whom died in unbelief: Uhayha (by whom his father was nicknamed), who was killed on the day of al-Fijar 80; al-'As and 'Ubayda, both killed at Badr as disbelievers. Al-'As was killed by 'Ali, and 'Ubayda was killed by al-Zubayr ibn al-'Awwam, may God be pleased with him. He said: I met 'Ubayda ibn Sa'id ibn al-'As on the day of Badr, and he was fully armed in armor, with nothing visible but his eyes. He was nicknamed Abu Dhat al-Karsh 81. I stabbed him with my spear in his eye, and he died. I placed my foot on him, then I pulled it out, and it was so difficult that the spearhead bent. Interpretation: Al-Jawhari said: "Mudajjaj" means fully armed; he says "tadajjaja" in his armor, i.e., he entered into his armor as if covered by it. "Dajjajat al-sama'" means the sky became cloudy. As for his brother al-'As ibn Sa'id ibn al-'As, Ibn 'Abd al-Barr narrated in the biography of his son Sa'id ibn al-'As ibn Sa'id ibn al-'As ibn Umayya from 'Umar ibn al-Khattab, may God be pleased with him, who said: I saw him on the day of Badr digging the earth like a lion, so 'Ali ibn Abi Talib, may God be pleased with him, confronted him and killed him. 'Umar said one day to his son Sa'id, "I did not kill your father; rather, I killed my maternal uncle al-'As ibn Hisham. I have no need to apologize for killing a polytheist." Sa'id ibn al-'As, may God be pleased with him, said to him, "If you had killed him, you would have been right and he would have been wrong." 'Umar was amazed at his words and said, "Quraysh are the most forbearing of people." This Sa'id ibn al-'As ibn Sa'id ibn al-'As was one of the nobles of Quraysh, combining eloquence and generosity. He was one of those who wrote the Mushaf of 'Uthman ibn 'Affan, may God be pleased with him. 'Uthman appointed him over Kufa, and he led the people in the conquest of Tabaristan and opened Jurjan during the time of 'Uthman, may God be pleased with him, in the year twenty-nine. It was always said that he struck a man on the collarbone and the sword came out from his elbow. When Mu'awiya became caliph and his rule was established, he appointed him over Medina, then dismissed him and appointed Marwan. He alternated between them in the governance of Medina. Al-Farazdaq said about him: "You see the noble chiefs of Quraysh, when the matter becomes overwhelming in events, standing looking at Sa'id as if they see a crescent moon in him." Interpretation: Al-Juhjuh: the chief. "Ghal al-amr" means it destroyed and took from where it is not known. Al-Jawhari said this. He was called "'Ukat al-'Asal" 82 for his generosity. When a beggar asked him and he had nothing to give, he would write for him what he intended to give until days of ease came. He said: When he was dismissed from Medina, he left the mosque alone and saw a man following him. He said, "Do you have a need?" He said, "No, but I saw you alone, so I joined your side." He said, "May God join you, my brother. Bring me an inkwell and a skin, and call my servant so-and-so." That was brought, and he wrote twenty thousand dirhams as a debt upon himself and said, "When our revenue comes, we will pay that to you." He died that year, so the document was brought to his son 'Amr ibn Sa'id al-Ashdaq, and he paid twenty thousand dirhams. He died during the caliphate of Mu'awiya in the year fifty-nine, according to Ibn 'Abd al-Barr. He is the nephew of Sa'id ibn al-'As ibn Umayya, the subject of the biography, and one of his scribes, may God bless him and grant him peace. I mentioned him as a digression for benefit. 'Abd al-Karim said in al-Mawrid al-'Adhb al-Hani: The mention of Sa'id ibn Sa'id ibn al-'As ibn Umayya, our teacher Abu Muhammad al-Dimyati included him among the scribes of the Prophet, may God bless him and grant him peace. 23 - al-Sijill 83 'Abd al-Karim al-Halabi narrated in his commentary on al-Sira by 'Abd al-Ghani: al-Sijill was a scribe of the Messenger of God, may God bless him and grant him peace. Ibn Manda and Abu Nu'aym mentioned him. Ibn al-Athir said he is unknown. He said: It was narrated from Nafi' from Ibn 'Umar: There was a scribe of the Prophet, may God bless him and grant him peace, called al-Sijill. Then God Almighty revealed: "The Day when We shall roll up the heavens as a recorder rolls up a written scroll" 84. He said this is strange, unique to Hamdan ibn Sa'id from Ibn Numayr from 'Ubaydullah from Nafi'. Al-Suhayli said in al-Ta'rif wa'l-I'lam: He discussed this noble verse and said: al-Sijill, according to what Muhammad ibn al-Hasan al-Muqri' mentioned from a group of exegetes, is an angel in the third heaven to whom the deeds of servants are raised; the guardian angels entrusted with creation raise them to him every Thursday and Monday. Among his assistants, they mentioned, are Harut and Marut. In the Sunan of Abu Dawud from Ibn 'Abbas, may God be pleased with them both: al-Sijill was a scribe of the Prophet, may God bless him and grant him peace. This is not known among the scribes of the Prophet, may God bless him and grant him peace, nor among his Companions, that anyone was named al-Sijill, nor is it found except in this report. 'Abd al-Karim al-Halabi said: Ibn Dihya mentioned that a man from Banu al-Najjar used to write the revelation for the Messenger of God, may God bless him and grant him peace, then he became a Christian. God showed a miracle concerning him to His Prophet, may God bless him and grant him peace, namely that when he was buried, the earth did not accept him. We narrated in Sahih al-Bukhari, in the chapter on the signs of prophethood, from Anas, may God be pleased with him: There was a Christian man who embraced Islam, read al-Baqara and Al 'Imran, and used to write for the Prophet, may God bless him and grant him peace. Then he reverted to Christianity and used to say, "Muhammad knows nothing except what I wrote for him." God caused him to die, and they buried him. In the morning, the earth had cast him out. They said, "This is the deed of Muhammad and his Companions; when he fled from them, they dug up our companion and threw him away." So they dug deeper for him. In the morning, the earth had cast him out. They said, "This is the deed of Muhammad and his Companions; they dug up our companion and threw him away." So they dug as deep as they could for him. In the morning, the earth had cast him out. Then they knew that it was not from people, so they threw him away. 24 - Shurahbil ibn Hasana She is his mother; his father is 'Abdullah ibn al-Muta' ibn 'Abdullah from Kinda, an ally of Banu Zuhra. His kunya is Abu 'Abd al-Rahman. He is attributed to his mother Hasana, and it is said she adopted him, but she is not his mother. He was the first to write for the Messenger of God, may God bless him and grant him peace. He was among the emigrants to Abyssinia, counted among the leaders of Quraysh. He was an amir over one of the four quarters of Syria.

His positions in the conquests of Syria are well-known and famous, among them his meeting with 'Amr ibn al-'As against Qustantin ibn Heraclius, who came out to them from Caesarea of Syria with eighty thousand armed men from the patriarchs 85 of the Romans, their champions, and their kings who had joined him from the coast of Syria. And his duel, may Allah be pleased with him, with Qaydhamun, the nephew of King Heraclius. The Muslims were five thousand, so he went out to him with the banner in his hand. 'Amr ibn al-'As said to him, "Plant the banner so that it does not distract you." So Shurahbil planted it, and it stood like a palm tree and sank into the rock as if it had been nailed into it. He took this as a good omen for victory and went out to meet Qaydhamun, while the Muslims asked Allah and prayed for his victory over his enemy. When the patriarch saw him and examined him, he laughed at his appearance and spoke through an interpreter in his language. He had a voice like thunder and was a huge man, appearing on his saddle like a tower, with a crown on his head. Shurahbil, may Allah be pleased with him, was thin-bodied due to his frequent fasting and night prayers. They met, and Shurahbil struck him first with his sword, but it had no effect and the sword glanced off. Qaydhamun struck him and wounded his head. They exchanged blows on horseback, then fell to the ground and began wrestling in the mud, struggling in it. The rain was like the mouths of water-skins. The enemy of Allah overpowered Shurahbil, placed his hand on his lower abdomen, lifted him from the ground, threw him on his back, then sat on his chest and intended to cut his throat. Shurahbil called out to his Lord, "O Helper of those who seek help!" Then there came out to him from the ranks of the Romans Tulayha ibn Khuwaylid al-Asadi, who had claimed prophethood after the death of the Messenger of Allah, may Allah bless him and grant him peace. When he approached them, Qaydhamun thought he had come to give him his horse. But when he drew near, he dismounted, leaned over the patriarch, dragged him by his leg off Shurahbil's chest, and said, "Arise, O servant of Allah, for help has come to you from the Helper of those who seek help." Shurahbil jumped up, looking at him in amazement at his words and actions. The man was masked and had drawn his sword; he struck the patriarch a blow that cut off his head and said, "O servant of Allah, take his spoils." Shurahbil said, "By Allah, I have never seen anything more astonishing than your affair, for I saw you coming from the direction of the polytheists' army. So who are you?" He said, "I am the wretched Tulayha, who lied against Allah and claimed that revelation used to come down to me from heaven." Then he embraced Islam, and he has a well-known story mentioned by al-Waqidi, may Allah have mercy on him. Ibn 'Abd al-Barr said: Shurahbil, may Allah be pleased with him, died in the plague of 'Amwas in the year eighteen, at the age of sixty-seven. 25 - Abu Sufyan Sakhr ibn Harb ibn Umayya ibn 'Abd Shams ibn 'Abd Manaf al-Qurashi al-Umawi. His kunya 86 prevailed over him. His mother was Safiyya bint Hazn al-Hilaliyya, the aunt of Maymuna. He is the father of Mu'awiya, Yazid, 'Utba, and their siblings. He was born ten years before the Year of the Elephant. He was among the nobles of Quraysh in the Jahiliyya 87. He was a merchant who dispatched merchants with his wealth and the wealth of Quraysh to Syria and other lands of the non-Arabs, and sometimes he went out himself. He held the banner of the chiefs known as al-'Uqab 88, which was only held by a chief. When battle grew hot, he would place it in the hand of the chief. It is said that the three most judicious men of Quraysh in the Jahiliyya were 'Utba, Abu Jahl, and Abu Sufyan. When Allah brought Islam, they became deficient in judgment. Abu Sufyan embraced Islam on the Day of the Conquest 89 and witnessed Hunayn with the Messenger of Allah, may Allah bless him and grant him peace. He gave him from its spoils one hundred camels and forty uqiyyas 90, which Bilal weighed out for him, and he gave to his two sons Yazid and Mu'awiya. He was also known by the kunya Abu Hanzala, after his son Hanzala, who was killed on the day of Badr as an unbeliever, killed by 'Ali. His eye was gouged out on the day of Ta'if, and he remained one-eyed until his other eye was gouged out on the day of Yarmuk when a stone hit him and crushed it, so he became blind. He died in the year thirty-three during the caliphate of 'Uthman, and his son Mu'awiya prayed over him; it is also said 'Uthman did. He was buried in al-Baqi' 91 at the age of eighty-eight. He was of medium height, stout, with a large head, as stated by Ibn 'Abd al-Barr. Section containing the story of his conversion to Islam and that of his wife Hind bint 'Utba. We have related from Ibn Hisham and found from others that he said: On the night of the conquest of Mecca, the Messenger of Allah, may Allah bless him and grant him peace, camped at Marr al-Zahran. He ordered his companions to light ten thousand fires and appointed 'Umar ibn al-Khattab, may Allah be pleased with him, as guard. He said: Al-'Abbas felt pity for the people of Mecca. He said: I said, "Woe to Quraysh in the morning! By Allah, if the Messenger of Allah, may Allah bless him and grant him peace, enters Mecca by force before they come to him and seek his protection, it will be the destruction of Quraysh until the end of time." He said: So I sat on the white mule of the Messenger of Allah, may Allah bless him and grant him peace, and rode out on it until I came to al-Arak 92. I said, "Perhaps I will find some woodcutter, or a milkman, or someone with a need who will go to Mecca and inform them of the Messenger of Allah's location so that they may come out to him and seek his protection before he enters it upon them by force." He said: By Allah, I was riding on it, seeking what I had come out for, when I heard the speech of Abu Sufyan, Budayl ibn Warqa', and Hakim ibn Hizam, as they were conversing. Abu Sufyan was saying, "I have never seen fires like tonight, nor any army." Budayl said, "By Allah, these are the fires of Khuza'a, stirred up by war." Abu Sufyan said, "Khuza'a is too low and too few to have these fires and this army." He said: I recognized his voice and said, "O Abu Hanzala!" He recognized my voice and said, "Abu al-Fadl?" I said, "Yes." He said, "What is the matter with you? May my father and mother be your ransom." I said, "Woe to you, O Abu Sufyan! This is the Messenger of Allah, may Allah bless him and grant him peace, among the people. Woe to Quraysh in the morning, by Allah!" He said, "What is the remedy? May my father and mother be your ransom." I said, "Embrace Islam, may your mother lose you! By Allah, if he gets hold of you, he will strike your neck unless you embrace Islam. Ride behind me on this mule until I bring you to the Messenger of Allah, may Allah bless him and grant him peace, and seek his protection for you." So he rode behind me, and his two companions returned. He said: Al-Waqidi mentioned that he brought them to the Messenger of Allah, may Allah bless him and grant him peace, and they embraced Islam. Al-'Abbas said: So I brought him, and whenever I passed by a fire of the Muslims, they said, "The uncle of the Messenger of Allah on his mule," until I passed by the fire of 'Umar. He said, "Who is this?" and stood up to me. When he saw Abu Sufyan on the back of the animal, he said, "Abu Sufyan, the enemy of Allah! Praise be to Allah who has given us power over you without a pact or treaty." Then he ran quickly towards the Messenger of Allah, may Allah bless him and grant him peace. I spurred the mule and outran him by as much as a slow animal outruns a slow man. I dismounted from the mule and entered upon the Messenger of Allah, may Allah bless him and grant him peace. 'Umar entered upon him and said, "O Messenger of Allah, this is Abu Sufyan. Allah has given us power over him without a pact or treaty. Let me strike his neck." I said, "O Messenger of Allah, I have granted him protection." Then I sat next to the Messenger of Allah, may Allah bless him and grant him peace, and took hold of his head, saying, "By Allah, no man shall converse with him tonight besides me." He said: When 'Umar spoke much about him, I said, "Gently, O 'Umar! By Allah, if he were from the men of 'Adi ibn Ka'b, you would not have said this. But you know he is from the men of Banu 'Abd Manaf." He said, "Gently, O 'Abbas! By Allah, your conversion to Islam on the day you embraced Islam was dearer to me than the conversion of al-Khattab, had he embraced Islam. I only feel this way because I know that your conversion was dearer to the Messenger of Allah, may Allah bless him and grant him peace, than the conversion of al-Khattab." The Messenger of Allah, may Allah bless him and grant him peace, said, "Take him to your tent, O 'Abbas, and when morning comes, bring him to me." So I went to my tent, and he stayed overnight with me. We have related from al-Suhayli from 'Abd ibn Humayd that he said: When al-'Abbas took him with him to his tent, and he stayed with him until morning, he saw the people rising to their backs. Abu Sufyan said, "O Abu al-Fadl, what is the matter with the people? Have they been ordered concerning me?" He said, "No, but they have stood up for prayer." Al-'Abbas ordered him to perform ablution, then he took him to the Messenger of Allah, may Allah bless him and grant him peace. When the Prophet, may Allah bless him and grant him peace, entered the prayer, he said the takbir 93, and the people said the takbir with his takbir. Then he bowed, and they bowed; then he raised, and they raised. Abu Sufyan said, "I have never seen such obedience today. A people gathered from here and there, nor the Persian nobles, nor the Romans of the Horns 94 are more obedient to him than these." Abu al-Khattab ibn Dhi al-Nasabayn Dihya and al-Husayn said in the book "Marj al-Bahrayn" regarding the benefits of the two easts and the two wests: "The Romans of the Horns" has three interpretations: one is that it refers to hair, because they had long locks; the second is that it refers to fortresses; the third, which is correct, is that whenever a generation perished, another generation took its place. It is mentioned regarding the tall stature of al-'Abbas that he could kiss the howdah 95—which is a woman in a litter on a camel's back—and it is claimed that he could lift a camel from the ground when it knelt with its load. Ibn Hisham said: When morning came, I took him to the Messenger of Allah, may Allah bless him and grant him peace. When he saw him, he said, "Woe to you, O Abu Sufyan! Has not the time come for you to know that there is no god but Allah?" He said, "May my father and mother be your ransom! How forbearing, generous, and kind you are! By Allah, I thought that if there were another god with Allah, he would have availed something." He said, "Woe to you, O Abu Sufyan! Has not the time come for you to know that I am the Messenger of Allah?" He said, "May my father and mother be your ransom! How forbearing and kind you are! As for this, by Allah, there is still something in my soul about it until now."

Al-Suhayli reported from 'Abd ibn Humayd that Abu Sufyan said to the Prophet (peace be upon him), "What should I do with al-'Uzza 96?" meaning the idol he used to worship. 'Umar heard him from behind the dome and said, "Defecate on it." Abu Sufyan said to him, "Woe to you, O 'Umar, you are an obscene man. Leave me with my cousin, for I am speaking to him." It is narrated from Yazid al-Ruqashi that when Abu Sufyan was brought to the Messenger of Allah (peace be upon him), he presented Islam to him. Abu Sufyan said to him, "On condition that you carry me on your mule, clothe me with your cloak, take Mu'awiya as a scribe, and—I think he said—marry Umm Habiba, and whoever enters the house of Abu Sufyan is safe." The Messenger of Allah (peace be upon him) said to all of that, "Yes." Ibn Hisham said: Al-'Abbas said to him, "Woe to you, embrace Islam and bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah before your neck is struck." So he bore witness to the truth and embraced Islam. Al-'Abbas said, "O Messenger of Allah, Abu Sufyan is a man who loves this pride, so give him something." He said, "Yes: whoever enters the house of Abu Sufyan is safe, whoever closes his door is safe, and whoever enters the mosque is safe." The Messenger of Allah (peace be upon him) ordered al-'Abbas to detain Abu Sufyan at the narrow pass of the valley near the spur of the mountain until Allah's armies passed by him so he could see them. He did so. Al-Qadi 'Iyad said: "Khatm" is with the khā' 97 and "al-jabal" with the jīm and bā' followed by lām; it is its tip and projecting nose, which is the spur. It is said otherwise, but this is more famous. Ibn Hisham said: The tribes passed by with their banners. Whenever a tribe passed, he said, "O 'Abbas, who are these?" I would say, "These are Sulaym." He would say, "What do I have to do with Sulaym?" Then another tribe passed, and he said, "O 'Abbas, who are these?" I would say, "Muzayna." He would say, "What do I have to do with Muzayna?" This continued until all the tribes had passed; no tribe passed without him asking me about it, until the Messenger of Allah (peace be upon him) passed in his green battalion 98, containing the Muhajirun and Ansar, with nothing visible but the pupils of eyes from the iron 99, and the Messenger of Allah (peace be upon him) on his she-camel al-Qaswa' 100 between Abu Bakr and Usayd ibn Hudayr, and the battalion of the Ansar with Sa'd ibn 'Ubada, who had the banner, while the banner of the Prophet (peace be upon him) was with al-Zubayr. Abu Sufyan said, "Glory be to Allah! O 'Abbas, who are these?" I said, "This is the Messenger of Allah (peace be upon him) with the Muhajirun and Ansar." He said, "No one can resist or withstand these. By Allah, O Abu al-Fadl, the kingdom of your nephew has become great this morning." I said, "O Abu Sufyan, it is prophethood." He said, "Then it is well." In another narration: The banner of the Messenger of Allah (peace be upon him) was with Sa'd ibn 'Ubada. When he passed by Abu Sufyan and looked at him, he said, "Today is a day of battle 101; today the sanctuary is violated; today Allah has humiliated Quraysh." When the Messenger of Allah (peace be upon him) came alongside Abu Sufyan, he called out, "O Messenger of Allah, you have been commanded to kill your people? For Sa'd and those with him claimed when they passed us that they would fight us, and he said, 'Today is a day of battle; today the sanctuary is violated; today Allah has humiliated Quraysh.' I adjure you by Allah for your people, for you are the most righteous, most merciful, and most dutiful of people." 'Uthman and 'Abd al-Rahman ibn 'Awf said, "O Messenger of Allah, we do not feel safe from Sa'd that he might make a violent attack on Quraysh." So the Messenger of Allah (peace be upon him) said, "O Abu Sufyan, today is a day of mercy; today Allah has honored Quraysh." He said: And the Messenger of Allah (peace be upon him) ordered Sa'd to give the banner to his son Qays ibn Sa'd so that it would not leave him. Ibn Hisham said: Al-'Abbas said, I said to Abu Sufyan, "Flee to your people." When he came to them, he shouted at the top of his voice, "O company of Quraysh, this is Muhammad coming to you with what you cannot resist. Whoever enters the house of Abu Sufyan is safe." Hind bint 'Utba stood up to him, grabbing his mustache, and said, "Kill the fat, greasy, stubborn one 102; cursed be the scout of a people!" Al-Suhayli said: "Al-humayt" is a waterskin, attributed to bigness and fatness; "al-ahmas" is one who has no good in him, from their saying "aam ahmas" when there is no rain in it. 'Abd ibn Humayd added that she said, "O family of Ghalib, kill the foolish one!" Abu Sufyan said to her, "By Allah, you will embrace Islam or I will strike your neck." Ibn Hisham said: Abu Sufyan said, "Woe to you! Do not let this woman deceive you about yourselves. For he has come to you with what you cannot resist. Whoever enters the house of Abu Sufyan is safe." They said, "May Allah fight you! What good will your house do us?" He said, "And whoever closes his door is safe, and whoever enters the mosque is safe." He said: So the people dispersed to their houses and to the mosque. He said: When the Messenger of Allah (peace be upon him) reached Dhu Tuwa 103, he stopped on his mount, wrapping himself with the end of a red striped cloak 104, and he was lowering his head in humility to Allah when he saw what Allah had honored him with of the conquest, until his beard 105 almost touched the middle of the saddle. Al-Jawhari said: "Al-i'tijar" is winding the turban around the head. "Al-'uthnun" are long hairs under the chin. We have narrated from al-Azraqi in his History of Mecca—may Allah protect, honor, and magnify it—that 'Umar ibn al-Khattab ascended al-Ma'la 106 for some business—meaning when he was caliph—and passed by Abu Sufyan ibn Harb, who was tarring a camel of his. He saw some stones that Abu Sufyan had built like a bench in front of his house, on which he would sit in the morning shade. 'Umar said, "I will not return from this direction until you remove it and raise it." It reached 'Umar (may Allah be pleased with him) that the matter was delayed, and the bench remained as it was. So 'Umar said to him, "Did I not tell you that I would not return until you remove it?" Abu Sufyan said, "I waited, O Commander of the Faithful, for some of our servants to come and remove it and raise it." 'Umar said, "I adjure you to remove it with your own hand and carry it on your neck." Abu Sufyan did not argue with him until he removed it with his hand and carried the stones on his neck, throwing them into the house. Hind bint 'Utba came out to him and said, "O 'Umar, do you impose all this on someone like Abu Sufyan and rush him before some of his servants come?" 'Umar struck her veil with a short stick 107 he had in his hand. Hind said, pushing his hand away, "Keep away from me, O son of al-Khattab! If it were any other day, you would do this, the mountains 108 would clash against you." He said: When Abu Sufyan removed the stones and carried them away, 'Umar faced the qibla and said, "Praise be to Allah who has honored Islam and its people! 'Umar ibn al-Khattab, a man from the Banu 'Adi ibn Ka'b, commands Abu Sufyan ibn Harb, the chief of the Banu 'Abd Manaf in Mecca, and he obeys him." Then he left. Explanation: Al-Jawhari said: "Hana'tu al-ba'ir" means I smeared it with tar, which is pitch. "Al-mihna" (with fatḥa on mīm) is service; it is also narrated with kasra. "Al-mahin" is the servant. "Al-mikhsara" is like a whip, and anything a person holds in his hand to lean on, such as a stick and the like. "Nafakhtuha" means I struck her and pushed her. "Al-akhashib" is the plural of "akhshab," which is a rough, great mountain; "al-akhshaban" are two mountains in Mecca. I say: The house of Abu Sufyan today is a slaughterhouse where butchers slaughter in Mecca, known on the left side of the ascent to al-Ma'la from the mosque. So glory be to the Abaser, the Exalter, the Honorer, the Humiliator; He does what He wills and judges what He desires; there is no god but He. Ibn Munir al-Halabi said: Our teacher Abu Muhammad al-Dimyati mentioned in his book that the Prophet (peace be upon him) wrote to Abu Sufyan ibn Harb. Ibn Miskawayh mentioned him, and Ibn Sa'd mentioned him among those who witnessed the writing of the Messenger of Allah (peace be upon him) to Najran and to the Banu Ju'ayl of Bali. Chapter on the Islam of Hind and her pledge of allegiance to the Messenger of Allah (peace be upon him) Ibn 'Abd al-Barr said: Hind bint 'Utba ibn Rabi'a ibn 'Abd Shams ibn 'Abd Manaf embraced Islam in the year of the Conquest after her husband's Islam, and the Messenger of Allah (peace be upon him) confirmed them in their marriage. She was a woman with intelligence, self-respect, and pride. She witnessed Uhud as a disbeliever with her husband Abu Sufyan, and she used to say on the day of Uhud, inciting the polytheists to fight: "We are the daughters of Tariq 109; we walk on carpets 110; musk in the partings 111; pearls in the necklaces 112; if you advance, we embrace; and spread the carpets; if you retreat, we separate; a separation without love." Al-Suhayli narrated about it after her saying "we walk on carpets": he said, "walking of the sandgrouse 113; al-nazaq 114 is lightness." When Hamza was killed, she pounced on him, mutilated him, split his belly, took out his liver, roasted it, and ate it, because he had killed her father on the day of Badr. It is said that someone else did that. Then Allah sealed her with Islam. We have narrated from Ibn Hisham that 'Utba ibn Rabi'a, the father of Hind, was killed—and he was the head of disbelief and one of the people of the well 115 at Badr—along with his brother Shayba, al-Walid ibn 'Utba, and Hanzala ibn Abu Sufyan. They were enemies of the Messenger of Allah (peace be upon him), and he prayed against them and informed of their deaths at Badr before the battle, and none of them missed his place of death. 'Ali, Hamza, and Zayd ibn Haritha participated in killing them.

When the Battle of Uhud took place, Abu Sufyan gathered about three thousand men and brought them to Uhud. Hamza 116 was killed by Wahshi 117, the slave of Jubayr ibn Mut'im. The women mutilated the dead by cutting off ears and noses, until Hind 118 made anklets and necklaces from the men's ears, and gave her anklets, necklaces, and earrings to Wahshi. She ripped open Hamza's belly, took out his liver, and tried to chew it but could not swallow it, so she spat it out. Then she climbed a high rock overlooking the Muslims and said: "We have repaid you for the day of Badr, and war after war is fierce. I had no patience for 'Utba 119, nor my brother, his uncle, and my son. I have satisfied my soul and fulfilled my vow. Wahshi has quenched the burning of my heart. So Wahshi, may I be grateful to you all my life, until my bones decay in my grave." Hind bint Athatha ibn 'Abbad ibn al-Muttalib replied to her: "You have been disgraced at Badr and after Badr, O daughter of a great slanderer 120 of disbelief. May God give you a morning at dawn with the tall, noble Hashimites 121, With every sharp, cutting sword. Hamza is my lion, and 'Ali is my falcon. When Shayba 122 and your father betrayed, they dyed the sides of their necks with blood. And your evil vow is the worst of vows." Hind bint 'Utba also said: "I have satisfied my soul from Hamza at Uhud, until I ripped open his belly for the liver. It removed from me what I used to feel of the burning of intense, persistent grief. And war overcomes you with a heavy downpour of hail 123. We advance upon you like lions." Explanation of obscure terms: Her saying "fierce" means agitated; the "mas'ir" is the wood used to kindle fire, hence a man is called a kindler of war. 'Utba is her father, her brother al-Walid, her uncle Shayba, and her son Hanzala, all killed at Badr. Her saying "until my bones decay" means the bone decays and becomes crumbled. "Waqqa'" is one who backbites people. Her saying "m al-Hashimiyyin" drops the nun from "min" due to two silent letters meeting; this is only allowed in "min" due to its frequent use, as stated by al-Suhayli. "Shu'bub" is the intensity of rain's downpour. Her saying "hail" means abundant hail, which is hailstones. The poet said: "the sharp swords" meaning deadly swords, as if war is likened to a rainstorm with much hail, as stated by al-Jawhari. On the day of the Conquest of Mecca, the Messenger of God 124 declared her blood lawful and ordered her killed. She hid, then came to the Messenger of God and sought protection through Islam. Between her and her husband 125 in Islam there was one night. Al-Baghawi mentioned in his commentary on God's saying: "O Prophet, when believing women come to you to pledge allegiance to you on the condition that they do not associate anything with God" 126 that this was on the day of the Conquest of Mecca. He said: When the Messenger of God finished the pledge of the men while he was on al-Safa 127, and 'Umar ibn al-Khattab was below him, he pledged the women by the command of the Messenger of God and conveyed to them from him. Hind bint 'Utba was veiled and disguised among the women, fearing that the Messenger of God would recognize her because of what she had done to Hamza, the uncle of the Prophet, and other things like her satire and incitement against the Prophet, she and her husband Abu Sufyan. The Prophet said: "I pledge you on the condition that you do not associate anything with God." She raised her head and said: "By God, you impose on us something we have not seen you impose on men. The men pledged that day only on Islam and jihad." The Prophet said: "And do not steal." Hind said: "Abu Sufyan is a stingy man, and I have taken some things from his wealth"—meaning items; "al-han" means a thing, as stated by al-Jawhari—"so I do not know if it is lawful for me or not." Abu Sufyan said: "Whatever you have taken in the past and in the future, it is lawful for you." "Ghabara" means remained, and it is also used for the past; it is a word with opposite meanings, as stated by al-Jawhari. The Messenger of God laughed and recognized her, and said to her: "You are indeed Hind bint 'Utba." She said: "Yes, so forgive what has passed; may God forgive you." He said: "And do not commit adultery." Hind said: "Does a free woman commit adultery?" He said: "And do not kill your children." Hind said: "We raised them small, and you killed them big; you and they know best." Her son Hanzala ibn Abi Sufyan had been killed on the day of Badr. 'Umar laughed until he fell on his back, and the Messenger of God smiled. He said: "And do not come with a slander they invent between their hands and feet"—meaning that a woman claims a child from her husband that is not his. Hind said: "By God, slander is ugly, and you only command us to righteousness and noble morals." He said: "And do not disobey you in what is right." Hind said: "We have not sat in this gathering with any intention to disobey you." So the women accepted what was imposed on them. We have narrated in Sahih al-Bukhari that 'A'isha said: Hind bint 'Utba came and said: "O Messenger of God, there was no family on the face of the earth I loved more to be humiliated than your family; but today, there is no family on the face of the earth I love more to be honored than your family." This is narrated in the chapter on virtues. Al-Qadi 'Iyad said: "Khuba'" or "akhbiya'" is uncertain. Thus in the book of Muslim in the Book of Faith; it is from "khaba'tu al-ard" because it conceals. "Akhbiya'" is the plural of "khiba'", which is a tent of the Bedouins made of fur or wool, not of hair. Then it was used for other dwellings. Al-Waqidi mentioned the day of al-Salasil from the days of Yarmuk and the fighting of women and their responses with poetry. He said: Hind bint 'Utba went out with a "mizhar" in her hand—the mizhar is a lute, as stated by al-Jawhari—and behind her were the women of the Muhajirun 128, reciting the poetry she had said on the day of Uhud inciting the polytheists: "We are the daughters of Tariq" 129—meaning by "daughters of Tariq" the morning star. Then she faced the cavalry of the Muslim right wing and saw them fleeing, so she shouted: "Where are you fleeing from God and His Paradise? He is watching over you." She saw Abu Sufyan fleeing, so she struck the face of his horse with her staff and said: "Where to, O son of Harb? Return to battle and sacrifice your life so that you may be purified from what you have done in inciting against the Messenger of God." Al-Zubayr ibn al-'Awwam said: When I heard Hind's words to Abu Sufyan, I remembered the day of Uhud when we were before the Messenger of God and she was inciting the polytheists with this poetry to fight the Muslims. I was amazed at that and said: "Praise be to You, O Lord; You do as You will. Your justice preceded in Your creation, and none knows the unseen but You." He said: Abu Sufyan turned around when he heard her words, and the Muslims turned with him. I saw the women carrying with them, racing with the Muslims, between the legs of the horses. I saw a woman among them approaching a huge Byzantine soldier on his horse, clinging to him, not leaving him until she threw him off the horse and killed him, saying: "This is the clear victory of God." Hind died on the same day as Abu Quhafa 130, the father of Abu Bakr al-Siddiq, during the caliphate of 'Umar ibn al-Khattab, as stated by Ibn 'Abd al-Barr and others. Imam al-Hafiz Abu Bakr Muhammad ibn al-Husayn al-Ajurri said in his book al-Shari'a: Chapter on the marriage of Abu Sufyan to Hind, the mother of Mu'awiya. He said: Abu 'Ubayd 'Ali ibn al-Husayn ibn Harb al-Qadi narrated to us: Abu al-Sakin Zakariyya ibn Yahya ibn 'Umar ibn Husn ibn Hamid ibn Minhab ibn Haritha ibn Khuraym ibn Aws ibn Haritha ibn Lam al-Kufi said: My paternal uncle's son Zahr ibn Husn narrated to me from his grandfather Hamid ibn Minhab, who said: Hind bint 'Utba was married to al-Fakih ibn al-Mughira al-Makhzumi. Al-Fakih was one of the young men of Quraysh, and he had a guest house that people frequented without permission. One day, that house was empty, so al-Fakih and Hind lay down there during the midday nap. Then al-Fakih went out for some need, and a man who used to visit him came and entered the house. When he saw the woman—meaning Hind—he fled. Al-Fakih saw him leaving the house, so he went to Hind, kicked her, and said: "Who is this who was with you?" She said: "I saw no one, nor did I wake until you woke me." He said: "Go to your father." People talked about her. Her father said: "O my daughter, people have talked much about you; tell me your news. If the man is truthful about you, I will send someone to kill him, so the talk will stop. If he is lying, I will take him to one of the soothsayers of Yemen." She swore by what they used to swear by in the Jahiliyya 131 that he was lying about her.

So `Utba said to al-Fākih: "O this man, you have accused my daughter of a grave matter. So take me to one of the soothsayers of Yemen for judgment." Al-Fākih set out with a group from Banī Makhzūm, and `Utba set out with a group from Banī `Abd Manāf, and they took with them Hind and some women. When they approached the land and said, "Tomorrow we will go to the soothsayer," Hind's state changed and her face altered. Her father said to her: "I see what has befallen you of change in state, and that is only due to something disliked by you. Could this not have been before the people witnessed our departure?" She said: "No, by Allah, O father, that is not due to something disliked. But I know that you are going to a man who errs and hits the mark, and I do not trust him not to brand me with a mark that would be a disgrace upon me among the Arabs." He said: "I will test him before he looks into your affair." So he whistled to a horse until it urinated, then he took a grain of wheat, inserted it into its urethra, and tied it with a thong. When they came to the soothsayer, he honored them and slaughtered for them. When they had eaten lunch, `Utba said to him: "We have come to you concerning a matter, and I have hidden something from you to test you with, so see what it is." He said: "A date in a scrotum." He said: "I want something clearer than this." He said: "A grain of wheat in the urethra of a foal." He said: "You have spoken truth. Look into the affair of these women." So he began to approach each one, strike her shoulder, and say, "Arise," until he approached Hind, struck her shoulder, and said: "Arise, neither a whore nor an adulteress, and she will give birth to a king called Mu`āwiya." Al-Fākih leaped to her and took her hand, but she shook her hand from his and said: "Away from me! For by Allah, I will strive to ensure that this is from someone other than you." So Abū Sufyān married her, and she gave birth to Mu`āwiya, may Allah be pleased with them. And I, Abū Muḥammad ibn Nājiya, [narrated]: Aḥmad ibn `Uthmān ibn Ḥakīm narrated to us: Abū Ghassān Mālik ibn Ismā`īl al-Nahdī narrated to us: `Umar ibn Ziyād al-Hilālī narrated to us, from `Abd al-Malik ibn Nawfal ibn Musāḥiq al-Madanī, from Banī `Āmir ibn Lu'ayy, who said: Hind bint `Utba ibn Rabī`a said to her father: "O father, I have taken control of my own affair." He said: "That was when al-Fākih ibn al-Mughīra had separated from her. So do not marry me to a man until you present him to me." He said: "That is for you." He said: So one day he said to her: "O daughter, two men from your people have proposed to you, and I will not name either of them to you until I describe them to you. As for the first, he is in pure nobility and noble lineage. You would think him foolish due to his heedlessness, but that is a leniency in his character. He is good in companionship, quick in response. If you follow him, he follows you; if you incline with him, he is with you. You have authority over him in his wealth and suffice with your opinion over his. As for the other, he is in noble lineage and shrewd opinion, the full moon of his root and the might of his clan. He disciplines his family and they do not discipline him. If they follow him, he makes things easy for them; if they shun him, he becomes harsh with them. He is intensely jealous, quick to take offense, difficult in the veil of his tent. If he is angry, he is not to be reproached; if he is contested, he is not to be restrained. I have made clear to you the matter of both of them." She said: "As for the first, he is a obeyed master, compliant to his noble wife in what she wills, unless she is not protected, she may become estranged after her refusal and be lost under her wing. If she bears him a child, she has acted foolishly; if she gives birth, it is by mistake. Mention of this one, leave him and do not name him to me. As for the other, he is the husband of a noble free woman. Indeed, I am one who loves the qualities of this one, and indeed I am compatible with him. Indeed, I take on the discipline of a husband while adhering to my tent and rarely looking about. Indeed, the offspring between me and him is likely to be the defender of the sanctuary of his clan, the increaser of his troop, the protector of his honor, the guardian of his root, neither a weakling nor a coward at the clashing of calamities." So who said that? Abū Sufyān ibn Ḥarb ibn Umayya. She said: "Marry me to him, and do not deliver me to him like the delivery of one who is submissive and pliant, and do not name me to him like the naming of a difficult, rough-natured one. And seek Allah's guidance in heaven; He will bring forth for you through His knowledge in the decree." And it is narrated from `Abd al-Malik ibn `Umayr who said: Mu`āwiya said: "I have never ceased to be hopeful of the caliphate since I heard the Messenger of Allah, may Allah bless him and grant him peace, say: 'O Mu`āwiya, if you rule, then do good.'" And it is narrated from Khālid ibn Yazīd ibn Ṣubayḥ, from his father, from Mu`āwiya, who said: "One day I was pouring water for the Messenger of Allah, may Allah bless him and grant him peace, from a vessel in my hand, and he looked at me intently, so I was frightened and the vessel fell from my hand. He said: 'O Mu`āwiya, if you are entrusted with any of the affairs of my community, then fear Allah and be just.' He said: 'So I have never ceased to hope for it since that day, and I ask Allah to grant me justice among you.'" And it is narrated from `Amr ibn Yaḥyā ibn Sa`īd al-Umawī, from his grandfather, who said: "There was a waterskin that Abū Hurayra carried with the Messenger of Allah, may Allah bless him and grant him peace, for his ablution. Abū Hurayra fell ill, so Mu`āwiya carried it. While he was pouring water for the Prophet, may Allah bless him and grant him peace, from it, the Prophet raised his head and said: 'O Mu`āwiya, if you are entrusted with any of the affairs of the Muslims, then fear Allah and be just.' So I have never ceased to think that I would be afflicted with that because of the saying of the Messenger of Allah, may Allah bless him and grant him peace, until I was entrusted." Explanation of its obscure words: His saying "the book of the Sharī`a" 132: al-Jawharī said: "The Sharī`a is what Allah has legislated for His servants of religion, i.e., prescribed. And al-shāri` is the path. And al-shir`a (with kasra) is the Sharī`a. From it is His saying, Exalted is He: {For each We have appointed a divine law and a method}." His saying "in pure nobility" 133: The ṣamīm of a thing is its pure essence. It is said: "He is in the ṣamīm of his people." His saying "you would think him foolish" 134: It is said: "khalta al-shay'a khaylan wa khīlatan wa makhīlatan wa khuyūlatan," i.e., you thought it. It is from the category of ẓanantu and its sisters that enter on the subject and predicate. If you begin with them, you give them governance; if you place them in the middle or at the end, you have the choice between governance and cancellation. You say in the future: "akhālu" with kasra of the alif, which is the more eloquent; Banū Asad say with fatḥa of the alif, which is the analogical. His saying "foolish" 135: It is the tall man who has hastiness and foolishness. Al-hawjā' is the swift she-camel. Al-hawjā' is the wind that uproots houses. That is why Hind said: "If she bears him a child, she has acted foolishly." His saying "and that is a leniency in his character" 136: Al-isjāḥ is good forgiveness. It is said: "You have ruled, so be lenient; and if you ask, be lenient," i.e., make your words easy and be gentle. His saying "in his character" 137: Al-shīma is the nature. His saying "good in companionship, quick in response" 138: He described him as good in association and soft in side, along with the foolishness and truth mentioned in him. His saying "and shrewd opinion" 139: He is the intelligent, cunning man. His saying "the full moon of his root and the might of his clan" 140: Al-arūma (with fatḥa of the hamza) is the root of the tree and the origin, used here metaphorically for his nobility because he is from Banī `Abd Manāf. His saying "he disciplines his family and they do not discipline him" 141: He described him with severity and jealousy when among them, as she said in the hadith of Umm Zar`: "If he enters, he is a leopard; if he goes out, he is a lion." His saying "if he is angry, he is not to be reproached" 142: Meaning he is not to be confronted with what is disliked due to the intensity of his dignity and awe. His saying "if he is contested, he is not to be restrained" 143: It is said: "aqṣara `anhu" if you left him to his own measure; "qaṣara `anhu" means he fell short. Everything you have restrained, you have "qaṣartahu." Her saying "unless she is not protected" 144: The virtue of protection is preservation. It is said: "i`taṣamtu billāh" if you abstained through His grace from sin. Al-`iṣma also means prevention. It is said: "`aṣamahu al-ṭa`ām," i.e., it prevented him from hunger. And Abū `Āṣim is the kunya of al-Sawīq. Her saying "I am one who loves the qualities of this one" 145: Al-miqqa is love, and the hā' is a substitute for the wāw. It is said: "wamiqahu yamiqahu" (with kasra in both), i.e., he loved him, so he is wāmiq. Her saying "and indeed the offspring between me and him" 146: She means the child. Her saying "the protector of his honor" 147: Al-ḥafīẓa is anger and zeal. Their saying: "And indeed al-ḥafā'iẓ dissolve hatreds" means if you see your close one being wronged, you become zealous for him, even if there is rancor in your heart against him. Her saying "neither a weakling nor a coward at the clashing of calamities" 148: Al-muwākil is the helpless one who delegates his affair to others and relies on them. Similarly, the beast that relies on its owner in running until he strikes it. Al-zamīl is the cowardly, weak one. Al-ṣa`ṣa`a is dispersion. It is said: "The camels went ṣa`āṣi`a," i.e., scattered. Her saying "the submissive and pliant" 149: Al-sils is the soft, compliant one. Her saying "and do not name me to him like the naming of a difficult, rough-natured one" 150: It is said: "ẓaby `āṭis," which is one that faces you from in front. Al-ḍars is a rough hill. A she-camel ḍarūs is ill-tempered. It seems she meant by "naming" in the context of betrothal that she should not be soft with him nor harsh in what is agreed upon between them regarding the dowry and other matters that they used to agree upon at marriage in their pre-Islamic period. 26 – Ṭalḥa ibn `Ubayd Allāh ibn `Uthmān ibn `Amr ibn Ka`b ibn Sa`d ibn Taym ibn Murra ibn Ka`b ibn Lu'ayy al-Qurashī al-Taymī. His mother was al-Ḥaḍramiyya, her name was al-Ṣa`ba bint `Abd Allāh ibn `Ammād, sister of al-`Alā' ibn al-Ḥaḍramī. Some mention of her will come in the biography of her brother. His kunya was Abū Muḥammad, and he was known as Ṭalḥa al-Khayr and Ṭalḥa al-Fayyāḍ. That is because he bought property in a place called Baysān. Abū `Ubayd `Abd Allāh ibn `Abd al-`Azīz al-Bakrī said in the book Mu`jam mā ista`jam, under the letter Bā': "Baysān, with fatḥa of the first letter and a sīn that is unpointed, are two places: one in Syria and the second in the Hijaz, and it is the one intended in the hadith." He said: And al-Zubayr mentioned that the Messenger of Allah, may Allah bless him and grant him peace, passed by a water called Baysān during the expedition of Dhī Qarad, and he asked about it. It was said: "Its name is Baysān, and it is salty." He said: "Rather, it is Nu`mān, and it is good." So the Messenger of Allah, may Allah bless him and grant him peace, changed its name, and Allah changed the water. Then Ṭalḥa bought it and gave it in charity. The Messenger of Allah, may Allah bless him and grant him peace, was informed and said: "What are you, O Ṭalḥa, but a Fayyāḍ (abundant giver)?" So he was called by that.

He was among the first Muhājirūn 151, one of the ten who were promised Paradise 152, one of the eight who preceded others in embracing Islam, one of the five who embraced Islam at the hand of Abū Bakr (may Allah be pleased with him), and one of the six whom ‘Umar appointed for the Shūrā 153. He informed that the Messenger of Allah (peace and blessings be upon him) passed away while being pleased with them. The Messenger of Allah (peace and blessings be upon him) sent him before leaving Medina for Badr—he and Sa‘īd ibn Zayd—to the Syrian route to spy out news, meaning the news of the caravan of the people of Mecca which Abū Sufyān had brought. Then they returned to Medina and arrived on the day of the Battle of Badr. The Messenger of Allah (peace and blessings be upon him) assigned him his share of the spoils. When he arrived, he said, “And my reward, O Messenger of Allah?” He replied, “And your reward.” He witnessed Uḥud and what came after it. On the day of Uḥud he performed excellently, protected the Messenger of Allah (peace and blessings be upon him), and shielded him from arrows with his hand until his finger became paralyzed. He was struck on his head, and he carried the Messenger of Allah (peace and blessings be upon him) on his back until he stood firmly on a rock. The Messenger of Allah (peace and blessings be upon him) said, “Today Ṭalḥa has merited [Paradise] 154, O Abū Bakr.” Abū Bakr said, “The entire day of Uḥud belongs to Ṭalḥa.” It is narrated that on the day of Uḥud, the Messenger of Allah (peace and blessings be upon him) tried to climb onto a rock, and he was wearing two coats of mail, so he could not get up. Ṭalḥa ibn ‘Ubayd Allāh lifted him and helped him up until he stood upon it. It is also narrated that he looked at him and said, “Whoever wishes to see a martyr walking on the face of the earth, let him look at Ṭalḥa.” Then he witnessed the Battle of the Camel 155 fighting against ‘Alī (may Allah be pleased with him). ‘Alī called him and reminded him of some of his precedence and virtue. So Ṭalḥa withdrew from fighting him, just as al-Zubayr ibn al-‘Awwām did, and he retired to one of the ranks. He was struck by an arrow that severed the sciatic nerve in his leg, and his blood continued to flow until he died. It is said that the arrow hit the hollow of his throat. We buried him on the bank of the canal. One of his family saw him in a dream, and he said, “Will you not relieve me from this water? I have drowned three times,” repeating it. He said, so they dug him up, and behold, he was green like chard. They drained the water from him, then extracted him, and what was next to the ground of his beard and face had been eaten by the earth. So they bought a house for him and buried him in it. He was killed at the age of sixty on the day of the Camel, ten days before the end of Jumādā al-Ākhira in the year 36 AH. Other accounts differ. ‘Alī (may Allah be pleased with him) heard a man reciting: “A youth whose friendship was enriched by his friend, when he was wealthy, and poverty distanced him. As if the Pleiades were hung on his forehead, and on his cheek was Sirius, and on the other the full moon.” This verse was mentioned by al-Mas‘ūdī in “Murūj al-Dhahab” 156, and he said, “That is Abū Muḥammad Ṭalḥa ibn ‘Ubayd Allāh (may Allah be pleased with him).” It is narrated that ‘Alī (may Allah be pleased with him) said in a sermon he delivered when he set out for the Camel: “I have been tried with four: the most cunning and most generous of people, Ṭalḥa; the bravest of people, al-Zubayr; the most obedient of people to people, ‘Ā’isha; and the quickest of people to discord, Ya‘lā ibn Umayya.” It is narrated from him (may Allah be pleased with him) that he said: “By Allah, I hope that I, ‘Uthmān, Ṭalḥa, and al-Zubayr are among those of whom Allah the Exalted said: ‘And We shall remove from their breasts any rancor, [so that they will be] brothers, on thrones facing one another.’” 157 This was said by Ibn ‘Abd al-Barr. ‘Alī said: “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Ṭalḥa and al-Zubayr are my neighbors in Paradise.’” Al-Ḥākim said: “Its chain is authentic.” This was mentioned by ‘Abd al-Karīm al-Ḥalabī in his commentary on al-Sīra by ‘Abd al-Ghanī, and he said: “As for what has come to me regarding those to whom he (peace and blessings be upon him) wrote, Ṭalḥa is mentioned by ‘Alī ibn Muḥammad ibn Miskawayh in his book ‘Tajārib al-Umam’.” 27. ‘Āmir ibn Fuhayra He was the freed slave of Abū Bakr al-Ṣiddīq (may Allah be pleased with them both). His kunya 158 was Abū ‘Amr. He was a mawlā 159 from the Mawālī of al-Azd, black-skinned, a slave of al-Ṭufayl ibn ‘Abd Allāh ibn Sakhbara, the maternal brother of ‘Ā’isha (may Allah be pleased with her). He embraced Islam while still a slave. Abū Bakr bought him from al-Ṭufayl and freed him. He was among the early Muslims; he embraced Islam before the Messenger of Allah (peace and blessings be upon him) entered the house of al-Arqam. He was tortured for the sake of Allah. He used to graze sheep on Mount Thawr, then bring them in the evening to the Messenger of Allah (peace and blessings be upon him) and Abū Bakr while they were in the cave. He witnessed Badr and Uḥud. He was killed on the day of Bi’r Ma‘ūna 160 in Ṣafar of the year 4 AH, at the age of forty. He was killed by ‘Āmir ibn al-Ṭufayl. It is narrated from ‘Āmir that when he embraced Islam, he said: “I saw the first thrust I made—the thrust of ‘Āmir ibn Fuhayra—a light came out of it.” When ‘Āmir ibn al-Ṭufayl came to the Messenger of Allah (peace and blessings be upon him), he said to him: “Who is the man I saw when he was killed, raised between heaven and earth until I saw the sky beneath him?” The Prophet (peace and blessings be upon him) said: “That is ‘Āmir ibn Fuhayra.” This was said by Ibn ‘Abd al-Barr. Al-Bukhārī mentioned him in the expedition of al-Rajī‘, and he was sought among the slain but not found. They think that the angels raised him. ‘Abd al-Karīm said in his commentary on the noble Sīra: “‘Āmir ibn Fuhayra is mentioned by Abū al-Qāsim ibn ‘Asākir and others.” Ibn Isḥāq mentioned him in the account of the Hijra 161, saying: “The Messenger of Allah (peace and blessings be upon him) set out a few nights after the Pledge of ‘Aqaba 162, which was the pledge of the Anṣār 163. He and Abū Bakr went out at night and proceeded. The Messenger of Allah (peace and blessings be upon him) left through a small door at the end of Abū Bakr’s house, which was in the Banū Jumaḥ 164, and they set out toward the cave of Thawr. A spider spun its web over its entrance. Quraysh searched for the Messenger of Allah (peace and blessings be upon him) intensely until they reached the entrance of the cave. Some of them said: ‘There is a spider’s web on it before the birth of Muḥammad (peace and blessings be upon him).’ In another narration: ‘Allah commanded a tree, and it grew in front of the Prophet (peace and blessings be upon him) and concealed him. And Allah commanded two wild pigeons, and they stood at the mouth of the cave. The youths of Quraysh came until they were about forty cubits from the Prophet (peace and blessings be upon him). They saw the two pigeons and knew that there was no one inside.’ Abū Bakr had a flock of goats that ‘Āmir ibn Fuhayra (may Allah be pleased with him) used to graze. He would bring them at night, and they would milk them. At dawn, he would go out with the people. ‘Ā’isha (may Allah be pleased with her) said: “We prepared their equipment in the most hurried manner, and we made a food bag for them from a leather water skin. Asmā’ bint Abī Bakr cut a piece from her waistband and tied the mouth of the water skin with it. That is why she was called ‘Dhāt al-Niṭāqayn’ 165. The Messenger of Allah (peace and blessings be upon him) and Abū Bakr stayed in the cave for three nights. ‘Abd Allāh ibn Abī Bakr would spend the night with them and listen to the news during the day. Abū Bakr hired a man from the Banū al-Dīl, a guide, a kharīt 166—the kharīt is one skilled in the way—called ‘Abd Allāh ibn Urayqiṭ. He was still a disbeliever, but they trusted him. They gave him their two riding camels and appointed to meet him at the cave of Thawr after three nights. He brought them their two riding camels on the morning of the third night. They set out, and with them was ‘Āmir ibn Fuhayra. Ibn Urayqiṭ took them along the coastal route. When they left Qudayd, Surāqa ibn Mālik ibn Ju‘shum came upon them on his horse. The Messenger of Allah (peace and blessings be upon him) prayed against him, and the legs of his horse sank into the ground. He said, “O Muḥammad, pray to Allah to release my horse, and I will turn back from you and send back those who come after me.” He did so, and it was released. He returned and found people searching for the Messenger of Allah (peace and blessings be upon him). He said, “Go back, for I have thoroughly searched this area for you, and you know my skill in tracking.” So they turned back from him. In another narration, Surāqa offered them provisions, goods, and mounts. They said, “Keep yourself safe and conceal us.” Surāqa asked the Messenger of Allah (peace and blessings be upon him) to write him a document of security. He ordered Ibn Fuhayra to write it on a piece of leather. Then the Messenger of Allah (peace and blessings be upon him) continued, and the rest of the account was mentioned. 28. ‘Abd Allāh ibn al-Arqam Ibn ‘Abd al-Barr said: ‘Abd Allāh ibn al-Arqam ibn ‘Abd Yaghūth ibn Wahb ibn ‘Abd Manāf ibn Zuhra ibn Kilāb al-Qurashī al-Zuhrī. He embraced Islam in the year of the Conquest [of Mecca]. He was among those who regularly wrote letters for the Messenger of Allah (peace and blessings be upon him). He wrote for Abū Bakr, and ‘Umar appointed him as a scribe and put him in charge of the treasury 167, as did ‘Uthmān after him. He remained in charge of the treasury throughout ‘Umar’s caliphate and for two years of ‘Uthmān’s caliphate, until he asked to be relieved, and he was relieved. He used to reply to kings on behalf of the Messenger of Allah (peace and blessings be upon him). Such was his trustworthiness that he would order him to write to some kings, and he would write, and order him to seal it with clay and stamp it, without reading it, due to his trustworthiness. Al-Jawharī said: “Ṭāna fulān al-kitāb yaṭīnuhu” means he sealed it. He said: “When ‘Abd Allāh was absent, he would order whoever was present to write for him.” He said: Ibn al-Qāsim narrated from Mālik: “It reached me that a letter came to the Messenger of Allah (peace and blessings be upon him), and he said, ‘Who will reply on my behalf?’ ‘Abd Allāh ibn al-Arqam said, ‘I will.’ He replied on his behalf and brought it to him. He was pleased with it and sent it. ‘Umar was present, and he was pleased with that from ‘Abd Allāh ibn al-Arqam. He kept thinking, ‘He achieved what the Messenger of Allah (peace and blessings be upon him) wanted.’ When ‘Umar became caliph, he appointed him over the treasury.” He said: Ibn Wahb narrated from Mālik that ‘Uthmān gave him a gift, and he had thirty thousand [dirhams] in the treasury, but he refused to accept it. Sufyān ibn ‘Uyayna narrated from ‘Amr ibn Dīnār that ‘Uthmān appointed him over the treasury and gave him three hundred dirhams, but ‘Abd Allāh refused to take them, saying, “I only worked for Allah, and my reward is with Allah.”

It is narrated from Ashhab from Malik that Umar ibn al-Khattab, may Allah be pleased with him, used to say: 'I have not seen anyone more God-fearing than Abdullah ibn al-Arqam.' He also said to him: 'If you had precedence [in Islam], I would not put anyone ahead of you.' And Allah, exalted is He, knows best. 29 - Abdullah ibn Abdullah ibn Ubayy ibn Salul Salul was a woman after whom he was known, and she was from Khuza'a, the mother of Ubayy. Ubayy ibn Malik ibn Salim ibn Ghanm ibn Awf ibn al-Khazraj. Salim was known as al-Hubla 168 due to the size of his belly, and the Banu al-Hubla had honor among the Ansar. His name was al-Hubab, but the Messenger of Allah, may Allah bless him and grant him peace, named him Abdullah. His father, Abdullah, was the chief of the hypocrites and among those who fabricated the slander 169 against Aisha, may Allah be pleased with her. His son, Abdullah, was among the virtuous and best of the Companions. He witnessed Badr, Uhud, and all the battles with the Messenger of Allah, may Allah bless him and grant him peace. His father was among the nobles of al-Khazraj, and they had gathered to crown him and entrust their affairs to him before the Prophet's mission, may Allah bless him and grant him peace. When Allah brought Islam, he begrudged the Messenger of Allah, may Allah bless him and grant him peace, the prophethood, and pride seized him, so he did not sincerely embrace Islam and harbored hypocrisy out of envy and transgression. He said during the expedition of Tabuk: 'If we return to Medina, the more honorable will surely expel the more despicable from it.' Thus mentioned Ibn Abd al-Barr, and he narrated the hadith. What al-Baghawi mentioned in the interpretation of this verse: We have narrated from Ibn Ishaq in the noble Sira that the story of Ibn Ubayy and the revelation of this verse occurred during the expedition of Banu al-Mustaliq at a watering place of theirs called al-Muraysi', in the direction of Qudayd towards the coast. Al-Baghawi narrated—and the wording is from Ibn Ishaq—he said: 'Allah defeated Banu al-Mustaliq. While they were at that water, the people's water-drawers came, and with Umar ibn al-Khattab was a hired man from Banu Ghifar called Jahjah ibn Sa'id, leading his horse. Jahjah and Sinan ibn Wabar al-Juhani, an ally of Banu Awf ibn al-Khazraj, crowded each other at the water and fought. Al-Juhani cried out: 'O company of Ansar!' and Jahjah cried out: 'O company of Muhajirun!' Jahjah was aided by a man from the Muhajirun called Ju'al, who was poor.' Al-Suhayli said: 'Jahjah died after the killing of Uthman from the disease of the gland in his knee, with which he broke the staff of the Messenger of Allah, may Allah bless him and grant him peace, that he used to deliver sermons. He had taken it from Uthman's hand and broke it.' Ibn Ishaq said: 'Abdullah ibn Ubayy ibn Salul became angry, and with him were a group of his people, among them Zayd ibn Arqam, a young boy. He said: 'You have done it! They have outnumbered us and overwhelmed us in our land. By Allah, our situation and theirs is like the saying: 'Fatten your dog and it will eat you.' By Allah, if we return to Medina, the more honorable will surely expel the more despicable from it.' By 'the more honorable' he meant himself, and by 'the more despicable' he meant the one who is too exalted to be described with this attribute—may Allah bless him and grant him peace. Then he turned to those of his people present and said: 'This is what you have done to yourselves. You have allowed them to settle in your land and divided your wealth with them. By Allah, if you had withheld surplus food from Ju'al and his like, they would not have ridden your necks, and they would have moved to other than your land. So do not spend on them until they disperse from around Muhammad, may Allah bless him and grant him peace.' Zayd ibn Arqam said: 'By Allah, you are the despicable, the insignificant, the hated among your people, while Muhammad, may Allah bless him and grant him peace, is in honor from the Merciful and love from the Muslims.' Abdullah ibn Ubayy said: 'Be quiet! I was only joking.' Zayd ibn Arqam went to the Messenger of Allah, may Allah bless him and grant him peace, after he had finished the expedition, and informed him of the news. With him was Umar ibn al-Khattab, who said: 'Let me strike his neck, O Messenger of Allah.' He said: 'How would it be, O Umar, if people say that Muhammad kills his companions? But announce the departure.' So the people departed. The Messenger of Allah, may Allah bless him and grant him peace, sent for Abdullah ibn Ubayy, and he came. He said: 'Are you the one who said what has reached me?' Abdullah said: 'By Him who revealed the Book to you, I said nothing of that, and Zayd is a liar.' Abdullah was noble and great among his people. So those of the Ansar who were his companions said: 'O Messenger of Allah, perhaps the boy was mistaken in his speech and did not remember what he said.' So the Prophet, may Allah bless him and grant him peace, excused him. Blame spread among the Ansar against Zayd, and they called him a liar. His uncle said to him—and Zayd was with him—'What did you intend, that the Messenger of Allah, may Allah bless him and grant him peace, and the people should call you a liar and hate you?' Zayd used to walk alongside the Prophet, may Allah bless him and grant him peace, but after that he was too ashamed to approach him. When the Messenger of Allah, may Allah bless him and grant him peace, set out and traveled, Usayd ibn Hudayr met him, greeted him with the greeting of prophethood, and said: 'O Messenger of Allah, you have set out at an unpleasant hour, unlike your usual time.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Has not the news reached you of what your companion, Abdullah ibn Ubayy, said?' He said: 'What did he say?' He said: 'He claimed that if he returns to Medina, the more honorable will expel the more despicable.' Usayd said: 'By Allah, you will expel him if you wish. He is the despicable, and you are the honorable.' Then he said: 'O Messenger of Allah, be gentle with him. By Allah, when Allah brought you, his people were stringing beads for him to crown him, and he sees that you have usurped a kingdom from him.' Abdullah ibn Abdullah ibn Ubayy heard of his father's affair and came to the Messenger of Allah, may Allah bless him and grant him peace, saying: 'O Messenger of Allah, I have heard that you intend to kill Abdullah ibn Ubayy for what has reached you about him. If you are going to do it, command me, and I will bring you his head. By Allah, al-Khazraj knows that there is no man more dutiful to his parents than I. But I fear that you will command someone else to kill him, and then my soul would not let me look at the killer of Abdullah ibn Ubayy walking among the people, and I would kill a believer for a disbeliever and enter the Fire.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'Rather, be gentle with him and keep good company with him as long as he remains with us.' After that, whenever he committed an offense, his people would rebuke and reproach him. The Messenger of Allah, may Allah bless him and grant him peace, said to Umar ibn al-Khattab when he learned of their treatment: 'What do you think, O Umar? If I had killed him on the day you told me to kill him, many noses would have trembled [in anger]. But if I commanded them today to kill him, they would kill him.' Umar said: 'I knew that the command of the Messenger of Allah, may Allah bless him and grant him peace, is more blessed than my command.' [Section] Al-Suhayli said: Al-Daraqutni narrated with a chain that the Messenger of Allah, may Allah bless him and grant him peace, passed by a group that included Abdullah ibn Ubayy and greeted them. Then he turned away, and Abdullah said: 'The son of Abu Kabsha 170 has become insolent in this land.' His son Abdullah heard him and asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to bring him his father's head. He said: 'No, but be dutiful to your father.' Al-Suhayli said: 'In this is great knowledge and a clear proof of the signs of his prophethood. For the Arabs were the most protective and fanatical of Allah's creation. But faith and the light of certainty penetrated their hearts to the extent that a man among them desired to kill his father and son as a means of drawing near to Allah and His Messenger, even though the Messenger, may Allah bless him and grant him peace, was the most distant in lineage from them. That his people and cousins did not hasten to Islam, while distant ones preceded in faith, was only due to a great wisdom. For if his family and close relatives had hastened to believe in him, it would have been said: 'A people who sought pride through a man from among them and were fanatical for him.' But when distant ones hastened to him and fought for love of him—whether from among them or others—it was known that this was based on sincere insight and certainty that had penetrated their hearts, and fear of Allah, mighty and majestic, which removed a trait that had clung to their souls from the customs of the Jahiliyya 171, which none could remove except their Creator. Thus, one of them would kill his father, brother, and relatives out of love for him, may Allah bless him and grant him peace.' Al-Baghawi said: 'The Messenger of Allah, may Allah bless him and grant him peace, traveled that day until evening, and that night until morning, and the following day until the sun became hot on them. Then he alighted with the people. No sooner had they felt the ground than they fell asleep. He did this to distract the people from the talk of the previous day concerning Abdullah ibn Ubayy. When the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, Zayd ibn Arqam said: 'I sat in my house due to the grief and shame I felt.' Then Allah, exalted is He, revealed Surah al-Munafiqun 172, confirming Zayd and belying Abdullah. When it was revealed, the Messenger of Allah, may Allah bless him and grant him peace, took hold of Zayd's ear and said: 'O Zayd, Allah has confirmed you.' And He fulfilled [the promise] through his ear.'

And Abdullah ibn Ubayy was near Medina. When he wanted to enter it, his son Abdullah ibn Abdullah ibn Ubayy came and made his camel kneel at the entrance of the road to Medina. When Abdullah ibn Ubayy arrived, he said, "Go back!" He said, "What is wrong with you, woe to you?" He said, "No, by Allah, you will never enter it without the permission of the Messenger of Allah, may Allah bless him and grant him peace, and today you will know who is the mightier and who is the more abased." So Abdullah complained to the Messenger of Allah, may Allah bless him and grant him peace, about what his son had done. The Messenger of Allah, may Allah bless him and grant him peace, sent word to him: "Let him go so that he may enter." He said, "Now that the command of the Messenger of Allah, may Allah bless him and grant him peace, has come, yes." So he entered, and he did not stay but a few days until he fell ill and died. He said: When the verse was revealed and the lie of Abdullah ibn Ubayy became clear, it was said to him, "O Abu Hubab, severe verses have been revealed concerning you, so go to the Messenger of Allah, may Allah bless him and grant him peace, so that he may ask forgiveness for you." He turned his head and then said, "You commanded me to believe, and I believed; and you commanded me to give the zakat of my wealth to Muhammad, and I gave. Nothing remains but that I prostrate to him." So Allah, the Exalted, revealed: {And when it is said to them, "Come, let the Messenger of Allah ask forgiveness for you," they turn their heads} 173 the verses. Ibn Abd al-Barr said: When he died, the Messenger of Allah, may Allah bless him and grant him peace, wanted to pray over him, but Umar pulled him back and said, "Has not Allah, the Mighty and Majestic, forbidden you to pray over the hypocrites?" He said, may Allah bless him and grant him peace, "I am between two choices" 174 {Ask forgiveness for them or do not ask forgiveness for them} 175. So he prayed over him. Then Allah, the Exalted, revealed: {And do not pray over any of them who dies, ever} 176 the verse. And the Messenger of Allah, may Allah bless him and grant him peace, used to praise his son Abdullah, and he was martyred on the day of Yamama in the year twelve. Al-Suhayli counted him in his book, may Allah bless him and grant him peace, according to what he mentioned from Ibn Shabba. And Ibn Munir al-Halabi said: Ibn Abd al-Barr, Ibn al-Athir, and Abu Muhammad al-Naysaburi mentioned him in his book as well. 30 - Abdullah ibn Rawaha Ibn Tha'laba ibn Imru' al-Qays ibn Amr ibn Imru' al-Qays al-Akbar ibn Malik al-Aghar ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj al-Ansari. Al-Suhayli said: al-Khazraj 177 is the cold wind. His kunya was Abu Muhammad. He was one of the naqibs 178. He witnessed al-Aqaba, Badr, Uhud, al-Khandaq, al-Hudaybiyya, the Umra of al-Qada, and all the battles except the Conquest and what came after, because he was martyred on the day of Mu'ta. He was one of the commanders in it and one of the excellent poets who used to repel harm from the Messenger of Allah, may Allah bless him and grant him peace. Concerning him and his two companions Hassan and Ka'b ibn Malik, the verse was revealed: {Except those who believe, do righteous deeds, and remember Allah much} 179 the verse. And the expedition of Mu'ta took place, which is in the region of al-Karak, where Abdullah ibn Rawaha was martyred in Jumada al-Ula of the year eight in the land of Syria. Narrated from him among the Companions: Ibn Abbas and Abu Hurayra. He was the first to go out to the expedition, and the Muslims prayed that Allah would return him safely. He said: "But I ask the Most Merciful for forgiveness... and a wide thrust that spews foam 180, Or a thrust by a thirsty 181, eager hand, with a spear that penetrates the entrails and the liver, Until it is said, when they pass by my grave, 'May Allah guide the one who has gone on campaign, and he has been guided.'" Al-Jawhari said: al-fargha' 182 is the wide one, and al-harran 183 is the thirsty one, and here it means the sorrowful one over his slain. When it was time for battle, he said: "O soul, if you are not killed, you will die; this is the cup of death that you have faced. What you wished for has been given to you; if you do as they did, you will be guided." Meaning his two companions Zayd and Ja'far. Then he fought for a while, then dismounted. His cousin brought him a piece of meat on a bone and said, "Strengthen your back with this, for you have encountered what you have encountered in these days of yours." He took it from his hand and took a bite from it. Then he heard the clash 184 among the people and said, "And you are in the world?" So he threw it from his hand, then took his sword and fought until he was killed, may Allah have mercy on him. Hisham ibn Urwa narrated from his father that he said: I have not heard anyone more daring or quicker in poetry than Abdullah ibn Rawaha. I heard the Messenger of Allah, may Allah bless him and grant him peace, say to him one day, "Say poetry that you can recite immediately, and I am looking at you." So he burst forth on the spot and said: "Indeed, I have discerned in you the good, I recognize it; and Allah knows that my sight has not betrayed me. You are the Prophet, and whoever is deprived of his intercession on the Day of Reckoning, fate has indeed brought him low. So may Allah establish what He has given you of goodness, as He established Moses, and grant victory as they were victorious." The Messenger of Allah, may Allah bless him and grant him peace, said, "And may Allah establish you, O Ibn Rawaha." Hisham ibn Urwa said: Allah established him with the best establishment; he was killed as a martyr, and Paradise was opened for him, and he entered it. In the narration of Ibn Hisham: "Indeed, I have discerned in you the good as a supererogatory act; a discernment that differed from what they observed. You are the Prophet, and whoever is deprived of his supererogatory acts, and the face from him, fate has indeed brought him low." His story with his wife when he had intercourse with his slave-girl is well-known; we have narrated it through authentic chains. That is, one night he went to a slave-girl of his and had intercourse with her. His wife noticed and blamed him, but he denied it to her. She had seen his semen, so she said to him, "If you are truthful, recite the Quran." So he said: "I bear witness that the promise of Allah is true, and that the Fire is the abode of the disbelievers. And that the Throne is above the water, true, and above the Throne is the Lord of the worlds. And it is carried by angels, stern, angels of Allah, marked." His wife said, "You have spoken the truth, by Allah, and her eye lied." She did not know the Quran by heart nor recite it. Ibn Abd al-Barr said: We have narrated from the hadith of Abu al-Darda: I saw us with the Messenger of Allah, may Allah bless him and grant him peace, on one of his journeys on a very hot day, so hot that a man would put his hand on his head due to the intense heat, and there was no one fasting among the people except the Messenger of Allah, may Allah bless him and grant him peace, and Abdullah ibn Rawaha, may Allah be pleased with him. Al-Suhayli said: Umar ibn Shabba mentioned him in his book. Abd al-Karim al-Halabi said: Ibn Abd al-Barr and Ibn al-Athir mentioned him. 31 - Abdullah ibn Sa'd ibn Abi Sarh Ibn al-Harith ibn Habib ibn Juthayma ibn Malik ibn Hasl ibn Amir ibn Lu'ayy al-Qurashi al-Amiri. His kunya was Abu Yahya, as stated by Ibn Abd al-Barr. He said: Muhammad ibn Habib said in his lineage: Habib with tashdid 185, and likewise Abu Ubayda said. Ibn al-Kalbi said: Habib ibn Juthayma with takhfif 186. He embraced Islam before the Conquest and migrated, and he used to write down the revelation. Others said: He was the first to write for the Messenger of Allah, may Allah bless him and grant him peace, from Quraysh. He said: Then he apostatized and returned to Mecca, and said: "Indeed, I used to turn Muhammad, may Allah bless him and grant him peace, wherever I wanted. He would dictate to me 'Aziz Hakim' 187, and I would say 'Alim Hakim' 188, and he would say, 'Both are correct.'" He said: Concerning him was revealed the saying of Allah, the Exalted: {And who is more unjust than one who invents a lie about Allah or says, "It has been revealed to me," while nothing has been revealed to him} 189. When it was the day of the Conquest, the Messenger of Allah, may Allah bless him and grant him peace, ordered his killing, even if he were found under the curtains of the Kaaba. So he fled to Uthman, who was his foster brother; Uthman's mother had nursed him. Uthman hid him until he brought him to the Messenger of Allah, may Allah bless him and grant him peace, after the people of Mecca had settled down, and asked for safe conduct for him. The Messenger of Allah, may Allah bless him and grant him peace, remained silent for a long time, then said, "Yes." When Uthman left, the Messenger of Allah, may Allah bless him and grant him peace, said to those around him, "I remained silent only so that one of you would get up and strike his neck." A man from the Ansar said, "Why did you not gesture to me?" He said, "A prophet does not have treacherous eyes." Abdullah embraced Islam and his Islam became good, and nothing blameworthy appeared from him after that. He was one of the noble, intelligent, and generous men of Quraysh. Then Uthman appointed him over Egypt during his caliphate, and through him Ifriqiya was conquered. He was the horseman of Banu Amir ibn Lu'ayy, counted among them. He was the commander of the right wing of Amr ibn al-As in the conquest of Egypt and in all his wars. When Uthman appointed him over Egypt and dismissed Amr ibn al-As, he invaded the land of Nubia and made a truce with them that remains to this day. He also invaded al-Sawari 190 in the land of Rum in the year thirty-four. Then he came to Uthman and left al-Sa'ib ibn Hisham al-Amiri as his deputy over Egypt. But Muhammad ibn Abi Hudhayfa ibn Utba ibn Rabi'a rebelled, deposed al-Sa'ib, and took command of Egypt. Ibn Abi Sarh returned from Medina, but Muhammad ibn Abi Hudhayfa prevented him from entering Egypt. So he went to Ascalon and stayed there until Uthman was killed. It is also said that he stayed in al-Ramla until he died, fleeing from the turmoil. He prayed to his Lord to make the end of his deed the morning prayer. He performed ablution, then prayed. When he made the taslim to his right, he went to make the taslim to his left, and Allah took his soul. All of this was mentioned by Yazid ibn Abi Habib, as stated by Ibn Abd al-Barr. That was in the year thirty-six or thirty-seven. He did not pledge allegiance to Ali ibn Abi Talib nor to Muawiya, and his death occurred before the people united under Muawiya. It is also said that he died in Ifriqiya, but the first is more correct. Al-Suhayli said: Ibn Shabba mentioned him in his book, may Allah bless him and grant him peace. 32 - Abu Salama Abdullah ibn Abd al-Asad Ibn Hilal ibn Abdullah ibn Umar ibn Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy al-Qurashi, the husband of Umm Salama. His mother was Barra bint Abd al-Muttalib ibn Hashim.

He embraced Islam after ten others and migrated with his wife Umm Salamah to Abyssinia, being the first to migrate there. Then he witnessed Badr. He was the foster-brother of the Messenger of Allah ﷺ and the foster-brother of Hamzah; Thuwaiyah, the freed slavewoman of Abu Lahab, suckled him, then Hamzah, then the Messenger of Allah ﷺ, then Abu Salamah. The Messenger of Allah ﷺ appointed him as his deputy over Medina when he set out for the Expedition of al-‘Ushayrah. Al-Qadi ‘Iyad mentioned in [al-‘Ushayrah] various statements of the narrators. What he preferred is that it is with a ḍammah on the ‘ayn and a fatḥah on the shīn, and it is a place in the land of Banu Mudlij. Thus al-Bakri mentioned it and recorded it in [al-Mu‘jam]. The Expedition of al-‘Ushayrah took place in the second year of the Hijrah. Ibn ‘Abd al-Barr said: Abu Salamah made both migrations and was wounded on the day of Uhud; the wound healed, then it burst open and he died from it. That was three days past Jumada al-Akhirah in the year three of the Hijrah. He is among those whose kunyah 191 prevailed over his name. At the time of his death he said, “O Allah, replace me with someone better for my family.” So the Messenger of Allah ﷺ took his wife, and she became a Mother of the Believers 192, and the Messenger of Allah ﷺ became the stepfather of his children: ‘Umar, Salamah, and Zaynab. ‘Abd al-Karim al-Halabi said: Abu Muhammad al-Dimyati mentioned in his book: Abu Salamah ibn ‘Abd al-Asad, while in the original [it is] ‘Abd al-Ashhal, mentioned by Ibn Miskawayh. Section on His Migration to Medina Ibn Ishaq said: My father Ishaq ibn Yasar narrated to me from Salamah ibn ‘Abdullah ibn ‘Umar ibn Abi Salamah, from his grandmother Umm Salamah, may Allah be pleased with her, the wife of the Prophet ﷺ, who said: When Abu Salamah resolved to leave for Medina, he saddled my camel, then mounted me on it, and placed my son Salamah ibn Abi Salamah with me in my lap. Then he set out with me, leading his camel. When the men of Banu al-Mughirah ibn ‘Abdullah ibn ‘Umar ibn Makhzum saw him, they stood up to him and said, “This is your own self, you have overcome us regarding her. Do you think we will leave you to take our companion away through the land?” She said: They pulled the halter of the camel from his hand and took me from him. She said: At that, Banu ‘Abd al-Asad, the clan of Abu Salamah, became angry and said, “No, by Allah, we will not leave our son with her, since you have taken her from our companion.” She said: They tugged at my son Salamah between them until they dislocated his arm. Banu ‘Abd al-Asad took him away, and Banu al-Mughirah detained me with them. My husband Abu Salamah left for Medina. She said: So I was separated from my husband and my son. She said: I would go out every morning and sit in al-Abṭaḥ 193, and I would keep crying until evening for a year or nearly so, until a man from among my cousins, one of Banu al-Mughirah, passed by me and saw my condition. He took pity on me and said to Banu al-Mughirah, “Will you not release this wretched woman? You have separated her from her husband and her son.” She said: They said to me, “Join your husband if you wish.” She said: At that, Banu ‘Abd al-Asad returned my son to me. She said: I saddled my camel, took my son, placed him in my lap, and set out heading for my husband in Medina. She said: I had no one with me from Allah’s creation. She said: I said, “I will make my way with whomever I meet until I reach my husband.” When I was at al-Tan‘im 194, I met ‘Uthman ibn Talhah ibn Abi Talhah, a brother of Banu ‘Abd al-Dar. He said, “Where are you going, O daughter of Abi Umayyah?” She said: I said, “I am heading for my husband in Medina.” He said, “Is there no one with you?” She said: I said, “No, by Allah, except Allah and this son of mine.” He said, “By Allah, you have no way to be abandoned.” So he took the halter of the camel and set off with me, speeding me along. By Allah, I never accompanied any Arab man whom I considered more generous than him. When he reached a stopping place, he would make the camel kneel for me, then move away from me. When I dismounted, he would move away from my camel, unload it, tie it to a tree, then go to a tree and lie down under it. When it was time to depart, he would go to my camel, bring it forward, saddle it, then move away from me and say, “Mount.” When I had mounted and settled on my camel, he would come, take its halter, and lead me until he made me dismount. He continued doing that with me until he brought me to Medina. When he saw the village of Banu ‘Amr ibn ‘Awf in Quba’, he said, “Your husband is in this village” — and Abu Salamah was residing there — “so enter it with the blessing of Allah.” Then he turned back to Mecca. She used to say: I know no household in Islam that suffered what the family of Abu Salamah suffered, and I never saw a companion more generous than ‘Uthman ibn Talhah, may Allah be pleased with them all. And Allah, glorified is He, knows best. 33 - ‘Abdullah ibn Zayd Ibn ‘Abd Rabbih ibn Zayd, from Banu al-Harith ibn al-Khazraj, al-Ansari, al-Khazraji, al-Harithi, from Balharith ibn al-Khazraj. This is the correct version of his lineage; it was also said otherwise, as stated by Ibn ‘Abd al-Barr. He witnessed al-‘Aqabah 195, Badr, and all the other campaigns with the Messenger of Allah ﷺ. He is the one who saw the call to prayer 196 in a dream, and the Messenger of Allah ﷺ ordered Bilal to [use] it, according to what this ‘Abdullah ibn Zayd narrated. His vision occurred in the year one, after the Messenger of Allah ﷺ built his mosque. His kunyah was Abu Muhammad. He carried the banner of Banu al-Harith ibn al-Khazraj on the day of the Conquest [of Mecca]. He died in the year thirty-two, at the age of sixty-four, and ‘Uthman, may Allah be pleased with them both, prayed over him. This was also stated by Ibn ‘Abd al-Barr. ‘Abd al-Karim ibn Munir al-Halabi said: Ibn ‘Asakir and Muhammad ibn Sa‘d mentioned in his [book of] classes that he wrote a letter for the Messenger of Allah ﷺ to those who had embraced Islam from [Hadas] of [Lakhm]. 34 - ‘Amr ibn al-‘As It is permissible in [al-‘As] to affirm the yā’ or omit it, as stated by al-Qadi ‘Iyad. [He is] ibn Wa’il ibn Hashim ibn Sa‘id ibn Sahm ibn ‘Amr ibn Husays ibn Ka‘b ibn Lu’ayy ibn Ghalib, al-Qurashi, al-Sahmi. His kunyah was Abu ‘Abdullah, and it is said Abu Muhammad. His mother was al-Nābighah, as stated by Ibn ‘Abd al-Barr. He said: It is mentioned that a man was given a thousand dirhams to ask ‘Amr ibn al-‘As about his mother while he was on the pulpit. He asked him, and he said: “My mother is Salma bint Harmalah, nicknamed al-Nābighah, from Banu ‘Anazah. The spears of the Arabs struck her, so she was sold at ‘Ukaz. Al-Fakih ibn al-Mughirah bought her, then ‘Abdullah ibn Jud‘an bought her from him, then she came to al-‘As ibn Wa’il and gave birth and produced offspring. If you have been given something, take it.” The account of his embracing Islam, his death, and his age will come when mentioning al-Najashi. Ibn ‘Abd al-Barr said: The Messenger of Allah ﷺ appointed him over Oman, and he remained over it until the Messenger of Allah ﷺ passed away. He also served under ‘Umar, ‘Uthman, and Mu‘awiyah. ‘Umar ibn al-Khattab, may Allah be pleased with him, sent him with an army to Egypt, and he conquered it and was appointed over it. He remained over it until ‘Umar, may Allah be pleased with him, died. The reason for ‘Amr ibn al-‘As’s entry into Egypt, according to what Ibn ‘Abd al-Hakam mentioned in [Futuh Misr], is that ‘Amr came to Jerusalem in the pre-Islamic period before the [Prophetic] mission for trade with a group of Quraysh. They came upon a deacon from the deacons of the Romans, from the people of Alexandria, who had come to pray in Jerusalem. He went out into some of its mountains to wander, and ‘Amr was tending his camels and the camels of his companions, as the herding of camels was rotated among them. While ‘Amr was tending his camels, that deacon passed by him, having been struck by severe thirst on a very hot day. He stopped by ‘Amr and asked him for water, so ‘Amr gave him water from his waterskin. He drank until he was quenched, and the deacon slept in his place. Beside the deacon where he slept was a hole, and a huge snake came out of it. ‘Amr saw it, shot an arrow at it, and killed it. The deacon woke up, saw the snake, and said, “What is this?” ‘Amr told him its story. He came to ‘Amr, kissed his head, and said, “Allah has given me life twice through you. What brings you to this land?” He said, “I came for trade.” He said, “How much do you hope to gain?” He said, “My hope is to gain enough to buy a camel.” The deacon said to him, “How much is the blood money among you?” He said, “One hundred camels.” The deacon said, “We are not people of camels; we are people of dinars.” He said, “Then it would be a thousand dinars.” He said, “Would you follow me to my country? You have the covenant and pledge of Allah that I will give you two blood moneys.” So ‘Amr went with him to Egypt until he reached Alexandria. ‘Amr saw it and was impressed by it. This coincided with a festival of theirs where their nobles and kings gathered. They had a golden apple adorned with jewels; they would toss it to one another and catch it with their sleeves. Whoever it fell into his sleeve and settled, he would not die until he ruled them. When ‘Amr arrived, the deacon honored him and clothed him in a silk garment. ‘Amr and the deacon sat with the people in that gathering where they tossed the apple and caught it with their sleeves. A man among them tossed it, and it came flying until it fell into ‘Amr’s sleeve. They were amazed at that and said, “This apple has never lied to us except this time. Do you think this Bedouin will rule us? This will never happen.” The deacon gave the money to ‘Amr and fulfilled his promise. Thus ‘Amr learned the entry and exit points of Egypt, and ‘Umar ibn al-Khattab desired its conquest, so he conquered it and became its ruler. Ibn Zafar narrated in [Anba’ Nujaba’ al-Abna’] that al-‘As ibn Wa’il al-Sahmi said while rocking his son ‘Amr: “I think ‘Amr will surpass in forbearance, / And overcome the stubborn adversary despite reluctance, / And he will lead [the tribes of] Jumah and Sahm, / And lead the army, a dark-colored torrent, / Overwhelming the hosts of enemies with ferocity.”

His saying: 'yanashiqu al-khasm' – al-nashq is to pour medicine and other things into the nose. That which is poured into it is al-nashūq, with the nun in the nominative case. If medicine and other things are poured into the throat, it is al-wajūr. If poured into one side of the mouth, it is al-ladūd. His saying: 'mujran dahman' – al-mujr is the great, and al-dahm is the abundant. It also means that which comes suddenly, and whatever comes upon you suddenly has indeed overwhelmed you. It is said: 'jaysh dahm' and 'ʿadad dahm', meaning numerous. His saying: 'yalham' means he swallows, for al-iltihām is swallowing abundantly. His saying: 'aḥshād' is the plural of ḥashd, and they are the gathered people. You say: 'ḥashadtu al-qawma aḥshuduhum ḥashdan', and they are ḥashd, with the shin in the nominative case. He said: It has reached me that Umm ʿAmr, who is al-Nābigha, one day struck her son ʿAmr when he was very small, as he began to crawl. He said to her: 'You will come to know.' Then he went to his father, who was in the gathering of his people, sat in his lap, and urinated on him. His father was fastidious, squeamish in his nature, and difficult; he was annoyed by it and wanted to strike him, but his people prevented him, saying: 'This is a child who does not understand.' So he rose in anger, went to al-Nābigha, and beat her severely. He swore by what he held sacred that if she sent him to him while he was in the gathering of his people, he would return to her with worse than what he had begun. When he left her, ʿAmr said to her: 'Did I not tell you?' So she slapped his face and cried out in woe. Al-ʿĀṣ returned to her and took up the whip. She said: 'Gently, until I inform you,' and she told him. He said: 'By the Kaaba, he is indeed possessed of cunning; beware of him.' So she warned him for a long time. Then she became angry with him over something and struck him. He watched for her but found no escape from her that day except by slipping away. The next day, he slipped away from her and went to his father, who was in the Ḥijr 197 with the nobles of Quraysh. When he saw him, he rebuked him. ʿAmr said: 'My mother summons you.' He said: 'You lie,' and shouted at him. So he went away, then returned with a worn-out rag and a leather vessel that his mother used for tanning. He approached his father from behind, and he did not notice until he stood before the people, spread the rag, and said to his father: 'Your mother says to you: Come, and this rag is a sign.' The people cast their eyes on the rag. Al-ʿĀṣ ibn Wāʾil was trembling with anger. He took the rag from his son, embraced him, brought him to his home, and set upon the woman with beating. She began to appeal to him and ask him to listen, but anger had taken hold of his sight and hearing until, when he had beaten her severely and his anger subsided, he sat down, overcome with regret for what he had done to her. She said: 'By Allah, I have no fault towards you, and I think I have been afflicted only because of your son, for I struck him yesterday.' He said: 'Woe to you, did you not send him to me with the rag as a sign?' She said: 'I did not.' So he said to his son: 'Did you not say that?' He said: 'She struck me.' He said: 'I bear witness that you are the most cunning of the Arabs.' Then he said to his mother: 'Do not oppose him after this.' Interpretation: His saying: 'nādī qawmihi' – al-nādī is a name for the gathering place as long as the people are sitting there. His saying: 'qādhūra' – he is the squeamish one. His saying: 'fataʾaffafa' – meaning he said 'uff, uff'.

  1. عَلَيْهِ السَّلَام : Peace be upon him, a formula of respect used after mentioning prophets or, in this context, the Prophet Muhammad.
  2. اليمانية : The Yamaniyya, a term referring to the Yemeni tribes or those allied with them.
  3. المصحف : Mushaf, a codex or written copy of the Quran.
  4. كنيته : Kunya, an honorific name typically beginning with 'Abu' (father of) or 'Umm' (mother of), used as a respectful form of address.
  5. انفروا خفافا وثقالا : Quranic verse 9:41: 'Go forth, light and heavy,' meaning to go out for jihad whether in ease or hardship.
  6. بِسم الله الرَّحْمَن الرَّحِيم : Bismillah al-Rahman al-Rahim, 'In the name of Allah, the Most Gracious, the Most Merciful,' the basmala formula.
  7. عمْرَة الْقَضَاء : 'Umra al-Qada', the 'Umra of Fulfillment, also known as the 'Umra of al-Hudaybiyya, performed by the Prophet in 7 AH after the Treaty of Hudaybiyya.
  8. ابن أبي كبشة : Ibn Abi Kabsha, a derogatory nickname used by Quraysh for the Prophet Muhammad, comparing him to a man who worshipped a different god.
  9. الْجَاهِلِيَّة : Jahiliyya, the pre-Islamic period of ignorance before the advent of Islam.
  10. الْقبَّة : Qubba, a dome or tent used as a military standard or for gathering equipment for the army.
  11. الأعنة : A'inna, the reins of horses, metaphorically meaning command of the cavalry.
  12. Rasul Allah : Messenger of Allah, i.e., Prophet Muhammad.
  13. Ukaydir Dumat : Ukaydir ibn Abd al-Malik al-Kindi, the Christian ruler of Dumat al-Jandal.
  14. Dumat al-Jandal : An ancient city in northwestern Arabia, known for its fortress.
  15. Khalid ibn al-Walid : A prominent companion and military commander, known as 'the Sword of Allah'.
  16. Sword from among the swords of Allah : A title given to Khalid ibn al-Walid by the Prophet.
  17. Abu Bakr al-Siddiq : The first caliph, close companion and father-in-law of the Prophet.
  18. Ahl al-Riddah : People of apostasy; tribes that left Islam after the Prophet's death.
  19. Ibn Abd al-Barr : A renowned Andalusian scholar of hadith and biography.
  20. Hims : City in Syria, ancient Emesa.
  21. Umar ibn al-Khattab : The second caliph, known for his justice.
  22. Banu al-Mughirah : A clan of Quraysh, to which Khalid belonged.
  23. Abu Sulayman : Khalid's kunyah (patronymic).
  24. naq' : Throwing dust on the head as a sign of grief.
  25. laqlaqah : Loud wailing or lamentation.
  26. lamah : A lock of hair; here, shaving the head in mourning.
  27. Ibn Shabbah : Abu Zayd Umar ibn Shabbah, a historian of Medina.
  28. Ubayy ibn Ka'b : A prominent companion and scribe of the revelation.
  29. Zayd ibn Thabit al-Ansari : A companion from the Ansar, chief scribe of the revelation.
  30. al-Najjari : Referring to the Banu al-Najjar, a clan of the Khazraj tribe.
  31. kunyah : A teknonym, e.g., Abu Sa'id meaning 'father of Sa'id'.
  32. al-wahy : The divine revelation received by the Prophet.
  33. Suriyaniyyah : Syriac, a dialect of Aramaic.
  34. Uthman : Uthman ibn Affan, the third caliph.
  35. fuqaha' : Jurists; scholars of Islamic law.
  36. afrad : Laws of inheritance; Zayd was an expert in this field.
  37. tharid : A dish of bread soaked in broth.
  38. Sa'd ibn Ubadah : A companion, chief of the Khazraj tribe.
  39. iraq : Bones with meat; here, meaty bones.
  40. al-Qadi Iyad : A Maliki scholar and judge from Ceuta.
  41. al-Khalil : Al-Khalil ibn Ahmad al-Farahidi, founder of Arabic lexicography.
  42. Abu Ayyub : Abu Ayyub al-Ansari, a companion whose house hosted the Prophet.
  43. Ibn Qudamah : A Hanbali scholar, author of al-Mughni.
  44. Year of the Elephant : The year of the Prophet's birth, c. 570 CE.
  45. suhuf : Sheets or scrolls on which the Quran was first compiled.
  46. qira'ah : Recitation; variant readings of the Quran.
  47. harf : Dialect or mode of recitation; Uthman standardized one.
  48. Quraysh : The Prophet's tribe, the dominant tribe of Mecca.
  49. mutawatir : A hadith or report transmitted by many chains, deemed certain.
  50. Marwan ibn al-Hakam : A companion, later Umayyad caliph.
  51. al-Zubayr ibn al-Awwam : A companion, cousin of the Prophet, and one of the ten promised Paradise.
  52. Ali ibn Abi Talib : The Prophet's cousin and son-in-law, fourth caliph.
  53. hawari : Disciple; term used for the closest followers of Jesus and here for al-Zubayr.
  54. Abu Ishaq al-Sabi'i : A prominent tabi'i (successor) and hadith narrator.
  55. kharaj : Land tax paid by non-Muslim subjects.
  56. Hassan : Hassan ibn Thabit, the Prophet's poet.
  57. Yadbul : A mountain in Arabia, used as a symbol of permanence.
  58. al-muraffal : Honored, dignified.
  59. al-Jawhari : Ismail ibn Hammad al-Jawhari, author of al-Sihah dictionary.
  60. al-mihashshah : An iron rod for stirring fire; metaphor for a brave warrior.
  61. al-abyad : White; here, a sword.
  62. yarful : He walks proudly, swinging his arms.
  63. Yadbul al-Ju' : Yadbul of hunger; a barren mountain.
  64. al-Bakri : Abu Ubayd al-Bakri, Andalusian geographer and lexicographer.
  65. al-Mu'jam : A dictionary or geographical lexicon.
  66. Battle of the Camel : Battle between Ali and Aisha, Talha, and al-Zubayr in 656 CE.
  67. Ibn Jurmuz : Umayrah ibn Jurmuz, a Tamimi who killed al-Zubayr.
  68. Fadalah ibn Habis : A companion from Banu Tamim.
  69. Nufay' : A person from Banu Tamim, possibly Nufay' ibn al-Harith.
  70. Banu Tamim : A large Arab tribe.
  71. Dhu al-Khimar : Name of al-Zubayr's horse, meaning 'the one with the veil'.
  72. Jumada al-Ula : The fifth month of the Islamic calendar.
  73. Wadi al-Siba' : Valley of the Beasts, a place near Basra.
  74. 'ujri wa bajri : Idiom meaning 'my faults and troubles'.
  75. Sahih al-Bukhari : The most authoritative hadith collection by Imam al-Bukhari.
  76. Abd Allah ibn al-Zubayr : Son of al-Zubayr, a companion and later anti-caliph.
  77. al-Ghabah : A wooded area near Medina, owned by al-Zubayr.
  78. al-Ghaba : A well-known garden or estate near Medina, originally owned by al-Zubayr ibn al-'Awwam.
  79. al-Mawsim : The season of the Hajj pilgrimage, when people gather in Mecca.
  80. Yawm al-Fijar : One of the pre-Islamic battles (the Sacrilegious War) fought between Quraysh and the Hawazin tribe.
  81. Abu Dhat al-Karsh : A nickname meaning 'father of the belly' or 'the one with a large belly'.
  82. 'Ukat al-'Asal : Literally 'honey pot'; a nickname for a very generous person.
  83. al-Sijill : A scribe of the Prophet; also interpreted as an angel or a scroll. The word appears in Quran 21:104.
  84. Quran 21:104 : The verse: 'The Day when We shall roll up the heavens as a recorder rolls up a written scroll.'
  85. baṭāriqa : Patriarchs; high-ranking officials or military commanders in the Byzantine Empire.
  86. kunya : A teknonym; an honorific name derived from one's child, e.g., Abu Sufyan (father of Sufyan).
  87. Jāhiliyya : The pre-Islamic period of ignorance, characterized by polytheism and tribal customs.
  88. al-ʿUqāb : The Eagle; a famous banner of the Quraysh, held by their chief in battle.
  89. Yawm al-Fatḥ : The Day of the Conquest; refers to the conquest of Mecca in 8 AH (630 CE).
  90. ūqiyya : An uqiyya; a unit of weight, approximately 40 grams of silver.
  91. al-Baqīʿ : Al-Baqi'; the main cemetery in Medina, where many companions are buried.
  92. al-Arāk : A place near Mecca, known for its Arak trees (Salvadora persica).
  93. takbīr : The phrase 'Allāhu Akbar' (Allah is the Greatest), said during prayer.
  94. Dhāt al-Qurūn : The Romans of the Horns; a term with multiple interpretations, possibly referring to their long hair, fortresses, or successive generations.
  95. hawdaj : A howdah; a litter carried by a camel, used to transport women.
  96. al-'Uzza : One of the three chief goddesses of pre-Islamic Arabian religion, worshipped as a tree or a stone.
  97. khā' : The Arabic letter khā' (خ), indicating the pronunciation of 'khatm'.
  98. green battalion : A military unit distinguished by green banners or attire, symbolizing the Prophet's army.
  99. the iron : Metonym for weapons and armor, indicating the soldiers were heavily armed.
  100. al-Qaswa' : The name of the Prophet Muhammad's she-camel.
  101. day of battle : Literally 'day of the battle' (yawm al-malhama), meaning a fierce battle.
  102. fat, greasy, stubborn one : Insults: 'humayt' means fat and greasy; 'ahmas' means stubborn or one with no good.
  103. Dhu Tuwa : A place near Mecca, a valley or pass.
  104. striped cloak : A type of Yemeni cloak with red stripes, known as 'burd hibar'.
  105. beard : Literally 'the long hairs under the chin' ('uthnun).
  106. al-Ma'la : A district or cemetery in Mecca, also known as al-Ma'lat.
  107. short stick : A short stick or staff used for support or as a symbol of authority.
  108. mountains : Literally 'al-akhashib', referring to the rough mountains of Mecca.
  109. daughters of Tariq : A poetic boast; Tariq is a star or a noble ancestor.
  110. carpets : Soft cushions or carpets, symbolizing luxury and comfort.
  111. partings : The part in the hair, where perfume is applied.
  112. necklaces : Ornaments worn around the neck, here referring to pearls.
  113. sandgrouse : A bird known for its swift, light walk.
  114. al-nazaq : Lightness or agility.
  115. people of the well : Refers to the polytheists killed at Badr and thrown into a well.
  116. Hamza : Hamza ibn 'Abd al-Muttalib, the uncle of the Prophet Muhammad, known as the 'Lion of God'.
  117. Wahshi : Wahshi ibn Harb, an Ethiopian slave who killed Hamza at Uhud and later converted to Islam.
  118. Hind : Hind bint 'Utba, wife of Abu Sufyan and mother of Mu'awiya, initially an enemy of Islam who later converted.
  119. 'Utba : 'Utba ibn Rabi'a, father of Hind, killed at Badr by Hamza.
  120. slanderer : Refers to 'waqqa'' meaning one who backbites or slanders.
  121. Hashimites : The clan of the Prophet Muhammad, Banu Hashim.
  122. Shayba : Shayba ibn Rabi'a, uncle of Hind, killed at Badr.
  123. hail : Refers to 'barad' meaning hailstones, used metaphorically for the intensity of war.
  124. Messenger of God : The Prophet Muhammad.
  125. her husband : Abu Sufyan ibn Harb, who converted to Islam after the Conquest of Mecca.
  126. Quran 60:12 : The verse about the pledge of allegiance from believing women.
  127. al-Safa : A hill in Mecca, part of the Sa'i ritual.
  128. Muhajirun : The early Muslims who migrated from Mecca to Medina.
  129. daughters of Tariq : A poetic reference to the morning star (Tariq), meaning noble women.
  130. Abu Quhafa : The father of Abu Bakr al-Siddiq, who died a Muslim.
  131. Jahiliyya : The pre-Islamic period of ignorance.
  132. Sharī`a : The divine law revealed by Allah; the path of religious teachings.
  133. ṣamīm : Pure essence; the core or noblest part of something.
  134. khalta : You thought or supposed; from the verb khāla, meaning to think or imagine.
  135. hawjā' : Foolishness or hastiness; also a swift she-camel or a wind that uproots houses.
  136. isjāḥ : Leniency, forgiveness, or gentleness in dealing with others.
  137. shīma : Nature, character, or disposition.
  138. ṣaḥāba : Companionship; good association and interaction.
  139. arīb : Intelligent, shrewd, or cunning; possessing sound opinion.
  140. arūma : Root, origin, or noble lineage; metaphorically used for ancestral nobility.
  141. yu'addib : He disciplines; to train or correct with authority.
  142. manzūr : Reproached or blamed; from nazara, to look down upon or criticize.
  143. maqṣūr : Restrained or held back; from qaṣara, to confine or limit.
  144. ta`ṣim : Protection or preservation from sin or harm; from `iṣma, divine protection.
  145. wāmiqa : One who loves deeply; from wamiqa, to love.
  146. salīl : Offspring or child; literally, something drawn out or extracted.
  147. ḥafīẓa : Honor, zeal, or protective anger for one's kin.
  148. ṣa`ṣa`a : Clashing or dispersion; the sound or action of things colliding or scattering.
  149. sils : Soft, pliant, or compliant; easy to lead.
  150. ḍars : Rough, difficult, or ill-tempered; a rough hill or a difficult she-camel.
  151. Muhājirūn : The early Muslims who emigrated from Mecca to Medina with the Prophet Muhammad.
  152. the ten who were promised Paradise : The ten Companions explicitly promised Paradise by the Prophet Muhammad.
  153. Shūrā : The consultative council appointed by Caliph Umar to choose his successor.
  154. merited [Paradise] : Arabic 'awjaba' means he made Paradise obligatory for himself through his actions.
  155. Battle of the Camel : A battle between forces of Ali and Aisha, Talha, and Zubair in 656 CE.
  156. Murūj al-Dhahab : A historical work by al-Mas'udi, 'Meadows of Gold'.
  157. Qur'an 15:47 : Reference to the verse about removing rancor from believers' hearts in Paradise.
  158. kunya : An honorific name beginning with 'Abu' (father of) or 'Umm' (mother of).
  159. mawlā : A freed slave or client, often retaining ties to the former master.
  160. Bi’r Ma‘ūna : A well where a group of Muslim missionaries were killed in 4 AH.
  161. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE.
  162. Pledge of ‘Aqaba : Two pledges made by the people of Medina to support the Prophet before the Hijra.
  163. Anṣār : The Muslim inhabitants of Medina who supported the Prophet after the Hijra.
  164. Banū Jumaḥ : A clan of the Quraysh tribe in Mecca.
  165. Dhāt al-Niṭāqayn : Title of Asma bint Abi Bakr meaning 'She of the Two Waistbands'.
  166. kharīt : A skilled guide knowledgeable about routes.
  167. treasury : Arabic 'Bayt al-Mal', the public treasury in early Islamic state.
  168. al-Hubla : Literally 'the pregnant one'; a nickname due to his large belly.
  169. al-ifk : The slander; refers to the incident of the false accusation against Aisha, the Prophet's wife.
  170. Ibn Abi Kabsha : A derogatory nickname used by the Quraysh for the Prophet Muhammad, likening him to a man who abandoned the religion of his people.
  171. Jahiliyya : The period of ignorance before the advent of Islam.
  172. Surah al-Munafiqun : Chapter 63 of the Quran, 'The Hypocrites'.
  173. لووا رؤوسهم : They turn their heads, meaning they turn away in arrogance.
  174. أنا بين خيرتين : I am between two choices, referring to the verse where Allah gives the Prophet the choice to ask forgiveness or not.
  175. استغفر لهم أو لا تستغفر لهم : Ask forgiveness for them or do not ask forgiveness for them (Quran 9:80).
  176. ولا تصل على أحد منهم مات أبدا : And do not pray over any of them who dies, ever (Quran 9:84).
  177. الخزرج : Al-Khazraj: a tribe of the Ansar; also means 'cold wind' according to al-Suhayli.
  178. النقباء : Al-Nuqaba': the leaders or representatives of the Ansar who pledged allegiance to the Prophet at al-Aqaba.
  179. إلا الذين آمنوا وعملوا الصالحات وذكروا الله كثيرا : Except those who believe, do righteous deeds, and remember Allah much (Quran 26:227).
  180. ذات فرغ تقذف الزبدا : A wide wound that spews foam, describing a fatal blow.
  181. حران : Harran: thirsty, but here meaning sorrowful or eager.
  182. الفرغاء : Al-fargha': wide, spacious.
  183. الحران : Al-harran: the thirsty one; also the sorrowful one.
  184. الحطمة : Al-hatama: the clash of swords or the sound of battle.
  185. بالتشديد : With tashdid: doubling of the letter, i.e., 'Habib' with a shadda on the ba.
  186. بالتخفيف : With takhfif: without doubling, i.e., 'Habib' with a single ba.
  187. عزيز حكيم : Aziz Hakim: Mighty, Wise (attributes of Allah).
  188. عليم حكيم : Alim Hakim: All-Knowing, Wise.
  189. ومن أظلم ممن افترى على الله كذبا أو قال أوحي إلي ولم يوح إليه شيء : And who is more unjust than one who invents a lie about Allah or says, 'It has been revealed to me,' while nothing has been revealed to him (Quran 6:93).
  190. الصواري : Al-Sawari: a place in the land of the Byzantines, possibly referring to the naval battle of the Masts.
  191. kunyah : A teknonym; an honorific name beginning with 'Abu' (father of) or 'Umm' (mother of), often used as a respectful form of address.
  192. Mother of the Believers : Title given to the wives of the Prophet Muhammad, indicating their status as spiritual mothers of the Muslim community.
  193. al-Abṭaḥ : A place in Mecca, a valley between the mountains, also known as al-Muhassab.
  194. al-Tan‘im : A place on the outskirts of Mecca, near the boundary of the Haram (sacred precinct), where pilgrims enter the state of ihram for 'Umrah.
  195. al-‘Aqabah : A place near Mina where the two pledges of allegiance (the First and Second Pledges of al-‘Aqabah) were given to the Prophet by the Ansar before the Hijrah.
  196. call to prayer : The adhan, the Islamic call to prayer proclaimed by the muezzin.
  197. al-Ḥijr : The semicircular wall opposite the Kaaba, also known as Ḥijr Ismāʿīl, a sacred area.

Part 1

And his saying: "سحابة يومه" (saḥābat yawmihi) means the entirety of his day. This is the speech of the Arabs. And his saying: "جهجه به" (jahjaha bihi) means he frightened him, dispersed him, and prevented him from settling. "الجهجهة" (al-jahjahah) originally is an imitation of the speaker's saying: "جه جه" (jah jah). And his saying: "أملس منها" (amlasa minhā) means he went away, and he did not perceive it. And his saying: "النقبة" (al-nuqbah) is the waist-wrapper (al-miʼzar), its two ends are sewn, and one wraps oneself with it. It is like trousers without a waistband or two leg-pieces sewn together. And his saying: "وضرة" (waḍarah) is "الوضر" (al-waḍar), the filth of oil and what resembles it. And his saying: "تمهن" (tamahhana) means he served. "المهنة" (al-mihnah) is service. Among what is mentioned of his (peace and blessings of Allah be upon him) good character and humility is that he was in the house, serving in the service of his family, and cutting meat with them. And his saying: "تميز غضبا" (tamayyaza ghaḍaban) means he became enraged, "تميز" (tamayyaza) meaning he became cut apart. Al-Jawhari said this. "And أنحى" (anḥā) means he inclined and relied, striking her. Al-Suhayli said: Ibn Shabba mentioned him in his book "al-Kitāb", and Ibn Sa'd mentioned him in "al-Ṭabaqāt". 35 - Al-ʿAlāʾ ibn al-Ḥaḍramī The name of al-Ḥaḍramī is ʿAbdullāh ibn ʿImād, and it is said: Ibn Ḍimār ibn Akbar ibn Rabīʿah ibn Mālik ibn Akbar ibn ʿUwayf ibn Mālik ibn al-Khazraj ibn Abī al-Ṣadaf from Ḥaḍramawt, an ally of Banī Umayyah. The Prophet (peace and blessings of Allah be upon him) appointed him over al-Baḥrayn. He had sent him to al-Mundhir ibn Sāwā, the king of al-Baḥrayn, and he conquered it, so he appointed him over it. Ibn ʿAbd al-Barr said this, and his mention will come with his messengers (peace and blessings of Allah be upon him) in what will follow from this book of ours. He said: Abū Bakr confirmed him in his governorship, then ʿUmar, then ʿUmar appointed him over al-Baṣrah, and he died before reaching it at a watering place of Banī Tamīm in the year fourteen. He is the first to build a mosque in the land of disbelief, the first to impose the jizyah on the disbelievers, and the first to engrave the seal of the caliphate. His brother ʿĀmir was killed on the day of Badr as a disbeliever. Their brother ʿAmr was the first of the polytheists killed by a Muslim, and his wealth was the first wealth to be taken as khums (one-fifth), killed on the day of Nakhlah. Their sister al-Ṣaʿbah was married to Abū Sufyān ibn Ḥarb, and he divorced her, so ʿUbaydullāh ibn ʿUthmān al-Taymī married her, and she bore him Ṭalḥah ibn ʿUbaydullāh. Al-ʿAlāʾ (may Allah be pleased with him) was one whose supplication was answered. His brother Maymūn dug a well in the pre-Islamic period in the upper part of Mecca, which is well-known. And Allah, the Exalted, knows best. 36 - Al-ʿAlāʾ ibn ʿUqbah Ibn ʿAbd al-Karīm al-Ḥalabī said in his commentary on "al-Sīrah" by ʿAbd al-Ghanī: Abū al-Ḥasan ibn al-Athīr mentioned in the biography of al-ʿAlāʾ ibn ʿUqbah that he wrote for the Prophet (peace and blessings of Allah be upon him). He mentioned him in the ḥadīth of ʿAmr ibn Ḥazm and said: Jaʿfar mentioned him; Abū Mūsā transmitted it. Ibn al-Athīr did not mention him in his book of those he listed in the biography of Ubayy ibn Kaʿb and their number. Ibn ʿAsākir mentioned him. I say: Ibn ʿAbd al-Barr did not mention him among the names of the Companions in his chapter. And Allah, the Exalted, knows best. 37 - ʿAbd al-ʿUzzā ibn Khaṭal It is said his name was Hilāl. He embraced Islam, and the Prophet (peace and blessings of Allah be upon him) sent him as a collector of alms (muṣaddiq), and sent with him a man from the Anṣār. He had with him a freed slave (mawlā) of his who served him, a Muslim. He alighted at a place and ordered the mawlā to slaughter a goat for him and prepare food for him. He fell asleep, and Ibn Khaṭal woke up and nothing had been prepared for him, so he attacked him and killed him. Then he apostatized and became a polytheist. He used to write in front of the Prophet (peace and blessings of Allah be upon him). When {Ghafūr Raḥīm} (Forgiving, Merciful) was revealed, he wrote "Raḥīm Ghafūr", and when {Samīʿ ʿAlīm} (Hearing, Knowing) was revealed, he wrote "ʿAlīm Samīʿ". The Prophet (peace and blessings of Allah be upon him) said to him one day: "Show me what I dictated to you." When he showed it to him, the Prophet (peace and blessings of Allah be upon him) said to him: "Thus I dictated to you: Ghafūr Raḥīm, and Raḥīm Ghafūr are the same, and Samīʿ ʿAlīm, and ʿAlīm Samīʿ are the same." He said: Ibn Khaṭal said: "Muhammad only wrote what I wanted." Then he disbelieved and went to Mecca. The Prophet (peace and blessings of Allah be upon him) said: "Whoever kills Ibn Khaṭal will be in Paradise." He was killed on the day of the Conquest of Mecca while he was clinging to the curtains of the Kaʿbah. ʿAbd al-Karīm al-Ḥalabī said this in his commentary on "al-Sīrah" by ʿAbd al-Ghanī. Ibn Isḥāq said: He had two female singers (qaynatān) who sang satirizing the Messenger of Allah (peace and blessings of Allah be upon him): Fartanā and Qarībah. The Messenger of Allah (peace and blessings of Allah be upon him) ordered them to be killed along with him. Al-Ḥākim said: One of them was killed, and the other was hidden until the Messenger of Allah (peace and blessings of Allah be upon him) was asked for safety for her. It is said he was killed by Saʿd ibn Ḥurayth al-Makhzūmī and Abū Barzah al-Aslamī while he was holding onto the curtains of the Kaʿbah. It is also said between the Maqām and Zamzam. 38 - ʿUqbah Muhammad ibn Saʿd said in "al-Ṭabaqāt": They said: The Messenger of Allah (peace and blessings of Allah be upon him) wrote for ʿAwsajah ibn Ḥarmalah al-Juhanī. The mention of the letter will come in the biographies of the kings. He said at its end: "And ʿUqbah wrote and witnessed." Thus Ibn Saʿd mentioned him, and he did not trace his lineage. Ibn ʿAbd al-Barr mentioned in "al-Ṣaḥābah" about eighteen people named ʿUqbah, and he did not mention among them a scribe nor anything indicating that. I do not know which one he is. Allah knows best. I have drawn attention to this when mentioning Shujāʿ ibn Wahb, the messenger, and his brother ʿUqbah ibn Wahb. Perhaps he is the one. Allah knows best. 39 - Muhammad ibn Maslamah Ibn Salamah ibn Khālid ibn ʿAdī ibn Majdaʿah ibn Ḥārithah ibn al-Ḥārith ibn al-Khazraj ibn ʿAmr ibn Mālik ibn al-Aws, an ally of Banī al-Ashhal, al-Anṣārī, al-Ḥārithī. His kunyah is Abū ʿAbd al-Raḥmān, and it is said Abū ʿAbdullāh. He witnessed Badr and all the battles. His death was in Ṣafar of the year forty-three, and it is said the year forty-six, at the age of seventy-seven. He was dark-skinned, very dark, tall, bald, with a large body. He was among the virtuous Companions. He was one of those who killed Kaʿb ibn al-Ashraf, the Jew, by order of the Messenger of Allah (peace and blessings of Allah be upon him). The Messenger of Allah (peace and blessings of Allah be upon him) appointed him as his deputy over Medina in some of his campaigns. He did not witness al-Jamal or Ṣiffīn, and he withdrew from the civil strife (fitnah). He took a sword made of wood and placed it in a scabbard. It is mentioned that the Messenger of Allah (peace and blessings of Allah be upon him) ordered him to do that. Ibn ʿAbd al-Barr said this and mentioned him in his book (peace and blessings of Allah be upon him) in the biography of Ubayy ibn Kaʿb. ʿAbd al-Karīm al-Ḥalabī said: Ibn ʿAsākir and Ibn al-Athīr also mentioned him in their books. 40 - Muʿāwiyah ibn Abī Sufyān Ṣakhr We have traced his lineage when mentioning his father. His kunyah is Abū ʿAbd al-Raḥmān. Ibn ʿAbd al-Barr said: He, his father, and his brother were among those who embraced Islam at the Conquest (Muslimat al-Fatḥ). It has been narrated from Muʿāwiyah that he said: I embraced Islam on the day of al-Qaḍiyyah (the Treaty of Ḥudaybiyyah), and I met the Prophet (peace and blessings of Allah be upon him) as a Muslim. He was one of those who wrote for the Messenger of Allah (peace and blessings of Allah be upon him). ʿAbd al-Karīm said: It was narrated with his chain of transmission to ʿAlī (may Allah be pleased with him) that he said: When Ibn Khaṭal was killed on the day of the Conquest, and he had written for the Messenger of Allah (peace and blessings of Allah be upon him) and then apostatized, the Messenger of Allah (peace and blessings of Allah be upon him) wanted to employ Muʿāwiyah as a scribe. He disliked that what happened to Ibn Khaṭal might happen to him, so he consulted Jibrīl (peace be upon him). He said: Employ him as a scribe, for he is trustworthy. Ibn al-Jawzī mentioned this ḥadīth in "al-Mawḍūʿāt" (the Fabricated Hadiths), both it and the ḥadīth of Ibn Khaṭal mentioned in his biography under the letter ʿAyn. He said about it: Aṣram ibn Ḥawshab from Abī Sinān. Ibn ʿAbd al-Barr said: ʿUmar (may Allah be pleased with him) said when he entered al-Shām and saw Muʿāwiyah: This is the Kisrā (Chosroes) of the Arabs. ʿUmar had appointed him over al-Shām after the death of his brother Yazīd. When he met him in a great procession, he said to him: "Are you the one of the great procession?" He said: "Yes, O Commander of the Faithful." He said: "Along with what reaches me of the standing of those with needs at your door?" He said: "Along with what reaches you of that." He said: "Why do you do this?" He said: "We are in a land where the spies of the enemy are many. We like to display the might of the authority to frighten them with it. If you command me, I will do it, and if you forbid me, I will desist." ʿUmar (may Allah be pleased with him) said: "If what you say is true, it is indeed a shrewd opinion, and if it is false, it is indeed a cunning deception of an educated man." He said: "So command me, O Commander of the Faithful." He said: "I neither command you nor forbid you." ʿAmr ibn al-ʿĀṣ said: "O Commander of the Faithful, how well this young man has emerged from what you involved him in!" He said: "Due to the goodness of his approaches, we tasked him with what we tasked him." Its meaning: We burdened him. Al-Jawhari said this. He said: Muʿāwiyah was an amīr over al-Shām for about twenty years and a caliph for about twenty years. Abū Bakr al-Ājurrī narrated in his book "al-Sharīʿah" from ʿAbd al-Malik ibn ʿUmayr who said: Muʿāwiyah said: I have been in hope of the caliphate ever since I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: "O Muʿāwiyah, if you rule, then do good." It was narrated from Khālid ibn Yazīd ibn Ṣubayḥ from his father from Muʿāwiyah who said: I was performing wuḍūʾ for the Messenger of Allah (peace and blessings of Allah be upon him) one day, pouring water for him from a vessel in my hand. He looked at me intently, and I was frightened, and the vessel fell from my hand. He said: "O Muʿāwiyah, if you are entrusted with any of the affairs of my community, then fear Allah and be just." He said: I have been hoping for it ever since that day, and I ask Allah to grant me justice among you. It was narrated from ʿAmr ibn Yaḥyā ibn Saʿīd al-Umawī from his grandfather who said: There was a small water-skin (idāwah) that Abū Hurayrah carried with the Messenger of Allah (peace and blessings of Allah be upon him) for his wuḍūʾ. Abū Hurayrah fell ill, so Muʿāwiyah carried it. While he was performing wuḍūʾ for the Prophet (peace and blessings of Allah be upon him) from it, the Prophet (peace and blessings of Allah be upon him) raised his head and said: "O Muʿāwiyah, if you are entrusted with any of the affairs of the Muslims, then fear Allah and be just." I continued to think that I would be afflicted with that because of the saying of the Messenger of Allah (peace and blessings of Allah be upon him) until I was entrusted with it.

It is narrated from Abdullah ibn Umar that he said: "I have not seen anyone after the Messenger of Allah, may Allah bless him and grant him peace, more sayyid 1 than Mu'awiya." It was said to him: "What about Abu Bakr, Umar, Uthman, and Ali?" He said: "By Allah, they were better and more virtuous than Mu'awiya, but Mu'awiya was more sayyid than them." Ibn Atiyya said in his commentary on the words of Allah Most High {And a sayyid and chaste} 2 from Surah Al 'Imran: "Sayyid in forbearance, worship, and piety." Ibn Jubayr said: "Sayyid, forbearing." Ad-Dahhak said: "Pious, forbearing." Ibn Abbas said: "He says: pious, forbearing." Ikrima said: "The sayyid is one whom anger does not overcome." Al-Qadi, who is Ibn Atiyya, said: "All of these scholars who interpreted sayyid as forbearance have captured the greater part of the meaning of sayyid. Those who limited its interpretation to knowledge, piety, and the like have not interpreted it according to the usage of the Arabs. Knowledge was attained by Yahya, peace be upon him, through His words, Mighty and Majestic, {Confirming a word from Allah} 3, and piety was attained through the rest of the verse. Allah singled him out for the mention of sayyid, which is the reliance in pleasing people, in the most honorable manner without leading to falsehood. This word encompasses sayyid, and its elaboration is: generosity in giving, refraining from harm—here meaning chastity of the private parts, hands, and tongue—and bearing great burdens. Here, forbearance and other things such as bearing losses, mending brokenness, bestowing favors upon the needy, and rescuing from perils. Consider that the Prophet, may Allah bless him and grant him peace, said: 'I am the sayyid of the children of Adam, and I do not boast,' and he mentioned the hadith of his intercession. That is from his striving to please the children of Adam, so he is their sayyid by that. There may be found among trustworthy scholars those who do not excel in these qualities, and there may be found those who do excel and are called sayyid, even if they fall short in many obligatory acts—I mean supererogatory obligations and striving in truth and lack of concern for the leaders. Abdullah ibn Umar, may Allah be pleased with them both, said: 'I have not seen anyone more sayyid than Mu'awiya ibn Abi Sufyan.' It was said to him: 'What about Abu Bakr and Umar?' He said: 'They are better than him, but he is more sayyid than them.' This indicates that Mu'awiya excelled in these qualities without committing any prohibited act, and that Abu Bakr and Umar were so firm in fulfilling obligations and pursuing them in themselves, and establishing truths among people, that they were better than Mu'awiya. Yet, with the pursuit of truths, keeping people on the straight path, lack of concern for their pleasure, and weighing with the scale of the Law precisely, many of these qualities that constitute sayyid are set aside, and the mind is occupied with piety, knowledge, and taking the stricter course, which is more emphatic and higher than sayyid. However, it is fitting for the pious scholar to take from sayyid whatever does not compromise his knowledge and piety. Such was Yahya, peace be upon him. This is not obligatory, just as the pursuit and precision in strictness are not obligatory. Both are good extremes encompassed by the Law. Some incline to one, some to the other. An example is a harsh, stern judge who is severe at the slightest deviation and does not attend to people's needs, and another who is cheerful and smiling, attends to what is permissible, does not pursue what is not brought to him, and executes judgment with gentleness toward the judged. Both are good ways. Ibn Zafar said: 'It has reached me that Hind bint Utba, the mother of Mu'awiya, left Mecca heading for Ta'if with her son Mu'awiya, having placed him before her in her litter. An old Bedouin saw him and said: 'O lady, hold tightly to this boy and honor him, for he is a sayyid of the noble, a maintainer of kinship.' Hind said: 'Rather, a king, a hero, great, immense, striker of heads, and pourer of favors.' Commentary: Her words 'noble,' 'immense,' and 'great' mean generous, great, and mighty, from the pattern fu''al meaning fa'il. He said: 'It has reached me that she left while he was a child, his hand in hers. He stumbled, and she said: 'Get up, may you not be lifted!' A Bedouin heard her and said: 'Gently with him, for he will rule his people.' She said: 'May I lose him if he rules only his people.' Ibn Zafar related the story of Mu'awiya, containing benefits he uttered at a young age, and explained its rare words and what pertains to it regarding the tribes of Quraysh and Banu Hashim. I have related it to complete the benefit as we stipulated at the beginning of this book. He said: 'It has reached me that al-Abbas ibn Abd al-Muttalib, may Allah be pleased with him, was in the Jahiliyya a drinking companion of Abu Sufyan ibn Harb. They sat down to drink in Abu Sufyan's house, with Mu'awiya present serving them, being at that time a young boy. When the wine took effect on them, al-Abbas recited the poem of Matrud ibn Ka'b al-Khuza'i, who had sought refuge among Banu Sahm during a severe year and had daughters. They became weary of him and showed it, so he left with his daughters carrying their belongings, moving away from them. He composed a poem about that: 'O you man who moves his dwelling, why not settle with the clan of Abd Manaf? May your mother lose you if you had settled with them, they would have protected you from hunger and emaciation. They who take covenants from its horizons, and who depart for the journey of the ilaf 4. They who join their poor to their rich until their poor becomes like the self-sufficient. They who give gifts, and no giver is found, and who say: 'Come, for the guests.' They who strike the army, their swords gleaming, and who prevent the white [women] with swords. They who face the wind every evening until the sun sets in the sea. My eye has not seen their like, and they are the ones who acquired the deeds of the noble and the eminent. Amr al-'Ula 5 crumbled bread for his people, while the men of Mecca were hungry and emaciated. And when Ma'add 6 trace their lineages, they are, by your life, the pearl of the shells.' One verse remained, perhaps he forgot it, and it may be after the ninth verse: 'Both journeys are undertaken to him, the winter journey and the summer journey.' Abu Sufyan became heated when he heard the poem and began enumerating the exploits of Harb ibn Umayya and his own exploits, and they exchanged boasts until al-Abbas said to Abu Sufyan: 'Let us compete by referring to this young man of yours,' meaning Mu'awiya, 'for he is noble.' Abu Sufyan said: 'I have done so.' This happened while Hind was listening, so she seized the opportunity and said, addressing her son Mu'awiya: 'Judge, may my soul be your ransom, for the clan of Abd Shams, for they are the nobles of the hums 7, upon the ancient guard.' Mu'awiya interrupted her saying and said: 'Hush, O daughter of the noble ones, for Abd Shams and Hashim, they are, despite the detesters, like two sharp edges of a sword.' When al-Abbas and Abu Sufyan heard Mu'awiya's words, they both rushed to embrace him, kissing and ransoming him, and they parted satisfied. Explanation of problematic words in this report: As for the poet's saying 'May your mother lose you,' hubul means destruction and perdition. Hence, one who is heavy with fat is called muhbil, and one with a corrupt mind is also called muhbil. The Arabs use this word and its like, which are supplications for harm, but they do not intend evil; they treat them as idle talk not taken seriously. Sometimes they use them as praise when expressing admiration for something, and sometimes as encouragement and incitement to action or speech. Similar examples include their saying, when admiring someone's action or speech, 'May Allah kill him' and 'What is wrong with him? May his mother be bereaved.' The poet said: 'May his mother be bereaved, what does the morning bring forth when it comes, and what does the night bring when it returns?' This is in praise and glorification. Another example is the saying of Umar ibn Abd al-Aziz, may Allah have mercy on him: 'Woe to the mother of leadership, were it not for the words of Allah Most High {And whoever does not judge by what Allah has revealed, those are the wrongdoers} 8.' This is a word by which he intended praise; taking it as blame is ignorance of the contexts of words. Another example is the saying of Imru' al-Qays describing a man's excellent archery: 'His shot does not fall short; what is wrong with him? May he not be counted among his people.' The apparent meaning is a supplication for his destruction so that he is not counted with his people when they are counted, but he does not intend that; rather, he is expressing wonder at his archery and praising him. Another example is their saying 'No father for so-and-so' when expressing admiration for what he does. The poet said: 'Nothing startled me but the embrace of my hugger; what a hugger spent the night with me, no father for me.' The Prophet, may Allah bless him and grant him peace, used similar expressions, such as his saying to Safiyya: 'May Allah afflict you and shave you,' meaning may Allah afflict her and shave her, and his saying: 'Take the one with religion, may your hands be dusty,' which is a supplication for poverty. As for the poet's saying 'from emaciation,' iqraf here means change of body and thinness. His saying 'They who take covenants from its horizons' means that Hashim ibn Abd Manaf went to Syria and took from Caesar, the king of Rome, and from the kings of Ghassan a covenant and protection for Quraysh to come to Syria and trade there. His brother Abd Shams ibn Abd Manaf went to the land of Abyssinia and took for Quraysh merchants a covenant from the Negus the Great. Their brother al-Muttalib ibn Abd Manaf went to Yemen and took a covenant from its kings for Quraysh merchants. Their brother Nawfal ibn Abd Manaf went to Iraq and took covenants from the kings of the Sassanids and from the chiefs of the Arabs in Iraq. So Quraysh traveled for trade to these four directions in a secure state due to the covenants made for them by the Banu Abd Manaf. Therefore, Banu Abd Manaf were called 'al-mujabbirin' 9 because Allah Most High strengthened Quraysh through them and enriched them through trade. The original form would be 'al-jabirun,' but it came this way, indicating that jabartu and ajbartu have the same meaning. The common meaning is 'I mended the broken and the poor, so I am jabir,' and 'I compelled so-and-so to do something, so I are mujbir.' They have used af'ala in the sense of enabling an action, as in 'I gave water to the man with my hand.'

They said: 'Asqaytuhu' 10, meaning I enabled him to reach the water; 'Waqqatahu' 11, meaning I gave him sustenance; 'Aqqatahu' 12, meaning I enabled him to something by which he could obtain sustenance; 'Qabartu al-mayyita bi-yadi' 13 and 'Aqbartuhu' 14, meaning I gave him land in which to be buried. Perhaps the naming of the 'Mujabbirun' 15 comes from this, because they did not force Quraysh with their wealth, but rather enabled them to do that by which they would become mighty. So what we have mentioned is the poet's intention. His saying: 'And they face the wind' means they vie with it in generosity, so they bestow gifts as generously as the wind blows. It is also narrated: 'And the feeders when the winds blow from opposite directions' 16, meaning they blow against each other. His saying: 'The sun sets in the Rajjaf' 17—the Rajjaf is the sea, so called because of its agitation. His saying: 'The doer of deeds, both old and new' 18 means the ancient and recent deeds, i.e., the noble qualities that are inherited (al-tālidah) 19 and those newly acquired (al-ṭārifah) 20. This is the metaphorical meaning of the two words. Al-Jawhari said: 'Al-fi‘āl' (with fatḥa) is a verbal noun, like 'dhahaba dhahāban', and it can be a good or bad action. His saying: 'Amr al-‘Alā 21 crumbled bread for his people'—the story is that Quraysh were afflicted by a drought, so Hashim ibn ‘Abd Manāf (whose name was ‘Amr) traveled to Syria, loaded his camels with cakes and crushed bread, came to Mecca, slaughtered camels, cooked their meat, then crumbled the cakes and crushed bread, made tharīd 22, and fed the people until they revived. Thus he was called Hashim 23. His saying: 'Musannatūn' 24 means they were afflicted by the drought (al-sannah), which is famine. His saying: 'They alternated in boasting'—al-munāqalah 25 in speech means that one speaks once and the other speaks once, so they exchange speech between them. As for his saying: 'He challenged me to go to your son for judgment'—al-munāfarah 26 is arbitration. There is disagreement about its derivation: some say they used to arbitrate in boasting, saying to the judge: 'Which of us is more honorable in clan (nafr)?' Others say it is from 'al-nafīr' 27 because they would go forth to the judges. You say: 'I challenged so-and-so, and the judge decided in my favor against him.' They would give the judge something from their wealth, called 'al-nafārah' 28. His saying: 'I seized the opportunity' (Ihtabaltu al-furṣah) 29 means I took it and hastened to it. Hind's saying: 'The nobles of the Ḥums' 30—'al-sarāh' 31 is the plural of 'al-sarī' 32; 'sarwah' of everything is its best, with fatḥa on the sīn. The Ḥums are Quraysh, Khuzā‘ah, and all Arab tribes near Mecca who became Ḥums due to their proximity to them. The root of the word is 'al-shiddah' 33, which is 'al-ḥamāsah' 34; they were called Ḥums because they were people of severity in their pre-Islamic religion. In some hadith, the Prophet (peace be upon him) did something, and a man from the Ansār did the same. The Prophet disapproved of what the Ansārī did and said to him: 'I am a Ḥumsī' 35, meaning that what I did is something done by the Ḥums alone. The Ansārī said: 'And I am a Ḥumsī,' meaning I follow your religion and am your follower. We will follow this interpretation with a mention of the tribes of Quraysh, God willing. Her saying: 'In ancient times (al-ḥirs)' 36—al-ḥirs is time, a name for it, as al-Jawhari said. He also said: The rajaz poet said: 'In a blessing we lived by that time (ḥirsan).' It is pluralized as 'aḥrus'. Imru’ al-Qays said: 'For a ruined abode whose traces have become ancient in the past of time (al-aḥras).' It is said: 'So-and-so stayed in the place for a time (ḥirsan),' meaning all that time. Ibn Ẓafar said: His saying: 'Sah! 37 O daughter of the noble ones'—this is a word meaning the command to be silent. His saying: 'So ‘Abd Shams 38 and Hashim are like one thing'—meaning they are like a single thing, because they were two brothers from the same father and mother, twins. It is said that one of them came out of his mother's womb with his finger attached to his brother's forehead; the finger was removed, and drops of blood dripped from the spot, so they considered it an ill omen and disliked it. Their soothsayer said: 'There will be blood between them,' and so the famous battles between the Umayyads and Hashimites occurred. His saying: 'Like the two edges of a sharp sword'—'al-ghurbān' 39 are the two edges, and 'al-ṣārim' 40 is the cutting sword. The meaning is that they are like the two edges of a sword, with no superiority of one over the other. This is a very fine expression, and as far as I know, unprecedented. Do you not see that if he had said 'like the two eyes in the head' or 'like the two hands in the body,' it could be asked which is the right? Indeed, Harim ibn Qutbah al-Fazārī strove to make equality between ‘Āmir ibn al-Ṭufayl and ‘Alqamah ibn ‘Ulāthah when they came to him for judgment, and he said: 'They are like the two knees of a gray camel (or a brown camel) that fall to the ground together.' It was said to him: 'Which is the right?' and he could not answer. This saying of Mu‘āwiyah—i.e., 'So ‘Abd Shams and Hashim'—irked some of the Umayyads, namely Ādam ibn ‘Abd al-‘Azīz ibn ‘Umar ibn ‘Abd al-‘Azīz. He said these three verses in a poem he composed for al-Mahdī. Muhammad ibn Marwān al-Qurashī al-Sa‘īdī, from the descendants of Sa‘īd ibn al-‘Āṣ, mentioned this in his reports about Mu‘āwiyah ibn Abī Sufyān, and added to it, reaching the utmost beauty and refinement. That is because he presented himself to al-Rashīd (may God have mercy on him) on his way, gave him a note, and in it he said: 'O Trustee of God, I am a speaker, a man of truth, intelligence, and lineage. You have favor over us, and through you we have favor over all Arabs. ‘Abd Shams used to follow Hashim, and they are both from the same mother and father. The kinship between us is only that ‘Abd Shams is the uncle of ‘Abd al-Muṭṭalib.' So al-Rashid ordered for him four thousand dinars, a thousand for each verse, and said: 'If you had added more, we would have given you more.' He followed the path of equality in a subtle way, and showed refinement by giving preference to Hashim. As for the tribes of Quraysh: Among them are Banū Hāshim ibn ‘Abd Manāf ibn Quṣayy—from them is the Messenger of God (peace be upon him) and ‘Alī ibn Abī Ṭālib (may God be pleased with him). Among them are Banū Umayyah ibn ‘Abd Shams ibn ‘Abd Manāf ibn Quṣayy—from them is ‘Uthmān ibn ‘Affān (may God be pleased with him) and Mu‘āwiyah ibn Abī Sufyān. Among them are Banū ‘Abd al-Dār ibn Quṣayy—from them are Banū Shaybah, the chamberlains of the Ka‘bah (may God honor it). Among them are Banū al-Muṭṭalib ibn Quṣayy—from them is al-Zubayr ibn al-‘Awwām (may God be pleased with him) and Khadījah bint Khuwaylid, the wife of the Prophet (peace be upon him). Among them are Banū Zuhrah ibn Kilāb ibn Murrah, the brother of Quṣayy ibn Kilāb—from them is ‘Abd al-Raḥmān ibn ‘Awf and Sa‘d ibn Abī Waqqāṣ (may God be pleased with them both), and Āminah, the mother of the Prophet (peace be upon him). Among them are Banū Taym ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghālib—from them is Abū Bakr al-Ṣiddīq (may God be pleased with him) and Ṭalḥah ibn ‘Ubayd Allāh (may God be pleased with him). Among them are Banū ‘Adī ibn Ka‘b ibn Lu’ayy ibn Ghālib—from them is ‘Umar al-Fārūq (may God be pleased with him) and Sa‘īd ibn Zayd (may God be pleased with him). Among them are Banū Makhzūm ibn Yaqaẓah ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghālib. Among them are Banū Sahm and his brother Jumaḥ, sons of ‘Amr ibn Huṣayṣ ibn Ka‘b ibn Lu’ayy ibn Ghālib. From Banū Sahm is ‘Amr ibn al-‘Āṣ (may God be pleased with him). Among them are Banū Ḥasl ibn ‘Āmir ibn Lu’ayy ibn Ghālib—from them is Suhayl ibn ‘Amr. Among them are Banū Hilāl ibn Uhayb ibn Ḍabbah ibn al-Ḥārith ibn Fihr ibn Mālik ibn al-Naḍr—from them is Abū ‘Ubaydah ibn al-Jarrāḥ (may God be pleased with him). These are Quraysh al-Biṭāḥ 41; they were so called because they entered the Baṭḥā’ 42 of Mecca with Quṣayy and settled there with those born to Quṣayy. Before him, no one dared to live near the Ka‘bah until Quṣayy opened that. Quraysh were hesitant to obey him in that, fearing that the Arabs would disapprove of their dwelling near the Ka‘bah. When the time of pilgrimage came, Quṣayy slaughtered camels on the pilgrims' routes and also in Mecca, made tharīd, and generously fed and watered the pilgrims. He was the first to feed and give drink to the pilgrims. Their rajaz poet said: 'The pilgrims returned, eating ghee, with full stomachs, carrying fat. Quṣayy's bounty provided them with meat, pure milk, and crumbled bread.' Also from Quraysh are Quraysh al-Ẓawāhir 43; they are those who stayed on the outskirts of the sanctuary, living in the desert of Mecca, and did not enter its Baṭḥā’ with Quṣayy. Among them are Banū Mu‘ayṣ ibn ‘Āmir ibn Lu’ayy ibn Ghālib, Banū al-Adram ibn Ghālib (al-Adram is a nickname; they are Banū Taym ‘an Ghālib, brother of Lu’ayy ibn Ghālib), and Banū Muḥārib and al-Ḥārith, sons of Fihr ibn Mālik ibn al-Naḍr, except for Banū Hilāl ibn Uhayb ibn Ḍabbah ibn al-Ḥārith, whom we mentioned as entering the Baṭḥā’ and settling there. These are Quraysh al-Ẓawāhir. Also from Quraysh are tribes that are neither Baṭḥā’ī nor Ẓāhirī. Among them are Banū Sāmah ibn Lu’ayy ibn Ghālib, who joined ‘Umān; Banū Khuzaymah ibn Lu’ayy ibn Ghālib, who joined Banū Shaybān; Banū Sa‘d ibn Lu’ayy ibn Ghālib, who also joined Banū Shaybān; and Banū ‘Awf ibn Lu’ayy ibn Ghālib, who joined Ghatafān. These are not Ḥums. The Ḥums had certain pre-Islamic practices that they instituted for themselves and reserved exclusively for themselves, as a matter of religion—this is not the place to mention them. Now it is time to return to the purpose of the book. Ibn ‘Abd al-Barr said: Mu‘āwiyah (may God have mercy on him) died in Damascus on Thursday, eight days before the end of Rajab in the year 59 AH, at the age of eighty-two. Other accounts differ. 41. Mu‘ayqīb ibn Abī Fāṭimah 44 A client of Sa‘īd ibn al-‘Āṣ; they claim he was from Daws, an ally of the family of Sa‘īd ibn al-‘Āṣ. He embraced Islam early in Mecca, migrated to Abyssinia, and came to the Prophet (peace be upon him) in Medina on the two ships. He was in charge of the seal of the Messenger of God (peace be upon him). Abū Bakr and ‘Umar appointed him over the treasury. He was afflicted with leprosy, and by ‘Umar's order, he was treated with colocynth, but his condition stabilized. He narrated few hadiths, as stated by Ibn ‘Abd al-Barr.

We have narrated from him in the Two Sahihs 45 a single hadith, which is the only one of his in them, from Abu Salama ibn ‘Abd al-Rahman, from Mu‘ayqib, from the Prophet (peace and blessings be upon him) concerning a man smoothing the dust where he prostrates. He said: “If you must do it, then do it once.” Ibn ‘Abd al-Barr narrated from Abu Rashid, the freed slave of Mu‘ayqib, who said: I said to Mu‘ayqib: “Why do I not hear you narrate from the Prophet (peace and blessings be upon him) as others do?” He replied: “By Allah, I am among the earliest in companionship with the Messenger of Allah (peace and blessings be upon him), but much silence is better than much speech.” He died at the end of the caliphate of ‘Uthman ibn ‘Affan (may Allah be pleased with him). It is also said that he died in the year forty at the end of the caliphate of ‘Ali ibn Abi Talib (may Allah be pleased with him). Al-Suhayli said: ‘Umar ibn Shabba mentioned him in his book “al-Kitab”. ‘Abd al-Karim al-Halabi said: Mu‘ayqib ibn Abi Fatima al-Dawsi was mentioned by Ibn ‘Asakir, Ibn al-Athir, and our shaykh al-Dimyati. And Allah, glorified be He, knows best. 42 – al-Mughira ibn Shu‘ba al-Thaqafi Ibn Abi ‘Amir ibn Mas‘ud ibn Mu‘attib ibn Malik ibn Ka‘b ibn ‘Amr ibn Sa‘d ibn ‘Awf ibn Qusayy, who is Thaqif. His kunya is Abu ‘Abdullah, and it is said Abu ‘Isa. His mother was a woman from Nasr ibn Mu‘awiya. He embraced Islam in the year of the Trench 46 and emigrated. It is also said that his first battle was al-Hudaybiyya. He was a tall man of awe-inspiring presence, blind in one eye, having lost his eye on the day of Yarmuk. Ibn ‘Abd al-Barr said: And it is narrated from Mujalid, from al-Sha‘bi, who said: The shrewd ones of the Arabs are four: Mu‘awiya ibn Abi Sufyan, ‘Amr ibn al-‘As, al-Mughira ibn Shu‘ba, and Ziyad. As for Mu‘awiya, it is for forbearance and clemency; as for ‘Amr, it is for intractable matters; as for al-Mughira, it is for quick-wittedness; and as for Ziyad, it is for both small and great matters. They say that Qays ibn Sa‘d ibn ‘Ubada was not inferior to these in shrewdness, along with the generosity and virtue that were in him. From Nafi‘: al-Mughira ibn Shu‘ba married three hundred women in Islam. Ibn Waddah said: And it is said one thousand. ‘Umar appointed him over Kufa, and he remained its governor until ‘Uthman dismissed him. He withdrew from the Battle of Siffin 47. When the time of the two arbitrators came, he joined Mu‘awiya. When ‘Ali was killed and Mu‘awiya made peace with al-Hasan, he entered Kufa and Mu‘awiya appointed him over it. When ‘Uthman was killed and the people pledged allegiance to ‘Ali (may Allah be pleased with them both), al-Mughira entered upon him and said: “O Commander of the Faithful, I have sincere advice for you.” He said: “What is it?” He said: “If you wish the affair to be set right for you, appoint Talha ibn ‘Ubaydullah over Kufa and al-Zubayr ibn al-‘Awwam over Basra, and send to Mu‘awiya his appointment over Syria so that he is bound to your obedience. When the caliphate is established for you, then direct it as you wish with your opinion.” ‘Ali (may Allah be pleased with him) said: “As for Talha and al-Zubayr, I will see my opinion regarding them. As for Mu‘awiya, no, by Allah, I will never see myself appointing him or seeking his help as long as he remains in his state. Rather, I will call him to enter into what the Muslims have entered. If he refuses, I will refer his case to Allah, the Exalted.” So al-Mughira left him angry because he did not accept his advice. The next day he came and said: “O Commander of the Faithful, I considered what I said to you yesterday and your response to me, and I saw that you have been guided to goodness and the pursuit of truth.” Then he left him. Al-Hasan (may Allah be pleased with him) met him as he was leaving and said to his father: “What did this one-eyed man say to you?” He said: “He came to me yesterday with such-and-such and came to me today with such-and-such.” He said: “By Allah, he advised you yesterday and deceived you today.” Al-Mughira said concerning that: “I advised ‘Ali concerning Ibn Hind 48 with sincere advice, but he rejected it, so may he never hear its like again. I said to him: Send to him his appointment over Syria, so that Mu‘awiya may be established. And let the people of Syria know that you have made him ruler, for the mother of Ibn Hind is then inclined to him. And you will have control over him as you wish, for he is a shrewd one—deal gently with him, and he is the son of a shrewd one. But he did not accept the advice I brought him, and that advice was sufficient for him.” Al-Mughira died in the year fifty of the Hijra in Kufa, while he was its governor for Mu‘awiya. He appointed his son ‘Urwa as his successor. Masqala ibn Hubayra al-Shaybani stood at his grave and said: “Beneath the stones lie resolve, generosity, and a stubborn, eloquent adversary. A snake in its lair, swift to strike; the bite of the snakebite victim does not benefit from the spittle of the charmer.” Then he said: “By Allah, you were indeed intense in enmity toward those you opposed, and intense in brotherhood toward those you befriended.” Al-Suhayli said: Ibn Shabba mentioned him in his book “al-Kitab”, and Ibn Sa‘d mentioned him in “al-Tabaqat” and others also in the book. 43 – Yazid ibn Abi Sufyan Sakhr ibn Harb We have traced his lineage when mentioning his father. He was the best of the sons of Abi Sufyan. He was called Yazid al-Khayr (Yazid the Good). He embraced Islam on the day of the Conquest 49 and witnessed Hunayn. The Messenger of Allah (peace and blessings be upon him) gave him from the spoils of Hunayn one hundred camels and forty uqiyyas 50, which Bilal weighed for him. Abu Bakr (may Allah be pleased with him) appointed him and gave him instructions, and he set out following him on foot. When ‘Umar (may Allah be pleased with him) became caliph, he appointed him over Palestine and its region. When he died in the plague of ‘Amwas in the year eighteen, he appointed his brother Mu‘awiya as his successor, and ‘Umar (may Allah be pleased with him) confirmed him. This was said by Ibn ‘Abd al-Barr. ‘Abd al-Karim al-Halabi, the author of the commentary on the Sira, said: He was mentioned by Abu Muhammad ibn Hazm in his book “al-Sira” in his book on the Prophet (peace and blessings be upon him), and he was mentioned by Abu al-Qasim ibn ‘Asakir, Ibn ‘Abd al-Barr, Ibn ‘Abd Rabbih, and Ibn Sa‘d. 44 – A man from the Banu al-Najjar ‘Abd al-Karim al-Halabi said: He was mentioned by Ibn Dihya, and that he became a Christian, and Allah manifested for His Prophet (peace and blessings be upon him) a miracle concerning him when he was buried and the earth cast him out. Al-Bukhari mentioned him in his Sahih, and his story has already been mentioned in the biography of al-Sijl under the letter Sin. Its author—may Allah pardon him—says: This is what has reached my knowledge of those who wrote for him (peace and blessings be upon him), after research and investigation of what the scholars of this field—may Allah have mercy on them—have presented, over approximately four years. Their total is forty-four scribes (may Allah be pleased with them, benefit us through love of them, gather us in their company, and make us among those who follow their sunna and the sunna of their followed one, the Prophet of Mercy and the Intercessor of the Ummah, peace and blessings be upon him). This is the time to begin with his messengers and the kings to whom they were sent, according to the order previously mentioned, and his letters to those who embraced Islam and those who did not. Allah, glorified and exalted, knows best what is correct, and to Him is the return and the final abode. In the name of Allah, the Most Gracious, the Most Merciful. He is sufficient for me, and He is the best Disposer of affairs. Part Two: On the mention of his messengers (peace and blessings be upon him) and those to whom they were sent, from among the kings and others, calling them to Islam. Muhammad ibn Sa‘d narrated in “al-Tabaqat” that when the Messenger of Allah (peace and blessings be upon him) returned from al-Hudaybiyya in Dhu al-Hijja of the year six, he sent messengers to the kings calling them to Islam and wrote letters to them. It was said: “O Messenger of Allah, the kings do not read a letter unless it is sealed.” So the Messenger of Allah (peace and blessings be upon him) took a silver ring on that day. Its bezel was from it, and its engraving was three lines: “Muhammad, the Messenger of Allah.” He sealed the letters with it. Six men set out on the same day, and that was in Muharram of the year seven. Each of them began to speak in the language of the people to whom he was sent. The first of them was ‘Amr ibn Umayya al-Damri (may Allah be pleased with them). Hassan mentioned them in a poem of his that will come in this book of ours, if Allah the Exalted wills. Then he sent others, as you will see clearly arranged alphabetically, if Allah the Exalted wills. And with Him is power and strength. May Allah bless our master Muhammad and his family and grant them peace. 1 – al-Aqra‘ ibn ‘Abdullah al-Himyari Ibn ‘Abd al-Barr said: The Messenger of Allah (peace and blessings be upon him) sent him to Dhu Muran and a group from Yemen. Sayf ibn ‘Umar al-Tamimi said in his book “al-Ridda”, from Ibn ‘Abbas (may Allah be pleased with them both), who said: The Prophet (peace and blessings be upon him) fought Musaylima, al-Aswad, and Tulayha through messengers, and the pain he was in did not distract him from the command of Allah the Exalted. So he sent al-Aqra‘ ibn ‘Abdullah to Dhu Zawd, Sa‘id ibn al-‘Aqib, ‘Amir ibn Shahr, Dhu Yanaq Shahr, and several others whom we will mention in their section, if Allah the Exalted wills. 2 and 3 – Ubayy and ‘Anbasa Muhammad ibn Sa‘d said—and he mentioned his chains of transmission to Ibn ‘Abbas, al-‘Ala’ ibn al-Hadrami, and ‘Amr ibn Umayya al-Damri, the hadith of some of them entering into others—they said: The Messenger of Allah (peace and blessings be upon him) wrote to Sa‘d Hudhaym of Quda‘a and to Judham a single letter, teaching them the obligations of charity and commanding them to pay the charity to his two messengers, Ubayy and ‘Anbasa, or to whomever they sent. He said: They were not attributed to us. Thus said Ibn Sa‘d in “al-Tabaqat”. So I do not know whether this Ubayy is Ubayy ibn Ka‘b or someone else. Ibn ‘Abd al-Barr mentioned in the section on Ubayy three persons other than Ubayy ibn Ka‘b. Allah knows which of them it is, for he did not mention in their biographies anything indicating that they were sent. Allah, glorified be He, knows best. 4 – Jarir ibn ‘Abdullah al-Bajali Ibn ‘Abd al-Barr said: Jarir ibn ‘Abdullah ibn Jabir—he is al-Shalil ibn Malik ibn Nasr ibn Tha‘laba ibn Jusham ibn ‘Awf ibn Khuzayma ibn Harb ibn ‘Ali ibn Malik ibn Sa‘d ibn Nadhir ibn Qasr ibn ‘Abqar ibn Anmar ibn Irash ibn ‘Amr ibn al-Ghawth al-Bajali. His kunya is Abu ‘Amr, and it is said Abu ‘Abdullah. Bajila is their mother; they are attributed to her. She is Bajila bint Sa‘b ibn ‘Ali ibn Sa‘d al-‘Ashira.

He was the chief of his tribe, and his conversion to Islam occurred in the year in which the Messenger of God (peace be upon him) died, forty days before his death. It is narrated from him that he said: "The Messenger of God (peace be upon him) never veiled me from him since I embraced Islam, and he never saw me without smiling and laughing." The Messenger of God (peace be upon him) said about him when he came as a delegation: "There comes to you the best of Dhu Yaman 51; it is as if on his face is the mark of an angel." Then Jarir came. Ibn Qutayba said in al-Ma'arif: "Jarir was short in the hump of the camel due to his height, and his sandal was a cubit long." The Messenger of God (peace be upon him) sent him to Dhu Kala' and Dhu Ru'ayn in Yemen. He said about him: "When the noble of a people comes to you, honor him." Concerning him, the poet said: "Were it not for Jarir, Bajila would have perished; excellent is the young man, and wretched is the tribe." 'Umar ibn al-Khattab (may God be pleased with him) said: "He has not praised one who satirizes his own people." And 'Umar used to say: "Jarir ibn 'Abdullah is the Joseph of this community," meaning in his beauty. It was he who said to 'Umar when he found in his assembly a smell from one of his companions, so 'Umar said: "I adjure the one with this smell to get up and perform ablution." Jarir said: "It is upon all of us, O Commander of the Faithful, so adjure." He said: "I adjure all of you." Then he said: "O Jarir, you have always been a master in the Jahiliyya and in Islam." It is narrated with his chain from Jarir that he said: "The Messenger of God (peace be upon him) said to me: 'Will you not relieve me of Dhu al-Khalasa 52?' I said: 'O Messenger of God, I am a man who cannot stay steady on horses.' So he struck me on my chest and said: 'O God, make him steadfast and make him a guided guide.' So I set out with fifty of my people, and we came to it and burned it." We have narrated in Sahih al-Bukhari (may God have mercy on him) from Jarir ibn 'Abdullah that he said: "In the Jahiliyya there was a house called Dhu al-Khalasa, and it was called the Yemenite Ka'ba and the Syrian Ka'ba. The Messenger of God (peace be upon him) said to me: 'Will you not relieve me of Dhu al-Khalasa?' He said: So I set out to it with one hundred and fifty horsemen from Ahmas 53. He said: We broke it and killed whoever we found there. Then we came to him and informed him, so he prayed for us and for Ahmas." Al-Qadi Abu al-Fadl 'Iyad (may God Almighty have mercy on him) said in his Mashariq: "Al-Ahmas: with a damma on the ha', sukun on the mim, and ending with a sin. It was explained in Muslim as Quraysh and those born from others, and it was said: Quraysh and those born from them and their allies. Al-Harbi said: They were named thus because of the Ka'ba, for it is 'hamsa' in its color, which is whiteness tinged with black, and they are its people. It was said: They were named thus in the Jahiliyya due to their 'tahammus' in their religion, i.e., their strictness; and 'hamasa' and 'tahammus' mean severity. And it was said: due to their courage." Al-Jawhari said: "Al-Ahmas: the hard place." Al-'Ajaj said: "How many hard deserts we have crossed..." Al-Ahmas also means the one who is severe and firm in religion and fighting. One says 'hamisa' (with kasr), so he is 'hamis' and 'ahmas', between 'hamas' and 'hamasa' meaning courage; and 'al-ahmas' is the courageous. Quraysh and Kinana were called 'ahmas' due to their strictness in their religion, because they would not seek shade during the days of Mina, nor enter houses through their doors, nor smear themselves with ghee, nor pick up dung. And a year of 'ahmas' means severe; and 'aramun ahamis' means barren lands. 'Al-tahammus' means strictness; one says 'tahammasa al-rajul' when he becomes stubborn. And 'Hammas' is a man's name. This word has been discussed previously in the book as well. We have also narrated in al-Bukhari from Jarir (may God be pleased with him) that he said: "The Messenger of God (peace be upon him) never veiled me from him since I embraced Islam, and he never saw me without laughing." And in Muslim: "And he never saw me without smiling in my face." Ibn 'Abd al-Barr said: "The Messenger of God (peace be upon him) sent him to Dhu Kala' and Dhu Zulaym in Yemen." Among what has been mentioned of his eloquence and rhetoric: Jarir came to 'Umar ibn al-Khattab (may God be pleased with him) from Sa'd ibn Abi Waqqas, and he said to him: "How did you leave Sa'd in his governorship?" He said: "I left him as the most generous of people in capability and the best of them in excusing. He is to them like a kind mother; he gathers for them as one gathers ants, while he is blessed in outcome, granted victory, the most severe of people in battle, and the most beloved of Quraysh to the people." He said: "Tell me about the people." He said: "They are like arrows in a quiver: among them is the straight and feathered, and among them is the crooked and erratic. And Ibn Abi Waqqas is their straightener; he straightens their crookedness and corrects their deviation. And God knows best what is hidden, O 'Umar." He said: "Tell me about their Islam." He said: "They establish prayer at its times and give obedience to those in authority." So 'Umar ibn al-Khattab (may God be pleased with him) said: "Praise be to God; when prayer is established, zakat is given; and when obedience is given, there is unity." And Jarir is the one who said: "Silence is better than deception, and muteness is better than obscenity." Al-Khalaba is deception, and al-Badha' is obscenity. One says: badhi' al-lisan, meaning very fault-finding. This was said by Ibn Faris. Jarir was 'Ali's messenger to Mu'awiya (may God be pleased with them both), and he detained him for a long time, then returned him with a sealed letter, not written, and sent with him someone to inform him of his renunciation of him, in a long story. His sons 'Ubaydullah, al-Mundhir, and Ibrahim narrated from him. Jarir settled in Kufa and lived there, then moved to Qarqisiya' and died there in the year fifty-four (AH). It was also said otherwise. Interpretation of its obscure words: Al-Jawhari said regarding his statement: "among them is the crooked and erratic": One says for a man with crooked legs: a'asal; and a tree 'asila means crooked; and arrows 'usul means crooked; and al-mu'asşal (with tashdid) is an arrow that twists when shot, and that is what is meant here. His statement: "their straightener" (thiqafuha): with the dotted tha', it is narrated with kasr of the tha' and with fatha, with tashdid of the qaf. Al-muthaqafa and al-thiqaf are what spears are straightened with. From it is the saying of 'Amr ibn Kulthum: "When the straightener bites it, it recoils, scraping the back of the straightener and the forehead." And tathqifuha means straightening them. This is a simile he made to praise Sa'd ibn Abi Waqqas (may God be pleased with him) for his firmness and good conduct with his subjects, as he was one of 'Umar's governors. His statement: "Silence is better than deception" (al-khurs khayr min al-khalaba): al-khalaba is deception with the tongue. You say from it: khalabahu yakhlibuhu (with damma). In the proverb: "If you cannot overcome, then deceive" (idha lam taghlib fa-akhlib), i.e., deceive. And a man is khallab and khulbub, i.e., deceitful, a liar. The poet said: "And the worst of men is the treacherous, deceitful one." So al-barq al-khalib is lightning that brings no rain, as if it is deceptive; and likewise the cloud that has no rain. His statement: "and muteness is better than obscenity" (wa al-bakm khayr min al-badha'): Al-Qadi Abu al-Fadl 'Iyad (may God have mercy on him) said: It is foulness in speech. Badhu yabdhū (with damma on the second letter) like karuma yakrumu; the verbal noun is badha' (with fatha, long), thus recorded by al-Qayni. It was also said: bidha' (with kasr), and mubadha'a and badha'a, all with hamza. And a man is badhi' (with hamza), foul in speech. One also says bidhi (with tashdid, without hamza). Likewise, it is also used for shabby appearance, which is also badhadha. 5. Jabr, the freed slave of Abi Ruhm Ibn 'Abd al-Barr said: Jabr ibn 'Abdullah al-Qibti, the freed slave of Abi Basra al-Ghifari, is the one who came from al-Muqawqis with Mariya al-Qibtiyya, along with Hatib ibn Abi Balta'a, to the Messenger of God (peace be upon him). Al-Suhayli said: The freed slave of Abi Ruhm. 6. Hatib ibn Abi Balta'a al-Lakhmi Al-Jawhari said: Al-mutabaltic is the one who acts elegantly and cleverly. Abu al-Duqaysh al-A'rabi said: He is the one who yatabalta'u in his speech, i.e., acts pretentiously and elegantly, while having nothing. Hudba ibn al-Khashram said: "And do not marry, if time separates us, a man with a flat back of the neck and face, not bald, nor a miser in the midst of men, short and thick-set, who when he walks or speaks, acts pretentiously." Al-qurzul is the base man, and al-junadif (with damma) is the short, thick-set person. Ibn 'Abd al-Barr said: Hatib ibn Abi Balta'a is from the tribe of Lakhm ibn 'Adi; his kunya is Abu 'Abdullah, and it was said Abu Muhammad. The name of Abi Balta'a is 'Amr ibn Rashid ibn Mu'adh al-Lakhmi, an ally of Quraysh. It is said he was from Madhhij, and it was said he was an ally of al-Zubayr ibn al-'Awwam. It was also said he was a slave of 'Ubaydullah ibn Humayd ibn Zuhayr ibn al-Harith ibn Asad ibn 'Abd al-'Uzza ibn Qusayy, and he made a contract of manumission with him on the day of the Conquest. He was from the people of Yemen. The majority say he was an ally of Banu Asad ibn 'Abd al-'Uzza. He witnessed Badr and al-Hudaybiyya. He died in the year thirty (AH) in Medina at the age of sixty-five, and 'Uthman (may God be pleased with him) prayed over him. God testified to Hatib's faith in His saying: {O you who have believed, do not take My enemies and your enemies as allies} [Quran 60:1] and the rest of the verse. That was because Hatib wrote to the people of Mecca before the movement of the Messenger of God (peace be upon him) towards it in the year of the Conquest, informing them of some of what the Messenger of God (peace be upon him) intended for them regarding the expedition against them. He sent his letter with a woman. Then Gabriel (peace be upon him) descended with that news to the Messenger of God (peace be upon him). So the Messenger of God (peace be upon him) sent after the woman to Rawdat Khakh, and the letter was taken from her and brought to the Prophet (peace be upon him). Hatib apologized and said: "I did not do it out of apostasy from my religion." So verses from the beginning of Surat al-Mumtahina were revealed concerning him. 'Umar wanted to kill him, but he (peace be upon him) said: "He witnessed Badr." The hadith. This was said by Ibn 'Abd al-Barr, and we have narrated it in full in Sahih al-Bukhari. Al-Suhayli said: The woman with whom he sent the letter was named Sarah, a freed slave of Quraysh. He said: It was said that in Hatib's letter to the people of Mecca was: "The Messenger of God (peace be upon him) has set out towards you with an army like the night, moving like a flood. I swear by God, if he marched against you alone, God would grant him victory over you, for He will fulfill what He has promised you concerning you. Indeed, God is his Protector and Helper."

He said: In this hadith there is evidence for killing the Muslim spy, for 'Umar (may Allah be pleased with him) intended to kill him, but the Prophet (peace be upon him) said to him: "He witnessed Badr." So he made the prohibition of killing him conditional upon his witnessing Badr, indicating that whoever does the same deed but is not a Badri is to be killed. Ibn 'Abd al-Barr narrated from Abu Hurayra (may Allah be pleased with him) that a slave of Hatib came to the Messenger of Allah (peace be upon him) and said: "Hatib will not enter Paradise," and he was harsh with slaves. The Messenger of Allah (peace be upon him) said: "You lie. No one who witnessed Badr and al-Hudaybiyya will enter the Fire." The Messenger of Allah (peace be upon him) sent him to Egypt, and he was one of the six whom Hassan mentioned in his poetry. Abu Bakr (may Allah be pleased with him) also sent him during his caliphate, and mention of that will come in its chapter, if Allah Almighty wills. 7. Hayyan ibn Mulla 'Abd al-Karim al-Halabi said in the biography of Dihya, and Ibn al-Athir mentioned from Ibn Ishaq that Hayyan ibn Mulla, the brother of Unayf al-Yamani, was from Palestine, had companionship, and accompanied Dihya ibn Khalifa to Caesar when the Messenger of Allah (peace be upon him) sent him to him. Ibn 'Abd al-Barr did not mention him in his chapter, and Allah Almighty knows best. 8. Al-Harith ibn 'Umayr al-Azdi One of the Banu Lahb, the Messenger of Allah (peace be upon him) sent him with his letter to Syria, to the king of the Romans, and it was said to the ruler of Busra. Shurahbil ibn 'Amr al-Ghassani intercepted him, bound him tightly, then brought him forward and struck his neck patiently. No other messenger of the Messenger of Allah (peace be upon him) was killed. When the news reached the Messenger of Allah (peace be upon him), he sent Zayd ibn Haritha to Mu'ta with about three thousand men. The Romans met them with about one hundred thousand, as Ibn 'Abd al-Barr said. Ibn Sayyid al-Nas, Fath al-Din, mentioned him in 'Uyun al-Athar and added: He was greatly distressed when the news reached him. This was the cause of the expedition of Mu'ta, which took place at the edge of al-Balqa in the land of Syria in Jumada al-Ula of the year eight. Mention of it will come under the letter Kha in the section on messengers. 9. Hurayth ibn Zayd al-Khayl Ibn Sa'd mentioned him among his messengers to Yuhanna ibn Ru'ba al-Ayli. It will come. He mentioned him in his biography (peace be upon him). Ibn 'Abd al-Barr said: His name is Hurayth, Zayd ibn al-Khayl, and the Messenger of Allah (peace be upon him) named his father when he embraced Islam: Zayd al-Khayr ibn Muhalhil ibn Zayd ibn Munhib al-Ta'i. He, his father, and his brother Mukannif embraced Islam, and he witnessed the fighting against apostasy with Khalid ibn al-Walid. He said: Al-Daraqutni mentioned him. 10. Harmala Ibn Sa'd also mentioned him with Hurayth as a messenger to Yuhanna al-Ayli, and he did not attribute him. Ibn 'Abd al-Barr mentioned a group named Harmala, and I do not know which one he is. 11. Khalid ibn al-Walid We have mentioned part of his story and raised his lineage when mentioning his letter (peace be upon him). His story of embracing Islam will come with 'Amr ibn al-'As in the biography of al-Najashi (may Allah be pleased with them). He witnessed the expedition of Mu'ta in the region of Karak al-Shawbak in the land of Syria, and he had noble deeds there. Ibn Ishaq said: There were one hundred thousand Romans and Christian Arabs there, while the companions of the Messenger of Allah (peace be upon him) were three thousand. The Prophet (peace be upon him) gave the banner to Zayd ibn Haritha, who was killed; then Ja'far took it and was killed; then 'Abdullah ibn Rawaha took it and was killed. Al-Hakim said in al-Iklil: Then Thabit ibn Aqram, brother of Banu al-'Ajlan, took the banner and said: "O Muslims, agree upon a man from among you." They said: "You." He said: "No," and raised the banner. So they agreed upon Khalid ibn al-Walid, and he gave the banner to him, saying: "You are more knowledgeable about fighting than I." When morning came, Khalid made the vanguard the rearguard and the rearguard the vanguard, and his right flank the left flank and his left flank the right flank. The polytheists were confused by what they knew of their banners and formation, and said: "Reinforcements have come to them." So they were terrified and fled in defeat, and they suffered a slaughter such as no people had suffered. Some Muslims were killed, and they captured some of the polytheists' goods. Among what they captured was a ring that a man brought to the Messenger of Allah (peace be upon him), saying: "I killed its owner." So the Messenger of Allah (peace be upon him) gave it to him as spoils. 'Awf ibn Malik al-Ashja'i narrated: I had a companion from Yemen. We met the Roman forces at Mu'ta, and among them was a man on a sorrel horse with a gilded saddle and gilded weapons. The Roman kept inciting against the Muslims. The Yemeni lay in wait behind a rock, and when the Roman passed by, he hamstrung his horse, causing him to fall, then overpowered and killed him, taking his spoils and weapons. When Allah granted victory to the Muslims, Khalid sent for him and took the spoils from him. 'Awf said: I went to him and said: "O Khalid, do you not know that the Messenger of Allah (peace be upon him) decreed that the spoils belong to the killer?" He said: "Yes, but I considered it too much." I said: "Return it to him, or I will inform the Messenger of Allah (peace be upon him) about you." He refused to return it. 'Awf said: We gathered before the Messenger of Allah (peace be upon him), and I told him the story of the Yemeni and what Khalid did. The Messenger of Allah (peace be upon him) said: "O Khalid, what made you do what you did?" He said: "O Messenger of Allah, I considered it too much." He said: "Return to him what you took from him." 'Awf said: I said: "Here you are, O Khalid, did I not tell you?" The Messenger of Allah (peace be upon him) said: "What is that?" So I told him. He became angry and said: "O Khalid, do not return it to him. Will you not leave my commanders? For you have the best of their affairs, and upon them is their burden." This hadith is questionable; it seems, and Allah knows best, to be abrogated by what happened to Abu Qatada in the expedition of Hunayn, for that was later than Mu'ta. Ibn 'A'idh said: Then when Khalid took the banner, he fought them fiercely. Then the two groups withdrew without defeat, and the earth was raised for the Messenger of Allah (peace be upon him) until he saw the battlefield. When Khalid took the standard, the Messenger of Allah (peace be upon him) said in Medina: "Now the battle has become fierce." It is narrated that he (peace be upon him) said: "Then Khalid ibn al-Walid took the banner. What an excellent servant of Allah and brother of the clan, and one of the swords of Allah." Khalid said: On that day, nine swords broke in my hand until a Yemeni blade came into my hand, and I persevered. The Messenger of Allah (peace be upon him) prayed the noon prayer that day and informed the Muslims of their news. Ya'la ibn Munabbih came to the Messenger of Allah (peace be upon him) with news of the people of Mu'ta. The Messenger of Allah (peace be upon him) said: "If you wish, I will tell you their news." He said: "Tell me." So he told him all their news. He said: "By Him who sent you with the truth, you have not left out a single letter of their story." He said: "Indeed, Allah raised the earth for me until I saw their battlefield while they were in Syria, and I saw them in Paradise on couches of gold. And Allah Almighty replaced Ja'far's hands with two wings with which he flies in Paradise." He (may Allah be pleased with him) took the banner, dismounted from his sorrel horse, hamstrung it—it was the first horse hamstrung in Islam—and fought until his right hand was cut off. He took the banner with his left, and it was cut off. He embraced the banner and was killed in that state. A Roman struck him and cut him in two. In one half, eighty-some wounds were found, and on the front of his body, seventy-two sword blows and spear thrusts were found. Al-Baghawi said: Allah Almighty revealed concerning al-Walid ibn al-Mughira: {Leave Me with whom I created alone, and I made for him extended wealth and sons present} [Quran 74:11-13]. They were seven: al-Walid ibn al-Walid, Khalid, 'Ammarah, Hisham, al-'As, Qays, and 'Abd Shams. Three of them embraced Islam: Khalid, Hisham, and al-Walid. Al-Walid was intensely hostile to the Messenger of Allah (peace be upon him) and died in his disbelief. 12. Dihya ibn Khalifa al-Kalbi Ibn 'Abd al-Barr said: Dihya ibn Khalifa ibn Farwa ibn Fudala ibn Zayd ibn Imru' al-Qays ibn al-Khazraj, and al-Khazraj the great is Zayd Manat ibn 'Amir ibn Bakr ibn 'Amir al-Akbar ibn 'Awf ibn Bakr ibn 'Awf ibn 'Udhra ibn Zayd al-Lat ibn Rufayda ibn Thawr ibn Kalb. He was among the senior Companions. He embraced Islam early, did not witness Badr, but witnessed Uhud and after. He settled in Damascus in the village of al-Mizza. He lived until the caliphate of Mu'awiya. The Messenger of Allah (peace be upon him) sent him to Caesar during the truce in the year six of the Hijra. He was one of the six messengers. The Messenger of Allah (peace be upon him) used to compare him to Gabriel (peace be upon him). 'Abd al-Karim al-Halabi said: Dihya in the language of the people of Yemen means "leader." Al-Mutarrizi said: Al-Dahw means "spreading," because the leader spreads his companions. Ya'qub said: With kasra of the dal only. Abu Hatim said: With fatha only. Ibn Imru' al-Qays ibn al-Khazraj: With fatha of the kha', sukun of the zay, and fatha of the ra', and some break it. In language, it means "the great." Ibn Qutayba miswrote it and said al-Khazraj. Gabriel used to descend in the form of Dihya, and he was one of the most handsome people. It is narrated that when he came from Syria, every young woman who had just reached puberty would come out to look at him. Al-Jawhari said: Al-Mu'sir is a girl who has just reached puberty and menstruated.

Dihyah said: When I returned from Syria, I brought the Prophet (peace be upon him) a gift of dried fruits: pistachios, almonds, cakes, a woolen cloak, and two plain khuffs 54. He wore them until they wore out. He gave me a qibtiyyah 55 and said: 'Give some of it to your wife to make a khimar 56, and tell her to put something underneath so that it does not become transparent.' Al-Jawhari said: 'Al-qibtiyyah are fine white linen garments made in Egypt.' Abu al-Khattab ibn Dihyah, the one with two lineages, said: Dihyah died in the village of Tayma, at a cemetery near Nasirah, during the caliphate of Mu'awiyah. His grave is at the top of the mountain, after he prayed to Allah to take him when he saw people turning away from the guidance of the Messenger of Allah (peace be upon him) and his Companions. He said: There is no disagreement among genealogists that Dihyah had descendants, and his son is buried near the Qarafah of Egypt, where prayers are answered. He is the amir Abu al-Najm Badr ibn Khalifah, may Allah be pleased with him. 13. Rifa'ah ibn Zayd al-Judhami Ibn 'Abd al-Barr said: Rifa'ah ibn Zayd ibn Wahb al-Dubaybi, from Banu al-Dubayb. This is the view of the hadith scholars. The genealogists say: al-Dubayni (with a nun before the final ya), from Banu Dubaynah of Judham. He came to the Prophet (peace be upon him) during the Hudaybiyyah truce with a group of his people, and they embraced Islam. The Messenger of Allah (peace be upon him) gave him a banner, and he gifted a slave to the Messenger of Allah (peace be upon him). He wrote a letter to his people, and they embraced Islam. It is said that he gifted the black slave named Mud'am, who was killed at Khaybar. Ibn Ishaq also mentioned him in the Sirah similarly. 14. Ziyad ibn Hanzalah Al-Tamimi, then al-'Amiri. Ibn 'Abd al-Barr said: He was a Companion, but I know of no narration from him. He is the one whom the Messenger of Allah (peace be upon him) sent to Qays ibn 'Asim and al-Zibriqan ibn Badr to seek their help against Musaylimah, Tulayhah, and al-Aswad. He worked for the Messenger of Allah (peace be upon him) and was devoted to 'Ali (may Allah be pleased with him), and he witnessed all his battles. Sayf ibn 'Umar mentioned him in the Book of Apostasy. 15. Sulayt ibn 'Amr Ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hasl ibn 'Amir ibn Lu'ayy al-Qurashi al-'Amiri, brother of al-Sakran and Suhayl, sons of 'Amr. He was among the early emigrants, made both migrations, and witnessed Badr. The Messenger of Allah (peace be upon him) sent him to Hawdhah and to Thumamah ibn Uthal al-Hanafi, as will come in the section on kings, if Allah wills. Ibn 'Abd al-Barr said this. Al-Tabari said: He was killed at al-Yamamah in the year 12 AH, and it is said in the year 14 AH. He is also one of the six. 16. Al-Sa'ib ibn al-'Awwam Ibn Khuwaylid ibn Asad al-Qurashi al-Asadi, brother of al-Zubayr; their mother was Safiyyah bint 'Abd al-Muttalib. He witnessed Uhud, al-Khandaq, and all the battles with the Messenger of Allah (peace be upon him), and was martyred at the Battle of al-Yamamah. Ibn 'Abd al-Barr said this. 'Abd al-Karim said: The Messenger of Allah (peace be upon him) sent him to Musaylimah with another letter after 'Amr ibn Umayyah al-Damri. 17. Shuja' ibn Abi Wahb Also said: Ibn Wahban ibn Rabi'ah ibn Asad ibn Suhayb ibn Malik ibn Kathir ibn Ghanm ibn Dudan ibn Asad ibn Khuzaymah al-Asadi, an ally of Banu 'Abd Shams, with the kunyah Abu Wahb. He embraced Islam early, and he and his brother 'Uqbah ibn Abi Wahb witnessed Badr and all the battles. He was among the emigrants to Abyssinia in the second migration, and he returned when they heard of the conversion of the people of Mecca. The Messenger of Allah (peace be upon him) sent him to al-Harith ibn Abi Shamr al-Ghassani and to Jabalah ibn al-Ayham. He was martyred at al-Yamamah at the age of forty-something. Ibn 'Abd al-Barr said this. The author, may Allah forgive him, says: Perhaps 'Uqbah, whom Ibn Sa'd mentioned in the book without giving his lineage, is this 'Uqbah ibn Wahb, brother of Shuja'. Allah knows best. Ibn 'Asakir said that he (peace be upon him) sent Shuja' to Heraclius with Dihyah ibn Khalifah. 'Abd al-Karim al-Halabi mentioned that he migrated to Abyssinia in the second migration, returned to Mecca, then migrated to Medina. He was sent on an expedition in Rabi' al-Awwal of the year 8 AH, and he is one of the six who were sent. 18. Shurahbil Ibn Sa'd mentioned among the messengers of the Prophet (peace be upon him) to Yuhannah ibn Ru'bah, the ruler of Aylah, Shurahbil, as will come under the letter Ya when mentioning the kings. He did not give his lineage or mention his father by which he is known. Ibn 'Abd al-Barr mentioned six men under the section of Shurahbil, including Shurahbil ibn Ghaylan ibn Salamah al-Thaqafi. He said: He was one of the five whom Thaqif sent with their conversion along with 'Abd Yalil. I do not know if this is the same, or Shurahbil ibn Hasanah the scribe, or someone else. Allah knows best. 19. Salsal ibn Shurahbil Ibn 'Abd al-Barr said: I do not know his lineage. He was a Companion, but I know of no narration from him. His story is well-known regarding the sending of the Messenger of Allah (peace be upon him) to Safwan ibn Umayyah, Sabrah al-'Anbari, Waki' al-Darimi, 'Amr ibn al-Mahjub al-'Amiri, and 'Amr ibn al-Khafaji from Banu 'Amir. He is one of his messengers (peace be upon him). Sayf mentioned him in the Book of Apostasy. 20. Dirar ibn al-Azwar al-Asadi Ibn 'Abd al-Barr said: Dirar ibn al-Azwar ibn Mirdas ibn Habib ibn 'Amr ibn Kathir ibn 'Amr ibn Shayban al-Asadi, with the kunyah Abu al-Azwar, and it is said Abu Bilal. He was a brave knight and a natural poet. He was martyred at al-Yamamah. When he came to the Messenger of Allah (peace be upon him) and said: 'I have left wine, gambling, and idle amusement, seeking diversion and pleasure. O Lord, do not let my bargain be a loss, for I have sold my family and wealth for a better exchange.' The Messenger of Allah (peace be upon him) said: 'Your bargain is not a loss, O Dirar.' The Messenger of Allah (peace be upon him) had sent him to Banu al-Sayda' and some of Banu al-Du'il. Musa ibn 'Uqbah said, from Ibn Shihab: Dirar ibn al-Azwar was killed at the Battle of Ajnadayn during the caliphate of Abu Bakr al-Siddiq (may Allah be pleased with him). Others said: Dirar ibn al-Azwar died in Kufa during the caliphate of 'Umar. Al-Waqidi mentioned: Dirar ibn al-Azwar fought fiercely at al-Yamamah until both his legs were cut off. He then crawled on his knees, fighting, while horses trampled him until death overcame him. It is also said that Dirar ibn al-Azwar remained wounded at al-Yamamah and died a day before Khalid departed. He said: This is more established in my view than other reports. End of what Ibn 'Abd al-Barr said, summarized. Sayf ibn 'Umar al-Tamimi mentioned him, saying regarding the Prophet's (peace be upon him) war against the apostates: The Messenger of Allah (peace be upon him) fought them with messengers and letters. He said: Ibn 'Abbas said: The Prophet (peace be upon him) fought al-Aswad, Musaylimah, Tulayhah, and their followers with messengers, and his illness did not distract him from the command of Allah and defending His religion. So he sent Wabar ibn Yahnis to Fayruz and Jushaysh al-Daylami, among a group I have mentioned, and I have mentioned each of them in their place in the alphabetical order of the messengers. Then he (meaning Sayf ibn 'Umar) said: And he sent Dirar ibn al-Azwar al-Asadi to 'Awf al-Zurqani from Banu al-Sayda', Sinan al-Asadi then al-Ghanami, and Quda'i al-Daylami. The author, may Allah forgive him, says: Al-Waqidi mentioned him in the Conquests of Syria and mentioned his positions in many battles, including Bayt Lahya while they were besieging Damascus, with the army commander being Khalid ibn al-Walid (may Allah be pleased with him), and that he came out to fight wearing only a sirwal 57 on an Arabian horse. He mentioned his capture and rescue at the hands of Rafi' ibn 'Umayrah al-Ta'i. He also mentioned that Abu 'Ubaydah (may Allah be pleased with him) sent him with an army after the conquest of Aleppo, and that Jabalah ibn al-Ayham also captured him along with two hundred Companions, and that he brought him to Antioch to King Heraclius, and that he wanted to kill him but was prevented by Yuqanna, the ruler of Aleppo, who was at that time a Muslim concealing his Islam from the Byzantines to set a trap for them. Dirar recited verses addressing Yuqanna and his cousin, including: 'O two persons, convey my greetings to the landmarks of Mecca and al-Hijr. May you both enjoy a thousand blessings with honor and prosperity that lasts with victory.' These are about thirty verses in which he yearns for his family and his sister Khawlah, who was one of the manly and experienced women; her positions with her brother Dirar are also mentioned in the Conquests of Syria. He also mentioned him in the Conquests of Egypt, and that the Copts captured him and his sister from the coast of Syria and brought them to Alexandria in ships, and that Khalid rescued them when they were being taken with a Coptic army to Dayr al-Zujaj. The well-known view in our time is that his grave is outside Damascus. Allah knows best which of these is correct. 21. Zibyan ibn Mirthad al-Sadusi The Messenger of Allah (peace be upon him) sent him to Bakr ibn Wa'il. Ibn Sa'd mentioned him in the Tabaqat, but Ibn 'Abd al-Barr did not mention him in his section. 22. 'Abdullah ibn Hudhafah al-Sahmi 'Abd al-Karim al-Halabi (may Allah have mercy on him) said: This is one of the six whom the Messenger of Allah (peace be upon him) sent to the kings mentioned by Ibn Sa'd. He is 'Abdullah ibn Hudhafah ibn Qays ibn 'Adi ibn Sa'd ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy al-Qurashi, Abu Hudhafah.

Il a embrassé l’Islam anciennement et a émigré vers l’Abyssinie lors de la seconde émigration avec son frère Khunays, l’époux de Hafsa bint ‘Umar ibn al-Khattab, avant le Prophète (que la prière et la paix d’Allah soient sur lui). Ibn Yûnus a mentionné dans son Histoire qu’il a assisté à Badr et qu’il était originaire d’Égypte, et il l’a rapporté d’après Abû Sa‘îd al-Khudrî, mais personne d’autre ne l’a mentionné. L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) l’a envoyé auprès de Kisrâ (Chosroès), comme cela viendra, si Allah Très-Haut le veut. C’est lui qui dit à l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui), lorsque celui-ci dit : « Interrogez-moi sur ce que vous voulez » : « Qui est mon père, ô Envoyé d’Allah ? » Il dit : « Ton père est Hudhâfa ibn Qays. » Sa mère lui dit alors : « Je n’ai jamais entendu parler d’un fils plus désobéissant que toi. As-tu craint que ta mère n’ait commis ce que commettaient les femmes de l’époque préislamique (al-Jâhiliyya), pour ainsi la déshonorer devant les gens ? » Il dit : « Par Allah, s’il m’avait attribué à un esclave noir, je m’y serais rattaché. » Il avait un caractère enjoué bien connu. D’après al-Layth ibn Sa‘d, il a dit : « Il m’est parvenu qu’il a défait la sangle de la monture de l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) lors de l’un de ses voyages, au point que l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) faillit tomber. » Ibn Wahb a dit : « J’ai dit à al-Layth : “Pour le faire rire ?” Il dit : “Oui, il avait un caractère enjoué.” » ‘Abd al-Karîm a dit : « Les Romains l’ont capturé. Le tyran (at-Tâghiya) lui dit : “Convertis-toi au christianisme, sinon je te jetterai dans une vache de cuivre.” Il dit : “Je ne le ferai pas.” Alors il fit apporter la vache, la remplit d’huile, la fit bouillir, puis fit venir un homme parmi les prisonniers musulmans. Il lui proposa le christianisme, mais il refusa, alors il le jeta dans la vache, et ses os devinrent visibles. Il dit à ‘Abd Allah : “Convertis-toi au christianisme, sinon je t’y jetterai.” Il dit : “Je ne le ferai pas.” On l’approcha d’elle, et il pleura. Ils dirent : “Il a eu peur.” Il dit : “Je n’ai pas pleuré par peur de ce qu’on me fait, mais j’ai pleuré parce que je n’ai qu’une seule âme à qui l’on fait cela pour Allah ; j’aurais aimé avoir autant d’âmes que de cheveux, puis qu’on me fasse cela.” Le tyran l’admira et voulut le libérer. Il dit : “Convertis-toi, je te marierai à ma fille et je partagerai mon royaume avec toi.” Il dit : “Je ne le ferai pas.” Il dit : “Embrasse ma tête, et je te libérerai, et je libérerai avec toi quatre-vingts prisonniers musulmans.” Il dit : “Quant à cela, oui.” Alors il embrassa sa tête, et il le libéra, et libéra avec lui quatre-vingts prisonniers. » Lorsqu’ils arrivèrent auprès de ‘Umar, celui-ci se leva vers lui et embrassa sa tête. Les compagnons de l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) plaisantaient avec ‘Abd Allah et disaient : « Tu as embrassé la tête du mécréant (al-‘Ilj) ! » Il disait : « Par ce baiser, Allah a libéré quatre-vingts hommes musulmans. » Parmi ses plaisanteries : l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) le nomma commandant d’une expédition (sariyya). Il ordonna à ses hommes de rassembler du bois et d’allumer un feu. Lorsqu’ils l’eurent allumé, il leur ordonna de s’y jeter. Ils refusèrent. Il leur dit : « L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) ne vous a-t-il pas ordonné de m’obéir, et n’a-t-il pas dit : “Quiconque obéit à mon commandant m’obéit” ? » Ils dirent : « Nous n’avons cru en Allah et obéi à Son Envoyé que pour échapper au Feu. » L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) approuva leur acte et dit : « Nulle obéissance à une créature dans la désobéissance au Créateur. » C’est un hadith authentique (sahîh). Al-Bukhârî en a rapporté le sens. ‘Abd Allah mourut sous le califat de ‘Uthmân en Égypte, ayant assisté à sa conquête, et fut enterré dans son cimetière. D’après Abû Hurayra, ‘Abd Allah ibn Hudhâfa pria et éleva la voix dans sa prière. L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) lui dit : « Invoque ton Seigneur en privé par ta récitation, ô Ibn Hudhâfa, ne me fais pas entendre, mais fais entendre ton Seigneur. » ‘Abd al-Karîm a dit : « On dit que l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) ne l’a envoyé à Kisrâ que parce qu’il se rendait fréquemment chez eux. » 23 – Abû Mûsâ al-Ash‘arî Son nom est ‘Abd Allah ibn Qays ibn Sulaym ibn Haddâr ibn Harb ibn ‘Âmir ibn ‘Umayr – et on dit Hanza, et on dit ‘Anaza – ibn Bakr ibn ‘Âmir ibn ‘Udhra ibn Wâ’il ibn Nâjiya ibn al-Jamâhir ibn al-Ash‘ar, qui est Nabt ibn Udad ibn Zayd ibn Yashjub ibn ‘Urayb ibn Kahlân ibn Saba’ ibn Yashjub ibn Ya‘rub ibn Qahtân. Il y a quelques divergences dans sa généalogie. Sa mère était Tayyiba bint ‘Ukk, qui avait embrassé l’Islam et mourut à Médine. C’est ce qu’a dit Ibn ‘Abd al-Barr. Il a dit : « Al-Wâqidî a mentionné qu’il vint à La Mecque avec ses frères, en groupe parmi les Ash‘arites, et s’allia à Sa‘îd ibn al-‘Âs ibn Umayya, Abû Uḥayḥa. Puis il embrassa l’Islam et émigra vers la terre d’Abyssinie. » On dit aussi qu’après son arrivée à La Mecque et son alliance avec ceux des Banû ‘Abd Shams avec qui il s’était allié, il retourna dans le pays de son peuple, jusqu’à ce qu’il vienne avec les Ash‘arites, environ cinquante hommes, dans un bateau. Le vent les poussa vers le Negus (an-Najâshî) en terre d’Abyssinie, et ils coïncidèrent avec le départ de Ja‘far et de ses compagnons de ce pays. Ils vinrent donc avec eux, et les deux bateaux arrivèrent ensemble – le bateau des Ash‘arites et le bateau de Ja‘far et de ses compagnons – auprès du Prophète (que la prière et la paix d’Allah soient sur lui) lors de la conquête de Khaybar. C’est pour cela qu’Ibn Ishâq l’a mentionné parmi ceux qui émigrèrent en Abyssinie. L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) lui confia le gouvernement de certaines provinces (makhâlîf) du Yémen : Zubayd et ses dépendances jusqu’à la côte. ‘Umar lui confia le gouvernement de Bassora, et il y resta jusqu’au début du califat de ‘Uthmân. Puis il y eut ce qui arriva le jour des deux arbitres (al-Hakamayn). Il mourut à Koufa, et on dit à La Mecque, en l’an quarante-quatre, et on dit en l’an cinquante, à l’âge de soixante-trois ans. D’autres avis existent. Il était parmi les hommes ayant la plus belle voix pour le Coran. L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) dit à son sujet : « Il a été donné à Abû Mûsâ une flûte (mizmâr) parmi les flûtes de la famille de David (Âl Dâwûd). » ‘Abd al-Karîm a dit : « Abû ‘Uthmân an-Nahdî a dit : “J’ai vécu l’époque préislamique (al-Jâhiliyya), et je n’ai jamais entendu un son de cymbale (sanj), de luth (barbat) ou de flûte (mizmâr) plus beau que la voix d’Abû Mûsâ.” » Explication (Tafsîr) : Al-mikhlâf (pl. makhâlîf) : pour les gens du Yémen, ce sont leurs districts (kûra). Chaque mikhâf a un nom par lequel il est connu. C’est ce qu’a dit al-Jawharî. Sa parole : « Une flûte (mizmâran) parmi les flûtes de la famille de David » : Al-Qâdî ‘Iyâd a dit : « Son origine est la belle voix. Az-zamr est le chant. De là vient le hadith : “Il a été donné une flûte”, c’est-à-dire une belle voix. » Sa parole : « Son de cymbale (sanj) » : Al-Jawharî a dit : « La cymbale que connaissent les Arabes est celle qui est faite de cuivre (sufr) et que l’on frappe avec un autre morceau. Quant à la cymbale à cordes, elle est propre aux Perses. Les deux mots sont arabisés. » Et il a dit : « Dis à Suwâr, quand tu viendras à lui, et à Ibn ‘Alâtha, ‘Ubayd Allah a ajouté trois cordes à la cymbale.’ » [Chapitre (Fasl)] Mentionnons une partie des récits concernant Abû l-Hasan al-Ash‘arî, l’imam des gens de la Sunna en matière de croyance (i‘tiqâd) – qu’Allah lui fasse miséricorde. Il est de la descendance d’Abû Mûsâ (qu’Allah soit satisfait de lui), le grand savant, le répresseur des gens de l’innovation (bid‘a). Abû Bakr ibn Thâbit, le prédicateur (khatîb) de Bagdad – qu’Allah lui fasse miséricorde – a dit : « Il est ‘Alî ibn Ismâ‘îl ibn Abî Bishr – et son nom est Ishâq ibn Sâlim ibn Ismâ‘îl ibn ‘Abd Allah ibn Mûsâ ibn Bilâl ibn Abî Burda ibn Abî Mûsâ – Abû l-Hasan al-Ash‘arî, le théologien (al-mutakallim), l’auteur des livres et des ouvrages de réfutation contre les hérétiques (al-mulḥida) et autres, parmi les Mu‘tazilites, les Rafidites, les Jahmites, les Kharijites et toutes les catégories d’innovateurs (mubtadi‘a). » Il était basrien, résida à Bagdad et y mourut. Abû l-Hasan naquit en l’an deux cent soixante et mourut en l’an trois cent trente et quelques. Il a cinquante-cinq ouvrages. Il vivait des revenus d’un domaine (day‘a) que son grand-père Bilâl ibn Abî Burda avait constitué en bien de mainmorte (waqf) pour sa descendance. Sa dépense annuelle était de dix-sept dirhams. Abû Bakr as-Sayrafî a dit : « Les Mu‘tazilites avaient levé la tête, jusqu’à ce qu’Allah fasse apparaître Abû l-Hasan al-Ash‘arî, qui les réduisit à se cacher dans les cônes de sésame. » Muhammad ash-Shahrastânî a dit dans « Les Religions et les Sectes (al-Milal wa n-Nihal) », en mentionnant Abû l-Hasan al-Ash‘arî : « Parmi les coïncidences étonnantes, Abû Mûsâ al-Ash‘arî – c’est-à-dire son grand-père – établissait exactement ce qu’Abû l-Hasan a établi dans sa doctrine. Il y eut une discussion entre ‘Amr ibn al-‘Âs et lui. ‘Amr dit : “Je ne trouve personne vers qui je puisse porter plainte contre mon Seigneur – Puissant et Majestueux.” Abû Mûsâ dit : “Je suis celui vers qui l’on porte plainte.” ‘Amr dit : “Peut-Il me faire quelque chose, puis me châtier pour cela ?” Il dit : “Oui.” ‘Amr dit : “Pourquoi ?” Il dit : “Parce qu’Il ne t’opprime pas.” ‘Amr se tut et ne répondit pas. » Puis il lui expliqua dans un discours trop long à rapporter. Parmi ce qui a été mentionné à sa louange, ces vers d’Abû l-Qâsim al-Jazarî : « Prends ce qui t’apparaît, ou laisse. Les paroles d’innovation (bida‘) se sont multipliées. Certes, le Prophète élu a légiféré une religion hanif (pure). Et le Seigneur Très-Haut, élevé, s’en est contenté pour Ses serviteurs. C’était une religion unique, jusqu’à ce que ce qui était réuni se désagrège. Un peuple que l’égarement a égaré, et les autres les ont suivis. Allah a soutenu notre maître, et par lui l’humanité a intercédé. Al-Ash‘arî est notre imam, le maître de la piété et de la crainte révérencielle. Il a exposé la parole par la guidance, et la preuve de son argument s’est tranchée. Jusqu’à ce que l’on s’éclaire de sa lumière, et Allah a parfait ce qu’Il a fait. Quiconque dit autre chose que sa parole a manqué la voie et innové. Que nul ne renie sa parole, sauf un ignorant stupide. Les gens doués d’intelligence se sont éveillés, car l’aube s’est fendue à l’horizon. Ils ont attribué au Seigneur Très-Haut ce que Sa parole interdit. Ils ont prétendu que Sa parole est comme la parole que l’on écoute. Je me désavoue d’eux, car ils ont monté les laideurs des abominations. » Ibn Sa‘d a dit dans « Les Délégations (al-Wufûd) » : « Les Ash‘arites arrivèrent auprès de l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) ; ils étaient cinquante hommes, parmi lesquels Abû Mûsâ, dans des bateaux. Ils partirent de Jeddah. Lorsqu’ils s’approchèrent de Médine, ils se mirent à dire : “Demain nous rencontrerons les bien-aimés, Muhammad et son parti (que la prière et la paix d’Allah soient sur lui, et qu’Il soit satisfait d’eux).” Puis ils arrivèrent et trouvèrent l’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) dans son voyage à Khaybar. Ils embrassèrent l’Islam. L’Envoyé d’Allah (que la prière et la paix d’Allah soient sur lui) dit : “Les Ash‘arites sont parmi les gens comme une bourse contenant du musc.” » 24 – ‘Abd Allah ibn ‘Aw saja al-‘Uranî Ibn Sa‘d l’a mentionné, et que le Prophète (que la prière et la paix d’Allah soient sur lui) l’a envoyé avec une lettre à Sum‘ân ar-Râqi‘. Sa mention viendra dans la lettre « Sîn » des correspondances aux rois. Ibn ‘Abd al-Barr ne l’a pas mentionné dans son chapitre. 25 – ‘Abd Allah ibn Budayl Ibn Warqâ’ al-Khuzâ‘î. Sa mention viendra avec son frère ‘Abd ar-Rahmân. 26 – ‘Ubayd Allah ibn ‘Abd al-Khâliq

‘Abd al-Karīm said in his commentary on ‘Abd al-Ghanī’s Sīra, and Abū Isḥāq Ibrāhīm ibn Yaḥyā ibn al-Amīn al-Ṭulayṭulī mentioned it in his book al-Istidrāk ‘alā Abī ‘Umar ibn ‘Abd al-Barr fī Asmā’ al-Ṣaḥāba, from the ḥadīth of Ayyūb ibn Nuhayk from ‘Aṭā’, who said: I heard Ibn ‘Umar say: I heard the Messenger of God ﷺ say: “Who will take this letter of mine to the tyrant of Byzantium?” He repeated this three times, then said: “Who will take it will have Paradise.” A man from the Anṣār named ‘Ubayd Allāh ibn ‘Abd al-Khāliq stood up and said: “I will take it, and I will have Paradise even if I perish in the attempt.” He said: “You will have Paradise if you deliver it, and if you are killed, and if you perish, God has assured you Paradise.” So he set off with the letter of the Messenger of God ﷺ until he reached the gate of the tyrant. He said: “I am the messenger of the Messenger of the Lord of the worlds.” So he was given permission and entered upon him. The tyrant of Byzantium recognized that he had come with the truth from a sent prophet. Then he presented the letter of the Prophet ﷺ, and he gathered the Byzantines around him and presented it to them, but they disliked what he brought. A man among them believed in him, and he was killed for his faith. Then the man returned to the Prophet ﷺ and informed him of what had happened and of the killing of that man. The Prophet ﷺ said: “That man will be raised as a nation by himself for that slain man.”

He said: "O Messenger of Allah, I have heard many hadiths from you, and I fear that I may forget them." He said: "Spread out your garment." He said: So I spread it out, and he scooped with his hand into it, then said: "Fold it." And I never forgot anything after that. Al-Bukhari said: More than eight hundred people, both Companions and Successors, narrated from him. 'Umar appointed him over Bahrain, then dismissed him, then wanted him to work again, but he refused. He remained in Medina until he died there in the year 57 AH, at the age of 78. It is also said that he died in al-'Aqiq, and al-Walid ibn 'Utbah ibn Abi Sufyan, who was the governor of Medina while Marwan was dismissed, led his funeral prayer. Ibn Sa'd said: The Messenger of Allah, may Allah bless him and grant him peace, wrote to the Magians of Hajar, inviting them to Islam; if they refused, the jizya 58 would be taken from them. He sent Abu Hurayra with al-'Ala' ibn al-Hadrami and commended him to him. The author of Zubd al-Fikra said: Abu Hurayra, may Allah be pleased with him, narrated from the Messenger of Allah, may Allah bless him and grant him peace, five thousand three hundred and seventy-four hadiths, though he only accompanied him for four years. Marwan would appoint him as his deputy over Medina when he went on Hajj or was absent. He would ride a donkey with a rope of palm fiber, carry firewood on it, and walk in the market while he was the governor of Medina. He had a son named Bilal, who narrated from his father, witnessed Siffin 59 with Mu'awiya, and lived until the time of Sulayman ibn 'Abd al-Malik. It is narrated from him that he would pray behind 'Ali and eat at Mu'awiya's table. When fighting broke out, he would sit on a mound. He was asked about this, and he said: "Praying behind 'Ali is more complete, Mu'awiya's table is more greasy, and sitting on the mound is safer." Al-Humaydi narrated in his compilation of al-Bukhari's unique narrations, may Allah have mercy on him, from Abu Hurayra, may Allah be pleased with him, that he used to say: "By Allah, besides Whom there is no god, I would press my liver against the ground from hunger, and I would tie a stone to my stomach from hunger. One day I sat on their path where they would come out. Abu Bakr passed by, and I asked him about a verse from the Book of Allah—I only asked him so that he would feed me—but he passed by and did nothing. Then 'Umar passed by me, and I asked him about a verse from the Book of Allah—I only asked him so that he would feed me—but he passed by and did nothing. Then Abu al-Qasim, may Allah bless him and grant him peace, passed by me, and he smiled when he saw me and knew what was in my soul and on my face. Then he said: 'O Abu Hirr 60!' I said: 'At your service, O Messenger of Allah.' He said: 'Come,' and he went on. I followed him, and he entered and asked permission, and I was permitted. He entered and found some milk in a cup. He said: 'Where is this milk from?' They said: 'So-and-so (or so-and-so) gave it to you as a gift.' He said: 'O Abu Hirr.' I said: 'At your service, O Messenger of Allah.' He said: 'Go to the people of the Suffa 61 and call them to me.'" He said: "The people of the Suffa were the guests of Islam; they had no families, no property, and no one to turn to. When a charity came to him, he would send it to them and not take anything from it. When a gift came to him, he would send for them, partake of it, and share it with them. This displeased me, and I said: 'What is this milk for the people of the Suffa? I deserve more to get a drink of this milk to strengthen myself. When they come, he will order me, and I will be the one to give them, and what will be left for me from this milk?' But there was no avoiding obedience to Allah and obedience to His Messenger. So I went to them and called them, and they came and asked permission, and he permitted them, and they took their places in the house. He said: 'O Abu Hirr.' I said: 'At your service, O Messenger of Allah.' He said: 'Take and give them.' He said: So I took the cup and began to give it to the man, and he would drink until he was satisfied, then return the cup to me. Then I would give it to the next, and he would drink until he was satisfied, then return the cup to me, until I reached the Prophet, may Allah bless him and grant him peace, and all the people had drunk. He took the cup, placed it on his hand, looked at me, smiled, and said: 'O Abu Hirr.' I said: 'At your service, O Messenger of Allah.' He said: 'You and I remain.' I said: 'You have spoken the truth, O Messenger of Allah.' He said: 'Sit down and drink.' So I sat down and drank. He said: 'Drink,' and I drank. He kept saying 'Drink' until I said: 'No, by Him Who sent you with the truth, I find no place for it.' He said: 'Show me.' So I gave him the cup, and he praised Allah, said the basmala 62, and drank the remainder." We have narrated it in the Book of Ar-Riqaq in al-Bukhari, and we have narrated it in Sahih Muslim in the long hadith of Abu Qatada al-Ansari, with the addition: "I said: 'I will not drink until you drink, O Messenger of Allah, may Allah bless him and grant him peace.' He said: 'The one who gives drink to the people is the last of them.'" In the hadith of at-Tirmidhi and Ibn Majah: "The last of them to drink." We have narrated in Jami' at-Tirmidhi from 'Abdullah ibn Rafi': "I said to Abu Hurayra: 'Why were you called Abu Hurayra?' He said: 'Do you not fear me?' I said: 'Yes, by Allah, I am in awe of you.' He said: 'I used to tend my family's sheep, and I had a small kitten 63; I would put it in a tree at night, and during the day I would take it with me and play with it, so they called me Abu Hurayra.'" At-Tirmidhi said: "This is a gharib 64 hadith." We have also narrated from him that he said: "No one has narrated more hadiths from the Messenger of Allah, may Allah bless him and grant him peace, than I, except 'Abdullah ibn 'Amr, for he used to write, while I did not write." 33. 'Abd ar-Rahman ibn Warqa' al-Khuza'i Ibn 'Abd al-Barr said: 'Abd ar-Rahman ibn Budayl ibn Warqa' al-Khuza'i. Al-Kalbi said: He and his brother 'Abdullah were messengers of the Messenger of Allah, may Allah bless him and grant him peace, to Yemen, and both witnessed Siffin. 'Abdullah was killed at Siffin. He was the chief of Khuza'a; he embraced Islam with his father before the Conquest, and witnessed Hunayn, at-Ta'if, and Tabuk. He had status and dignity. At Siffin, he wore two coats of mail and carried two swords, and he had a great position there. He and his brother 'Abd ar-Rahman were killed there. 34. 'Ayyash ibn Abi Rabi'a Abu Rabi'a's name was 'Amr ibn al-Mughira ibn 'Abdullah ibn 'Umar ibn Makhzum. He was called Abu 'Abd ar-Rahman, and it is said Abu 'Abdullah. He was the maternal half-brother of Abu Jahl ibn Hisham; their mother was Umm al-Julas, whose name was Asma' bint Mukharriba ibn Jandal ibn Ubayr ibn Nahshal ibn Darim. He was also the paternal half-brother of 'Abdullah ibn Abi Rabi'a. His Islam was early, before the Messenger of Allah, may Allah bless him and grant him peace, entered the house of al-Arqam. He migrated to the land of Abyssinia with his wife Asma' bint Salama ibn Mukharriba, who gave birth to his son 'Abdullah there. Then he migrated to Medina, thus combining the two migrations. Ibn Ishaq said in the hadith of the Hijra: "Then 'Umar ibn al-Khattab and 'Ayyash ibn Abi Rabi'a al-Makhzumi left until they arrived in Medina." 'Umar said: "We agreed, when we wanted to migrate, that I, 'Ayyash, and Hisham ibn al-'As ibn Wa'il as-Sahmi would meet at the Tanadib 65 of the Ghifar pool, and we said: 'Whoever of us does not appear there by morning has been detained, so let his two companions proceed.'" He said: "I and 'Ayyash ibn Abi Rabi'a were at the Tanadib in the morning, but Hisham was detained from us." As-Suhayli said: "At-Tanadib (with a kasra on the dad) seems to be the plural of tanadib, a type of tree that chameleons frequent; bows are made from it, and its smoke is white." He said: "The Ghifar pool is ten miles from Mecca. Al-ada 66 is a pool, as if it is the inverted form of wada'a, on the pattern of fa'ala, and its derivation is from al-wada'a (with elongation), meaning cleanliness, because water cleanses. Its plural is ada'." An-Nabigha said: "And they are ada', clear of impurities." 'Umar said: "When we arrived in Medina, we stayed among Banu 'Amr ibn 'Awf in Quba'. Abu Jahl ibn Hisham and his brother al-Harith went to 'Ayyash—he was their cousin and maternal half-brother—until they came to us in Medina while the Messenger of Allah, may Allah bless him and grant him peace, was in Mecca. They spoke to him and said: 'Your mother has vowed that no comb will touch her head until she sees you, and she will not seek shade from the sun until she sees you.' He felt pity for her. I said to him: 'O 'Ayyash, by Allah, these people only want to turn you away from your religion, so beware of them. By Allah, if lice bother your mother, she will comb her hair, and if the heat of Mecca becomes intense, she will seek shade.' He said: 'I will fulfill my mother's oath, and I have property there that I want to take.' I said: 'By Allah, you know that I am among the wealthiest of Quraysh; I will give you half my wealth, and do not go with them.' But he insisted on going with them. When he insisted, I said: 'Since you have done this, take this she-camel of mine; it is a noble, easy-riding camel. Stay on its back, and if you sense any treachery from the people, flee on it.' He set out on it with them. When they were on the road, Abu Jahl said to him: 'O my brother, by Allah, my camel has become heavy; will you not let me ride your she-camel?' He said: 'Yes.' So he made his camel kneel, and they made theirs kneel to transfer. When they were on the ground, they attacked him, bound him, and then entered Mecca with him in bonds, and they tempted him, and he succumbed. They entered with him in broad daylight, bound, and said: 'O people of Mecca, do this to your fools as we have done to our fool.' 'Umar said: "We used to say: 'Allah will not accept any exchange or ransom from those who succumbed, nor any repentance.' They were people who knew Allah, then returned to disbelief because of a trial that befell them." He said: "They used to say that to themselves." When the Messenger of Allah, may Allah bless him and grant him peace, came to Medina, Allah, the Mighty and Majestic, revealed concerning them and concerning our saying and their saying to themselves: "O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins" 67 up to His words: "while you do not perceive." 'Umar said: "I wrote it with my own hand on a sheet and sent it to Hisham ibn al-'As."

Hisham said: "When it came to me, I began to recite it at Dhi Tuwa 68, ascending and descending with it, but I did not understand it until I said, 'O Allah, make me understand it.'" He said: "Then Allah cast into my heart that it was only revealed concerning us and concerning what we used to say among ourselves and what was said about us." He said: "So I returned to my camel, mounted it, and caught up with the Messenger of Allah, may Allah bless him and grant him peace, in Medina." As for 'Ayyash ibn Abi Rabi'a, the Messenger of Allah, may Allah bless him and grant him peace, said: "Who will undertake for me 'Ayyash and Hisham?" Al-Walid ibn al-Walid ibn al-Mughira said: "I will undertake them for you, O Messenger of Allah." So he went out to Mecca and entered it secretly. He met a woman carrying food and said to her: "Where are you going, O handmaid of Allah?" She said: "I am going to these two prisoners," meaning them. He followed her until he knew their location. They were imprisoned in a house with no roof. When evening came, he climbed over to them, then took a flint 69 and placed it under their fetters, then struck them with his sword and cut them off. So his sword was called Dhu al-Marwa 70 for that reason. Then he carried them on a camel and drove them away. He stumbled and his finger bled, so he said: "You are nothing but a finger that bled, / And in the path of Allah what I have met." Then he brought them to the Messenger of Allah, may Allah bless him and grant him peace, in Medina. That was in Muharram of the first year of the Hijra. Ibn 'Abd al-Barr said: "The Messenger of Allah, may Allah bless him and grant him peace, performed qunut 71 for a month, supplicating for the oppressed in Mecca, naming among them al-Walid ibn al-Walid, Salama ibn Hisham, and 'Ayyash ibn Abi Rabi'a. This report is among the most authentic of solitary reports." He was killed on the day of Yarmuk, and it is said he died in Mecca. And Allah knows best. Ibn Sa'd mentioned in the Tabaqat 72 'Ayyash ibn Abi Rabi'a among the messengers of the Messenger of Allah, may Allah bless him and grant him peace, to al-Harith, Masruh, and Nu'aym ibn 'Abd Kulal of Himyar, as will be explained when mentioning the kings, if Allah Most High wills. 35 - Furat ibn Hayyan Ibn Tha'laba al-'Ijli, from the tribe of 'Ijl of Bakr ibn Wa'il ibn Qasit, an ally of the Banu Sahm, emigrated to the Prophet, may Allah bless him and grant him peace. Haritha ibn Mudarrib and Hanzala ibn al-Rabi' narrated from him, according to Ibn 'Abd al-Barr. It is narrated from him that the Messenger of Allah, may Allah bless him and grant him peace, sent him to Thumama ibn Uthal concerning the killing of Musaylima and fighting him. Sayf ibn 'Umar mentioned in the Book of the Ridda 73: "Furat, al-Rahhal, and Abu Hurayra left the presence of the Messenger of Allah, may Allah bless him and grant him peace, and he said: 'The molar of one of them in the Fire is greater than Uhud, and he carries a banner of treachery.'" Furat said: "This reached us, and we did not feel safe until al-Rahhal did what he did, then he was killed" — meaning with the apostates during the caliphate of Abu Bakr al-Siddiq, may Allah be pleased with him. He said: "Then Abu Hurayra and Furat fell prostrate in gratitude to Allah Almighty." 36 - Qudama ibn Maz'un Ibn 'Abd al-Barr said: Qudama ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah al-Qurashi al-Jumahi, his kunya was Abu 'Amr, and it is said Abu 'Amr, the first is more famous. His mother was a woman from Banu Jumah, and he was the maternal uncle of 'Abdullah and Hafsa, the children of 'Umar ibn al-Khattab, may Allah be pleased with them. He was married to Safiyya bint al-Khattab, the sister of 'Umar. He emigrated to the land of Abyssinia with his two brothers 'Uthman and 'Abdullah. He witnessed Badr and all the other battles with the Messenger of Allah, may Allah bless him and grant him peace. 'Umar appointed him over Bahrain, then dismissed him and flogged him for wine due to a reason too lengthy to mention by Ibn 'Abd al-Barr. 'Umar was angry with him, then reconciled with him because of a dream 'Umar saw when he returned from Hajj and stopped at al-Suqya. He slept, and when he woke up, he said: "Hurry to me with Qudama, for by Allah, a visitor came to me in my dream and said: 'Salute Qudama, for he is your brother.' So hurry to me with him." When they came to him, he refused to come, then he came and 'Umar spoke to him and asked forgiveness for him. Ibn 'Abd al-Barr said: "No one from the people of Badr was flogged for wine except Qudama ibn Maz'un, may Allah be pleased with him." He died in the year thirty-six, at the age of sixty-eight. Ibn Sa'd mentioned him among the messengers of the Messenger of Allah, may Allah bless him and grant him peace, to al-Mundhir ibn Sawa, he and Abu Hurayra, may Allah be pleased with them both, as will come in its chapter, if Allah Most High wills. 37 - Qays ibn Namat al-Arhabi 'Abd al-Karim al-Halabi said: Arhab is a branch of Hamdan, with sukun on the mim and the important dal, and it is the tribe. 'Ali, may Allah be pleased with him, said: "If I were a gatekeeper at the gate of Paradise, / I would say to Hamdan: Enter in peace." 'Abd al-Karim said in the Delegations 74. Al-Rashati mentioned that Qays ibn Namat ibn Qays ibn Malik — and it is said Qays ibn Malik ibn Namat al-Arhabi — went out for Hajj in the Jahiliyya 75 and met the Prophet, may Allah bless him and grant him peace, while he was calling to Islam, so he embraced Islam. He said: "Do your people have any protection?" He said: "We are the most protective of the Arabs, and I have left behind in the tribe a obeyed horseman whose kunya is Abu Zayd Qays ibn 'Amr — and it is said Abu Zayd 'Amr ibn Malik. So write to him until I bring him to you." So he wrote to him. Qays ibn Namat brought Abu Zayd the letter of the Messenger of Allah, may Allah bless him and grant him peace, so he embraced Islam, and some of Arhab embraced Islam, and they came in a group to Mecca to take the Messenger of Allah, may Allah bless him and grant him peace, to Yemen. That was after two or three years. The Ansar 76 came during that period and made a covenant with the Messenger of Allah, may Allah bless him and grant him peace, so he went out to them. Qays ibn Namat left and left his companions in Mecca. When the Prophet, may Allah bless him and grant him peace, looked at him, he said: "There is goodness in the man," and he was informed about his people. He said: "I will write a document for you and appoint you over your people." So he wrote for him on a piece of leather, and all of Hamdan embraced Islam. They came to the Messenger of Allah, may Allah bless him and grant him peace, upon his return from Tabuk, and they were one hundred and twenty riders. Ibn Sa'd said: "The delegation of Hamdan came to the Messenger of Allah, may Allah bless him and grant him peace, wearing garments of striped Yemeni cloth edged with brocade. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Excellent is the tribe of Hamdan, how swift they are to victory and how patient in hardship. Among them are the substitutes 77, and in them are the pegs of Islam 78.'" Ibn 'Abd al-Barr did not mention Qays in his chapter, meaning Qays ibn Namat. 38 - Mu'adh ibn Jabal Ibn 'Amr ibn Aws. Al-Jawhari said: al-Aws means gift, and al-Aws means wolf, and from it a man is named. Aws is the father of a tribe from Yemen, and he is Aws ibn Qayla, the brother of al-Khazraj. From them are the Ansar. Qayla was their mother, and they are attributed to her. They are the two sons of Haritha ibn Tha'laba from Yemen. Al-Khazraj is the south wind, not declinable, ibn 'A'idh ibn 'Adi ibn Ka'b ibn 'Amr ibn Udayy ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Yazid ibn Jusham ibn al-Khazraj al-Ansari al-Khazraji al-Jushami. His kunya was Abu 'Abd al-Rahman. Some genealogists trace him to Banu Salama ibn Sa'd ibn 'Ali. Ibn Ishaq said: He is from Banu Jusham ibn al-Khazraj, but Banu Salama claimed him because he was the maternal brother of Sahl ibn Muhammad ibn al-Jadd ibn Qays. Al-Zubayr mentioned from Ibn al-Kalbi from his father: "The clan of Mu'adh is Banu Udayy ibn Sa'd ibn al-Khazraj." He said: "Not one of Banu Udayy remains." Their count is among Banu Salama. The last of them to remain was 'Abd al-Rahman ibn Mu'adh ibn Jabal, who died in Syria during the plague, and they became extinct. He witnessed al-'Aqaba, Badr, and all the battles. He was eighteen years old when he embraced Islam. The Messenger of Allah, may Allah bless him and grant him peace, sent him to the whole of Yemen as a caller to Islam. Most of the people of Yemen, their kings and commoners, embraced Islam willingly without fighting. Ibn al-Hadhdha' mentioned in al-Ta'rif 79 that the Messenger of Allah, may Allah bless him and grant him peace, sent Mu'adh to Yemen in the month of Rabi' al-Awwal in the year ten. He returned during the caliphate of Abu Bakr in the Hajj that 'Umar performed. Al-Hakim said in al-Iklil 80: "He sent him and Abu Musa to Yemen upon his return from Tabuk in the year nine." In Sahih al-Bukhari, there is a chapter on the sending of Abu Musa and Mu'adh to Yemen before the Farewell Pilgrimage. Ibn 'Abd al-Barr said: "Ibn Ishaq said that the Messenger of Allah, may Allah bless him and grant him peace, sent Mu'adh to al-Jund 81 in Yemen to teach people the Qur'an and the laws of Islam, and to judge between them. He entrusted him with collecting the alms from the officials in Yemen. The Messenger of Allah, may Allah bless him and grant him peace, had divided Yemen among five men: Khalid ibn Sa'id over San'a', al-Muhajir ibn Abi Umayya over Kinda, Ziyad ibn Labid over..."

  1. sayyid : A term meaning master, lord, or noble; in Islamic context, it denotes a person of high status, leadership, and moral excellence, often associated with forbearance, generosity, and the ability to please people.
  2. And a sayyid and chaste : Quran 3:39, referring to John the Baptist (Yahya), describing him as a leader and one who abstains from sin.
  3. Confirming a word from Allah : Quran 3:39, referring to John the Baptist confirming the word of Allah, i.e., Jesus.
  4. ilaf : A term referring to the trade caravans of Quraysh, mentioned in Quran 106:1-4, indicating their security and prosperity.
  5. Amr al-'Ula : A title for Hashim ibn Abd Manaf, meaning 'Amr of the Heights,' known for his generosity in providing food during famines.
  6. Ma'add : A collective term for the northern Arab tribes, often used to refer to the Arabs in general.
  7. hums : A term for the Quraysh and their allies who were strict in religious practices during the pre-Islamic period, particularly in the Hajj rituals.
  8. And whoever does not judge by what Allah has revealed, those are the wrongdoers : Quran 5:45, emphasizing the obligation to judge by divine law.
  9. al-mujabbirin : A term meaning 'the strengtheners' or 'the enrichers,' referring to Banu Abd Manaf who secured trade covenants for Quraysh.
  10. أسقيته : Asqaytuhu: I gave him to drink or enabled him to reach water.
  11. وقته : Waqqatahu: I gave him sustenance or provided for him.
  12. أقته : Aqqatahu: I enabled him to obtain sustenance.
  13. قبرت الميت بيدي : Qabartu al-mayyita bi-yadi: I buried the deceased with my own hand.
  14. أقبرته : Aqbartuhu: I gave him a place to be buried.
  15. المجبرون : Al-Mujabbirun: Those who enable or empower others, possibly a reference to a group or sect.
  16. تناوحت : Tanāwaḥat: They blew from opposite directions, i.e., winds meeting.
  17. الرجاف : Al-Rajjāf: The sea, so called for its agitation.
  18. فعال التلد والأطراف : Fi‘āl al-tald wa-al-aṭrāf: Doing deeds both old and new.
  19. التالدة : Al-Tālidah: Inherited or ancient noble qualities.
  20. الطارفة : Al-Ṭārifah: Newly acquired noble qualities.
  21. عمرو العلا : ‘Amr al-‘Alā: A name of Hashim ibn ‘Abd Manāf, meaning 'Amr of high status'.
  22. الثريد : Tharīd: A dish of bread soaked in broth.
  23. هاشم : Hāshim: Literally 'the crumbler', a nickname for Hashim ibn ‘Abd Manāf because he crumbled bread for the people.
  24. مسنتون : Musannatūn: People afflicted by drought or famine.
  25. المناقلة : Al-Munāqalah: Alternating or exchanging speech.
  26. المنافرة : Al-Munāfarah: A contest or arbitration to determine superiority in clan or honor.
  27. النفير : Al-Nafīr: A group of people going forth for a purpose, here to the judge.
  28. النفارة : Al-Nafārah: A gift given to the judge in arbitration.
  29. اهتبلت الفرصة : Ihtabaltu al-furṣah: I seized the opportunity.
  30. الحمس : Al-Ḥums: A term for Quraysh and allied tribes who were strict in pre-Islamic religious practices.
  31. السراة : Al-Sarāh: The best or noblest part of something.
  32. السري : Al-Sarī: A noble or chief.
  33. الشدة : Al-Shiddah: Severity or strictness.
  34. الحماسة : Al-Ḥamāsah: Zeal or fervor.
  35. أحمس : Aḥmas: A member of the Ḥums.
  36. الحرس : Al-Ḥirs: Time or a long period.
  37. صه : Ṣah: A command to be silent.
  38. عبد شمس : ‘Abd Shams: A pre-Islamic name meaning 'servant of the sun'.
  39. الغربان : Al-Ghurbān: The two edges of a sword.
  40. الصارم : Al-Ṣārim: A sharp, cutting sword.
  41. قريش البطاح : Quraysh al-Biṭāḥ: Quraysh who settled in the valley (baṭḥā') of Mecca.
  42. البطحاء : Al-Baṭḥā': The valley or open area of Mecca.
  43. قريش الظواهر : Quraysh al-Ẓawāhir: Quraysh who lived on the outskirts of the sanctuary.
  44. معيقيب بن أبي فاطمة : Mu‘ayqīb ibn Abī Fāṭimah: A companion of the Prophet, keeper of the seal, and treasurer under Abu Bakr and Umar.
  45. Ṣaḥīḥayn : The two authentic hadith collections: Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
  46. Khandaq : The Battle of the Trench (also known as the Battle of the Confederates) in 5 AH.
  47. Ṣiffīn : The Battle of Siffin (37 AH) between the forces of Caliph ʿAlī and Muʿāwiya.
  48. Ibn Hind : A reference to Muʿāwiya ibn Abī Sufyān, whose mother was Hind bint ʿUtba.
  49. Fatḥ : The Conquest of Mecca in 8 AH.
  50. uqiyya : An ancient unit of weight; one uqiyya equals approximately 40 dirhams (about 120 grams of silver).
  51. Dhu Yaman : A term meaning 'the one of Yemen,' referring to Jarir's Yemeni origin.
  52. Dhu al-Khalasa : An idol worshipped by some Arab tribes in pre-Islamic times, located in Yemen. It was also called the Yemenite Ka'ba.
  53. Ahmas : A term referring to Quraysh and their allies, known for their strictness in religion and courage. The name derives from 'hamasa' meaning severity or courage.
  54. khuffs : Leather socks or slippers worn over the feet, often used in Islamic purification rituals.
  55. qibtiyyah : A fine white linen garment from Egypt, named after the Copts.
  56. khimar : A head covering worn by Muslim women, covering the hair and neck.
  57. sirwal : Loose-fitting trousers or drawers, often worn under a robe.
  58. jizya : A tax levied on non-Muslims in an Islamic state.
  59. Siffin : The Battle of Siffin (657 CE) between the forces of Caliph Ali and Muawiya.
  60. Abu Hirr : Diminutive form of Abu Hurayra, used affectionately.
  61. Ahl al-Suffa : The poor Companions who lived in the covered portico of the Prophet's Mosque in Medina.
  62. basmala : The phrase 'Bismillah' (In the name of Allah).
  63. hurayra : A small cat or kitten; the name Abu Hurayra means 'father of the kitten'.
  64. gharib : A hadith narrated by only one person at some stage of the chain.
  65. Tanadib : A place name; a type of tree.
  66. ada : A pool of water; plural of 'ada'.
  67. Quran 39:53 : The verse: 'Say, O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'
  68. Dhi Tuwa : A place near Mecca, often associated with a valley or a specific location.
  69. marwa : A type of hard stone or flint used for cutting or breaking fetters.
  70. Dhu al-Marwa : A sword named after the flint (marwa) used to cut the fetters.
  71. qunut : A special supplication recited during prayer, often in times of distress.
  72. Tabaqat : A biographical dictionary by Ibn Sa'd, classifying companions by generation.
  73. Book of the Ridda : A historical work by Sayf ibn 'Umar about the apostasy wars after the Prophet's death.
  74. Delegations : A work by 'Abd al-Karim al-Halabi about the tribal delegations to the Prophet.
  75. Jahiliyya : The pre-Islamic period of ignorance before the advent of Islam.
  76. Ansar : The 'Helpers' of Medina who supported the Prophet after his migration.
  77. substitutes (abdāl) : A term in Islamic spirituality for righteous individuals through whom the world is sustained.
  78. pegs of Islam (awtād al-Islām) : A metaphor for steadfast believers who uphold the faith.
  79. al-Ta'rif : A work by Ibn al-Hadhdha' on the identification of places and events.
  80. al-Iklil : A historical work by al-Hakim al-Nishapuri, possibly on Yemeni history.
  81. al-Jund : A district in Yemen, possibly the region of Jund.

Part 1

Hadramawt, and Mu‘ādh ibn Jabal over al-Jund 1, and Abū Mūsā al-Ash‘arī over Zabīd 2, Zam‘a 3, ‘Adan, and the coast. And he said to Mu‘ādh ibn Jabal when he dispatched him: “By what will you judge?” He said: “By what is in the Book of Allah, the Exalted.” He said: “If you do not find [it]?” He said: “By what is in the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace.” He said: “If you do not find [it]?” He said: “I will exert my own opinion 4.” So the Messenger of Allah, may Allah bless him and grant him peace, said: “Praise be to Allah, Who has guided the messenger of the Messenger of Allah to what the Messenger of Allah loves, may Allah bless him and grant him peace.” Al-Bakrī said in his Mu‘jam Mā ista‘jam: “Al-Jund” – with all vowels open – is a place in Yemen. The rajaz poet said: “Moving from one land to another, / One day in Ṣan‘ā’, and one day in al-Jund.” And “Jund” – with ḍamma on the first letter, sukūn on the second, and an unpointed dāl – is a mountain in Yemen as well. He said: “Zam‘a” – with fatḥa on the first letter, sukūn on the second, and an unpointed ‘ayn – is one of the dwellings of Ḥimyar in Yemen, and he mentioned it. Al-Ḥākim said: It is narrated that the Messenger of Allah, may Allah bless him and grant him peace, saw off Mu‘ādh with a group of Muhājirūn and Anṣār until Mu‘ādh mounted, while the Messenger of Allah, may Allah bless him and grant him peace, walked and gave him instructions. He was one of the three Anṣār who used to give legal opinions during the time of the Messenger of Allah, may Allah bless him and grant him peace. They were: Ubayy ibn Ka‘b, Mu‘ādh ibn Jabal, and Zayd ibn Thābit. And three of the Muhājirūn: ‘Amr, ‘Uthmān, and ‘Alī, may Allah be pleased with them. The Messenger of Allah, may Allah bless him and grant him peace, said: “The most knowledgeable of them concerning the lawful and the unlawful is Mu‘ādh ibn Jabal.” He will come on the Day of Resurrection ahead of the scholars by a bowshot or two bowshots 5 – i.e., the distance of an arrow shot; it is also said: a mile; and it is said: the range of eyesight. Ibn ‘Abd al-Barr said: He was a handsome young man, among the best of the youth of his people, generous, not holding back [from giving]. Al-Madā’inī said: Mu‘ādh died in the region of al-Urdunn during the plague of ‘Amawās 6 in the year 18 AH, and he was 38 years old. He said: He never had any children, as al-Wāqidī said. Abū Ḥātim al-Rāzī mentioned that he died when he was 28 years old. According to Sa‘īd ibn al-Musayyab: Mu‘ādh passed away when he was 33 or 34 years old. Zur‘a said: Aḥmad ibn Ḥanbal told me: The plague of ‘Amawās was in the year 18 AH, and in it died Mu‘ādh and Abū ‘Ubayda. He said: The plague was in the years 17 and 18 AH. In the year 17 AH, ‘Umar returned from Sargh 7 with the Muslim army so as not to lead them into the plague. ‘Amawās is a village between al-Ramla and Bayt al-Maqdis [Jerusalem] – with fatḥa on the first and second letters, followed by a wāw and an alif and an unpointed sīn. He said: Al-Aṣma‘ī mentioned that it was only called that because of their saying “he grieved and consoled” [‘amma wa āsā], and about 25,000 died in it, as al-Bakrī said. He said: Sargh – with fatḥa on the first letter, sukūn on the second, followed by a pointed ghayn – is a town in Syria, conquered by Abū ‘Ubayda ibn al-Jarrāḥ. Ibn ‘Abd al-Barr mentioned from al-Zuhrī: He said: A plague struck the people at al-Jābiya, so ‘Amr ibn al-‘Āṣ said: “Disperse from it, for it is like fire.” Then Mu‘ādh ibn Jabal stood up and said: “You were among us, and you are more misguided than the donkey of your family! I heard the Messenger of Allah, may Allah bless him and grant him peace, say: ‘It is a mercy for this community. O Allah, mention Mu‘ādh and the family of Mu‘ādh among those whom You mention with this mercy.’” Among the Companions who narrated from him are: ‘Abdullāh ibn ‘Amr ibn al-‘Āṣ, ‘Abdullāh ibn ‘Umar, ‘Abdullāh ibn ‘Abbās, ‘Abdullāh ibn Abī Awfā, Anas ibn Mālik, and Abū Umāma al-Bāhilī, among a group, may Allah be pleased with them. ‘Abdullāh ibn ‘Umar used to say: “Tell us about the two intelligent, learned ones.” It was asked: “Who are they?” He said: “Mu‘ādh and Abū al-Dardā’, may Allah be pleased with them both.” From Farwa al-Ashja‘ī: He said: I was sitting with Ibn Mas‘ūd, may Allah be pleased with him, and he said: “Indeed, Mu‘ādh was a community 8, devoutly obedient to Allah, a ḥanīf 9, and he was not of the polytheists.” So I said: “O Abū ‘Abd al-Raḥmān, Allah only said: ‘Indeed, Abraham was a community, devoutly obedient to Allah, a ḥanīf.’” But he repeated his statement: “Indeed, Mu‘ādh…” When I saw him repeat it, I knew that he intended it deliberately, so I remained silent. Then he said: “Do you know what ‘community’ and ‘devoutly obedient’ mean?” I said: “Allah knows best.” He said: “The ‘community’ is the one who teaches good, is followed, and is taken as an example; and the ‘devoutly obedient’ is the one obedient to Allah. And such was Mu‘ādh ibn Jabal – a teacher of good, obedient to Allah and His Messenger, may Allah bless him and grant him peace.” Its author, Abū ‘Abdullāh Muḥammad – may Allah pardon him – says: I visited the grave of Mu‘ādh, may Allah be pleased with him, and the grave of his son ‘Abd al-Raḥmān beside it, in the region of Baysān al-Ghawr 10 on the bank of the Sharī‘a 11, which is the Jordan River, on the right side of the ascending road at the foot of ‘Aqabat al-Qaṣīr 12 – Qaṣīr al-Ghawr – in the year 738 AH. I also visited the grave of Abū ‘Ubayda, may Allah be pleased with him, lower down, as you descend along the Sharī‘a River, on its eastern side as well, next to a village called ‘Umtā 13, from which you ascend to the city of ‘Ajlūn. The Yarmūk River flows into the Sharī‘a from the land of al-Yarmūk, between their two graves, and the distance between them is not far. May Allah be pleased with them both. 39 – Mālik ibn Murāra Ibn ‘Abd al-Barr said: It is also said: Mālik ibn Fizāra, but the correct [name] is ibn Murāra. Some say: al-Rahāwī. ‘Aṭā’ ibn Maysara narrated from a reliable source that Mālik ibn Murāra said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: “No one will enter Paradise who has in his heart the weight of a mustard seed of arrogance.” Muḥammad ibn Sa‘d said: The Messenger of Allah, may Allah bless him and grant him peace, wrote to the people of Yemen a letter informing them of the laws of Islam and the obligatory alms on livestock and wealth, and instructing them to treat his Companions and messengers well. His messengers to them were Mu‘ādh ibn Jabal and Mālik ibn Murāra, informing them of the arrival of their messenger to him and what he had conveyed from them. Ibn ‘Abd al-Barr said: Mālik ibn Murāra is not well-known among the Companions. Ibn Sa‘d said: Mālik ibn Murāra was the messenger of the people of Yemen to the Prophet, may Allah bless him and grant him peace, [announcing] their Islam and obedience. The Messenger of Allah, may Allah bless him and grant him peace, wrote to them: “Mālik ibn Murāra has conveyed the news and preserved the unseen.” 40 – Mālik ibn ‘Uqba Ibn ‘Abd al-Barr said: Mālik ibn ‘Uqba or ‘Uqba ibn Mālik – thus it is mentioned with doubt. He is mentioned among the Companions. Bishr ibn ‘Āṣim narrated from him. Ibn ‘Abd al-Barr mentioned him but did not trace his lineage. Ibn Isḥāq mentioned him among the delegations with Mu‘ādh ibn Jabal, ‘Abdullāh ibn Zayd, Mālik ibn ‘Ubāda, and ‘Uqba ibn Namir. I have already mentioned their dispatch in his biography under the letter ‘Ayn. 41 – Mālik ibn ‘Ubāda Ibn ‘Abd al-Barr said: Mālik ibn ‘Ubāda al-Ghāfiqī. Ghāfiq is the son of al-‘Āṣ ibn ‘Amr ibn Māzin ibn al-Azd ibn al-Ghawth. Abū Mūsā – Egyptian, and it is said: Syrian. He was a Companion. He died in the year 58 AH. Ibn Isḥāq also mentioned him among the messengers of the Prophet, may Allah bless him and grant him peace, in the delegations, as previously mentioned. 42 – al-Muhājir ibn Abī Umayya al-Makhzūmī The name of Abū Umayya is Ḥudhayfa; it is also said: Sahl; and it is said: Hāshim. The well-known [name] is Ḥudhayfa ibn al-Mughīra ibn ‘Abdullāh ibn ‘Umar ibn Makhzūm al-Qurashī. He was the brother of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, her full brother. His name was al-Walīd. When he arrived, she said: “My brother al-Walīd has come as a muhājir [emigrant].” So the Messenger of Allah, may Allah bless him and grant him peace, said: “He is al-Muhājir.” Umm Salama understood what he meant – the changing of his name and that he disliked [the name al-Walīd] – so she said: “He is al-Muhājir, O Messenger of Allah,” in a lengthy report that also contains a criticism of the name al-Walīd. The Messenger of Allah, may Allah bless him and grant him peace, sent him to al-Ḥārith ibn ‘Abd Kulāl al-Ḥimyarī, one of the chieftains of Yemen, and appointed him over the alms of Kinda and al-Ṣadaf. Then the Messenger of Allah, may Allah bless him and grant him peace, died before he set out for them, as Ibn ‘Abd al-Barr said. ‘Abd al-Karīm said: Abū Bakr sent him to fight the apostates in Yemen, and he had a great impact there. He conquered the fortress of al-Nujayr 14 – with ḍamma on the nūn, fatḥa on the jīm, then a yā’ with two dots below and a rā’ – a fortress where the apostates took refuge during the days of Abū Bakr, located in Hadramawt. With him was Ziyād ibn Labīd al-Anṣārī, and they sent al-Ash‘ath ibn Qays as a prisoner, so Abū Bakr pardoned him and spared his blood. 43 – Numayr ibn Kharasha Ibn ‘Abd al-Barr said: Numayr ibn Kharasha ibn Rabī‘a al-Thaqafī – an ally of theirs, from the tribe of al-Ḥārith ibn Ka‘b. He was one of those who came with ‘Abd Yālīl [announcing] the Islam of Thaqīf. Ibn Sa‘d said in al-Ṭabaqāt: The Messenger of Allah, may Allah bless him and grant him peace, wrote a document for Thaqīf stating that they have the protection of Allah and the protection of Muḥammad ibn ‘Abdillāh, may Allah bless him and grant him peace, according to what was written for them. Khālid ibn Sa‘īd wrote it, and al-Ḥasan and al-Ḥusayn witnessed it. The document was handed over to Numayr ibn Kharasha. 44 – Nu‘aym ibn Mas‘ūd al-Ashja‘ī Ibn ‘Abd al-Barr said: His grandfather was ‘Āmir. He emigrated to the Messenger of Allah, may Allah bless him and grant him peace, at the time of the Trench 15. He was the one who caused dissension among the polytheists and the Banū Qurayẓa until Allah turned away the polytheists after sending upon them a wind and troops they had not seen. His story of causing dissension among the Banū Qurayẓa and the polytheists in the Sīra is a remarkable story. And concerning him was revealed: “Those to whom the people said” 16 – he alone was referred to as “the people.” Nu‘aym settled in Medina and died during the caliphate of ‘Uthmān. It is also said he was killed in the Battle of the Camel before the arrival of ‘Alī, may Allah be pleased with him. Sayf ibn ‘Umar mentioned in the Book of the Apostasy that he was the messenger of the Messenger of Allah, may Allah bless him and grant him peace, to Ibn Dhī al-Liḥya and Ibn Mushaymiṣa al-Jubayrī. 45 – Wāthila ibn al-Asqa‘

Ibn 'Abd al-'Uzzā ibn 'Abd Yā Layl ibn Nāshib ibn Ghīrah ibn Sa'd ibn Layth ibn Bakr ibn 'Abd Manāh ibn 'Alī ibn Kinānah al-Laythī. He embraced Islam while the Prophet ﷺ was preparing for Tabūk. It is said that he served the Prophet ﷺ for three years and was among the People of the Suffah 17. He settled in Basra, then lived in Syria, witnessed the military expeditions in Damascus and Homs, then moved to Jerusalem and died there. It is also said he died in Damascus at the end of the caliphate of 'Abd al-Malik in the year 85 or 86 AH, at the age of 98, or some say 100. His kunyah was Abū al-Asqa', and it is also said Abū Muhammad. Ibn Ma'īn said his kunyah was Abū Qirsāfah. Among the Syrians, Makḥūl and others narrated from him, as stated by Ibn 'Abd al-Barr. 'Abd al-Karīm al-Ḥalabī said in al-Wufūd: Wāthilah ibn al-Asqa' came to the Messenger of Allah ﷺ while he was preparing for Tabūk, embraced Islam, gave the pledge, and returned to his family, informing them. His father said, "I will never speak a word to you." His sister heard his words, embraced Islam, and equipped him. He returned to the Messenger of Allah ﷺ but found he had already set out for Tabūk. He said, "Who will carry me on his mount? He will have my share of the spoils." Ka'b ibn 'Ujrah carried him until he caught up with the Messenger of Allah ﷺ, and he witnessed Tabūk with him. The Messenger of Allah ﷺ sent him with Khālid ibn al-Walīd to Ukaydir, and he gained spoils. He brought his share to Ka'b ibn 'Ujrah, but he refused to accept it, saying, "I carried you for Allah's sake." 46 - al-Walīd ibn Baḥr al-Jurhumī He was sent to the tribal chiefs of Ḥaḍramawt, as stated by al-Qāḍī Abū 'Abd Allāh Muḥammad ibn Salāmah al-Quḍā'ī in 'Uyūn al-Ma'ārif wa Funūn Akhbār al-Khalā'if. Ibn 'Abd al-Barr did not mention him in his chapter. 47 - Wabarah It is also said Wabar ibn Yuḥannas. Ibn 'Abd al-Barr said: It is also said Ibn Muḥṣin al-Khuzā'ī. He was a Companion. He is the one whom the Messenger of Allah ﷺ sent to Dādhawayh, Fayrūz al-Daylamī, and Jashīsh al-Daylamī in Yemen to kill al-Aswad al-'Ansī, the liar who claimed prophethood. Sayf ibn 'Umar narrated in Kitāb al-Riddah from Ibn 'Abbās, may Allah be pleased with them, who said: The Prophet ﷺ fought Musaylimah, al-Aswad, and Ṭulayḥah through messengers, and his illness did not distract him from the command of Allah. So he sent Wabar ibn Yuḥannas al-Azdī to Fayrūz, Jashīsh al-Daylamī, and Dādhawayh al-Iṣṭakhrī. This incident occurred during his final illness from which he died ﷺ. 48 - Yazīd ibn Shihāb Ya'fūr He ﷺ had a remarkable messenger, which I mention because of the wondrous miracle it contains. He is Yazīd ibn Shihāb Ya'fūr, his donkey ﷺ. 'Abd al-Karīm said in Sharḥ al-Sīrah of 'Abd al-Ghanī: Abū al-Qāsim ibn 'Asākir mentioned in his History, with his chain to Abū Manẓūr, who said: When the Messenger of Allah ﷺ conquered Khaybar, he acquired a black donkey. He said: The Messenger of Allah ﷺ spoke to the donkey, and the donkey spoke to him. The Prophet ﷺ said to it, "What is your name?" It said, "My name is Yazīd ibn Shihāb." Al-Suhaylī said: Ziyād said, "Allah brought forth from my grandfather's lineage sixty donkeys, none of whom were ridden except by a prophet. I was expecting you to ride me. None of my grandfather's lineage remains except me, and none of the prophets except you. Before you, I belonged to a Jewish man, and I would intentionally make him stumble. He would starve my belly and beat my back." The Prophet ﷺ said to it, "Then you are Ya'fūr, O Ya'fūr. Do you desire females?" It said, "No." The Messenger of Allah ﷺ would ride it for his needs. When he dismounted, he would send it to a man's door, and it would go to the door and knock it with its head. When the owner came out, it would gesture to him, so he would know that the Messenger of Allah ﷺ had sent it to him, and he would come to the Prophet ﷺ. When the Messenger of Allah ﷺ passed away, it came to a well belonging to Abū al-Haytham ibn al-Tayyihān and threw itself into it out of grief for the Messenger of Allah ﷺ, and it became its grave. He said: This is a strange ḥadīth, and in its chain there are several unknown narrators. Al-Suhaylī mentioned that Ibn Fūrak stated in Kitāb al-Fuṣūl that it was from the spoils of Khaybar and that it threw itself into a well on the day the Prophet ﷺ died. Ibn al-Jawzī said: This is a fabricated ḥadīth. He said: Ibn Ḥibbān said it has no basis, and its chain is nothing, and he mentioned who fabricated it. Al-Wāqidī and Muḥammad ibn Jarīr al-Ṭabarī said: Ya'fūr died on the return of the Messenger of Allah ﷺ from the Farewell Pilgrimage. Ibn 'Abdūs said: Ya'fūr was greenish, derived from al-'ufrah, which is the color of dust. It is also said it was named so in comparison to its running like al-ya'fūr, which is the gazelle, or the young gazelle, or the offspring of the wild cow. Al-'ufr among gazelles are those whose whiteness is tinged with redness. Its author, may Allah forgive him, says: This is one of the signs of his prophethood ﷺ. Would that I were a hair on the skin of this blessed donkey, which at all times its skin touched the skin of the master of mankind, and it heard him, obeyed him, spoke to him, and understood him. Sufficient is it as a miracle among his miracles ﷺ. Question: What is the wisdom in his saying ﷺ, "O Ya'fūr, do you desire females?" and it said "No," and its throwing itself into the well on the day he ﷺ passed away, while he ﷺ had other mounts that did not do that? Rather, al-Duldul, his white mule, remained until the caliphate of Mu'āwiyah, and 'Alī, may Allah be pleased with him, rode it at Ṣiffīn. The answer to that: The wisdom in it, and Allah knows best, is that Ya'fūr said, "Allah brought forth from my grandfather's lineage sixty donkeys, none of whom were ridden except by a prophet," then said, "None of my grandfather's lineage remains except me, and none of the prophets except you." So it threw itself into the well and did not desire females so that it would have no offspring, for it was the last of them, just as the Prophet ﷺ is the last of the prophets, as he said, so that no one after him would ride it, since it was the mount of the prophets. Also, out of grief and sorrow for him. It is fitting for it to grieve and sorrow for him ﷺ. This is what has reached my knowledge of his messengers ﷺ. Let us conclude with the delegations of wild beasts to him ﷺ and his sending them and his response to them. [Section] 'Abd al-Karīm said in Sharḥ al-Sīrah: The wild beasts came as a delegation to him ﷺ asking him to assign for them what they would eat. Ibn Sa'd narrated from al-Muṭṭalib ibn 'Abd Allāh ibn Ḥanṭab who said: While the Messenger of Allah ﷺ was sitting in Medina with his Companions, a wolf came and stopped before the Messenger of Allah ﷺ and howled. The Messenger of Allah ﷺ said, "This is the delegate of the wild beasts to you. If you wish, you may assign something for it that it will not transgress to others, and if you wish, you may leave it and protect yourselves from it, and whatever it takes is its provision." They said, "O Messenger of Allah, our souls are not pleased to give it anything." So the Prophet ﷺ gestured with his fingers, meaning, "Outwit them." So it left, walking briskly. Al-Jawharī said: al-'aslān is a brisk pace. It is said, 'asala al-dhi'b 'aslānan when it goes quickly. Al-Nābighah al-Ja'dī said: "The wolf's brisk pace, as evening drew near, / The night's cold came upon it, so it shed its fur." Al-Bayhaqī narrated from Abū Hurayrah, may Allah be pleased with him, who said: A wolf came to the Messenger of Allah ﷺ and began wagging its tail. The Messenger of Allah ﷺ said, "This is the delegate of the wolves. It has come to ask you to assign something from your wealth for them." They said...

  1. al-Jund : A place in Yemen, also a mountain.
  2. Zabīd : A town in Yemen.
  3. Zam‘a : A dwelling of Ḥimyar in Yemen.
  4. ajtahidu ra’yī : I will exert my own judgment (ijtihād).
  5. bi-ratwatin aw ratwatayn : A bowshot or two bowshots; a measure of distance.
  6. ‘Amawās : A village between al-Ramla and Jerusalem; site of a plague in 18 AH.
  7. Sargh : A town in Syria conquered by Abū ‘Ubayda.
  8. umma : A community; here, a leader and exemplar.
  9. ḥanīf : One who is upright and monotheistic, inclining away from polytheism.
  10. Baysān al-Ghawr : The region of Beth Shean in the Jordan Valley.
  11. al-Sharī‘a : The Jordan River.
  12. ‘Aqabat al-Qaṣīr : A mountain pass in the Jordan Valley.
  13. ‘Umtā : A village near the Jordan River.
  14. al-Nujayr : A fortress in Hadramawt where apostates took refuge.
  15. al-Khandaq : The Battle of the Trench (5 AH).
  16. alladhīna qāla lahum al-nās : Qur’an 3:173: 'Those to whom the people said, “Indeed, the people have gathered against you, so fear them.”'
  17. Ahl al-Ṣuffah : The People of the Suffah were poor Companions who lived in the covered portico of the Prophet's Mosque in Medina, devoted to learning and worship.

Part 2

If a man does not leave the food he loves... and does not restrain a straying heart wherever it goes. (He fulfills his desire from it and leaves a disgrace... when similar things recur, they fill the mouth.) Al-Suhayli said, and he added to this report: He said, 'And indeed, 'Umarah ibn al-Walid was the one about whom Quraysh said to Abu Talib: This 'Umarah is the most robust and handsome youth in Quraysh. Take him in place of your nephew Muhammad, may God bless him and grant him peace, and as a substitute for him, and hand him over to us so that we may kill him, for he has insulted our gods and changed our religion.' Abu Talib said to them: 'Do you see a she-camel that yearns for a calf not her own and shows affection for it?' Al-Jawhari said: 'The she-camel shows affection for her young' when she loves it. Al-Ra'um 1 among sheep is the one that licks the clothes of whoever passes by. Whoever loves something and becomes attached to it has shown affection for it. 'I will not give you my son to be killed, ever, and take your son to sponsor and raise him.' I say: 'Umarah is the brother of Khalid ibn al-Walid, may God be pleased with him. Ibn al-Jawzi said: 'Umarah had informed 'Amr that the wife of the Negus 2 had become attached to him and had brought him into her house. When 'Amr despaired of the matter of the emigrants with the Negus, he retaliated against 'Umarah with him and informed him of his affair and the affair of his wife. The Negus said to him: 'Bring me...' Al-Misbah al-Mudi' 3 In the name of God, the Most Gracious, the Most Merciful Chapter on his, may God bless him and grant him peace, correspondence and messages to the kings of the earth, Arabs and non-Arabs and others, calling them to Islam, and their responses to him, and those among them who embraced Islam or acknowledged the message but did not embrace Islam, and those who embraced Islam then apostatized, and those who acknowledged his prophethood before his birth and believed in him but did not meet him, or gave glad tidings of him, and what pertains to that of rare occurrences, strange language, and other benefits. Let us begin with the first letter he, may God bless him and grant him peace, wrote when he migrated from Mecca to Medina, and the discussion on it, then we will mention the kings according to their ranks, if God Almighty wills. [Section] On his, may God bless him and grant him peace, writing between the Emigrants and the Helpers, and the truce with the Jews when he migrated to Medina, and the first sermon he delivered, and it is the first letter he wrote when he arrived in Medina, as far as I know. Ibn Ishaq said: The Messenger of God, may God bless him and grant him peace, stayed in Medina when he arrived there from the month of Rabi' al-Awwal until Safar of the following year, until he built his mosque and his dwellings there. The Islam of this clan of the Helpers became complete for him, and there remained no house among the houses of the Helpers except that its people embraced Islam, except a few of the Aws. The first sermon the Messenger of God, may God bless him and grant him peace, delivered was that he stood among them, praised God, and extolled Him as He deserves, then said: 'To proceed: O people, send forth for yourselves. By God, you will surely be struck unconscious, then you will surely leave your flock without a shepherd, then his Lord will surely say to him, with no interpreter or veil to screen Him: Did My messenger not come to you and convey to you? And I gave you wealth and bestowed favors upon you. So what have you sent forth for yourself? Then he will look to the right and left and see nothing, then he will look ahead and see nothing but Hellfire. So whoever can protect his face from the Fire, even with a piece of a date, let him do so. And whoever cannot find that, then with a good word, for a good deed is rewarded tenfold up to seven hundredfold. And peace be upon the Messenger of God.' Mention of the document He said: And the Messenger of God, may God bless him and grant him peace, wrote a document between the Emigrants and the Helpers, in which he made peace with the Jews and made a covenant with them, confirmed them in their religion and their property, and stipulated conditions for them and for them. In the name of God, the Most Gracious, the Most Merciful This is a document from Muhammad the Prophet, may God bless him and grant him peace, between the believers and Muslims of Quraysh and Yathrib 4 and those who followed them, joined them, and struggled with them, that they are one community 5 to the exclusion of other people. The Emigrants of Quraysh are according to their customary blood-money 6, paying blood-money among themselves, and they ransom their captive 7 in kindness and equity among the believers. Banu 'Awf are according to their customary blood-money, paying their former blood-money, and every group ransoms its captive in kindness and equity among the believers. Banu Sa'ida are according to their customary blood-money, paying their former blood-money, and every group ransoms its captive in kindness and equity among the believers. Banu Jusham are according to their customary blood-money, paying their former blood-money, and every group among them ransoms its captive in kindness and equity among the believers. Banu al-Najjar are according to their customary blood-money, paying their former blood-money, and every group among them ransoms its captive in kindness and equity among the believers. Banu 'Amr ibn 'Awf are according to their customary blood-money, paying their former blood-money, and every group ransoms its captive in kindness and equity among the believers. Banu al-Nabit are according to their customary blood-money, paying their former blood-money, and every group ransoms its captive in kindness and equity among the believers. Banu al-Aws are according to their customary blood-money, paying their former blood-money, and every group ransoms its captive in kindness and equity among the believers. And that the believers shall not leave a burdened person 8 among them without giving him help in kindness for ransom or blood-money. And no believer shall make an alliance with a client 9 of a believer to the exclusion of him. And that the God-fearing believers are against whoever among them rebels or seeks to spread injustice, sin, aggression, or corruption among the believers. And that their hands are united against him, even if he is the son of one of them. And no believer shall kill a believer for an unbeliever, nor shall he support an unbeliever against a believer. And that the protection 10 of God Almighty is one; the lowest of them may grant protection. And that the believers are patrons 11 of one another to the exclusion of other people. And that whoever of the Jews follows us shall have help and equality, not being wronged nor having others conspired against them. And that the peace of the believers is one; no believer shall make peace without another believer in fighting in the way of God, except on the basis of equality and justice among them. And that every raiding party that raids with us shall take turns one after another. And that the believers shall retaliate for one another for what they suffer of bloodshed in the way of God. And that the God-fearing believers are upon the best and most upright guidance. And that no polytheist shall give protection to property or person of Quraysh, nor shall he interpose against a believer. And that whoever deliberately kills a believer with clear evidence shall be subject to retaliation, unless the heir of the slain is satisfied. And that the believers are all against him, and it is not lawful for them except to stand against him. And that it is not lawful for a believer who acknowledges what is in this document and believes in God and the Last Day to support an innovator 12 or give him refuge. And that whoever supports him or gives him refuge shall have the curse and wrath of God on the Day of Resurrection, and no ransom or compensation shall be accepted from him. And that whatever you differ about in anything, its reference is to God and to Muhammad, may God bless him and grant him peace. And that the Jews shall spend with the believers as long as they are at war. And that the Jews of Banu 'Awf are a community with the believers; the Jews have their religion and the Muslims have their religion, their clients and themselves, except whoever does wrong and commits sin, for he only harms himself and his household. And that the Jews of Banu al-Najjar have the same as the Jews of Banu 'Awf. And that the Jews of Banu al-Harith have the same as the Jews of Banu 'Awf. And that the Jews of Banu Sa'ida have the same as the Jews of Banu 'Awf. And that the Jews of Banu Jusham have the same as the Jews of Banu 'Awf. And that the Jews of Banu al-Aws have the same as the Jews of Banu 'Awf. And that the Jews of Banu Tha'laba have the same as the Jews of Banu 'Awf, except whoever does wrong and commits sin, for he only harms himself and his household. And that Jafna is a branch of Tha'laba, like themselves. And that the Banu al-Shutayba have the same as the Jews of Banu 'Awf. And that righteousness is without sin. And that the clients of Tha'laba are like themselves. And that the close associates 13 of the Jews are like themselves. And that none of them shall go out except with the permission of Muhammad, may God bless him and grant him peace. And that no one shall be prevented from taking vengeance for a wound. And that whoever commits a murder, it is against himself, except whoever is wronged. And that God is the most truthful of what is in this document. And that the Jews shall bear their expenses and the Muslims shall bear their expenses. And that between them is help against whoever wars against the people of this document. And that between them is sincere counsel and advice, and righteousness without sin. And that no man is liable for the act of his ally. And that help is for the wronged. And that the Jews shall spend with the believers as long as they are at war. And that Yathrib is a sanctuary 14, its interior is for the people of this document. And that the neighbor is like oneself, not to be harmed nor sinful. And that no woman's honor shall be violated except with the permission of her family. And that whatever incident or quarrel occurs among the people of this document that is feared to cause corruption, its reference is to God Almighty and to Muhammad, the Messenger of God, may God bless him and grant him peace. And that God is the most mindful of what is in this document in terms of piety and righteousness. And that no protection shall be given to Quraysh or those who support them. And that between them is help against whoever attacks Yathrib. And if they are called to a peace that they make and accept, they shall make it and accept it. And if they are called to something similar, then it is for them upon the believers, except whoever fights about religion. Every group has its share from their side that faces them. And that the Jews of al-Aws, their clients and themselves, have the same as what is for the people of this document of pure righteousness from the people of this document.' Ibn Hisham said: 'It is said: with the righteous benefactor from the people of this document.' Ibn Ishaq said: 'And that righteousness is without sin; no one earns except against himself. And that God Almighty is the most truthful of what is in this document and the most righteous. And that this document does not prevent any wrongdoer or sinner. And that whoever goes out is safe, and whoever stays is safe in Medina, except whoever does wrong or commits sin. And that God is the protector of whoever is righteous and fears Him, and Muhammad is the Messenger of God, may God bless him and grant him peace.' Explanation of the strange words in this document.

Al-Suhayli said: His saying 'upon their rub'ah'—the rub'ah and rabā'ah refer to the state in which Islam came upon them. It is said, 'So-and-so is upon the rabā'ah of his people' when he is their leader and representative. He said: The kasra of the rā' in it is the standard for this meaning because it denotes authority. If rabā'ah is taken as a verbal noun, the standard is to open the rā', referring to their custom and practice concerning the laws of blood-money and bloodshed, whereby they pay blood-money according to their former 'awāqil 15—'awāqil is the plural of 'āqila, and 'āqila is derived from 'aql, meaning blood-money. His saying 'mufrah'—Ibn Hisham said: al-mufrah is the forsaken one, burdened by debt and dependents. The poet said: (If you do not cease to fulfill one trust And bear another, the trusts will burden you [afrahatka]) Al-Suhayli said: It is possible that it is from the verbs of negation, i.e., 'it deprived you of joy,' just as it is said 'aqsaṭa al-rajul' when he acts justly, meaning he removed injustice (al-qisṭ). It is also possible that the fā' is a substitute for bā', thus it is from al-burḥ, meaning severity; it is said, 'I encountered from so-and-so burḥan,' i.e., severity. He mentioned another narration: 'mufraj' with jīm, and mentioned several meanings for it, including: one who has no register [dīwān]; one who is killed between two villages and no one knows who killed him; and it is in the sense of mufrah with ḥā', i.e., one who has nothing and is burdened by debt, so it is paid on his behalf from the treasury. His saying 'al-‘ānī'—he is the captive and the forsaken one whom his people have abandoned and not helped. His saying 'al-dasī‘ah'—it is a gift, originally what comes out of a camel's throat when it bellows; he used it metaphorically for a gift, and here he means what they obtain through oppression. His saying 'yabī'u ba‘ḍuhum ‘alā ba‘ḍ'—means 'prevents and restrains.' Abu Dharr said this. Al-Suhayli said: It is from al-bawā', meaning equality; from this is the saying of Muhalhil when he killed the two sons of al-Ḥārith ibn ‘Abbād: 'Bū’ bi-shi‘ri na‘li Kulayb.' His saying 'wa-man i‘tabaṭa mu’minan'—i‘tabaṭahu means to kill him without any cause that justifies his killing. Abu Dharr said this. His saying 'fa-innahu lā yūtaghu illā nafsahu'—i.e., he does not destroy or perish anyone but himself. It is said: watiqa al-rajul and awtaghahu ghayruhu, meaning he destroyed him. Al-Suhayli said this. His saying 'wa-anna biṭānata yahūd'—biṭānat al-rajul are his close associates and confidants. Abu Dharr said this. He said: al-fatk is killing, and al-ishtijār is disagreement; it is said: ishtajara al-qawm when they disagree. His saying 'man dahama'—meaning 'who suddenly attacked them'; it is said: dahamat-hum al-khaylu tadhamuhum. Al-Suhayli said: His saying 'anna al-birra dūna al-ithm'—i.e., that righteousness and faithfulness should be a barrier against sin. His saying 'anna Allāha ‘alā atqā mā fī hādhihi al-ṣaḥīfati wa-abarrih'—i.e., that Allah and His party of believers are satisfied with it. Then he said—meaning al-Suhayli: This is the document of the Messenger of Allah, may Allah bless him and grant him peace, between him and the Jews when he came to Medina. He stipulated conditions for them and conditions upon them, and granted them security for their lives, families, and property. The land of Yathrib belonged to them before the arrival of the Anṣār. When the flood of al-‘Arim occurred and Saba' dispersed, the Aws and Khazraj settled there by the command of Ṭarīfa the soothsayer and the command of ‘Imrān ibn ‘Āmir, for he was a soothsayer, and by what was uttered for each tribe of Saba'. For the Banu Ḥāritha ibn Tha‘laba, who are the Aws and Khazraj, it was uttered that they should settle in Yathrib, the place of palm trees, so they settled there among the Jews, made alliances with them, and lived with them. The land was one. The reason for the Jews being in Medina, which is in the middle of the Arab lands, while the Jews originally came from the land of Canaan, is that the Amalekites from the Hijaz used to raid the Children of Israel. Their dwellings were Yathrib and al-Juḥfa up to Mecca. The Children of Israel complained about that to Moses, peace be upon him, so he sent an army against them and ordered them to kill them and leave none of them alive. They did so, but they spared the son of their king, who was a handsome boy, out of compassion for him. The king is said to be al-Arqam ibn al-Arqam, according to what al-Zubayr mentioned. Then they returned to Syria, and Moses, peace be upon him, had died. The Children of Israel said to them: 'You have disobeyed and opposed, so we will not give you refuge.' They said: 'We will return to the lands we conquered and live there.' So they returned to Yathrib, settled there, and multiplied until the Aws and Khazraj came upon them after the flood of al-‘Arim. It is also said that a group of the Children of Israel went to the Hijaz when Nebuchadnezzar the Babylonian ravaged their land and penetrated their homes; those who escaped went to the Hijaz, such as Qurayẓa and al-Naḍīr, and settled in Khaybar and Medina. Allah Almighty knows best. As for Yathrib, it is the name of a man from the Amalekites who settled there, so it was named after him. He is Yathrib ibn Qāyin ibn ‘Ubayl. The Banu ‘Ubayl are those who settled in al-Juḥfa, and the floods carried them away, hence it was named al-Juḥfa. When the Messenger of Allah, may Allah bless him and grant him peace, took possession of it, he disliked this name because of the connotation of reproach (tathrīb) and named it Ṭayyiba, Ṭāba, and al-Madīna. It is narrated from Ka‘b and others that it has eleven names in the Torah, as mentioned by al-Suhayli. He said: It is narrated regarding the meaning of His saying, 'And say, my Lord, cause me to enter a goodly entrance' 16 that it refers to Medina, 'and cause me to exit a goodly exit' 17 that it refers to Mecca, and 'a helping authority' 18 refers to the Anṣār, may Allah be pleased with them. Abu ‘Ubayd al-Qāsim ibn Sallām said: The Messenger of Allah, may Allah bless him and grant him peace, wrote this document before the jizya 19 was prescribed, when Islam was weak and the Jews at that time had a share of the spoils if they fought alongside the Muslims, as he stipulated for them in this document regarding spending with them in wars. Al-Suhayli said: Then the Messenger of Allah, may Allah bless him and grant him peace, established brotherhood among his Companions when they settled in Medina, to remove from them the loneliness of exile, to comfort them for the separation from family and tribe, and to strengthen each other. When Islam became strong, the community united, and loneliness disappeared, Allah Almighty revealed: 'But those of kinship are closer to one another in the decree of Allah' 20, meaning inheritance. Then He made all believers brothers, saying: 'The believers are but brothers' 21, meaning in mutual affection and the inclusiveness of the call. Chapter on the mention of the Negus 22, king of Abyssinia, the story of his conversion, his correspondence with him, may Allah bless him and grant him peace, and related matters. We have narrated from Anas, may Allah be pleased with him, that the Prophet of Allah, may Allah bless him and grant him peace, wrote to Chosroes, Caesar, the Negus, and every tyrant, calling them to Allah Almighty. This indicates that these three were the greatest kings of the earth in his time, may Allah bless him and grant him peace, and the rest of the kings were their followers. For this reason, Chosroes was called Shāhān Shāh, meaning King of Kings. The Messenger of Allah, may Allah bless him and grant him peace, disliked that a man be called by this name or anything similar. I begin with the Negus, may Allah have mercy on him, because of the speed of his response to the call of the Messenger of Allah, may Allah bless him and grant him peace, his conversion, his humility, his lack of hesitation upon hearing the revelation, his following the truth, and his not fearing the blame of any blamer for the sake of Allah. Also because the Prophet, may Allah bless him and grant him peace, prayed over him in Medina, and the miracle was manifest in that. I have followed all that has been narrated on this subject as much as possible. So I say: Ibn Daḥya said in 'Faḍl al-Ayyām wa al-Shuhūr': al-Najāshī—with the nūn opened or broken—and his name is Aṣḥama. Ibn Zubr said in his 'Wafayāt': and it is narrated as 'Muṣḥama' with mīm instead of hamza, son of Abjar. From the book 'Nawādir al-Tafsīr' by Muqātil ibn Sulaymān al-Balkhī: he said: The name of the Negus is Makḥūl ibn Ṣaṣṣa. Every king of Abyssinia is called al-Najāshī, derived from al-najsh, which means to uncover something and search for it. Al-Rashāṭī said: The Abyssinians are from the descendants of Ḥabash ibn Kūsh ibn Ḥām, and he is the greatest of the kings of the Sudan. All the kingdoms of the Sudan give allegiance to Abyssinia. The Negus converted to Islam and his conversion was good. We have narrated from ‘Abd al-Malik ibn Hishām, from Ziyād al-Bakkā’ī, from Muḥammad ibn Isḥāq, that when the Messenger of Allah, may Allah bless him and grant him peace, saw the affliction that befell his Companions from the people of Mecca and their torture when they declared Islam, he said to them: 'If you go out to the land of Abyssinia, for there is a king there under whom no one is wronged, and it is a land of truth, until Allah grants you relief from what you are in.' So some people went out, while others concealed their Islam. The land of Abyssinia was a trading place for Quraysh. At that time, the Companions of the Messenger of Allah, may Allah bless him and grant him peace, went out to the land of Abyssinia, fearing persecution and fleeing to Allah with their religion. This was the first emigration in Islam. They were eleven men and four women, sneaking out secretly. They happened to find two ships of merchants at the sea, who carried them to the land of Abyssinia. Their departure was in Rajab of the fifth year of prophethood. Quraysh went out in pursuit of them and fought them. The first to go out were ‘Uthmān ibn ‘Affān with his wife Ruqayya, the daughter of the Messenger of Allah, may Allah bless him and grant him peace; al-Zubayr ibn al-‘Awwām; ‘Abd al-Raḥmān ibn ‘Awf; Ja‘far ibn Abī Ṭālib; Abū Salama and his wife Umm Salama, whose name was Hind bint Abī Umayya; and ‘Abd Allāh ibn Mas‘ūd among those who went out with them, may Allah be pleased with them. They stayed with the Negus during Sha‘bān and Ramaḍān, and returned in Shawwāl. None of them entered Mecca, and their clans harmed them. So the Messenger of Allah, may Allah bless him and grant him peace, permitted them to go out a second time. They went out in a group of men and women. The total number of those who went to the land of Abyssinia was eighty-three men and eighteen women, among them Ja‘far ibn Abī Ṭālib and his wife Asmā’ bint ‘Umays, and others. They stayed with the Negus, and he honored them.

The Abyssinians, aside from those born there and their children who left with them as young ones, numbered over eighty men and eleven women. When they heard of the Prophet's 23 migration to Medina, thirty-three men and eight women among them returned. One of them died in Mecca, seven were detained, and twenty-four of them witnessed Badr 24. It is narrated from Umm Salama 25, the wife of the Prophet, that she said: When we arrived in the land of Abyssinia, we lived there with the best of neighbors, the Negus 26. We were safe in our religion, worshipping God without being harmed or hearing anything we disliked. When Quraysh 27 heard of this, they consulted among themselves and decided to send two tough men to the Negus, along with gifts of the finest goods of Mecca. Among the most prized items they sent was leather. They collected a large amount of leather and did not leave any of his patriarchs 28 without a gift. Then they sent Abdullah ibn Abi Rabi'a and Amr ibn al-As 29 with these gifts, instructing them: 'Give each patriarch his gift before speaking to the Negus about them. Then present the Negus with his gifts and ask him to hand them over to you before he speaks to them.' Umm Salama said: So they set out and arrived before the Negus while we were with him in the best of homes with the best of neighbors. They gave each of his patriarchs his gift before speaking to the Negus, saying to each patriarch: 'Some foolish young men from our people have taken refuge in the king's land. They have abandoned the religion of their people and have not entered your religion. They have brought a new religion that neither we nor you know. Our people's nobles have sent us to the king to have them returned. So when we speak to the king about them, advise him to hand them over to us and not to speak to them, for their people are more aware of their faults and know best what they have criticized them for.' The patriarchs replied: 'Yes.' Then they presented their gifts to the Negus, who accepted them. Then they spoke to him, saying: 'O king, some foolish young men from our people have taken refuge in your land. They have abandoned the religion of their people and have not entered your religion. They have brought a new religion that neither we nor you know. Our people's nobles—their fathers, uncles, and clans—have sent us to you to have them returned, for they are more aware of their faults and know best what they have criticized them for.' Umm Salama said: There was nothing more hateful to Abdullah ibn Abi Rabi'a and Amr ibn al-As than to hear the Negus listen to their speech. She said: The patriarchs around him said: 'They speak the truth, O king. Their people are more aware of their faults and know best what they have criticized them for. So hand them over to these two so they may return them to their land and people.' Umm Salama said: The Negus became angry and said: 'No, by God, I will not hand them over to them. A people who have sought my protection, settled in my land, and chosen me over others—I will not hand them over until I summon them and ask them about what these two say concerning them. If they are as they say, I will hand them over and return them to their people. But if they are otherwise, I will protect them and treat them well as long as they remain with me.' She said: Then he sent for the companions of the Messenger of God. When his messenger came to them, they gathered and said to one another: 'What will you say to the man when you go to him?' They said: 'We will say, by God, what we know and what our Prophet has commanded us, whatever the outcome.' When they came, the Negus had summoned his bishops, who opened their scriptures around him. He asked them: 'What is this religion for which you have left your people and not entered my religion or any of these other religions?' Umm Salama said: Ja'far ibn Abi Talib 30 spoke to him, saying: 'O king, we were a people of ignorance 31, worshipping idols, eating carrion, committing immoral acts, severing family ties, treating neighbors badly, and the strong devouring the weak. We remained in this state until God sent us a messenger from among us, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to God, to worship Him alone, and to renounce what we and our fathers used to worship besides Him—stones and idols. He commanded us to speak truthfully, fulfill trusts, maintain family ties, treat neighbors well, refrain from forbidden acts and bloodshed, and forbade us from immoral acts, false speech, consuming orphans' wealth, and slandering chaste women. He commanded us to worship God alone, without associating anything with Him, and enjoined prayer, almsgiving, and fasting.' She said: He enumerated the teachings of Islam. We believed him, accepted him, and followed what he brought from God. So we worshipped God alone, without associating anything with Him, forbade what He forbade, and permitted what He permitted. But our people turned against us, torturing and persecuting us to turn us back from our religion to idol worship and to make us lawful what we had come to see as evil. When they overpowered us, wronged us, restricted us, and came between us and our religion, we left for your land, chose you over others, sought your protection, and hoped not to be wronged in your presence, O king.' Umm Salama said: The Negus asked: 'Do you have with you anything of what he brought from God?' Ja'far replied: 'Yes.' The Negus said: 'Recite it to me.' So Ja'far recited to him the opening of Surah Maryam 32. Umm Salama said: By God, the Negus wept until his beard was wet, and his bishops wept until they wet their scriptures when they heard what he recited. Then the Negus said: 'Indeed, this and what Moses brought come from the same niche 33. Go, for by God, I will not hand them over to you, nor will I ever do so.' She said: When they left his presence, Amr ibn al-As said: 'By God, I will go to him tomorrow and say something that will uproot them completely.' Abdullah ibn Abi Rabi'a, who was the more decent of the two, said: 'Do not do that, for they have family ties, even if they have opposed us.' Amr said: 'By God, I will tell him that they claim Jesus son of Mary is a servant.' She said: The next day, he went to the Negus and said: 'O king, they say something terrible about Jesus son of Mary. Send for them and ask them what they say about him.' She said: So he sent for them to ask them about him. She said: Nothing like this had ever befallen us. The people gathered and said to one another: 'What will you say about Jesus son of Mary?' Ja'far ibn Abi Talib said: 'We will say about him what our Prophet brought us, whatever the outcome.' She said: When they entered, the Negus asked: 'What do you say about Jesus son of Mary?' Ja'far replied: 'We say about him what our Prophet brought us: he is the servant of God, His messenger, His spirit, and His word, which He cast into Mary, the virgin, the chaste 34.' The Negus struck the ground with his hand, picked up a stick, and said: 'Jesus son of Mary does not exceed what you have said by the length of this stick.' She said: His patriarchs snorted around him when he said that. He said: 'Even if you snort, by God, go, for you are safe 35 in my land. Whoever insults you will be fined.' Then he said: 'Whoever insults you will be fined. I would not like to have a mountain of gold 36. Return their gifts to them, for I have no need of them. By God, God did not take a bribe from me when He restored my kingdom, so I will not take a bribe in this matter. And people did not obey me in this, so I will not obey them.' She said: So they left his presence, humiliated, with their gifts returned. We stayed with him in the best of homes with the best of neighbors. She said: By God, while we were in that state, a man from Abyssinia rose against him, challenging his kingship. She said: By God, we never experienced a grief greater than that which we felt at that time, fearing that this man would overcome the Negus, and then a man would come who did not know our rights as the Negus knew them. She said: The Negus marched against him, with the Nile between them. She said: The companions of the Messenger of God said: 'Who will go out to witness the battle and bring us news?' Al-Zubayr ibn al-Awwam 37 said: 'I will.' They said: 'You are the youngest of us.' She said: They inflated a waterskin for him, placed it on his chest, and he swam across the Nile to the side where the armies met. Then he went until he witnessed them. She said: We prayed to God for the Negus's victory over his enemy and for his establishment in his land. She said: By God, while we were waiting expectantly, al-Zubayr ibn al-Awwam appeared, running, and waved his garment, saying: 'Rejoice! The Negus has triumphed, and God has destroyed his enemy.' She said: By God, we never rejoiced as much as we did then. She said: The Negus returned, God having destroyed his enemy and established him in his land, and the affairs of Abyssinia were consolidated under him. We remained with him in the best of dwellings until we returned to the Messenger of God in Mecca.

He said: As for the Negus's statement, 'Allah did not take a bribe from me when He returned my kingdom to me, so I would take a bribe concerning it,' Aisha, may Allah be pleased with her, said: His father was the king of his people, and he had no child except the Negus. The Negus had an uncle who had twelve sons from his loins, and they were the people of the kingdom of Abyssinia. The Abyssinians said among themselves: 'If we kill the Negus's father and make his brother king, for he has no child except this boy, and his brother has twelve sons from his loins, they will inherit the kingdom after him.' So the Abyssinians remained for a time, then they attacked the Negus's father, killed him, and made his brother king. They remained like that for a while, and the Negus grew up with his uncle. He was intelligent and decisive, so he gained control over his uncle's affairs and attained every rank with him. When the Abyssinians saw his position with him, they said among themselves: 'By Allah, this youth has gained control over his uncle's affairs, and we fear that he will make him king over us. If he makes him king over us, he will kill us all, for he knows that we killed his father.' So they went to his uncle and said: 'Either you kill this youth, or we expel him from among us, for we fear him for ourselves.' He said: 'Woe to you! Yesterday you killed his father, and today I should kill him? Rather, I will expel him from you.' She said: So they took him to the market and sold him to a merchant for six hundred dirhams. He put him in his ship and set off with him. When it was evening of that day, a cloud from the autumn clouds arose, and his uncle went out to seek rain under it. A thunderbolt struck him and killed him. She said: The Abyssinians rushed to his sons, but they found them foolish, with no good in them. So their affair became confused 38 among them. Al-Jawhari said: It is with kasr of the ra' and with fatha, the opposite. From it is His statement, the Exalted: {He released the two seas} 39, meaning He let them meet without mixing. She said: When what they were in became straitened for them, some of them said to others: 'By Allah, your king who can only establish your affairs is the one you sold this morning. If you care about the affairs of Abyssinia, go and get him.' She said: So they went out in search of him and the man to whom they had sold him, until they caught up with him. They took him from him, then brought him, placed the crown on him, seated him on the throne of the kingdom, and made him king. The merchant to whom they had sold him came and said: 'Either you give me my money, or I will speak to him about it.' They said: 'We will not give you anything.' He said: 'Then, by Allah, I will speak to him.' They said: 'Go ahead.' He came and sat before him and said: 'O king, I bought a slave from some people in the market for six hundred dirhams. They handed over my slave to me and took my dirhams. Then, when I had set off with my slave, they caught up with me, took my slave, and prevented me from my dirhams.' She said: The Negus said to them: 'You must give him his dirhams, or he will place his hand in the hand of his slave and take him wherever he wishes.' They said: 'Rather, we will give him his dirhams.' She said: That is why he said: 'Allah did not take a bribe from me when He returned my kingdom to me, so I would take a bribe concerning it.' She said: That was the first thing known of his firmness in his religion and his justice in his judgment. Al-Suhayli said: The apparent meaning of the hadith indicates that they took him from him before he brought him to his country, because of his statement: 'They went out in search of him and caught up with him.' It has been clarified in another hadith that his master was from the Arabs and that he enslaved him for a long time. This is necessitated by his statement: 'When the affair of the Abyssinians became confused and straitened for them,' which indicates a long period of his absence from them. It has been narrated that the battle of Badr, when its news reached the Negus, may Allah have mercy on him, he learned of it before the Muslims who were with him. He sent for them, and when they entered upon him, he had put on a coarse garment and sat on dust and ashes. They said to him: 'What is this, O king?' He said: 'We find in the Gospel that when Allah bestows a blessing upon His servant, the servant must show humility to Allah. Allah has bestowed a great blessing upon us and you: that the Prophet Muhammad, may Allah bless him and grant him peace, has, as I have heard, met his enemies in a valley called Badr, where there is much arak 40; I used to pasture sheep there for my master, who was from Banu Damra. Allah, the Exalted, has defeated his enemies there and supported His religion.' This report indicates his long stay in the land of the Arabs. Hence, Allah knows best, he learned the Arabic tongue, by which he understood Surah Maryam when it was recited to him, until he wept and his beard became wet. It is mentioned that Ja'far, may Allah be pleased with him, had three children born in the land of Abyssinia: Muhammad, 'Awn, and 'Abdullah. The Negus had a son born on the day 'Abdullah was born, so he sent to Ja'far asking: 'What have you named your son?' He said: 'Abdullah.' So the Negus named his son 'Abdullah, and Asma bint 'Umays, the wife of Ja'far, suckled him along with her son 'Abdullah, and they maintained brotherhood through that. Al-Suhayli said: From the narration of Yunus from Ibn Ishaq, Abu Nayzar 41, the freedman of 'Ali ibn Abi Talib, peace be upon him, was a son of the Negus himself. 'Ali, peace be upon him, found him with a merchant in Mecca, bought him from him, and freed him as a recompense for what his father had done for the Muslims. It is mentioned that the Abyssinians' affair became confused after the death of the Negus, may Allah have mercy on him, and they sent a delegation to Abu Nayzar, who was with 'Ali, peace be upon him, to make him king and crown him, and they did not disagree about him. But he refused and said: 'I would not seek kingship after Allah has favored me with Islam.' He said: Abu Nayzar was the tallest of people and the most handsome in face. He said: His color was not like the color of the Abyssinians; if you saw him, you would say he was a man from the Arabs. From Ja'far ibn Muhammad from his father, he said: The Abyssinians gathered and said to the Negus: 'You have abandoned our religion,' and they revolted against him. He said: So he sent for Ja'far ibn Abi Talib and his companions, prepared ships for them, and said: 'Board them and stay as you are. If I am defeated, go wherever you wish; if I prevail, stay.' Then he took a document in which he testified that there is no god but Allah and that Muhammad is His servant and Messenger, and that Jesus son of Mary is the servant of Allah, His Messenger, His Spirit, and His Word which He cast into Mary. Then he placed it in his garment at the right shoulder and went out to the Abyssinians, who had lined up for him. He said: 'O company of Abyssinians, am I not the most entitled to you?' They said: 'Yes.' He said: 'How have you seen my conduct among you?' They said: 'The best conduct.' He said: 'Then what is the matter with you?' They said: 'You have abandoned our religion and claim that Jesus son of Mary is a servant.' He said: 'What do you say about Jesus?' They said: 'We say he is the son of God.' The Negus said, placing his hand on his garment, testifying that Jesus son of Mary was nothing more than this, meaning what he had written. So they were satisfied and left. This reached the Prophet, may Allah bless him and grant him peace, and when he died, he prayed over him and asked forgiveness for him. From Abu Hurayra, may Allah be pleased with him, he said: The Messenger of Allah, may Allah bless him and grant him peace, announced the death of the Negus to us on the day he died. He went out to the prayer place, lined up his companions behind him, and said four takbirs over him. He died, may Allah have mercy on him, in Rajab of the ninth year of the Hijra. In another narration: He prayed over him at al-Baqi' 42; his bier was raised to him in Abyssinia until he saw it while he was in Medina, and he prayed over him. The hypocrites spoke, saying: 'He prays over this non-Arab 43?' Then Allah, the Exalted, revealed: {And indeed, among the People of the Scripture are those who believe in Allah and what has been revealed to you and what has been revealed to them, humbling themselves before Allah. They do not exchange the verses of Allah for a small price. Those will have their reward with their Lord} 44. I say: He is among those who are given their reward twice, as stated in the Sahih: 'A man from the People of the Scripture who believed in what I brought and believed in the messengers.' Aisha, may Allah be pleased with her, said: It was said that a light was always seen over his grave, meaning the Negus, may Allah have mercy on him. We have narrated it from Ibn Ishaq. Section: Mention of his letters, may Allah bless him and grant him peace, to the Negus. Ibn Ishaq said: The Prophet, may Allah bless him and grant him peace, sent 'Amr ibn Umayya al-Damri, and he was the first messenger. He wrote two letters to him: in one, he called him to Islam; in the other, he ordered him to marry him to Umm Habiba Ramla bint Abi Sufyan. He took the letter, placed it on his eyes, descended from his throne in humility, then embraced Islam and testified to the truth. He called for a container of musk and placed the two letters of the Messenger of Allah, may Allah bless him and grant him peace, in it, and said: 'The Abyssinians will continue to be in good as long as these two letters are among them.' Mentioned by 'Abd al-Karim. Ibn Ishaq said: He wrote with 'Amr ibn Umayya concerning Ja'far and his companions: 'In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to...'

Al-Najāshī, king of Abyssinia: "I praise God to you, the King, the Holy, the Peace, the Faithful, the Protector. And I bear witness that Jesus, son of Mary, is the Spirit of God and His Word, which He cast unto Mary, the virgin, the good, the chaste; so she conceived Jesus, His creation from His Spirit and His breath, just as He created Adam with His Hand. And I have conveyed (the message) and given sincere counsel, so accept my counsel. And I call you to God alone, with no partner unto Him, and to allegiance in obedience to Him, and that you follow me and believe in that which has come to me, for I am the Messenger of God. And I call you and your armies to God, Mighty and Majestic. And I have sent to you my cousin Ja‘far, and with him a group of Muslims. And peace be upon whoever follows the guidance." So al-Najāshī wrote to the Messenger of God, may God bless him and grant him peace: "In the name of God, the Most Gracious, the Most Merciful. To Muhammad, the Messenger of God, from al-Najāshī Aṣḥamah. Peace be upon you, O Messenger of God, and the mercy of God and His blessings, from God, besides whom there is no god, who has guided me to Islam. To proceed: Your letter has reached me, O Messenger of God, regarding what you mentioned concerning the matter of Jesus. By the Lord of the heaven and the earth, Jesus, peace be upon him, does not exceed what you mentioned by a *thufrūq* (a *thufrūq*—with a triple-pointed letter—is the connection between the spathe and the date; it is also said it is the spathe itself, as stated by al-Jawharī and others). Indeed, he is as you said. And we have recognized what you have sent to us. And your cousin has arrived (in one narration: 'and we have brought your cousin near'). And I have submitted to God, the Lord of the worlds, at his hands. And I have sent to you my son. And if you wish, I will come to you myself, O Messenger of God. For I bear witness that what you say is true. And peace be upon you, and the mercy of God and His blessings." Then he sent his son, as we will mention later, God willing. Abū ‘Ubayd al-Qāsim said: "Indeed, al-Najāshī submitted (to Islam) and sent to the Prophet, may God bless him and grant him peace, a garment. So he, may God bless him and grant him peace, said: 'Leave the Abyssinians as long as they leave you.'" He said: "And the Messenger of God, may God bless him and grant him peace, commanded him to marry him to Umm Ḥabībah and to send to him those of his companions who were with him, and to carry them, and he did so." And ‘Abd al-Karīm al-Ḥalabī narrated from Ibn ‘Abbās, may God be pleased with them both, who said: "Al-Najāshī gifted to the Prophet, may God bless him and grant him peace, a mule, and he used to ride it." And he said: "Our teacher al-Dumyāṭī said: 'So they were five mules.'" And from Abū Qatādah, who said: "When the delegation of al-Najāshī came to the Messenger of God, may God bless him and grant him peace, he served them himself. So his companions said to him: 'We will suffice you.' He said: 'Indeed, they used to honor my companions, and I love to repay them.'" And it is narrated that the al-Najāshī to whom the Messenger of God, may God bless him and grant him peace, wrote is not the al-Najāshī over whom he prayed. Muslim narrated this, and Anas narrated similarly. Al-Suhaylī said regarding the address of ‘Amr ibn Umayyah to al-Najāshī: "He said to him: 'O Aṣḥamah, upon me is the speech, and upon you is the listening. Indeed, you are, as it were, in tenderness towards us from us, and we are, as it were, in trust of you from you, because we have never thought well of you except that we attained it, and we have never feared you for anything except that we felt secure from it. And we have taken the argument against him from the Gospel before. Between us and you is a witness that does not reject and a judge that does not act unjustly. And in that lies the place of good and the hitting of the decisive point. Otherwise, you are regarding this unlettered Prophet like the Jews regarding Jesus, son of Mary. And the Prophet, may God bless him and grant him peace, sent his messengers to the people, and he hoped for you what he did not hope for them, and he trusted you regarding what he feared for them, for a past good and a reward to be awaited.' So al-Najāshī said: 'I bear witness by God that he is the unlettered Prophet whom the People of the Book await, and that the glad tidings of Moses regarding the rider of the donkey are like the glad tidings of Jesus regarding the rider of the camel, and that direct sight is not more healing than the report about him. But my helpers from the Abyssinians are few, so give me respite until I increase the helpers and soften the hearts.'" Chapter on the Marriage of Umm Ḥabībah to the Messenger of God, may God bless him and grant him peace, in the Land of Abyssinia. She had emigrated with her husband, ‘Ubayd Allāh ibn Jaḥsh al-Asadī, to the land of Abyssinia. He became a Christian there and died. Umm Ḥabībah, may God be pleased with her, said: "I saw in a dream as if ‘Ubayd Allāh ibn Jaḥsh, my husband, was in the worst and most hideous form. So I was frightened and said: 'By God, his state has changed.' Then, when morning came, he said: 'O Umm Ḥabībah, I looked into the religion and did not see a religion better than Christianity. I had professed it, then I entered the religion of Muhammad, may God bless him and grant him peace, then I returned to Christianity.' So I said: 'By God, that is not good for you.' And I told him the dream I had seen, but he paid no heed to it and devoted himself to wine until he died. Then I saw in a dream as if a caller was saying: 'O Mother of the Believers.' So I was frightened and interpreted it that the Messenger of God, may God bless him and grant him peace, would marry me." She said: "It was not but that my waiting period ended, and I was not aware except of the messenger of al-Najāshī, may my father be sacrificed for him, seeking permission. And there was a slave girl of his called Abrahah, who used to attend to his clothes and his oil. She entered upon me and said: 'The king says to you: "The Messenger of God, may God bless him and grant him peace, has written to me to marry you to him."' So I said: 'May God give you glad tidings of good.' She said: 'The king says to you: "Appoint someone to marry you."' So I sent to Khālid ibn Sa‘īd and appointed him as my representative. And I gave Abrahah two silver bracelets, two anklets that were on my legs, and silver rings on my toes, out of joy at what she had given me glad tidings of." In another narration: "I gave her my *awḍāḥ* (ornaments of dirhams)." Al-Jawharī said: "Al-awḍāḥ are ornaments made of dirhams." In the evening, al-Najāshī commanded Ja‘far ibn Abī Ṭālib and the Muslims who were there, and they attended. He delivered a sermon and said: "Praise be to God, the King, the Holy, the Peace, the Faithful, the Protector, the Mighty, the Compeller. I bear witness that there is no god but God, and that Muhammad is His servant and His Messenger, and that he is the one whom Jesus, son of Mary, gave glad tidings of, may God bless him and grant him peace. To proceed: The Messenger of God, may God bless him and grant him peace, has written to me to marry him to Umm Ḥabībah bint Abī Sufyān. So I have responded to what the Messenger of God, may God bless him and grant him peace, called to. And I have given her a dowry of four hundred dinars." And he poured out the dinars before the people. Then Khālid ibn Sa‘īd spoke and said: "Praise be to God; I praise Him, seek His help, and ask His forgiveness. And I bear witness that there is no god but God, and that Muhammad is His servant and His Messenger. He sent him with guidance and the religion of truth to make it prevail over all religion, even if the polytheists dislike it. To proceed: I have responded to what the Messenger of God, may God bless him and grant him peace, called to, and I have married him to Umm Ḥabībah bint Abī Sufyān. So may God bless the Messenger of God, may God bless him and grant him peace." Then he handed the dinars to Khālid ibn Sa‘īd, and he took them. Then they wanted to stand up, but he said: "Sit down, for the tradition of the prophets, when they marry, is that food is eaten at the marriage." So he called for food, and they ate, then they dispersed. Umm Ḥabībah said: "When the wealth reached me, I sent to Abrahah, who had given me glad tidings, and said to her: 'Indeed, I gave you what I gave you that day, and I had no wealth with me. So here are fifty mithqals; take them and use them for help.' But she refused. So she brought out a box containing everything I had given her and returned it to me, saying: 'The king has firmly resolved that I should not take anything from you.'" ‘Iyāḍ, may God have mercy on him, said: "*Lā arza’ak* means 'I will not diminish you.' *Raza’tuhu* and *razi’tuhu* mean 'I diminished him.' In the hadith: 'I will not *arza’* anyone after you,' meaning 'I will not take from him.' And I am the one who attends to his clothes and his oil, and I have followed the religion of Muhammad, may God bless him and grant him peace, and submitted to God. And the king has commanded his women to send to you everything they have of perfume." She said: "When the next day came, she brought me much aloeswood, *wars* (a fragrant plant), ambergris, and civet. So I presented all of that to the Messenger of God, may God bless him and grant him peace, and he used to see it with me and in my possession and did not disapprove of it." Then Abrahah said: "My need from you is that you convey to the Messenger of God, may God bless him and grant him peace, the greeting of peace from me and inform him that I have followed his religion." She said: "So she was the one who prepared me (for the journey). And whenever she entered upon me, she would say: 'Do not forget my need from you.' When I arrived before the Messenger of God, may God bless him and grant him peace, I informed him of how the sermon had been and what Abrahah had done. So he smiled, and I conveyed the greeting of peace from her to him. He said: 'And upon her be peace, and the mercy of God and His blessings.' And that was in the year seven." Al-Zuhrī said: "Al-Najāshī prepared her (for the journey) with Shuraḥbīl ibn Ḥasanah." Ibn al-Jawzī said this in the book *Tanwīr al-Ghabash fī Madḥ al-Sūdān wa al-Ḥabash*. In another narration, she said: "So we set out for Medina, and the Messenger of God was at Khaybar. So those who were to go out to him went out, and I stayed in Medina until he arrived. Then I entered upon him, and he used to ask me about al-Najāshī." Ibn al-Jawzī said: "When Abū Sufyān learned of the marriage of the Messenger of God, may God bless him and grant him peace, to Umm Ḥabībah, he said: 'That stallion (al-faḥl) whose nose is not struck (lā yuqra‘u anfuhu).'" Interpretation: And sufficient is this saying of Abū Sufyān, and his description of him, may God bless him and grant him peace, with lordship and virtue, as the enemies testified. For he was at that time among the greatest enemies of him, may God bless him and grant him peace. Then he said this statement. Al-Jawharī said: "Al-qarī‘ is the stallion, because he is chosen (muqtara‘) from the camels, or because he strikes (yaqra‘u) the she-camel." Dhū al-Rummah said: "And Suhayl has appeared to the night traveler, as if it were a chosen stallion (qarī‘) of a white camel, facing the young camels, a jāfir (one that drives them away)."

He said: "Al-Qur'ay' 45 is the master; it is said: 'So-and-so is the qur'ay' of his time.' Al-Qirā' 46 is striking. A stallion covers a she-camel, covering her with qar' and qirā'. So-and-so asked me for my stallion to cover [his camels], so I gave it to him, i.e., I gave it to him to cover his camels, i.e., to strike them. A cow is said to be mustaqri'ah 47 when it desires the bull. Al-Maqrū' 48 is the one chosen for stud. Al-Maqrū' is the master. Al-Qurā' 49 is the hard, strong one. This is a parable that Abu Sufyan struck for the Messenger of Allah, may Allah bless him and grant him peace, like a stallion among camels when he is noble and honored among his people, whose nose is not struck [i.e., not humiliated]. The author, may Allah pardon him, says: What appears to be 'yuqra'' with a ra' is a miswriting; the correct form is 'yuqda'' with an important dal. Al-Jawhari said: 'I checked my horse, aqda'uhu qad'an: I reined it in and restrained it to slow its running. This is a stallion that is not yuqda', i.e., its nose is not struck, and that is when it is noble. And I restrained the man from you, i.e., I held him back.' He said: When Abu Sufyan ibn Harb came to Medina, he went to the Messenger of Allah, may Allah bless him and grant him peace, and spoke to him about extending the truce of al-Hudaybiyya, but the Messenger of Allah, may Allah bless him and grant him peace, did not accept his request. So he got up and entered upon his daughter Umm Habiba. When he went to sit on the bed of the Messenger of Allah, may Allah bless him and grant him peace, she folded it up before him. He said: 'Do you disdain this bed for me, or me for it?' She said: 'Rather, it is the bed of the Messenger of Allah, may Allah bless him and grant him peace, and you are a man impure and polytheist.' He said: 'O my daughter, you have been afflicted with evil after me.' Another said: And Allah, Mighty and Majestic, revealed: 'It may be that Allah will place between you and those whom you have made enemies among them' [60:7]—meaning Abu Sufyan—'affection'—meaning through the marriage of Umm Habiba. Ibn al-Jawzi said: 'A'isha, may Allah be pleased with her, said: Umm Habiba called me at her death and said: 'There used to be between us what happens between co-wives. May Allah forgive me and you.' I said: 'May Allah forgive you all of that, pardon you, and absolve you of it.' She said: 'You have pleased me; may Allah please you.' And she sent to Umm Salama and said the same to her. She died in the year forty-four during the caliphate of Mu'awiya.' Ibn 'Abd al-Barr said: 'Her mother was Safiyya bint Abi al-'As, the paternal aunt of 'Uthman ibn 'Affan, may Allah be pleased with them.' Chapter on the sending of the Negus's son Arha and his drowning. Al-Suhayli said: The Negus, after the arrival of Ja'far, sent to the Messenger of Allah, may Allah bless him and grant him peace, Arha ibn As'hama ibn Abjar—and in one narration with a jim—with sixty men from Abyssinia, and wrote to him: 'O Messenger of Allah, I bear witness that you are the Messenger of Allah, may Allah bless you and grant you peace, truthful and confirmed.' They boarded a ship in pursuit of Ja'far and his companions, until when they were in the middle of the sea, they drowned. Ja'far and his companions arrived to the Messenger of Allah, may Allah bless him and grant him peace, with seventy men wearing woolen garments, among them sixty-two from Abyssinia and eight from the people of Syria. The Messenger of Allah, may Allah bless him and grant him peace, recited Surah Ya Sin to them to its end. They wept when they heard the Qur'an and believed, and said: 'How similar this is to what used to be revealed to Jesus, peace be upon him.' So Allah, Exalted, revealed: 'You will surely find the nearest in affection to those who believe are those who say, "We are Christians"' [5:82]—meaning the delegation of the Negus who came with Ja'far, and they were the people of the monasteries, may Allah be pleased with them. Chapter on the virtue of the Abyssinians. Ibn al-Jawzi narrated in al-Tanwir from Anas ibn Malik, may Allah be pleased with him, who said: When the Messenger of Allah, may Allah bless him and grant him peace, came to Medina, the Abyssinians played with their spears for his arrival, rejoicing at that. It is narrated from 'A'isha, may Allah be pleased with her, who said: The Messenger of Allah, may Allah bless him and grant him peace, was with me on the day the Sudanese played with shields and spears. Either I asked the Messenger of Allah, may Allah bless him and grant him peace, or he said to me: 'Do you wish to watch?' I said: 'Yes.' So he stood me behind him, my cheek against his cheek, and he said: 'Carry on, O Banu Arfida!' until when I got tired, he said: 'Is that enough?' I said: 'Yes.' He said: 'Then go.' And from her, she said: The Messenger of Allah, may Allah bless him and grant him peace, was sitting, and we heard noise and the sound of children. He got up, and there was an Abyssinian woman dancing—in one narration, in the mosque—with children around her. The Prophet, may Allah bless him and grant him peace, said: 'O 'A'isha, come and look.' So I came and placed my chin on the shoulder of the Messenger of Allah, may Allah bless him and grant him peace, and I began to look at her from between his shoulders to his head. He said to me: 'Have you not had enough?' I said: 'No,' to see my status with him. It is narrated from Abu Bishr that the Prophet, may Allah bless him and grant him peace, and Abu Bakr passed by the Abyssinians while they were playing and saying: 'O guest who turns aside as a night-visitor, if only you had passed by the family of 'Abd al-Dar, if only you had passed by them seeking their hospitality, they would have protected you from hardship and poverty.' Among what came in the Qur'an agreeing with the Abyssinian language: Ibn al-Jawzi said: 'He will give you two kifl 50 of His mercy'—meaning double—and it is in the Abyssinian language. Al-Mishkat 51 is the niche in their language, and it has preceded. His statement, Exalted: 'Ta Ha' [20:1] in the Abyssinian language means 'O man.' It is said: 'Indeed, the nashi'a of the night' [73:6] in the Abyssinian language: when one nasha'a, he stands. Ibn Mas'ud said: It is the night prayer in the Abyssinian language. 'Indeed, Ibrahim was awah 52, forbearing' [9:114]—al-awwah is the believer, and it is in Abyssinian. Among what he, may Allah bless him and grant him peace, heard from their speech and liked and spoke: His saying: 'Sanah' 53—and al-sanah is beauty in the Abyssinian language. We have narrated it in Sahih al-Bukhari and he explained it. Ibn al-Jawzi narrated in Tanwir al-Ghabash from Jabir, may Allah be pleased with him, who said: When the emigrants to Abyssinia returned to the Messenger of Allah, may Allah bless him and grant him peace, he said: 'Will you not tell me of the most amazing thing you saw in the land of Abyssinia?' A young man among them said: 'O Messenger of Allah, while we were sitting, an old woman among them passed by carrying a pitcher of water on her head. She passed by a young man among them, and he placed one of his hands between her shoulders, then pushed her onto her knees, and her pitcher broke. When she got up, she turned to him and said: "You will know, O traitor, when Allah sets up the Throne and gathers the first and the last, and hands and feet speak of what they used to earn, you will know my case and your case before Him."' The Messenger of Allah, may Allah bless him and grant him peace, said: 'She spoke the truth. How can Allah sanctify a people who do not take for the weak from the strong?' Chapter on the sending of Quraysh to the Negus, 'Amr ibn al-'As and 'Umara ibn al-Walid, the second time after the Battle of Badr. Al-Baghawi mentioned in his commentary on His statement, Exalted: 'Indeed, the most worthy of people with Abraham are those who followed him and this Prophet' [3:68]—the verse. He said: When Ja'far ibn Abi Talib and the Companions, may Allah be pleased with them, emigrated to Abyssinia and settled there, and the Prophet, may Allah bless him and grant him peace, emigrated to Medina, and what happened at Badr happened, Quraysh gathered in the House of Assembly and said: 'We have a claim for vengeance against those with the Negus, the companions of Muhammad, for those of you killed at Badr. So collect wealth and gift it to the Negus, so that he may hand over to you those of your people who are with him. Let two men of sound opinion undertake this.' So they sent 'Amr ibn al-'As and 'Umara ibn al-Walid with gifts of leather and other things. They sailed the sea and came to Abyssinia. When they entered upon the Negus, they prostrated to him and greeted him, and said to him: 'Our people are sincere to you, grateful, and love your well-being. They have sent us to you to warn you about these who have come to you, for they are a people to whom a lying man came, claiming to be the Messenger of Allah. None of us followed him except the foolish. We had tightened the noose on them and forced them into a mountain pass in our land, where no one could enter or leave; hunger and thirst had killed them. When the matter became severe for him, he sent his cousin to you to corrupt your religion, your kingdom, and your subjects. So beware of them and hand them over to us so we may rid you of them.' They said: 'The sign of that is that when they enter upon you, they do not prostrate to you nor greet you with the greeting with which people greet you, out of aversion to your religion and custom.' He said: So the Negus summoned them. When they attended, Ja'far called out at the door, seeking permission: 'The party of Allah seeks permission to enter upon you.' The Negus said: 'Tell this caller to repeat his words.' Ja'far did so. The Negus said: 'Yes, let them enter with the security of Allah and His covenant.' 'Amr ibn al-'As looked at his companion and said: 'Do you not hear how they speak in their jargon about the party of Allah and how he responded to them?'

Al-Najāshī (the Negus) was distressed by that. Then they entered upon him and did not prostrate to him. So ‘Amr ibn al-‘Āṣ said, “Do you not see that they are too proud to prostrate to you?” The Negus said to them, “What prevented you from prostrating to me and greeting me with the greeting with which those who come from the horizons greet me?” They said, “We prostrate to God who created you and granted you kingship. Indeed, that greeting was for us when we worshipped idols. Then God sent among us a truthful prophet and commanded us with the greeting that God has approved, which is ‘al-Salām’ (peace), the greeting of the people of Paradise.” So the Negus recognized that this was true and that it was in the Torah and the Gospel. He said, “Which of you is the one who called out, seeking permission for ‘Ḥizb Allāh’ (the Party of God) to enter upon you?” Ja‘far said, “I am.” He said, “Speak.” He said, “Indeed, you are a king among the kings of the people of the earth and among the People of the Book, and excessive speech and injustice are not fitting in your presence. I would like to respond on behalf of my companions. So command these two men: let one of them speak and the other listen, so that you may hear our debate.” Al-Jawharī said: “Al-Muḥāwarah” means “al-Mujāwabah” (dialogue). So ‘Amr said to Ja‘far, “Speak.” Ja‘far said to the Negus, “Ask these two men: are we slaves or free men? If we are slaves who have run away from our masters, then return us to them.” The Negus said, “Are they slaves or free men?” They said, “Rather, they are noble free men.” The Negus said, “They are free from slavery.” Then Ja‘far said, “Ask them: have we shed blood unjustly, so that retaliation may be taken from us?” ‘Amr said, “No, not even a drop.” Ja‘far said, “Ask them: have we taken people’s wealth unjustly, so that we must repay it?” The Negus said, “Even if it were a qinṭār (a large measure of gold), I would repay it.” ‘Amr said, “No, not even a qīrāṭ (a small measure).” The Negus said, “Then what do you seek from them?” ‘Amr said, “We and they were upon one religion, the religion of our fathers. Then they abandoned that and followed another. So our people sent us to you to hand them over to us.” The Negus said, “What is this that you were upon, and the religion that you have followed? Tell me the truth.” Ja‘far said, “As for what we were upon and have abandoned, it is the religion of Satan. We disbelieved in God and worshipped stones. As for what we have turned to, it is the religion of God, al-Islām. A messenger brought it to us from God, along with a book like the book of the son of Mary, agreeing with it.” The Negus said, “O Ja‘far, you have spoken of a great matter. Proceed slowly.” Then the Negus commanded, and the nāqūs (bell) was struck. Every qissīs (priest) and rāhib (monk) gathered to him. When they had gathered before him, the Negus said, “I adjure you by God, who sent down the Gospel to Jesus: do you find between Jesus and the Day of Resurrection a sent prophet?” They said, “O God, yes. Jesus gave us glad tidings of him and said, ‘Whoever believes in him has believed in me, and whoever disbelieves in him has disbelieved in me.’” So the Negus said to Ja‘far, “What does this man say to you, what does he command you, and what does he forbid you?” He said, “He recites to us the Book of God, commands what is right, forbids what is wrong, commands us to be good neighbors, to maintain family ties, to be kind to the orphan, and commands us to worship God alone, with no partner.” He said, “Recite to me something of what he recites to you.” So he recited to him Sūrat al-‘Ankabūt (The Spider) and Sūrat al-Rūm (The Romans). Then the eyes of the Negus and his companions overflowed with tears. They said, “Give us more, O Ja‘far, of this good discourse.” So he recited to them Sūrat al-Kahf (The Cave). Then ‘Amr wanted to anger the Negus, so he said, “Indeed, they insult Jesus and his mother.” The Negus said, “What do you say about Jesus and his mother?” So Ja‘far recited to them Sūrat Maryam (Mary). When he came to the mention of Mary and Jesus, the Negus raised a nufthah (a small piece) from his miswāk (tooth-stick), about the size of what would irritate the eye. He said, “By God, the Messiah did not exceed what you say.” Al-Jawharī said: “Al-Nufāthah” is what remains in your mouth from the miswāk, and “nufthah” has the first letter damma (u). Then he turned to Ja‘far and his companions and said, “Go, for you are shayūm (safe) in my land,” meaning “secure from anyone who insults you or harms you.” Then he said, “Rejoice and fear not, for today there is no dahwarah (harm) upon the party of Abraham.” ‘Amr said, “O Negus, who is the party of Abraham?” He said, “These people and their companion from whom they have come, and those who follow them.” The polytheists denied that and claimed the religion of Abraham. Then the Negus returned to ‘Amr and his companion the wealth they had brought and said, “Indeed, your gift to me was a bribe, so take it back, for God has given me kingship and has not taken a bribe from me.” Al-Jawharī said: “Rishwah” (bribe) with ḍamma (u) on the rā’ and kasra (i) on it. It is said, “Tarashshaytu al-rajul” when you treat him gently, and “istarshā fī ḥukmihi” means he sought a bribe for his judgment. Ja‘far said, “So we departed and were in the best of lands and the most honorable of neighborhoods. And God revealed on that day to His Messenger, may God bless him and grant him peace, concerning their dispute about Abraham, while he was in Medina, His words, Mighty and Majestic: ‘Indeed, the most worthy of Abraham among the people are those who followed him, and this prophet, and those who believe. And God is the Protector of the believers.’” (Qur’an 3:68) Chapter on the report of ‘Umārah ibn al-Walīd with ‘Amr ibn al-‘Āṣ and his sorcery until he died with the wild beasts in the wilderness. Ibn al-Jawzī narrated with his chain in Tanwīr al-Ghabash from Muṣ‘ab ibn ‘Abd Allāh, who said: When their people sent them both to the Negus—meaning ‘Amr and ‘Umārah—‘Umārah corresponded with a slave-girl of ‘Amr who was with him until she inclined to him. ‘Amr ibn al-‘Āṣ became aware of that and said: “Do you know, ‘Umār, that among the worst of traits for the likes of you is that a cousin’s son is called a son? If you are one with two cloaks, dark and combed, you will not see me, for your cousin, forbidden.” With a sign by which I may verify what you have mentioned. So ‘Umārah returned and informed ‘Amr of his affair and the affair of the Negus’s wife. ‘Amr said to him, “I will not accept this from you unless you are not satisfied with her until she gives you some of the king’s oil, with which no one else anoints himself.” So ‘Umārah spoke to her about the oil. She said, “I fear the king.” But he refused to be satisfied with her until she gave him some of that oil. So she gave him some of it, and he gave it to ‘Amr. He brought it to the Negus and summoned sorcerers. They performed sorcery on him, blew into his urethra, and he went off with the wild beasts, took to the wilderness, separated from humans, and became wild. He kept returning to water on an island in the land of Abyssinia until ‘Abd Allāh ibn Abī Rabī‘ah went out to him with a group of his companions, lay in wait for him at the water, and captured him. He began to shout, “Release me, for I will die if you hold me!” But he held him, and he died in his hand. Al-Suhaylī reported it and added to it, saying: Among those who mentioned the story of ‘Umārah in full is Abū al-Faraj al-Iṣbahānī. He mentioned that ‘Amr ibn al-‘Āṣ traveled with his wife. When they boarded the sea, and ‘Umārah had desired ‘Amr’s wife and she desired him, he resolved to push ‘Amr into the sea—or that happened from ‘Umārah unintentionally. He fell into the sea. ‘Amr swam and called to the ship’s crew, who took him and lifted him back onto the ship. ‘Amr concealed this in himself and did not reveal it to ‘Umārah. Rather, he said to his wife, “Kiss your cousin ‘Umārah to soothe his mind.” When they arrived in the land of Abyssinia, ‘Amr plotted against him and said to him, “I have written to Banī Sahm to absolve themselves of my blood for you. So write you to Banī Makhzūm to absolve themselves of your blood for me, so that Quraysh may know that we have reconciled.” When ‘Umārah wrote to Banī Makhzūm and they absolved themselves of his blood for Banī Sahm, an elder of Quraysh said, “By God, ‘Umārah has been killed, and I know it was a plot from ‘Amr.” Then ‘Amr began to incite ‘Umārah to approach the Negus’s wife and said to him, “You are a handsome man, and women love beauty in men. Perhaps she may intercede for us with the king to fulfill our need.” So ‘Umārah did that. When ‘Amr saw that and ‘Umārah’s repeated visits to the king’s wife, and saw her inclination toward him, he came to the king as an advisor and brought him a sign that the king recognized, which ‘Umārah had revealed to ‘Amr. The king’s jealousy was aroused, and he said, “Were it not that he is my guest, I would kill him, but I will do to him something worse than death.” So he summoned the sorceresses and commanded them to perform sorcery on him. They blew into his urethra a blow, from which he flew away, wandering aimlessly, until he joined the wild beasts in the mountains. He would see a human and flee from him. That was the last of him until the time of ‘Umar ibn al-Khaṭṭāb, may God be pleased with him. Then his cousin ‘Abd Allāh ibn Abī Rabī‘ah came to ‘Umar and sought his permission to travel to him, hoping to find him. ‘Umar, may God be pleased with him, gave him permission. So ‘Abd Allāh traveled to the land of Abyssinia and made extensive inquiries about him and investigated his affair until he was told that he was in a mountain, coming with the wild beasts when they came and going with them when they went. He traveled to him until he lay in ambush for him on his way to the water. Then behold, his hair covered him, his nails had grown long, and his clothes were torn, as if he were a devil. ‘Abd Allāh seized him and began to remind him of kinship and to appeal to him, while he trembled from him and said, “Release me, O Buḥayr!” For ‘Abd Allāh’s name in the Jāhiliyyah (pre-Islamic period) was Buḥayr, but the Prophet, may God bless him and grant him peace, named him ‘Abd Allāh. He said, “And ‘Abd Allāh refused to release him until he died in his hands.” Chapter on the mention of the second journey of ‘Amr ibn al-‘Āṣ to the Negus, his conversion to Islam there, his return to Medina, and his meeting with Khālid ibn al-Walīd and ‘Uthmān ibn Ṭalḥah al-Ḥajabī, and their conversion to Islam. Al-Wāqidī said in al-Maghāzī: ‘Amr ibn al-‘Āṣ said, “I was for Islam…”

[Side-stepping and opposing, I attended Badr with the polytheists, then I was saved. Then I attended Uhud, and I was saved. Then I attended the Trench (al-Khandaq), and I said to myself, "How long will I be tossed about? By Allah, Muhammad will certainly prevail over Quraysh." So I joined my wealth in al-Waht.] Al-Bakri said in *al-Mu'jam*: "Al-Waht" (with the first letter *fatha* and the second *sukūn*, followed by an unpointed *ṭā'*) is the low-lying place, and thus the property of 'Amr ibn al-'Āṣ in al-Ṭā'if was named. Sufyān narrated from 'Amr ibn Dīnār, from a freedman (mawlā) of 'Amr ibn al-'Āṣ, that 'Amr brought into the trellis (ta'rīsh) of al-Waht a thousand thousand sticks, each stick costing a dirham. Mu'āwiyah said to 'Amr, "Who would take the wealth of two Egypts (Miṣrayn) and place it in two lowlands (Wahtayn) and pray the fire of two fires?" 'Amr said, "And I escaped," meaning from the people, "so I did not attend al-Ḥudaybiyah nor its treaty. The Messenger of Allah (peace be upon him) returned with the treaty, and Quraysh returned to Mecca. I began to say, 'Muhammad (peace be upon him) will enter Mecca next year with his companions. Mecca is not a place of settlement, nor is al-Ṭā'if. Nothing is better than leaving, while I am still far from Islam. I thought, even if all of Quraysh embraced Islam, I would not.' So I came to Mecca and gathered men from my people who held my opinion, listened to me, and put me forward in their affairs. I said to them, 'How am I among you?' They said, 'You are our man of opinion and our spokesman (mudrih).' (Al-Mudrih is the tongue of the people and the speaker on their behalf—said by Ibn Fāris) 'with blessedness of soul and fortune.' I said, 'Know, by Allah, I see the matter of Muhammad (peace be upon him) as a matter rising above all matters in a strange way, and I have formed an opinion.' They said, 'What is it?' I said, 'Let us join the Negus (al-Najāshī) and stay with him. If Muhammad prevails, we will be with the Negus, and being under his hand is dearer to us than being under the hand of Muhammad (peace be upon him). If Quraysh prevails, we are those they know.' They said, 'This is the opinion.' He said, 'So gather what you will gift to him.' The most beloved thing to gift to him from our land was leather (adam). He said, 'So we gathered much leather, then we set out until we arrived before the Negus. By Allah, while we were with him, 'Amr ibn Umayyah al-Ḍamrī came to him—the Messenger of Allah (peace be upon him) had sent him with a letter he wrote to him. He entered upon him, then came out from his presence. I said to my companions, "This is 'Amr ibn Umayyah. If I enter upon the Negus and he gives him to me, I will strike his neck. If I do that, I will please Quraysh and have sufficed them by killing the messenger of Muhammad (peace be upon him)." He said, 'So I entered upon the Negus and prostrated to him as I used to do. He said, "Welcome, my friend! Have you gifted me anything from your land?" I said, "Yes, I have gifted you much leather." I brought it near to him, and it pleased him. He distributed some of it among his generals (baṭāriqah) and ordered the rest to be taken into storage, written down, and preserved.' He said, 'When I saw his good spirits, I said, "O King, I have seen a man who came out from you, and he is the messenger of a man who is our enemy, who has wronged us and killed our nobles and best. Give him to me so I may kill him." He raised his hand and struck my nose with it, a blow I thought broke it. Blood gushed from my nostrils, and I began to catch the blood with my clothes. Such humiliation befell me that if the earth had split, I would have entered it out of fear of him. Then I said to him, "O King, if I had thought you would dislike what I said, I would not have asked you." He felt ashamed and said, "O 'Amr, do you ask me to give you the messenger of the Messenger of Allah, to whom comes the Great Namūs (the Trusted One) that came to Moses and Jesus son of Mary, so you may kill him?" (Al-Namūs, according to the People of the Book, is Gabriel—said by al-Jawharī). 'Amr said, "Allah changed my heart from what I was upon, and I said to myself, 'This man knows the truth—Arabs and non-Arabs—and you oppose?' Then I said, 'Do you bear witness to this, O King?' He said, 'Yes, I bear witness to it before Allah. O 'Amr, obey me and follow him. By Allah, he is upon the truth, and he will prevail over all who oppose him, just as Moses prevailed over Pharaoh and his armies.' I said, 'Will you then pledge allegiance (tubāyi'ūnī) to Islam?' He said, 'Yes.' So he extended his hand, and I pledged allegiance to him for Islam. He called for a basin, washed the blood from me, and clothed me in garments—my clothes had become full of blood, so I threw them away. Then I went out to my companions. When they saw the king's clothing, they were delighted and said, 'Did you achieve what you wanted from your man?' I said to them, 'I disliked speaking to him the first time,' and I said, 'I will return to him.' They said, 'The opinion is what you have seen.' I left them as if I were heading for a need, and I made for the place of the ships. I found a ship that had been loaded and was about to set sail, so I boarded with them. They set sail until they reached al-Shu'aybah. I got off the ship with some provisions, bought a camel, and set out heading for Medina until I came out at Marr al-Ẓahrān. Then I continued until, when I was at al-Had'ah, there were two men who had preceded me by a little, heading for a dwelling. One of them entered a tent, and the other stood holding the two riding beasts. I looked and saw that it was Khālid ibn al-Walīd. I said, 'Abā Sulaymān?' He said, 'Yes.' I said, 'Where are you heading?' He said, 'To Muhammad (peace be upon him). The people have entered Islam, and no one with any ambition remains. By Allah, if we stayed, our necks would be seized as the neck of a hyena is seized in its den.' I said, 'And I, by Allah, intend to go to Muhammad (peace be upon him) and intend Islam.' 'Uthmān ibn Ṭalḥah came out and welcomed me. We all alighted at the dwelling, then we traveled together until we arrived in Medina." In another narration: "I met Khālid just before the Conquest (al-Fatḥ), as he was coming from Mecca. I said, 'Where to, O Abā Sulaymān?' He said, 'The path (al-mansim) has straightened, and indeed the man is a prophet. Go, by Allah, and embrace Islam—how long?'" (Al-Mansim: with *fatha* on the *mīm* and *nūn*, and *kasra* on the *sīn*: the front of a camel's hoof, also of an ostrich; used metaphorically for the direction one is heading. One says, "From where is your *mansim*?" i.e., "Where are you heading?" With *kasra* on the *mīm* and *yā'* as the last letter: a sign—said by al-Jawharī.) Ibn 'Abd al-Barr said in the biography of al-Walīd ibn al-Walīd: "He embraced Islam before his brother Khālid and attended with the Messenger of Allah (peace be upon him) the 'Umrah of al-Qaḍiyyah. He wrote to his brother Khālid, who had left Mecca fleeing so as not to see the Messenger of Allah (peace be upon him) and his companions in Mecca, out of dislike for Islam. The Messenger of Allah (peace be upon him) asked al-Walīd about him and said, 'If he came to us, we would honor him. Someone like him should not have Islam fall upon his mind.' So al-Walīd wrote that to his brother Khālid, and Islam settled in his heart, and that was the cause of his emigration." Al-Wāqidī said: "'Amr ibn al-'Āṣ said: 'When we arrived in Medina, I cannot forget the words of a man we met at Bi'r Abī 'Anabah, shouting, "Yā Rabāḥ! Yā Rabāḥ!" We took this as a good omen and were pleased. Then he looked at us, and I heard him say, "Mecca has given the reins after these two." I thought he meant me and Khālid ibn al-Walīd. Then he turned and hurried toward the mosque, and I thought he was going to give the Messenger of Allah (peace be upon him) the good news of our arrival. It was as I thought. We knelt our camels at al-Ḥarrah, put on our best clothes, and the call to 'Aṣr was made. We all went until we appeared before him (peace be upon him), and his face was beaming. The Muslims around him were delighted at our embracing Islam. When he saw them, he said, "Mecca has thrown at you the cores of its liver."' (Al-Jawharī said: "Al-Falad" is the liver of a camel, plural "Aflādh"; "Al-Fildhah" is a piece of the liver, meat, wealth, etc.) Khālid ibn al-Walīd stepped forward and pledged allegiance, then 'Uthmān ibn Ṭalḥah stepped forward and pledged allegiance, then I stepped forward. By Allah, no sooner had I sat before him (peace be upon him) than I could not lift my gaze to him out of shyness. I pledged allegiance to him on condition that he forgive my past sins, and I did not think of my future ones." In another narration from Abū Bakr al-Khaṭīb with an *isnād* traced back: "The Messenger of Allah (peace be upon him) said, 'A wise man will come to you tonight.' So 'Amr ibn al-'Āṣ came as an emigrant (muhājiran)." 'Amr said regarding his arrival with Khālid and 'Uthmān ibn Ṭalḥah: "I was older than them, so I wanted to outwit them. I put them forward before me for the pledge. They pledged and stipulated that their past sins be forgiven. I resolved in myself to pledge on condition that both my past and future sins be forgiven. When I pledged, I remembered my past sins and forgot to say 'and my future ones.' The Messenger of Allah (peace be upon him) said, 'O 'Amr, pledge, for Islam erases (or in another narration: "sweeps away") what came before it, and emigration (hijrah) erases what came before it.' So I pledged to him, then left. That was in Ṣafar of the year eight of the Hijrah, six months before the Conquest. 'Amr (may Allah have mercy on him) died on the day of Fiṭr in the year forty-three, at the age of ninety. He was buried in al-Muqattam, and his son 'Abd Allah led the prayer over him." He was among the foremost cunning men in opinion and stratagem. 'Umar ibn al-Khaṭṭāb (may Allah be pleased with him), when he considered a man weak in intellect and opinion, would say, "I bear witness that your Creator and the Creator of 'Amr are one," meaning the Creator of opposites. **Section on the mention of words exchanged between 'Amr ibn al-'Āṣ and 'Abd ibn al-Julandā when the Messenger of Allah (peace be upon him) sent him to him and his brother, who were the two kings of 'Umān, related to the Negus.**

A servant asked 'Amr: "O 'Amr, you are the son of the chief of your people. How did your father act? For we have in him an example." 'Amr said: "I replied: 'He died without believing in Muhammad (peace be upon him), and I wish that he had accepted Islam and believed in him. I myself was of the same opinion until God guided me to Islam.'" He asked: "When did you follow him?" I said: "Recently." He asked me: "Where did you embrace Islam?" I said: "At the court of the Negus 54." And I informed him that the Negus had embraced Islam. He asked: "How did his people deal with his kingship?" I said: "They confirmed him and followed him." He asked: "And the bishops and monks—did they follow him?" I said: "Yes." He said: "Look, O 'Amr, what you say. There is no trait in a man more disgraceful than lying." I said: "I have not lied, and we do not consider it permissible in our religion." Then he said: "I do not think that Heraclius 55 knew of the Negus's conversion." I said: "Yes, he did." He asked: "How did you know that?" I said: "The Negus used to pay tribute to him. When he embraced Islam and believed in Muhammad (peace be upon him), he said: 'No, by God, even if he asked me for one dirham, I would not give it.' This saying reached Heraclius, who said: 'Is his brother 56 so foolish that he leaves his servant not paying tribute and follows a new religion?' Heraclius said: 'A man who desires a religion and chooses it for himself—what can I do with him? By God, were it not for my fear of losing my kingdom, I would do as he did.'" He said: "Look, O 'Amr, what you say." I said: "By God, I have told you the truth." Then the servant said: "Tell me what he commands," and asked him about Islam. This will come in its place in our book, God willing. Chapter: Mention of the letters of the Prophet (peace be upon him) to Caesar 57, the king of the Romans, and his sending of Dihyah ibn Khalifah al-Kalbi (may God be pleased with him) to him, and what pertains to that. His name is Heraclius. Ibn Dihyah said in his work "Marij al-Bahrayn" 58: The meaning of "Caesar" is "the one cut open" 59, because when his mother went into labor with him, she died, and her belly was cut open to extract him, so he came out alive. He used to boast of this because he did not come out through the vulva. He said: The name "Caesar" is derived in their language from "cutting," because his mother's entrails were cut until he came out. He was brave, tyrannical, and bold in war. We have related in the book "al-Rawd al-Unuf" 60 by Imam al-Hafiz Abu al-Qasim 'Abd al-Rahman al-Khath'ami, then al-Suhayli (may God have mercy on him). He said: From the narration of al-Harith in his Musnad 61: The Messenger of God (peace be upon him) said: "Who will go with this letter of mine to Caesar, and for him is Paradise?" They said: "Even if he is not killed, O Messenger of God?" He said: "Even if he is not killed." So a man went with it, meaning Dihyah (may God be pleased with him). Abu Bakr al-Bazzar 62 said in his Musnad—and I found it in a reliable handwriting—this hadith is the one with which I began the introduction of this work, and it is what motivated me to compile it. He said: Ibrahim ibn Isma'il ibn Yahya ibn Salamah ibn Kuhayl narrated to us, saying: My father narrated to me from his uncle Muhammad ibn Salamah ibn Kuhayl, from 'Abdullah ibn Shaddad ibn al-Had, from Dihyah al-Kalbi, who said: The Messenger of God (peace be upon him) sent me with a letter to Caesar. I came to him and gave him the letter. With him was a nephew of his, red-haired, blue-eyed, with straight hair. When he read the letter—in it was: "In the name of God, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of God, to Caesar, the ruler of the Romans"—his nephew snorted and said: "It should not be read today." Caesar said to him: "Why?" He said: "He began with himself and wrote 'the ruler of the Romans' and did not write 'the king of the Romans.'" Caesar said: "We will read it." When he read the letter and they left his presence, he brought me in to him and sent for the bishop 63, who was their leader. He informed him and read him the letter. The bishop, who was their leader, said: "This is the one we were waiting for, and whom Jesus gave glad tidings of." Caesar said: "What do you command me?" The bishop said: "As for me, I believe him and follow him." Caesar said: "As for me, if I do that, my kingdom will be lost." Then we left his presence. Caesar sent for Abu Sufyan 64, who was with him at that time, and said: "Tell me about this man who has appeared in your land. What is he?" He said: "A young man." He said: "What is his lineage?" He said: "He is of noble lineage among us; no one surpasses him." He said: "This is a sign of prophethood." He said: "How is his truthfulness?" He said: "He has never lied." He said: "This is a sign of prophethood." He said: "Who follows him?" He said: "The youth and the lowly." He said: "This is a sign of prophethood." He said: "Do you see those who go out to him from among you—do they return to you?" He said: "No." He said: "This is a sign of prophethood." He said: "Do you see those who come to you from his companions—do they return to him?" He said: "Yes." He said: "This is a sign of prophethood." He said: "Does he ever break his covenant?" He said: "No." He said: "Does he fight?" He said: "Yes." He said: "How is his fighting?" He said: "A people fought him, and he defeated them, and they defeated him." He said: "This is a sign of prophethood." Then he called me and said: "Convey to your companion that I know he is a prophet, but I will not give up my kingdom." As for the bishop, they used to gather to him every Sunday, and he would go out to them, speak to them, and remind them. When Sunday came, he did not go out to them, and he remained until the next Sunday. I would go in to him, and he would speak to me and ask me. When the next Sunday came, they waited for him to go out, but he did not go out, and he excused himself to them on account of illness. He did this several times. They gathered and sent to him: "You must come out to us, or we will enter upon you and kill you, for we have been suspicious of you since this Arab came." The bishop said: "Take this letter and go to your companion, convey greetings to him, and inform him that I bear witness that there is no god but God and that Muhammad is the Messenger of God, and that I have believed in him, affirmed him, and followed him. They have objected to me for that, and you see what has happened." Then he went out to them, and they killed him. Then Dihyah returned to the Prophet (peace be upon him), and with him were messengers of the agents of Chosroes 65 over San'a', whom they had sent to him. He had written to the ruler of San'a' threatening him, saying: "Either you deal with me concerning a man who has appeared in your land calling me to his religion, or pay the jizyah 66, or I will kill you," or he said: "I will do such and such to you." So the ruler of San'a' sent fifteen men to the Prophet (peace be upon him). Dihyah found them with the Messenger of God (peace be upon him). When he read their master's letter, he left them for fifteen nights. When fifteen nights had passed, they approached him. When he saw them, he called them and said: "Go to your master and tell him: 'My Lord killed his lord last night.'" They went and informed him of what had happened. He said to them: "Mark this night." They marked it. He said: "Tell me, how did you see him?" They said: "We have never seen a king more composed than him; he walks among them fearing nothing, humble, not guarded, and they do not raise their voices in his presence." Dihyah said: "Then news came that Chosroes had been killed that night." Al-Bazzar said: Dihyah did not narrate from the Messenger of God (peace be upon him) except this hadith. Ibn 'Abd al-Barr 67 mentioned in his biography of Dihyah that the Messenger of God (peace be upon him) sent him to Caesar, and Caesar believed in him, but his patriarchs refused to believe. Dihyah informed the Messenger of God (peace be upon him) of that, and he said: "His kingdom is confirmed." This is in a long hadith he mentioned. We have related in Sahih Muslim 68 from 'Abdullah ibn 'Abbas (may God be pleased with them both) that Abu Sufyan ibn Harb informed him, from his own mouth to his, saying: I set out during the truce that was between me and the Messenger of God (peace be upon him). While I was in Syria, a letter from the Messenger of God (peace be upon him) was brought to Heraclius. Dihyah al-Kalbi had brought it and given it to the governor of Busra 69, who then gave it to Heraclius. Heraclius said: "Is there anyone here from the people of this man who claims to be a prophet?" They said: "Yes." So I was called along with a group of Quraysh, and we entered upon Heraclius. He seated us before him and said: "Which of you is the closest in lineage to this man who claims to be a prophet?" Abu Sufyan said: I said: "I am." So they seated me before him and seated my companions behind me. Then he called for his interpreter and said: "Tell them: I will ask this man about this man who claims to be a prophet. If he lies to me, then you should contradict him." Abu Sufyan said: By God, had it not been for fear of being accused of lying, I would have lied. Then he said to his interpreter: "Ask him: How is his lineage among you?" I said: "He is of noble lineage among us." He said: "Was there any king among his ancestors?" I said: "No." He said: "Did you accuse him of lying before he said what he said?" I said: "No." He said: "Who follows him—the nobles or the weak?" I said: "Rather, the weak." He said: "Are they increasing or decreasing?" I said: "No, they are increasing." He said: "Does anyone apostatize from his religion after entering it, out of displeasure?" I said: "No." He said: "Have you fought him?" I said: "Yes." He said: "How was your fighting with him?" I said: "War between us and him alternates."

He inflicts upon us and we inflict upon him. He said: 'Does he break his covenant?' I said: 'No, and we are in a truce with him, not knowing what he will do in it.' He said: 'By God, I could not find any word to insert anything into this except this.' He said: 'Did anyone before him say this statement?' I said: 'No.' He said to his interpreter: 'Say to him: I asked you about his lineage, and you claimed that he is of noble lineage among you. Likewise, messengers are sent from the noblest of their people. I asked you whether any of his ancestors was a king, and you claimed no. I said: If any of his ancestors were a king, I would say he is a man seeking the kingdom of his ancestors. I asked you about his followers: are they the weak or the nobles? You said they are the weak, and they are the followers of the messengers. I asked you whether you used to accuse him of lying before he said what he said, and you claimed no. I knew that he would not leave off lying to people and then go and lie about God. I asked you whether any of them apostatizes from his religion after entering it, out of displeasure with it, and you claimed no. Likewise, faith, when it mixes with the joy of hearts. I asked you whether they increase or decrease, and you claimed they increase. Likewise, faith, until it is complete. I asked you whether you fought him, and you claimed you fought him, and the war between you and him is alternating, he inflicts upon you and you inflict upon him. Likewise, the messengers are tested, and then the outcome is theirs. I asked you whether he breaks his covenant, and you claimed he does not break his covenant. Likewise, the messengers do not break their covenant. I asked you whether anyone before him said this statement, and you claimed no. I said: If anyone before him had said this statement, I would say he is a man following the saying of someone before him.' Then he said: 'What does he command you?' I said: 'He commands us to pray, give alms, maintain ties of kinship, and be chaste.' He said: 'If what you say is true, then he is a prophet. I knew that he would appear, but I did not think he would be from among you. If I knew that I could reach him, I would love to meet him. If I were with him, I would wash his feet. His kingdom will surely reach what is under my feet.' Then he called for the letter of the Messenger of God, may God bless him and grant him peace, and read it. In it was: 'In the name of God, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of God 70 — and in another narration: 'Abdullah and His Messenger — to Heraclius, the great one of Byzantium. Peace be upon whoever follows the guidance. To proceed: I invite you to the call of Islam. Accept Islam and you will be safe. Accept Islam and God will give you your reward twice. If you turn away, then upon you is the sin of the Arians 71. And {O People of the Scripture, come to a word common between us and you: that we worship none but God and associate nothing with Him} 72 until His saying {so say, bear witness that we are Muslims}.' When he finished reading the letter, voices rose around him, clamor increased, and he ordered us to be expelled. I said to my companions when we left: 'The matter of Ibn Abi Kabsha 73 has become serious; indeed, the king of the Banu al-Asfar 74 fears him.' I never ceased to be certain that the matter of the Messenger of God, may God bless him and grant him peace, would prevail until God brought Islam to me — and in another narration: 'while I was unwilling.'

With a shaddah and fatha on the fa', as a passive verb. In one narration, 'saqfan' with dammah on the sin and qaf and tanwin on the fa'. According to al-Qabisi, 'usqufan' with dammah on the hamza and sukun on the sin. This is the well-known form of this word with a hamza and shaddah on the fa'. Some have narrated both 'usquf' and 'saqf' together. It refers to the leader of the Christians, as stated by the author of al-'Ayn. A group of people are called 'saqf' for that reason. Others said: perhaps he is so named because of his bowing and humility due to his religiosity among them, and that he is the guardian of their law, and he is below the judge. 'Usquf' also means tall with a bow in Arabic, and the noun from it is 'saqf' and 'saqifi'. Al-Dawudi said: he is the scholar. His saying: 'Ibn al-Natur'. 'Iyad said: it is with an unpointed ta' according to the majority, and according to al-Hamawi with a pointed letter. The linguists say: one says 'fulan naturatu bani fulan' and 'nazuruhum' with a pointed letter if he is the one looked up to among them. 'Al-Natur' is the guardian of palm trees, a foreign word used by the Arabs. Al-Asma'i said: it is with a pointed letter from 'nazar', and the Nabataeans turn the dhad into ta'. Among what Ibn al-Jawzi narrated in his book al-Wafa: He said: One day Caesar became worried due to the emergence of the kingdom of circumcision. Then a messenger from the ruler of Busra came with a man from the Arabs leading him. He said: This is one of the Arabs who tells of a wondrous matter that has appeared in his land. Caesar asked him, and he said: A man appeared among us claiming to be a prophet. Some people followed him, others opposed him, and there were battles among them. I left them in that state. He said: Strip him. So they stripped him, and behold, he was circumcised. Heraclius said: By Allah, this is the one I saw. Give him his garment. Then he called his police chief and said: Search Syria thoroughly until you bring me a man from this man's people. Abu Sufyan said: I had gone out for trade, and his police chief suddenly came upon us. He said: Are you from this man's people? We said: Yes. So he took me and my companions until we arrived at Ilya 75. He brought us to him, and there he was sitting in his royal court with the crown on his head, surrounded by the great men of Rome. He said to his interpreter: Ask them which of them is closest in lineage to this man who claims to be a prophet. Abu Sufyan said: I said: I am. He said: What is your relation? I said: He is my cousin. Abu Sufyan said: There was no man from Banu 'Abd Manaf in the caravan that day except me. Caesar said: Bring him near. And they placed my companions behind my back. He narrated the hadith, and in it: When Allah had removed the armies of Persia from him, Caesar walked from Hims on carpets spread for him to Ilya, in gratitude for what Allah had bestowed upon him. It is narrated from al-Zuhri that he said: A bishop from the Christians told me that Heraclius received the letter of the Messenger of Allah, may Allah bless him and grant him peace, and placed it between his thighs and his side. Then he wrote to a man in Rome who could read Hebrew, informing him of what had come. The ruler of Rome wrote to him: He is the awaited prophet, no doubt about it. So follow him and believe in him. He gathered his patriarchs and said: O Romans, a letter has come to me from this man calling me to his religion. By Allah, he is the prophet we were awaiting and find in our books. Come, let us follow him, so that our world and our hereafter may be secured. But they snorted like one man and wanted to kill him. He turned them back with what he mentioned. Chapter on the address of Dihya to Caesar. It is narrated from him that he said: The Messenger of Allah, may Allah bless him and grant him peace, sent me to the king of Rome with his letter while he was at Tabuk, and the king was in Damascus. Al-Suhayli added: I said to him: O Caesar, one who is better than you has sent me to you, and the one who sent him is better than him and you. So listen with humility, then respond with sincerity. For if you do not humble yourself, you will not understand; and if you are not sincere, you will not be fair. He said: Present it. He said: I said: Do you know that the Messiah used to pray? He said: Yes. He said: Then I call you to the One to whom the Messiah prayed, and I call you to the One who arranged the creation of the heavens and the earth while the Messiah was in his mother's womb, and I call you to this unlettered prophet whom Moses gave glad tidings of, and Jesus son of Mary gave glad tidings of after him. With you there is a remnant of knowledge that suffices for certainty and heals from hearsay. If you respond, you will have this world and the next; otherwise, the next world will be lost to you, and you will be shared in this world. Know that you have a Lord who breaks tyrants and changes blessings. Caesar took the letter, placed it on his eyes and head, kissed it, and said: By Allah, I have not left any book unread nor any scholar unasked, and I have seen nothing but good. So give me time until I consider to whom the Messiah prayed. For I dislike to answer you today with something that tomorrow I see something better and retract, which would harm me and not benefit me. Stay until I consider. He did not stay long before the death of the Prophet, may Allah bless him and grant him peace, came to him. In another narration from him, he said: Heraclius ordered a crier to cry: Lo, Heraclius has believed in Muhammad, may Allah bless him and grant him peace, and followed him. The troops entered in their armor and surrounded his palace, intending to kill him. He turned them back, and they were satisfied with him. Then he wrote a letter and sent it with Dihya, saying to the Prophet, may Allah bless him and grant him peace: I am a Muslim, but I am overpowered in my affair. And he sent him a gift. When the Messenger of Allah, may Allah bless him and grant him peace, read his letter, he said: The enemy of Allah has lied; he is not a Muslim, but rather he is still a Christian. And he accepted the gift and distributed it among the Muslims. He would not accept a gift from a polytheist at war, but he accepted this one because it was booty for the Muslims, and therefore he distributed it among them. Had it come to him in his house, it would have been exclusively his, just as the gift of al-Muqawqis was exclusively his, and he accepted it from al-Muqawqis because he was not at war but had shown inclination to enter the religion. Ibn al-Jawzi said: Dihya said: I handed him the letter of the Prophet, may Allah bless him and grant him peace. He kissed its seal and placed it under something he was sitting on. Then he called out, and the patriarchs and his people gathered. He stood on cushions folded for him—for the Persians and Romans had no pulpits—then he addressed his companions, saying: This is the letter of the Prophet, may Allah bless him and grant him peace, whom the Messiah gave us glad tidings of, from the descendants of Ishmael son of Abraham. They snorted. He gestured with his hand for them to be silent, then said: I only tested you to see how you support Christianity. He said: The next day he sent for me secretly and brought me into a great house containing three hundred and thirteen images, which were images of the prophets and messengers. He said: Look where your companion is among these. He said: I saw the image of the Prophet, may Allah bless him and grant him peace, as if he were looking. I said: This is he. He said: You have spoken truth. He said: Whose image is this on his right? I said: A man from his people called Abu Bakr al-Siddiq. He said: Who is this on his left? I said: A man from his people called 'Umar ibn al-Khattab. He said: Indeed, we find in the Book that with these two companions Allah will complete this religion. When I came to the Prophet, may Allah bless him and grant him peace, he said: Abu Bakr and 'Umar have spoken truth; Allah will complete this religion and grant victory. It is narrated that he said to Dihya: By Allah, I know that your companion is a sent prophet and that he is the one we were awaiting, but I fear the Romans for myself. Were it not for that, I would have followed him. Chapter on the mention of the Messiah, peace be upon him, and the disciples. Al-Suhayli said: The soundest thing said about the meaning of 'al-Masih', despite the many opinions on that, is that it means 'the truthful one' in their language, then the Arabs Arabized it. The sending of the Messiah to the disciples was after he was raised and the one who was made to resemble him was crucified. Mary the truthful, peace be upon her, and the woman who had been insane—whom the Messiah, peace be upon him, had healed—came and sat by the tree trunk weeping. His mother was afflicted with such grief over him as only Allah knows. He descended to them and said: Why are you weeping? They said: For you. He said: I was not killed nor crucified, but Allah raised me and honored me, and made it ambiguous to them concerning my affair. Convey my command to the disciples to meet me at such and such place at night. The disciples came to that place, and behold, the mountain was ablaze with light due to his descent upon it. Then he commanded them to call people to his religion and the worship of his Lord. He sent them to the nations mentioned by Ibn Ishaq and others. Then he was clothed with the garment of the angels and ascended with them, becoming angelic-human, heavenly-earthly. Qadi 'Iyad said: It is said about the companions of Jesus, peace be upon him, that they were the bleachers because they whitened clothes, and 'al-hur' means whiteness. They were originally bleachers. It is also said: fishermen. Al-Suhayli said: The soundest thing said about the meaning of 'al-Hawariyyun' is that 'al-Hawari' is the pure one, i.e., the pure and clear from everything. The exegetes' saying that it means 'the pure ones' is an eloquent word. Abu Hanifa recited: "My two friends, purify me; her love has left in my heart only high branches that will be reached." He said: 'Al-'awdh' is what livestock cannot reach due to its height, as if it has sought refuge from them. Al-Quda'i mentioned in 'Uyun al-Ma'arif that Jesus, peace be upon him, was born on Wednesday, the twenty-fifth of December, three hundred and three years after the rise of Alexander. Mary became pregnant with him at the age of thirteen.

Al-Hasan was conceived for nine hours and was delivered on the same day, and his birth was in Bethlehem. When he completed eight days, he was circumcised according to the law of Moses, peace be upon him, and they named him Jesus (al-Yasūʿ). His mother fled with him to Egypt, and he resided there for twelve years. Then she returned with him to Nazareth in the mountain of Galilee, peace be upon him. When he reached thirty years, revelation came to him, and his prophethood lasted three years. He spoke in the cradle three times, then did not speak until he reached the age of speech. He gave glad tidings of our Prophet Muḥammad, may God bless him and grant him peace, saying in the Gospel of John: "Keep my commandment, for the Paraclete (al-Fāraqliṭ) will come to you, and he is Muḥammad, may God bless him and grant him peace." It is said that he was raised to heaven on the Night of Decree (Laylat al-Qadr) from the Mount of the Holy House (Jabal Bayt al-Muqaddas). After seven [days], he appeared to his mother and said to her: "Nothing but good has befallen me," and he commanded her to bring the disciples (al-Ḥawāriyyūn) to him. They came to him, and he gave them his testament and dispersed them throughout the earth. Wahb said: "God caused Jesus to die for three hours of the day, then raised him." Mary lived after him for six years. Its author, may God pardon him, says: The mountain mentioned by al-Quḍāʿī at the Holy House (Bayt al-Muqaddas) is now known as Mount Ṭūr (Jabal al-Ṭūr). It overlooks the al-Aqṣā Mosque, and on its summit is an ancient structure from the time of the Romans, shaped like a fortress. Within its peak is the form of a small, square-built temple, and atop it is a dome with a hollowed head, with no barrier between that temple and the sky. It is visited, and the people of Ṭūr say that it is the ascent place of Jesus, peace be upon him, according to what they have inherited among themselves from the time of Sultan Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb, the conqueror of the Holy House and its deliverer from the hands of the Franks. God knows best. Al-Quḍāʿī said: It is narrated from the Prophet, may God bless him and grant him peace, that he said: "God will surely send down the Messiah, Jesus son of Mary, as a just judge and an equitable leader. He will break the cross, kill the pig, abolish the jizya (poll tax), and cause wealth to flow so abundantly that no one will be found to accept it. He will surely traverse al-Rawḥāʾ as a pilgrim (ḥājj) or one performing ʿumra." Ibn Qutayba said in al-Maʿārif: "Between Jesus, peace be upon him, and Muḥammad, may God bless him and grant him peace, is six hundred and twenty years." There is disagreement among the transmitters regarding these dates. **Interpretation (Tafsīr):** Al-Rawḥāʾ: With the first letter open (fatḥa) and the unpointed ḥāʾ, elongated—a village encompassing the tribe of Muzayna, two nights' journey from Medina, with forty-one miles between them. Al-Bakrī said this in his dictionary. It is narrated from Abū Hurayra, may God be pleased with him, who said: I heard the Messenger of God, may God bless him and grant him peace, say: "By Him in whose hand my soul is, the son of Mary will surely raise his voice in talbiya from the pass of al-Rawḥāʾ as a pilgrim or one performing ʿumra, or he will do both." He said: More than one narrated that the Messenger of God, may God bless him and grant him peace, said—and he had prayed in the mosque at the bottom of al-Rawḥāʾ, near the vein of al-Ẓabya—: "This is a valley from the valleys of Paradise. Seventy prophets before me have prayed in this mosque. Moses son of ʿImrān passed through it as a pilgrim or one performing ʿumra with seventy thousand from the Children of Israel, on a gray she-camel of his, wearing two coarse woolen cloaks, reciting the talbiya, and the cliffs of al-Rawḥāʾ responded to him, the cliffs on all sides." Al-Jawharī said this. He said: It was named al-Rawḥāʾ due to the abundance of its spirits (arwāḥ). At al-Rawḥāʾ is a structure they claim is the grave of Muḍar ibn Nizār. **Return and Resumption to What We Are Discussing:** Ibn Isḥāq narrated from Khālid ibn Sinān, from a man among the ancient Romans, who said: When Heraclius (Hiraql) intended to depart from the land of Syria to Constantinople, upon hearing the matter of the Messenger of God, may God bless him and grant him peace, he gathered the Romans and said: "I will present matters to you, so consider." They said: "What are they?" He said: "By God, you know that this man is a sent prophet. We find him in our books and recognize him by his description. Come, let us follow him." They said: "We should be under the authority of the Arabs?" He said: "Then I will give him the jizya every year to break his power and find rest from his war." They said: "We give the Arabs humiliation and disgrace? No, by God." He said: "Then I will give him the land of Syria—that is, Palestine, Jordan, Damascus, Ḥimṣ, and what lies before the pass (al-Darb)." They said: "We will not do it." He said: "By God, you will see that you have been defeated when you refuse him in your city." Then he sat on his mule and departed until, when he looked down upon the pass, he faced the land of Syria and said: "Peace be upon you, O land of Syria—a farewell peace." Then he spurred [his mule] until he entered Constantinople. Its author, may God pardon him, says: This is the meaning of his saying, may God bless him and grant him peace: "When Caesar (Qayṣar) is gone, there will be no Caesar after him"—the hadith. And it was as he said: during the caliphate of ʿUmar ibn al-Khaṭṭāb, may God be pleased with him, their treasures were taken and spent in the path of God, the Mighty and Majestic. "Nor does he speak from [his own] inclination" (Qur'an 53:3). The Prophet, may God bless him and grant him peace, informed the delegation of ʿUdhra when they came to him in Ṣafar of year nine, among them Ḥamza ibn al-Nuʿmān, and they embraced Islam. He gave them glad tidings of the conquest of Syria and the flight of Heraclius to a stronghold of his lands. They were twelve men, including the aforementioned Ḥamza. In these hadiths is sufficient clear exposition and ample declaration regarding the matter of the Prophet, may God bless him and grant him peace, and his message, which renders great reflection unnecessary and establishes for him, may God bless him and grant him peace, preeminence and priority. This is due to what issued from the statement of Heraclius—one of the scholars of the People of the Book—after his examination, his persistence, and his extensive investigation into the conditions of the Prophet, may God bless him and grant him peace, and his inquiry with soundness of his view and excellence of his thought. And his saying to Abū Sufyān: "If what you say is true, then he is a prophet." And his saying: "I knew that he would emerge, but I did not think he would be from among you." And his saying: "If I knew that I could reach him, I would love to meet him." And his saying: "If I were with him, I would wash his feet." In the totality of what we have mentioned from him is the utmost exaggeration in veneration and the ultimate exaltation and honor. For Heraclius is among the most intelligent of the People of the Book, the most balanced in knowledge and virtue. Were it not for what he knew of the certainty of the prophethood of Muḥammad, may God bless him and grant him peace, and its manifestation, and what he learned of its hidden and concealed knowledge, he would not have guided to following him nor hastened to accept his letter and listen to it. He would have done as Chosroes (Kisrā) did when the letter of the Prophet, may God bless him and grant him peace, calling him to faith and Islam reached him: he turned away from accepting it, tore it up, and neither approached it nor believed it, due to his ignorance and lack of knowledge of what God, the Exalted, had revealed in His books regarding the announcement of his prophethood, may God bless him and grant him peace, and because his people were Magians, worshipping fire, and had no knowledge of the matters of the prophets—may the blessings of God be upon our Prophet and upon them all. Then, this acknowledgment from Heraclius and his submission to him, may God bless him and grant him peace, despite the multitude of his followers and armies, his expanse in the land, his power, and his command of men and wealth—which would have enabled him to achieve his desires and hopes—while the Prophet, may God bless him and grant him peace, and his companions at that time were few in number, scant in resources, not crossing the minds of any king, nor passing through anyone's imagination, due to their state of prevailing poverty and accompanying scarcity—Heraclius's submission to him despite this condition, his acknowledgment of his prophethood, his preference for the ultimate goal, and his exaggeration in honoring him, is evidence of his knowledge of what he declared and manifested after concealing it, and of the spread of the prophethood of Muḥammad, may God bless him and grant him peace, his honor and nobility. And by that, the definition occurred in the Glorious Book of God, to which "falsehood cannot come from before it or behind it; [it is] a revelation from the Wise and Praiseworthy" (Qur'an 41:42). God, the Exalted—and He is the most truthful of speakers—said: "And My mercy encompasses all things. So I will decree it for those who fear [God] and give zakah and those who believe in Our signs—those who follow the Messenger, the unlettered prophet, whom they find written with them in the Torah and the Gospel. He commands them to what is right and forbids them from what is wrong, makes lawful for them the good things and prohibits for them the impure things, and relieves them of their burden (iṣrahum) and the shackles (al-aghāl) that were upon them. So those who believe in him, honor him, support him, and follow the light that was sent down with him—it is those who are the successful" (Qur'an 7:156-157). **Interpretation (Tafsīr):** His saying, the Exalted: "their burden (iṣrahum)"—and it is recited as "āṣārahum" in the plural. Ibn ʿAbbās said: He means the heavy covenant; it was taken from the Children of Israel to act by what is in the Torah. Qatāda said: He means the severity that was upon them in religion. "And the shackles (al-aghāl)"—He means the burdens that were upon them, such as the killing of oneself in repentance, cutting off the offending limbs, cutting off impurity from the garment with scissors, specifying retribution in killing, prohibiting the taking of blood money, abandoning work on the Sabbath, and that their prayer was not valid except in churches, and other such hardships. They were likened to shackles that bind the hand to the neck. Al-Baghawī said this. **[Chapter]** **Regarding what Diḥya said about his arrival before Caesar and about the letter of the Prophet, may God bless him and grant him peace, which he wrote to Heraclius, and that it is preserved with them up to our present time, and what I have narrated concerning that.** Al-Suhaylī said: Diḥya said: "O, has it reached her, despite her distance, that I arrived before Caesar? I assessed him by the prayer of the Messiah, which was of the purest ruby. And the arrangement of your Lord, the command of heaven and earth—so he closed his eyes and did not deny. I said: 'Will you affirm the glad tidings of the Messiah?' He said: 'I will consider.' I said: 'Consider.' He nearly affirmed the matter of the Messenger, but inclined to the one-eyed substitute. So he doubted, and his soul surged, and the souls of the sons of the Yellow [race] surged. At his placing the book with his hands upon the head, the eye, and the nostril. So Caesar became, from his affair, like the reddish horse."

He meant by the 'ashqar horse 76 a parable for the Arabs. They say: 'An ashqar horse: if you hold it back, it gets wounded; if you advance it, it gets slaughtered.' It is narrated that Heraclius placed the letter of the Prophet, may God bless him and grant him peace, in a golden tube out of reverence for it, and that they continued to inherit it from one generation to the next in the most honorable container and the most exalted place. Al-Jawhari said: 'I placed the garment in its container (ṣiwān or ṣuwān) 77, which is what it is preserved in.' Al-Suhayli said: 'Until it—meaning the letter—was with Alfonso 78, who dominated Toledo in the land of Andalusia. Then it was with his grandson, known as al-Sulayṭīn 79. He said: One of our companions told me that he was told by someone who had been asked about seeing it by one of the commanders of the Muslim armies, known as ʿAbd al-Malik ibn Saʿīd. He said: So he brought it out to me, and I wept and wanted to kiss it and take it from his hand, but he prevented me from doing so out of preservation for it and stinginess with it towards me.' It is said: 'Hiraql' and 'Hirqil.'

  1. al-ra'um : A ewe that licks the clothes of passersby, used metaphorically for excessive affection.
  2. al-Najāshī : The title of the ruler of Abyssinia (Ethiopia) at the time of the Prophet.
  3. al-Miṣbāḥ al-Muḍī' : Title of a work by Ibn al-Jawzi, meaning 'The Illuminating Lamp'.
  4. Yathrib : The pre-Islamic name of Medina.
  5. ummah : Community or nation, here referring to a single political and religious community.
  6. ribā'ah : Customary practice regarding blood-money and mutual responsibility.
  7. ‘ānī : Captive or prisoner of war.
  8. mufriḥ : A person burdened with debt or heavy obligations.
  9. mawlā : Client, freedman, or ally; a relationship of patronage.
  10. dhimma : Covenant of protection, guarantee of safety.
  11. mawālī : Patrons or allies; plural of mawlā.
  12. muḥdith : Innovator in religion, one who introduces new practices.
  13. biṭānah : Inner circle, close associates or confidants.
  14. ḥaram : Sanctuary, inviolable territory.
  15. ʿawāqil : Plural of ʿāqila, meaning the paternal relatives who are responsible for paying blood-money (diya) on behalf of a killer.
  16. Qul rabbi adkhilnī mudkhala ṣidq : Qur'an 17:80: 'And say, my Lord, cause me to enter a goodly entrance.'
  17. wa-akhrijnī mukhrajā ṣidq : Qur'an 17:80: 'and cause me to exit a goodly exit.'
  18. sulṭānan naṣīrā : Qur'an 17:80: 'a helping authority.'
  19. jizya : A tax levied on non-Muslims in an Islamic state in exchange for protection and exemption from military service.
  20. wa-ulū l-arḥāmi baʿḍuhum awlā bi-baʿḍin fī kitābi llāh : Qur'an 8:75: 'But those of kinship are closer to one another in the decree of Allah.'
  21. innamā l-muʾminūna ikhwa : Qur'an 49:10: 'The believers are but brothers.'
  22. al-Najāshī : Title of the king of Abyssinia (Ethiopia); the name of the king at the time of the Prophet was Aṣḥama (or Muṣḥama).
  23. النَّبِي : The Prophet Muhammad, the final messenger in Islam.
  24. بَدْر : The Battle of Badr, the first major battle in Islam, fought in 624 CE.
  25. أم سَلمَة : Umm Salama, one of the wives of the Prophet Muhammad, known for her narrations.
  26. النَّجَاشِيّ : The Negus, the title of the king of Abyssinia (Ethiopia) at the time, who granted asylum to the early Muslims.
  27. قُريْش : Quraysh, the dominant tribe in Mecca, opposed to the Prophet Muhammad.
  28. بطارقته : Patriarchs or high-ranking officials, likely referring to the Negus's courtiers.
  29. عبد الله بن أبي ربيعَة وَعَمْرو بن الْعَاص : Abdullah ibn Abi Rabi'a and Amr ibn al-As, two Quraysh envoys sent to retrieve the Muslim refugees.
  30. جَعْفَر بن أبي طَالب : Ja'far ibn Abi Talib, a cousin of the Prophet and leader of the Muslim migrants to Abyssinia.
  31. أهل جَاهِلِيَّة : People of ignorance, referring to the pre-Islamic period of polytheism and moral corruption.
  32. سورة مريم : Surah Maryam, the 19th chapter of the Quran, which tells the story of Mary and Jesus.
  33. مشكاة : A niche or lamp niche, symbolizing a common source of divine light.
  34. الْعَذْرَاء البتول : The virgin, the chaste; al-Batul refers to one who is devoted to God and abstains from worldly desires.
  35. شيوم : Safe, secure; a term used in Abyssinia for those under protection.
  36. دبرا من ذهب : A mountain of gold; 'dabr' in Abyssinian means mountain.
  37. الزبير بن الْعَوام : Al-Zubayr ibn al-Awwam, a companion of the Prophet known for his bravery.
  38. maraja : To become confused, mixed up, or disordered; used in the Quran for the meeting of two seas without mixing.
  39. maraja al-bahrayn : Quranic phrase (55:19) meaning 'He released the two seas' or 'He let them meet,' indicating they flow together without mixing.
  40. arak : A type of tree (Salvadora persica) common in Arabia, whose twigs are used as miswak (toothbrush).
  41. Abu Nayzar : A son of the Negus who was sold into slavery and later freed by Ali ibn Abi Talib; he refused the kingship of Abyssinia after embracing Islam.
  42. al-Baqi' : The cemetery in Medina where many companions and family members of the Prophet are buried.
  43. `ilj : A non-Arab, often used pejoratively for a non-Muslim or a foreigner.
  44. Quran 3:199 : Verse praising some People of the Scripture who believe in Allah and the revelations, humbling themselves and not selling Allah's verses for a small price.
  45. القريع : Al-qur'ay': the master, chief, or noble of a people.
  46. القراع : Al-qirā': striking, hitting; also used for the act of a stallion covering a she-camel.
  47. مستقرعة : Mustaqri'ah: a cow that desires the bull, i.e., in heat.
  48. المقروع : Al-maqrū': the one chosen for stud; also the master or noble.
  49. القراع : Al-qurā': hard, strong; also a type of plant.
  50. كفلين : Kifl: a portion or double reward; in Abyssinian it means 'double'.
  51. المشكاة : Al-mishkat: a niche in a wall for a lamp; in Abyssinian it means 'niche'.
  52. أواه : Awwah: one who sighs or groans; in Abyssinian it means 'believer'.
  53. سناه : Sanah: beauty; in Abyssinian it means 'beauty'.
  54. Negus : Title of the ruler of Abyssinia (Ethiopia) at the time of the Prophet Muhammad.
  55. Heraclius : Byzantine emperor (610–641 CE) who received a letter from the Prophet Muhammad inviting him to Islam.
  56. his brother : Refers to the Negus; Heraclius calls him 'brother' as a term of address for a fellow ruler.
  57. Caesar : Title used for the Byzantine emperor, derived from the Roman imperial title.
  58. Marij al-Bahrayn : A work by Ibn Dihyah al-Kalbi; title means 'The Meeting of the Two Seas'.
  59. the one cut open : Etymology of 'Caesar' as explained by Ibn Dihyah, referring to the caesarean section birth.
  60. al-Rawd al-Unuf : A commentary on the Sirah (biography of the Prophet) by al-Suhayli.
  61. Musnad : A collection of hadith arranged by the names of the Companions who narrated them.
  62. Abu Bakr al-Bazzar : A renowned hadith scholar (d. 905 CE), compiler of a Musnad.
  63. bishop : High-ranking Christian clergy; here refers to the religious leader of the Romans.
  64. Abu Sufyan : A prominent Qurayshi leader who later embraced Islam; at this time he was still a polytheist.
  65. Chosroes : Title of the Sassanid Persian emperor (Khosrow II).
  66. jizyah : A tax levied on non-Muslims in an Islamic state in exchange for protection and exemption from military service.
  67. Ibn 'Abd al-Barr : A famous Andalusian scholar (d. 1071 CE), author of biographical works on the Companions.
  68. Sahih Muslim : One of the six major hadith collections, compiled by Muslim ibn al-Hajjaj (d. 875 CE).
  69. Busra : An ancient city in southern Syria, then part of the Byzantine Empire.
  70. Rasul Allah : Messenger of God, a title for the Prophet Muhammad.
  71. al-Arisiyyin : A term with various interpretations: possibly followers of a prophet named Aris, or tillers of the land, or those who oppose their prophets. Here it likely refers to the people who reject the message.
  72. Ahl al-Kitab : People of the Scripture, referring to Jews and Christians.
  73. Ibn Abi Kabsha : A nickname used by the Quraysh for the Prophet Muhammad, comparing him to a man named Abu Kabsha who opposed their idol worship.
  74. Banu al-Asfar : The Byzantines (Romans), so named after a legendary ancestor al-Asfar or due to their pale complexion.
  75. Ilya : The Arabic name for Aelia Capitolina, the Roman name for Jerusalem.
  76. ashqar : A reddish or sorrel horse; in Arabic proverbs, it symbolizes a situation where one is doomed whether one acts or not.
  77. ṣiwān/ṣuwān : A container or case used for preserving something valuable.
  78. Adhfūnush : Alfonso, likely Alfonso VI of León and Castile, who conquered Toledo in 1085.
  79. al-Sulayṭīn : A title or name; possibly a reference to a ruler or noble, but unclear.

Part 2

Abu 'Abd Allah Muhammad, the author of this book—may God pardon him—said: Abu Talib ibn Abi Madin, who resided in Jerusalem and died there—may God have mercy on him—informed me, while we were at the Shara'bishi School in Cairo the Protected, in the month of the year 760-something 1, that the chief judge of the city of Fez, the royal capital of the Maghreb—whose name escapes me—when Sultan Abu al-Hasan al-Marini sent him to Alfonso, the king of the Franks, in the city of Cordoba in the island of Andalusia, said to me: He claims to be of the lineage of Heraclius. He asked him to send him the letter of the Prophet (peace be upon him) because he had heard that it remained in their possession, so that he might seek blessing from it and return it to them, along with forty thousand dinars as thanks for his visit and seeking blessing. When the judge reached Alfonso and delivered the message, he said: He gathered the priests and scholars of their religion and consulted them in the presence of the judge, but they refused the king's request, saying: We fear for it being lost on the way during its journey and return due to the distance and crossing the sea to the land of the Muslims. Abu Talib said: The judge said: So I asked and interceded with the king to let me see it myself and visit it, and he granted me that. He said: I set out with a messenger from the king to Seville, and the noble letter was in a church there. The judge said: When we arrived, the messenger summoned the patriarch and the metropolitan 2, each with a golden key, and behold, it was in a high chest above the ground. They uncovered their heads, took it out from a golden box, and it was folded in white silk lined with musk. The judge said: I uncovered my head, opened the letter, kissed it, read it, sought blessing from it, and it was returned to its place. I returned to Sultan Abu al-Hasan, and when he saw me, he wept—for the news had reached him—and he kissed my eyes. Abu Talib said: The judge's face retained a radiance that was not there before. Section on the dispatch of Abu Bakr (may God be pleased with him) to Heraclius Ibn al-Jawzi said: I say that Abu Bakr (may God be pleased with him) after the Messenger of God (peace be upon him) sent to Caesar a second time. Sa'd al-Khayr ibn Muhammad al-Ansari narrated from Musa ibn 'Uqba that Hisham ibn al-'As, Nu'aym ibn 'Abd Allah, and another man whom he named were sent to the king of Byzantium in the time of Abu Bakr (may God be pleased with him). He said: We entered upon Jabala ibn al-Ayham 3 while he was in al-Ghuta 4, and he was wearing black clothes, and everything around him was black. He said: I put these on as a vow, and I will not remove them until I expel you from all of Syria. We said: Take it easy until you secure your council; by God, we will take it from you, and the kingdom of the Greatest King, God willing. Our Prophet (peace be upon him) informed us of that. 'Iyad said: The author of al-'Ayn said: al-tawadda' means deliberation and composure; one says itta'ada and tawa'ada, the ta' being substituted for waw, and tawa'ud comes from tu'da. He said: Meaning Jabala said: So you are the 'samra'' 5. We said: We are the 'samra''. Al-Jawhari said: al-asmaran are water and wheat; it is also said water and wind; al-samra' is wheat; al-simar (with fatha) is thin milk; tasmir of milk is thinning it with water; al-samar is night conversation. So Jabala's attribution to them from this root and his naming them with it—God knows best. Then he said—meaning Jabala: You are not them. We said: Who are they? He said: They are those who fast during the day and pray at night. We said: By God, we are them. He said: How is your fast? So we described our fast to him. He said: How is your prayer? So we described our prayer to him. He said: By God, blackness overcame him until his face became like a piece of 'tabaq' 6. Al-Jawhari said: It is large brick, a Persian word arabicized. And he said—meaning Jabala: Get up. So he ordered us to be taken to the king. We set out and met the messenger at the city gate. He said: If you wish, you may be brought mules; if you wish, you may be brought horses. We said: No, by God, we will not enter upon him except as we are. He said: So he sent to him that they refuse. He said: He sent: Let them go. So we entered, wearing turbans, with swords slung, on mounts. When we were at the king's gate, he was in a high chamber. He looked at us, and we raised our heads and said: "There is no god but God." By God, the entire chamber shook until it was like a date-palm shaken by the wind. Al-Jawhari said: al-'idhq (with fatha) is the palm tree with its fruit; from it is the saying of al-Hubab ibn al-Mundhir on the day of Saqifa: "I am its 'udhayq' al-murajjab" 7; al-nafd (with fa') is shaking; one says nafadtu al-shajar when you move it to shake it, and it is intensified for emphasis; al-inqad (with qaf) is a sound like tapping; anqada al-haml zahrahu means it weighed down his back; its origin is sound; al-naqid is the sound of camel litters and saddles. He said: The king sent to us: This is not for you to proclaim your religion over me. And he sent: Enter. So we entered, and he was on a bed up to the ceiling, wearing red clothes, and everything with him was red. With him were the patricians of Byzantium. He wanted to speak to us through a messenger, but we said: No, by God, we will not speak to him through a messenger; we were sent to the king. If you wish us to speak to you, permit us to speak to you. When we entered upon him, he laughed, and he was an eloquent man who knew Arabic well. We said: "There is no god but God." By God, the ceiling shook until he and his companions raised their heads. He said: How great is your word among you? We said: This word. He said: The one you said before? We said: Yes. He said: When you say it in the land of your enemy, do their ceilings shake? We said: No. He said: When you say it in your land, do your ceilings shake? We said: No, and we have never seen it do this; it is just something you imagined. He said: How good is truthfulness! So what do you say when you conquer cities? We said: We say: "There is no god but God, and God is greatest." He said: You say: "There is no god but God, with Him is nothing, and God is greatest, greater than everything"? We said: Yes. He said: What prevented you from greeting me with the greeting of your Prophet? We said: The greeting of our Prophet is not lawful for you, and your greeting is not lawful for us, so we greet you with it. He said: What is your greeting? We said: The greeting of the people of Paradise. He said: With it did you greet your Prophet? We said: Yes. He said: And with it does He greet you? We said: Yes. He said: So who inherits among you? We said: The one who is closest in kinship. He said: And likewise your kings? We said: Yes. He said: He ordered for us much hospitality and a good lodging. We stayed three days. Then he sent for us at night, and we entered upon him with no one else present. He asked us to repeat our words, so we repeated them to him. He had something like a large 'rub'a' 8 gilded. Al-Jawhari said: al-rub'a is the perfumer's box. In it were small compartments. He opened one compartment and took out a black silk cloth with a white image, and behold, a tall man with the most hair of people. He said: Do you recognize this? We said: No. He said: This is Adam. Then he put it back and opened another compartment, took out a black silk cloth with an image, and behold, a man with a large head, great, with hair like the hair of Copts, the largest of people in buttocks, red-eyed. He said: Do you recognize this? We said: No. He said: This is Noah. Then he put it back and opened another compartment, took out a black cloth with a white image, and we said: This is the Prophet Muhammad (peace be upon him). He said: By God, this is Muhammad, the Messenger of God. He said: By God, he stood up then sat down. He said: By God, by your religion, is he your Prophet? We said: By God, by our religion, he is our Prophet, as if we were looking at him alive. Then he said: Indeed, it was the last compartment, but I hurried it to see what you have. Then he put it back and opened another compartment, took out a black cloth with a white image, and behold, a man with thin lips, sunken eyes, crowded teeth, thick beard, frowning. He said: Do you recognize this? We said: No. He said: This is Moses. Next to him was a man resembling him, except that his eyes had a slant and his head was round. He said: This is Aaron. Then he lifted them and opened another compartment, took out a black cloth with a white or red image, and behold, a man of medium stature. He said: Do you recognize this? We said: No. He said: This is David. Then he put it back and opened another compartment, took out a black silk or cloth...

Then, within it, there was a white image, and behold, a man riding a horse with long legs, everything about him having a wing, the wind bearing him along. He said, "Do you recognize this?" We said, "No." He said, "This is Daniel." Then he returned it and opened another door, and brought forth from it a silk cloth or a black rag, and in it was a white image. And behold, there was the image of a young man, with a pallor upon him, handsome of beard. He said, "Do you recognize this?" We said, "No." He said, "This is Jesus, son of Mary." Then he returned it and ordered the box to be lifted. We said, "This is the image of our Prophet; we have recognized it, for we have seen him. But this image which we have not seen, how can we know that it is indeed him?" He said, "Indeed, Adam (peace be upon him) asked his Lord to show him the image of every prophet, so He brought forth to him their images in silk cloths from Paradise. Dhul-Qarnayn found them in the treasury of Adam in the place of the setting of the sun. When Daniel came, he depicted these images, and they are the very same. By Allah, if my soul were content to leave my kingdom, I would not mind being a servant to your commander, his king. But perhaps my soul will be content." He said, "So he honored our gift and sent us out." In another narration, he mentioned among the prophets: Lot, Isaac, Jacob, Ishmael, and Joseph. When we came to Abu Bakr, we told him, and Abu Bakr wept and said, "Wretched one! If Allah had willed good for him, He would have done it." Then he said, "The Messenger of Allah (peace be upon him) informed us that they and the Jews find the description of Muhammad (peace be upon him). Allah Almighty said: {They find him written with them in the Torah and the Gospel.} **Section on Various Narrations Regarding His Letters (peace be upon him) to Caesar** Abu Ubayd al-Qasim ibn Sallam mentioned in the Book of Wealth from Abdullah ibn Shaddad who said: The Messenger of Allah (peace be upon him) wrote to Heraclius: "From Muhammad, the Messenger of Allah, to the ruler of Rome. I invite you to Islam. If you accept Islam, you will have what the Muslims have and be liable for what they are liable for. If you do not enter Islam, then pay the jizya (poll tax). For Allah, Blessed and Exalted, says: {Fight those who do not believe in Allah nor in the Last Day, nor forbid what Allah and His Messenger have forbidden, nor follow the religion of truth from among those who were given the Scripture, until they pay the jizya willingly while they are subdued.} Otherwise, do not prevent the peasants (al-fallahin) from entering Islam or paying the jizya." He said: His saying "the peasants" did not mean the peasants specifically, but rather he meant all the people of his kingdom. This is because the non-Arabs are called "peasants" by the Arabs, as they are people of agriculture and cultivation. In another narration from him, he said: The Messenger of Allah (peace be upon him) wrote to Kisra (Chosroes) and Caesar. As for Caesar, when he read the letter, he folded it and then placed it down. This reached the Messenger of Allah (peace be upon him), and he said: "As for these, they will have a remnant." In another narration from him, from Sa'id ibn al-Musayyib, he said: The Messenger of Allah (peace be upon him) wrote to Kisra, Caesar, and the Negus a single letter: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah (peace be upon him), to Kisra, Caesar, and the Negus. To proceed: Come to a word that is just between us and you..." up to His saying: "...that we are Muslims." As for Kisra, he tore up his letter and did not look at it. The Messenger of Allah (peace be upon him) said: "He tore it, and his nation will be torn apart." As for Caesar, he said: "I have not seen a letter like this since Solomon (peace be upon him): 'In the name of Allah, the Most Gracious, the Most Merciful.'" So he sent for Abu Sufyan and al-Mughirah, who were merchants in Syria, and asked them about the Prophet (peace be upon him) and said: "By my father, if I were with him, I would wash his feet. He will surely rule over what is beneath my feet." The Prophet (peace be upon him) said: "He has a term." The author (may Allah forgive him) says: This statement of his, and what resembles it from what preceded of his saying (peace be upon him) "he has a term" and "they will have a remnant," and his saying in the biography of Dihyah "he is established, and his kingdom is established," are among his (peace be upon him) informing of unseen matters and what will happen until the Day of Resurrection. For the kingdom of the Christians has remained established in the east and west of the earth from his time (peace be upon him) onward until our present time, approximately seven hundred and seventy years, all by the blessing of their acknowledgment of him (peace be upon him)—both those who believed among them and those who did not. Their kingdom will remain until the descent of Jesus (peace be upon him), as he (peace be upon him) informed, and as the authentic hadiths have conveyed, mentioned by trustworthy scholars in their compilations (may Allah be pleased with them). In the story of the people of Najran and the hadith of the Mubahalah (mutual cursing), there is evidence that if they had engaged in the cursing, they would have been transformed into apes and pigs, and the valley would have been set ablaze with fire upon them, and not a year would have passed over all the Christians until they perished, as he (peace be upon him) informed. This will come in our book when mentioning his letter (peace be upon him) to the people of Najran. Examine it there, and you will see wonders. End. Ibn Abd al-Hakam mentioned in the Conquests of Egypt and Alexandria that Heraclius intended to set out with his armies by sea to Alexandria to prevent it from falling to Amr ibn al-As and the Companions during the caliphate of Umar ibn al-Khattab (may Allah be pleased with him), out of reverence for it. He ordered that no Roman should stay behind from him, saying, "There is no survival for the Romans after Alexandria." But Allah struck him down, and he died in the year nineteen (AH), or it is said in the year twenty (AH). **Chapter on His Correspondence (peace be upon him) to al-Muqawqis, the Ruler of Egypt and Alexandria, and His Sending to Him, and the Benefits Related to That** We have narrated in the book *Conquests of Egypt and the Maghreb and the Reports of Their People* by Abu al-Qasim Abd al-Rahman ibn Abdullah ibn Abd al-Hakam al-Qurashi al-Misri, the companion of al-Shafi'i (may Allah have mercy on him), who said: When it was the sixth year after the Hijrah of the Messenger of Allah (peace be upon him), and he returned from al-Hudaybiyyah, he sent messengers to the kings. One day, he stood on the pulpit, praised Allah, extolled Him, and bore witness, then said: "To proceed: I intend to send some of you to the kings of the non-Arabs. Do not differ with me as the Children of Israel differed with Jesus, son of Mary (peace be upon him). For Allah Almighty revealed to Jesus: 'Send to the kings of the earth.' So he sent the disciples. As for those near in place, they were pleased; as for those far in place, they disliked it and said, 'We do not know the language of those to whom you send us.' Jesus said: 'O Allah, You commanded the disciples with what You commanded me, and they differed with me.' So Allah revealed to him: 'I will suffice you.' Then every man awoke speaking the language of those to whom he was sent." The Muhajirun said: "O Messenger of Allah, by Allah, we will never differ with you in anything. Command us and send us." So he sent Hatib ibn Abi Balta'ah to al-Muqawqis, the ruler of Alexandria. Hatib went with the letter of the Messenger of Allah (peace be upon him). When he reached Alexandria, he found al-Muqawqis in a council overlooking the sea. He went out to sea, and when he came opposite his council, he gestured with the letter of the Messenger of Allah (peace be upon him) between his fingers. When he saw it, he ordered the letter to be taken and brought to him. When he read the letter, he said: "What prevented him, if he is a prophet, from supplicating against me so that I would be overpowered?" Hatib said to him: "What prevented Jesus, son of Mary, from supplicating against those who rejected him, so that such and such would be done to them?" He was silent for a moment. Then he asked for it to be repeated, and Hatib repeated it to him, so he remained silent. Hatib said to him: "Before you, there was a man who claimed to be the Most High Lord"—another added: "So Allah seized him with the punishment of the Hereafter and the first, taking vengeance through him and then taking vengeance on him. Take heed from others, and let not others take heed from you." He said: "We have a religion that we will not abandon except for something better than it." Hatib said: "We invite you to the religion of Allah, which is Islam. Allah suffices with it over everything else. This Prophet called the people, and the most severe against him were Quraysh, the most hostile to him were the Jews, and the closest to him were the Christians. By my life, the glad tidings of Moses of Jesus are no different from the glad tidings of Jesus of Muhammad (peace be upon him). Our invitation to you to the Quran is no different from your invitation to the people of the Torah to the Gospel. Every prophet who reaches a people, they are from his nation, and it is incumbent upon them to obey him. You are among those whom this Prophet has reached. We do not forbid you from the religion of the Messiah, but we command you to follow it." Al-Muqawqis said: "I have looked into the matter of this Prophet and found that he does not command what is despised nor forbid what is desired. I did not find him to be a misguided sorcerer or a lying soothsayer. I found with him the tools of prophethood: revealing hidden things and informing of secrets. I will consider." Al-Suhayli added: And he gifted him Mariyah bint Sham'un and her sister Sirin, the mother of Abd al-Rahman ibn Hassan ibn Thabit, a slave named Mabur, a mule, a garment, and a glass cup from which the Prophet (peace be upon him) used to drink. And he wrote to him.

Ibn 'Abd al-Hakam said: Then he read the letter, and in it was: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah 9"—and in another narration: "'Abd Allah and His Messenger"—"to al-Muqawqis 10, the chief of the Copts. Peace be upon whoever follows guidance. To proceed: I invite you to the call of Islam. Accept Islam and you will be safe; accept Islam and Allah will give you your reward twice." In another narration: "But if you turn away, then upon you is the sin of the Copts. 'O People of the Scripture, come to a word that is just between us and you: that we worship none but Allah, and that we associate nothing with Him, and that none of us take others as lords besides Allah.' Then if they turn away, say, 'Bear witness that we are Muslims.'" Then he took it, placed it in a case of ivory, sealed it, and gave it to a slave-girl of his. In another narration from him: Al-Muqawqis sent for Hatib 11 at night, with no one present except his translator. He said: "Will you not inform me about matters I ask you? For I know that your companion has chosen you when he sent you." He said: "Ask me about anything, and I will tell you truthfully." He said: "To what does Muhammad, may Allah bless him and grant him peace, call?" He said: "To worship Allah, associate nothing with Him, and renounce what is besides Him. He commands us to pray." He said: "How many prayers do you perform?" He said: "Five prayers in the day and night, fasting the month of Ramadan, pilgrimage to the House 12, and fulfilling covenants. He forbids eating carrion and blood." He said: "Who are his followers?" He said: "The young men of his people and others." He said: "Does he fight his people?" He said: "Yes." He said: "Describe him to me." So he described him with some of his attributes, but did not mention all. He said: "There remain things I did not see you mention: redness in his eyes that rarely leaves him, between his shoulders the seal of prophethood 13, he rides a donkey, wears a cloak, and is content with dates and dry bread; he does not care whom he meets, whether uncle or cousin." I said: "This is his description." He said: "I knew that a prophet had remained, and I thought his emergence would be in Syria, for there the prophets before him emerged. But I see he has emerged among the Arabs in a land of hardship and misery. The Copts will not obey me in following him, and I do not want anyone to know of my conversation with you. He will prevail over the lands, and his companions after him will descend upon this our courtyard until they overcome what is here. I will not mention a word of this to the Copts. Return to your companion." Then he called a scribe who wrote in Arabic, and wrote to the Prophet, may Allah bless him and grant him peace: "To Muhammad ibn 'Abd Allah"—and another added: "In the name of Allah, the Most Gracious, the Most Merciful. From al-Muqawqis, the chief of the Copts. Peace be upon you. To proceed: I have read your letter and understood what you mentioned in it and what you call to. I knew that a prophet had remained, and I thought he would emerge in Syria. I have honored your messenger and sent to you two slave-girls who have a position among the great Copts, and clothing, and I have gifted you a mule to ride. Peace be upon you." He added nothing beyond this and did not accept Islam. The two slave-girls were Mariya 14 and Sirin 15, and the mule was Duldul 16, which remained until the time of Mu'awiya 17. In another narration from him: When the letter of the Prophet, may Allah bless him and grant him peace, came to al-Muqawqis, he pressed it to his chest and said: "This is the time when the prophet whose description and attributes we find in the Book of Allah will emerge. We find his description: he does not combine two sisters in his right hand possession or marriage, he accepts gifts but not charity, his companions are the poor, and the seal of prophethood is between his shoulders." Then he called for a wise man, then called for none more beautiful or handsome in Egypt than Mariya and her sister, who were from the people of Hafn 18, a district of Ansina 19. He sent them to the Messenger of Allah, may Allah bless him and grant him peace, and gifted him a gray mule, a gray donkey, garments of Coptic cloth from Egypt, honey from the honey of Binha 20, and sent him wealth as charity. He ordered his messenger to observe who his companions were and to look at his back to see if there was a large mole with hair. The messenger did that. When he came to the Messenger of Allah, may Allah bless him and grant him peace, he presented the two sisters, the two animals, the honey, and the garments, and informed him that all of that was a gift. The Messenger of Allah, may Allah bless him and grant him peace, accepted the gift, for he never refused a gift from anyone. He said: When he looked at Mariya and her sister, they pleased him, but he disliked combining them, as one resembled the other. He said: "O Allah, choose for Your Prophet." So Allah chose Mariya for him. That was because he said to them: "Say: I bear witness that there is no god but Allah and that Muhammad is His servant and Messenger." Mariya hastened and testified and believed before her sister. Her sister waited a while, then testified and believed. So the Messenger of Allah, may Allah bless him and grant him peace, gave her sister to Muhammad ibn Maslama al-Ansari 21. Some said: He gave her to Dihya ibn Khalifa al-Kalbi 22. It is narrated—meaning Ibn 'Abd al-Hakam—from 'Abd Allah ibn 'Amr 23 who said: The Messenger of Allah, may Allah bless him and grant him peace, entered upon Umm Ibrahim 24, the mother of his son, the Copt, and found with her a relative of hers who had come with her from Egypt, and he often visited her. Something occurred to his mind, so he left. 'Umar ibn al-Khattab, may Allah be pleased with him, met him and recognized that in his face, so he asked him, and he told him. 'Umar took the sword, then entered upon Mariya and her relative who was with her, and struck him with the sword. When he saw that, he uncovered himself, and he was a eunuch 25, with nothing between his legs. When 'Umar saw him, he returned to the Messenger of Allah, may Allah bless him and grant him peace, and informed him. He said: "Gabriel came to me and informed me that Allah Almighty has declared her and her relative innocent, and that in her womb is a boy from me, and he is the most similar of creation to me, and He commanded me to name him Ibrahim 26 and to give me the kunya 27 Abu Ibrahim." It is said that al-Muqawqis sent with her a eunuch, and he used to stay with her. It is also narrated from Yahya ibn 'Abd al-Rahman ibn Hatib, from his father, from his grandfather Hatib, who said: The Messenger of Allah, may Allah bless him and grant him peace, sent me to al-Muqawqis. He lodged me in a house, and I stayed with him for several nights. Then he sent for me, having gathered his patriarchs, and said: "I will speak to you with words, and I would like you to understand them from me." He said: "Go ahead." He said: "Tell me about your companion: is he not a prophet?" He said: "Yes, he is the Messenger of Allah, may Allah bless him and grant him peace." He said: "Then why, when he was like this, did he not invoke [Allah] against his people when they expelled him from his land to another?" He said: "I said to him: 'Jesus son of Mary, you testify that he is the Messenger of Allah. Why, when his people took him and wanted to crucify him, did he not invoke Allah to destroy them, until Allah raised him up to the lowest heaven?'" He said: "You are a wise man from a wise man. These are gifts I send with you to Muhammad, may Allah bless him and grant him peace." And he sent with him escorts to escort you to your place of safety. He said: He gifted to the Messenger of Allah, may Allah bless him and grant him peace, three slave-girls, among them Umm Ibrahim, one whom the Messenger of Allah gave to Abu Jahm ibn Hudhayfa al-'Abdari 28, and one whom he gave to Hassan ibn Thabit 29. He sent him garments with a fringe from their fringes. Mariya gave birth to Ibrahim, and he was among the most beloved of people to him, until he died, and he grieved for him. It is narrated from Yazid ibn Abi Habib 30 who said: The mule and the donkey were the most beloved of his riding animals to him, and honey pleased him most. He invoked blessing on the honey of Binha, and those garments remained until he was shrouded in some of them. It is narrated from Abu Sa'id al-Khudri 31 that the Messenger of Allah, may Allah bless him and grant him peace, prayed over his son Ibrahim and sprinkled water on his grave. From Jabir 32 who said: The Messenger of Allah, may Allah bless him and grant him peace, took 'Abd al-Rahman ibn 'Awf 33 by the hand and went with him to the palm trees where his son Ibrahim was. He found him in his death throes, so he took him and placed him in his lap, then wept. Abu Bakr and 'Umar, may Allah be pleased with them, said: "You are most entitled to know Allah's right, Mighty and Majestic." He said: "The eye sheds tears." 'Abd al-Rahman said: "Do you weep? Did you not forbid weeping?" He said: "No, but I forbade two foolish, immoral sounds: a sound at a calamity—scratching faces, tearing collars, and the shriek of Satan—and a sound at a melody of amusement and the flutes of Satan. This is mercy, and whoever does not show mercy will not be shown mercy. Were it not that it is a true promise and a truthful promise, and that it is a path that will be followed, we would grieve for you with a grief more intense than this. Indeed, we are grieved for you, O Ibrahim: the heart grieves and the eye sheds tears, but we do not say what angers the Lord." From Ibn 'Abbas 34, may Allah be pleased with them both, who said: When Mariya gave birth, the Messenger of Allah, may Allah bless him and grant him peace, said: "Her child has set her free." His age when he died was sixteen months. The Messenger of Allah, may Allah bless him and grant him peace, said: "He has a wet nurse in Paradise who will complete his nursing." The name of Mariya's sister was Qaysara 35, and it is said Sirin. Ibn 'Abd al-Hakam also narrated that al-Hasan ibn 'Ali 36, may Allah be pleased with them both, spoke to Mu'awiya about remitting the land tax 37 from the entire village of Umm Ibrahim, and he did so, because of his saying, may Allah bless him and grant him peace: "If Ibrahim had lived, I would not have left any Copt without remitting the jizya 38 from him." The people of the village were from her family and relatives, and they ceased [paying], except for one house from which some people remained. The name of the village is Hafn, a district of Ansina, with the unpointed ha' and sukun on the fa', as stated by al-Suhayli 39. Her death was in Muharram of the year fifteen 40, and she was buried in al-Baqi' 41. 'Umar ibn al-Khattab, may Allah be pleased with him, prayed over her. [Section] Ibn 'Abd al-Hakam said: Then Abu Bakr al-Siddiq, may Allah be pleased with him...

After the death of the Messenger of God, may God bless him and grant him peace, Hatib ibn Abi Balta'a was also sent to al-Muqawqis and made peace with them. He passed by the district of the villages of al-Sharqiyya, made a truce with them, and they gave him gifts. They remained in that state until Amr ibn al-As entered it, and they fought him, thus breaking that covenant and peace. He said: This was the first truce in Egypt, and that was in the year twenty during the caliphate of Umar ibn al-Khattab, may God be pleased with him. He said: The name of Abu Balta'a is Amr ibn Hatib al-Lakhmi. Concerning this, Hassan ibn Thabit said in verses mentioning the messengers of the Messenger of God, may God bless him and grant him peace, to the kings: "Say to the messengers of the Prophet, who called the people: Shuja' and Dihya ibn Khalifa, and Amr and Hatib and Sulayt, and Amr—and that is the head of the letter." The first is Amr ibn al-As, and the second is Amr ibn Umayya al-Damri, because he was the first of his messengers, as previously mentioned regarding the Negus. For that reason, and God knows best, Hassan said: "And that is the head of the letter." Ibn al-Jawzi mentioned in his book al-Wafa that when the letter of the Messenger of God, may God bless him and grant him peace, reached al-Muqawqis with Hatib, he wrote in his reply: "I knew that a prophet had remained, and I have honored your messenger and sent him four slave girls, among them Mariya, and a donkey called Ufayr, and a mule called al-Duldul." But he did not become Muslim. The Messenger of God, may God bless him and grant him peace, said: "The wretch was stingy with his kingdom, and there is no permanence for a kingdom." The Messenger of God, may God bless him and grant him peace, accepted his gift and chose Mariya for himself, and she gave birth to Ibrahim. The donkey died on his return from the Farewell Pilgrimage, and the mule remained until the time of Mu'awiya. It was white, and at that time there was no other like it among the Arabs. Its author, may God forgive him, said: Reflect, may God have mercy on you, on his saying, may God bless him and grant him peace, "and there is no permanence for a kingdom," contrary to what he said to Heraclius: "Your kingdom is established, and you have a term." For that reason, the Copts had no kingdom after al-Muqawqis until our time, except that the Prophet, may God bless him and grant him peace, prayed for them and gave instructions concerning them, as will be mentioned in this, God willing. Among the strange things I relate in this regard and witnessed with my own eyes is that during the days of Sultan Hasan ibn Muhammad ibn Qalawun, a Copt named Ibn Zanbur became vizier 42. He had gained great power in the kingdom of Egypt. I saw him one day riding in the mahmal 43 in a magnificent manner, like the riding of kings, with a crier calling before him: "Shabash 44, O king of the age and time!" Only a few days passed before he was seized and subjected to the severest punishment until he died. I realized that this was due to the meaning of his saying, may God bless him and grant him peace: "and there is no permanence for a kingdom," meaning among the Copts, just as the Persians will have no king among them, as he informed, may God bless him and grant him peace: "Nor does he speak from [his own] desire." 45 His saying "Shabash": This is a word said before the kings of Egypt in our time when they ride. It has a derivation from the language. Al-Jawhari said: "Ashbaytu al-rajul: I raised him and honored him. Ashbat al-shajara: it rose high. Ashba al-rajul: he had an intelligent son. Ashba fulanun waladahu: they resembled him." So it is as if the speaker intended the exaltation and honor of the king. Chapter on the report of al-Mughira ibn Shu'ba with al-Muqawqis and the reason for his Islam. Ibn al-Jawzi narrated that al-Mughira ibn Shu'ba went out to al-Muqawqis before his Islam with the Banu Malik. When they entered upon al-Muqawqis, he said to them: "How did you reach me when Muhammad and his companions are between me and you?" They said: "We kept close to the sea." He said: "What did you do regarding what he called you to?" They said: "Not one of us followed him." He said: "Why?" They said: "He brought a new religion that neither our fathers nor the king follow, and we are upon what our fathers were upon." He said: "What did his people do?" They said: "His youths followed him, and he faced opposition from his people and others among the Arabs in many battles; sometimes the tide turned against them, sometimes for them." He said: "Will you not inform me and tell me truthfully: to what does he call?" They said: "He calls us to worship God alone, with no partner, and to abandon what our fathers worshipped. He calls to prayer and almsgiving." He said: "What are prayer and almsgiving? Do they have a known time and a fixed number?" They said: "They pray five times a day and night, all at times and numbers they have named, and they give from every twenty mithqals 46." Then they informed him about the alms of wealth. He said: "When he takes it, where does he put it?" They said: "He returns it to their poor, and he commands kindness to kin, fulfillment of covenants, prohibition of usury, adultery, and wine, and not eating what is slaughtered for other than God." He said: "He is a prophet sent to all people. If the Copts and the Romans had attained it, they would have followed him. Jesus son of Mary commanded them to do this. This that you describe is what the prophets before him were sent with. He will have the final outcome until no one contends with him, and his religion will prevail to the end of the hoof and hoofprint 47 and the edge of the sea. It is likely that his people will defend him against the winds." We said: "If all people entered with him, we would not enter." He shook his head and said: "You are in play." Then he said: "What is his lineage among his people?" We said: "He is of middle lineage among them." He said: "Likewise, the Messiah and the prophets, peace be upon them, are sent from the middle lineage of their people." He said: "How is his speech believed?" We said: "He is only called al-Amin 48 because of his truthfulness." He said: "Look into your affair: do you think he would be truthful between you and him and lie about God?" He said: "Who follows him?" We said: "The youths." He said: "They, by the Messiah, are the followers of the prophets before him." He said: "What did the Jews of Yathrib do? They are the people of the Torah." We said: "They opposed him, so he attacked them, killed them, took them captive, and they scattered in every direction." He said: "They are a people who envied him. Indeed, they know about his affair just as we know." Al-Mughira said: We left him, having heard words that made us humble and submissive to Muhammad, may God bless him and grant him peace, and we said: "The kings of the non-Arabs believe him and fear him despite their distant kinship from him, while we are his relatives and neighbors and have not entered with him, even though he came to us calling us to our homes." The author of al-Huda mentioned that when al-Mughira ibn Shu'ba was at the truce of al-Hudaybiyya, standing at the head of the Messenger of God, may God bless him and grant him peace, after he had become Muslim, with a sword, and Urwa ibn Mas'ud al-Thaqafi reached his hand toward the beard of the Messenger of God, he struck his hand with the scabbard of the sword and said: "Remove your hand from the beard of the Messenger of God, may God bless him and grant him peace." Urwa raised his head and said: "Who is this?" They said: "Al-Mughira ibn Shu'ba." He said: "O traitor! Did I not strive for your treachery?" When the delegation of Thaqif came to the Messenger of God, may God bless him and grant him peace, including Urwa ibn Mas'ud, as Muslims, al-Mughira said: "O Messenger of God, let my people stay with me so I may honor them, for I am recently wounded among them." The Messenger of God, may God bless him and grant him peace, said: "I do not prevent you from honoring your people." The wound of al-Mughira among his people was that he was a hired man for Thaqif, and when they were returning from Egypt, at some point on the road, he attacked them while they were sleeping, killed them, and took their wealth. He then came to the Messenger of God, may God bless him and grant him peace, and became Muslim. He said: "As for Islam, I accept it; but as for the wealth, I have nothing to do with it." He refused to take a fifth of what he had. That was the reason for the Islam of al-Mughira ibn Shu'ba, may God be pleased with him. [Chapter] Al-Waqidi narrated with his chain from Humayd al-Tawil, raising it to Ibn Ishaq, who said: When the Messenger of God, may God bless him and grant him peace, migrated from Mecca to Medina, he wrote to the kings of the earth, and among those he wrote to was al-Muqawqis, the ruler of Egypt and Alexandria. The one who wrote it was Abu Bakr, may God be pleased with him. Its copy: "In the name of God, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of God, to the ruler of Egypt. To proceed: God has sent me as a messenger and revealed to me a Qur'an, and commanded me to give warning and to fight the disbelievers until they profess my religion and the people enter my faith. I call you to acknowledge His oneness. If you do, you will be happy; if you refuse, you will be wretched. Peace." Then he folded the letter and sealed it with his seal. Then he said: "O people, which of you will take this letter of mine to the ruler of Egypt, and his reward is with God?" Hatib ibn Abi Balta'a al-Qurashi jumped up and said: "I will, O Messenger of God." He said: "May God bless you, O Hatib." He said: I took the letter, bade him farewell, went to my home, saddled my mount, bade my family farewell, and set out on the road to Egypt. When I was three days away from Medina, I came upon a watering place of Banu Badr. I wanted to let my she-camel drink, and there I saw two men riding two she-camels, and with them a man on a black horse. When I saw them, I stopped. The horseman caught up with me and said: "Where have you come from and where are you going?" I said: "O man, do not ask about what does not concern you, lest you fall into what disgraces and destroys you. I am a passerby and a traveler." He said: "We do not mean you, nor do we seek you. We are a people who have blood and vengeance against Muhammad ibn Abdullah, may God bless him and grant him peace. I and these two men have come, and we have sworn not to leave until we catch him off guard, hoping to find an opportunity to kill him." Hatib said to himself: "By God, if God gives me power over them, I will make my jihad against them. I have no recourse but deception, for I heard the Messenger of God, may God bless him and grant him peace, say: 'War is deception.'" While I was...

I addressed him, and behold, the two riders on the two she-camels headed towards me and said to me with rudeness and harshness, "Perhaps you are one of the companions of Muhammad, may God bless him and grant him peace." I said to them, "The path has almost led you astray from the way of verification 49. I am a man like you, seeking what you seek. I am heading to Yathrib 50 and have resolved to accompany you, to be with you. But I have heard on this road from someone I trust that Muhammad sent a man from his companions to Egypt with a letter, and perhaps he is in this valley lying in ambush." I pointed to a valley far from me called Wadi al-Arak 51, where I often used to be. "But send with me the most steadfast of you in heart and the sharpest of you in spear, so that we may search this valley. If we come upon him, we will kill him." The owner of the horse said to me, "I will ride with you." Then he went ahead of me, leaving his two companions standing. Hatib said: When I had taken him far from his companions and we were out of their sight, I turned to him and said, "What is your name?" He said, "My name is Sullab ibn 'Asim al-Hamdani." I said to him, "O Sullab, know that no one can enter Yathrib unless he has status, honor, and a heart, for there are the masters of the earth from the heroes of the Arabs, such as 'Umar, 'Ali, and so-and-so. But how is your sword?" He said, "A penetrating sword." I said, "Show it to me." He drew it from its sheath and handed it to me. I took the sword from his hand, brandished it, and said to him, "This is a penetrating sword, but: (Swords sharp, O Lu'ayy ibn Ghalib 52, In battlefields, but where is the striker with the sword?)" He said, "What is the meaning of this speech?" I said to him, "O ibn 'Asim, this sword of yours is from the striking of the people of 'Ad 53, from the offspring of Shaddad 54. The Arabs have never possessed its like. But I must honor you, and I wish to draw near to you through a stratagem that I will teach you, so that you may kill your enemy with it." He said, "By the covenant of the Arabs, will you not do it?" Hatib said: "When you are in a position of war and combat, and your opponent is before you and you wish to kill him, brandish this sword until it vibrates and its cutting edges become alert, and strike your enemy with it on the edge, for that is quicker for cutting." Then I swung the sword at his neck, and behold, his head flew off. I went down to him and held his horse so that it would not bolt and alert my pursuers. I left it tied to a tree, then hurried to his two companions. They were waiting for me. When they saw me, one of them came forward and said, "What is behind you? Where is Sullab?" I said, "Rejoice at taking vengeance and removing the disgrace from our enemies. We found two men from the companions of Muhammad, may God bless him and grant him peace, sleeping. Your companion has sent me to you so that one of you may come with me to capture them, while the other remains as a lookout, for this valley is never free of the companions of Muhammad, may God bless him and grant him peace." They said, "Excellent idea." The second one rode with me. When I had taken him far from his companion, I said to him, "What is your name?" He said, "My name is 'Abd al-Lat ibn Ghuyaylim." I said to him, "Be a man, and beware of fear. When you see us attack those two men, rouse yourself and alert your sword." Then I looked right and left. He said, "What is the matter with you?" I said, "I see dust, and no doubt beneath it are people who have apostatized from the religion of Muhammad, may God bless him and grant him peace." Hatib said: He began to stare like a bewildered, confused person. I hastened to strike him unawares, and sent his head flying to the ground. Then I returned to the third. When he saw me alone, he sensed evil. He fought me and I fought him, he clashed with me and I clashed with him, until God Almighty helped me against him, and I killed him. I took the two riding beasts and the horse, and left everything with a man from the family of 'Abd Shams 55, who had been my confidant from the time of Jahiliyya 56. Then I set out for Egypt, and I continued until I reached Egypt. When the Copts saw me, they said, "Where have you come from?" I said, "I am a messenger to your master." They said, "From whom?" I said, "From the Messenger of God, Muhammad, may God bless him and grant him peace." When they heard that from me, they surrounded me from every side, brought me to the Palace of the Candle 57, and stopped me at the gate of the king's palace. They sought permission to enter upon al-Muqawqis 58, and he ordered me to be brought before him. He said: I dismounted from the riding beast, and the chamberlains walked before me until I found the king in a dome whose sides were adorned with trembling jewels and whose corners shone with rubies, with chamberlains before him. I gestured with the greeting of Islam and sat where the place took me. His companion said, "O brother of the Arabs, where is the letter of your master?" He said: I handed the letter to the king from my hand to his hand. He took it from me with acceptance, kissed it, passed it over his eyes, and said, "Welcome to the letter of the Arab Prophet." Then he handed it to his vizier, al-Yahish 59, and said, "Read it to me, for it is from a noble man." The vizier read it to him until he reached its end. The king said to his chief servant, "Bring the chest that I entrusted to you." The servant brought it, and the king took it and opened it before him. Therein was a cloth with the description of Adam and the prophets, peace be upon them, and at the end of them was the description of the Messenger of God, may God bless him and grant him peace. The king said to his vizier, "Tell this Bedouin to describe his master to us, as if I see him." The vizier said, "The king says such and such." Hatib said: "Who can describe a limb of his limbs?" He said, "You must answer the king's question." Hatib said: I stood up on my feet and said, "My master is handsome, noble, truthful in speech, with a clear forehead, moderate stature, far from defect, between his shoulders is a mole that is a sign for him, like the full moon. He is a man of humility, piety, chastity, and modesty, with a high nose bridge, a clear forehead, smooth cheeks, thin lips, bright teeth, with blackness in his eyes, arched eyebrows, a gap between his teeth, a straight nose, a chest that heaves, a belly like a folded embroidered garment, an eloquent tongue, and a beautiful character." When the king heard that, he said, "You have spoken the truth, by God, O Arab. Such is his description." While he was addressing me, the tables were set and food was brought. The king ordered me to go ahead, but I refrained. He smiled and said, "I know what is lawful for you and what is forbidden for you. I have only presented to you from the meat of birds." I said, "I do not eat from these dishes of gold and silver, for God has promised us that we will eat from them in Paradise." He said: So he changed my food to food in earthenware dishes, and I began to eat. He said, "What food does your master love most?" I said, "Al-Dubba' 60, meaning squash. When we have any of it, we prefer it for him." The king said, "O Arab, from what did he drink water?" I said, "From a wooden bowl." He said, "Does he like gifts?" I said, "Yes. He said, 'If I were invited to a sheep's hoof, I would accept, and if a foreleg were given to me as a gift, I would accept.'" He said, "Does he eat charity?" I said, "No." Al-Muqawqis said, "Does he apply kohl?" I said, "Yes. His kohl was with antimony, and he looked in the mirror, combed his hair, and never parted from five things in travel or at home: the mirror, the kohl container, the comb, the hair iron 61, and the tooth stick." Al-Qadi 'Iyad said in his Mashariq 62: "His saying 'hair iron' is something with which he scratched his head, and it is also narrated as 'he combed'—it is like a comb." Al-Jawhari said: "Al-Midra 63 is a horn, and likewise al-Midrah. Sometimes the hairdresser uses it to arrange women's hair. It is something like an awl that she has. It is said: 'The woman did tadarrut 64, i.e., she combed her hair.'" Hatib said: I saw him adorn himself for his companions, let alone for his family. One day he said to 'A'isha, may God be pleased with her, when she looked at him looking into a waterskin containing water, straightening his hair. She said, "May my father and mother be your ransom, O Messenger of God, do you look into the waterskin and straighten your hair, while you are the Messenger of God and the best of His creation?" He said, "O 'A'isha, God Almighty loves that when a servant goes out to his brothers, he adorn himself for them and beautify himself." Al-Muqawqis said, "When he rides with the Arab army, what is carried over his head?" I said, "A black banner and a white standard. On the standard is written: 'There is no god but God, Muhammad is the Messenger of God.'" 'A'isha added that the banner of the Messenger of God, may God bless him and grant him peace, was a striped cloak called al-'Uqab 65. In a narration by Simak ibn Harb, the banner of the Messenger of God, may God bless him and grant him peace, was called al-'Uqab, and it was a cloak of 'A'isha. Al-Muqawqis said, "Does he have a throne to sit on?" I said, "Yes. I saw a chair for him that seemed to me to have legs of iron and a dome of leather, accommodating about forty men." He said, "What horses does he love?" I said, "The chestnut, with a white blaze on the face and white on the legs, with a white patch on the forehead, and with white fetlocks, in racing. I left with him a horse called al-Murtajiz 66." He said: When he heard his words, he selected for him a horse from the described horses of Egypt, ordered it to be saddled and bridled, and prepared it as a gift for the Prophet, may God bless him and grant him peace. It was his horse al-Maymun 67, and a donkey called Ya'fur 68, and a mule called al-Duldul 69, and a black slave girl named Barira 70, and a white slave girl, one of the most beautiful of the Coptic women, named Mariya 71, and a boy named Mahbub 72, and perfume, aloeswood, ambergris, musk, turbans, and Coptic cloth. He ordered his vizier to write to the Messenger of God, may God bless him and grant him peace. He wrote: "In Your name, O God. From al-Muqawqis to Muhammad, may God bless him and grant him peace. To proceed: Your letter has reached me, and I have understood it. You say that God has sent you as a messenger and favored you greatly, and revealed to you a clear Qur'an. We investigated your affair and found you to be the nearest caller who called to the truth and the most truthful of those who speak the truth. Were it not that I possess a great kingdom, I would be the first to believe in you, for I know that you are the Seal of the Prophets and the Imam of the Messengers. Peace be upon you from me until the Day of Judgment."

Hātib said: "He accepted the letter and the gift, kissed between my eyes, and said: 'O this one, by Allah, kiss between the eyes of Muḥammad 73 for me.' And he sent an army with me, and I kept traveling until I entered the Arabian Peninsula 74 and found a caravan from Syria heading to Medina. So I sent back the king's companions and came to Medina." Al-Jawharī said: "As for the Arabian Peninsula, Abū 'Ubayda says: 'What lies between the well of Abū Mūsā al-Ash'arī to the farthest Yemen in length, and in width, what lies between the sands of Yabrīn 75 to the edge of al-Samāwa.'" Al-Bakrī said: "Yabrīn, also said Yabrūn, is a well-known sand dune in the lands of Banī Sa'd ibn Tamīm." He said: "The well of Abū Mūsā is between Falj and Fulayj, five stages from Basra. Falj, with the first letter open and the second silent, followed by jīm, and Fulayj is the diminutive of Falj, a place near it." Hātib said: "I headed to the mosque, knelt the she-camel, entered, greeted the Messenger of Allah 73, and began to recite: 'Good morning, O means of a community that hopes for salvation on the Day of Standing.' 'I went to the one you sent me to, traversing deserts like a swift, determined one.' 'Until I came to Egypt, to the ruler of their kingdom, and he appeared to me with the words of a fair person.' 'He read your letter when its seal was broken, and trembled from it like the quivering of a sharp sword.' 'The patriarchs who had gathered said: "What has alarmed you from the letter of the honored one?"' 'He said: "Be silent, woe to you, and be certain. This is the letter of a prophet of the religion of the Mushaf 76."' 'They said: "You are deluded." He said: "I am not deluded; rather, I have read the clarity of the script's letters.' 'In every line of Muḥammad's letter is a light shining for a reflective observer.' 'This is his book to you, humbly, O best of offspring, we suffice with your truth.'" Hātib said: "I handed the letter to him, and he said to 'Alī: 'Read it to us.' When he read it to him, the Prophet 73 said: 'May Allah bless the Copts in their worldly life, for they have recognized the truth and clarified the address.' Then he said: 'Every special soul is for me.' So he chose Māriya 77 and made her dowry the freeing of her neck. She bore him Ibrāhīm 78, peace be upon him, who lived for two years or less. When he died, the sun was eclipsed, and the Muslims said: 'O Messenger of Allah, the sun was eclipsed only because of the death of your son Ibrāhīm.' He said: 'The sun and the moon are two signs from the signs of Allah; they are not eclipsed for the death or life of anyone. So if you see that, hasten to prayer.' Then he took the boy, the girl, the horse, and the donkey, and distributed the rest of the gift equally among his companions." Ibn 'Abd al-Barr said: "Al-Muqawqis 79 has been mentioned. Then he ordered that he be struck, and said: 'The most likely in my view is that he did not become Muslim; that is the correct view, Allah willing.' Then he said: 'Al-Wāqidī mentioned that in the seventh year of the Hijra, the Messenger of Allah 73 wrote to al-Muqawqis, the great one of the Copts, inviting him to Islam, and he became Muslim.'" Al-Dāraquṭnī said: "Al-Muqawqis, who was in charge of the land tax of Egypt and its warfare until the Muslims conquered it, his name was Jurayj ibn Mīnā." Al-Wāqidī narrated from Ḥudhayfa ibn al-Yamān, may Allah be pleased with him, that al-Muqawqis, when the month of Ramaḍān came, would not go out to his subjects, nor appear to anyone from his state officials, and no one knew what he did. His son Aristūlīs feared that his father the king would surrender to the companions of the Messenger of Allah 73 when they advanced to fight him in Egypt with 'Amr ibn al-'Āṣ and become Muslim. So he promised the cupbearer money and ordered him to kill his father. He put poison in the king's drink and gave it to him, and he died. Allah knows best which of that was. Al-Muqawqis had a paternal brother named Arjānūs. When his brother was away in the month of Ramaḍān, he would go to Memphis and al-'Azīziyya and stay there until his brother came out of his seclusion. When Ramaḍān ended, he returned to his brother and learned that his son had killed him. He came to his brother's palace and prevented his nephew from entering the palace until the companions of the Messenger of Allah 73 came. He made peace with them on the condition of what was in his brother's palace, became Muslim, and with him a group of the Copts of Egypt became Muslim." We have narrated from al-Suhaylī that Jubrā, the freed slave of Abū Ruhm al-Ghifārī, was a messenger with Ḥāṭib to al-Muqawqis, and that he nearly became Muslim. They brought with them a mule called al-Duldul 80. Al-Duldul in language means the large hedgehog. And Māriya bint Sham'ūn 77; al-Māriya, with a lightened yā', means the young cow, mentioned by al-Muṭarriz. As for al-Māriya, with a doubled yā', it is the smooth sandgrouse; it is said 'sandgrouse māriya', i.e., smooth, said by Abū 'Ubayd in al-Gharīb. It is said that Heraclius dismissed al-Muqawqis when he saw his inclination towards Islam. The meaning of al-Muqawqis is the one who lengthens the building, and al-qaws is the high hermitage. Al-Jawharī said: 'The monk's hermitage.' Al-Suhaylī said: 'It is said in the proverb: "I am with the bow, and you are with the qarqūs 81, so when will we meet?"' Ibn Fāris said: 'Al-qarqūs is a smooth surface.' Chapter on the virtue of Egypt and its people, and what Allah, exalted is He, has specially favored them with. We have narrated in Ṣaḥīḥ Muslim, from the Book of Virtues, chapter on the mention of Egypt and its people, from Abū Dharr, may Allah be pleased with him, who said: "The Messenger of Allah 73 said: 'You will conquer Egypt, a land in which the qīrāṭ 82 is mentioned. So when you conquer it, be good to its people, for they have a covenant and a kinship,' or he said: 'a covenant and a marriage tie.' When you see two men disputing in it over the place of a brick, then leave it.'" He said: "I saw 'Abd al-Raḥmān ibn Shuraḥbīl ibn Ḥasana and his brother Rabī'a disputing over the place of a brick, so I left it." This is the wording of Muslim. The commentators of Muslim said: "In this hadith are three signs of his prophethood 73, all of which have been found: first, the conquest of Egypt; second, giving its people the covenant and their entering into the dhimmī 83 status, for it was conquered peacefully in the days of 'Umar, may Allah be pleased with him; third, his saying 73: 'When you see two men disputing over the place of a brick, then leave it,' and that happened." As for the marriage tie, the discussion has preceded regarding Māriya, may Allah be pleased with her. As for the kinship, we have narrated in the Prophetic biography from Ibn Hishām with his chain that the Messenger of Allah 73 said: "When you conquer Egypt, treat its people well, for they have a covenant and a kinship." Ibn Isḥāq said: "I said to Muḥammad ibn Muslim al-Zuhrī: 'What is the kinship that the Messenger of Allah 73 mentioned for them?' He said: 'Hājar 84, the mother of Ismā'īl 85, was from them.'" Ibn Hishām said: "All Arabs are from the descendants of Ismā'īl and Qaḥṭān. The Arabs say Hājar and Ājar, just as they say harāqa al-mā' and arāqahu. Hājar was from the people of Egypt, from Umm al-'Arab, a village in front of al-Faramā." We have narrated in the Conquests of Egypt by Ibn 'Abd al-Ḥakam that the village of Hājar is Yāq, which is near Umm Dunayn. Hājar was buried in al-Ḥijr, meaning the enclosure of Ismā'īl, peace be upon him. He said: "Three of the prophets, peace be upon them, married into the Copts: Ibrāhīm 86, peace be upon him, took Hājar as a concubine; Yūsuf 87, peace be upon him, married the daughter of the ruler of 'Ayn Shams, which in our time is called al-Maṭariyya; and the Messenger of Allah 73 took Māriya as a concubine." He said: "The Messenger of Allah 73 fell ill and became unconscious, then regained consciousness and said: 'Treat the curly-haired people well.' Then he became unconscious a second time, then regained consciousness and said the same. Then he became unconscious a third time and said the same. The people said: 'If only we had asked the Messenger of Allah 73 who the curly-haired people are.' He regained consciousness, and they asked him. He said: 'The Copts of Egypt, for they are maternal uncles and in-laws, and they are your helpers against your enemy and your helpers in your religion.' They said: 'How can they be our helpers in our religion, O Messenger of Allah?' He said: 'They will suffice you the works of the world, and you will devote yourselves to worship. The one who is pleased with what is given to them is like the doer, and the one who dislikes the injustice done to them is like the one who abstains from them.'" And from him: "The Copts of Egypt are the most generous of all non-Arabs, the most open-handed, the best in origin, and the closest in kinship to the Arabs in general and to Quraysh in particular. Whoever wants to see Paradise, let him look at its likeness in this world, that is, the land of Egypt when its crops turn green and its fruits ripen." He said: "And from Ka'b al-Aḥbār: 'Whoever wants to see a likeness of Paradise, let him look at the land of Egypt when...'"

«I have gone mad, or when it blooms, he said: And among them were the sorcerers; they all believed in one single hour. And we know of no group that submitted (aslama) in one single hour greater than the group of the Copts. He said: And they were twelve sorcerers, chiefs, and under the authority of each sorcerer among them were twenty overseers (ʿarīf), under the authority of each overseer a thousand sorcerers. So the total number of sorcerers was two hundred and forty thousand, two hundred and fifty-two persons, including the chiefs and the overseers. When they witnessed what they witnessed, they became certain that it was from heaven and that sorcery cannot stand against the command of God. So the twelve chiefs fell down in prostration at that moment, and the overseers followed them, and those who remained followed the overseers, and they said: "We believe in the Lord of the worlds, the Lord of Moses and Aaron." And not one of them was tempted along with those who were tempted among the Children of Israel in the worship of the calf. He said: And no group ever believed in one single hour like the group of the Copts. He said—meaning Ibn ʿAbd al-Ḥakam—and from Kaʿb al-Aḥbār: The Copts of Egypt are like the thicket (al-ghayḍah); whenever it is cut, it grows back, until God destroys the islands of the Romans through them and their craftsmanship. He said: And water used to flow beneath the dwellings of Egypt and its aqueducts, and they would hold it back as they wished and release it as they wished. That is the saying of God, Exalted is He, in what He narrated of the saying of Pharaoh: {"Is not the kingdom of Egypt mine, and these rivers flowing beneath me? Do you not see?"} And there was no king on earth at that time greater than the king of Egypt. And the gardens were on both banks of the Nile from its beginning to its end, from Aswan to Rashid, and there were a thousand pulpits (minbar) in it. Abū al-Khaṭṭāb Ibn Dhī al-Nasabayn said in the book *Marj al-Baḥrayn*: Indeed, "Pharaoh" (Firʿawn) in Coptic means "the crocodile," and in the language (Arabic) it means "the one who eats much," "the liar," "the extravagant," and "the doubter." So these defects were gathered in Pharaoh. And from al-Ḥasan al-Baṣrī, he said: The height of Pharaoh was only a cubit (dhirāʿ), and his beard was longer than his stature. And Ibn ʿAbd al-Ḥakam narrated, saying: Ibrāhīm ibn Saʿīd al-Balawī narrated to us, saying: When ʿAmr ibn al-ʿĀṣ conquered Alexandria, he wrote to ʿUmar ibn al-Khaṭṭāb, may God be pleased with him: "To proceed: I have conquered a city whose contents I cannot describe, except that I found in it four thousand mansions (munyah) with four thousand baths, and forty thousand Jews upon whom is the jizyah, and twelve thousand greengrocers selling green vegetables, and two hundred thousand Romans, besides women and children. And the number of captives among the men was six hundred thousand, besides women and children. The Muslims wanted to divide them, so ʿAmr ibn al-ʿĀṣ sent to ʿUmar informing him of what the Muslims intended. So he wrote to him: 'Do not divide them, but leave them so that their kharāj may be a fayʾ for the Muslims and a strength for them in jihad against their enemy.' So ʿAmr left them as they were and counted its people—meaning Alexandria—and imposed upon them the kharāj and the jizyah. Thus all of Egypt was by treaty (ṣulḥ) except Alexandria, for they used to pay the kharāj and the jizyah because it was conquered by force (ʿanwah)." And al-Ḥāfiẓ al-Silafī mentioned in the book *Faḍāʾil Miṣr* (The Virtues of Egypt), saying: God favored Egypt over all other lands and made manifest its virtue through verses of the Qurʾān that testify to that, and through the favor and fertility He specially granted it, and the blessings He sent down in it, and the prophets, scholars, caliphs, sages, elites, kings, and wonders He brought forth from it, which He did not bestow upon any other land or region. He said: If an objector objects concerning the two noble sanctuaries (al-Ḥaramayn al-Sharīfayn), their virtue is undeniable, and what God has specially granted them is not to be denied. Yet what God has favored them with does not diminish the virtue of Egypt. Indeed, its benefits to the two sanctuaries are evident, for it supplies them with its food, clothing, and all their necessities. Thus it has great merit. Moreover, it feeds the people of the world who come to it from among the pilgrims throughout their stay; they eat and take provisions from its food from the farthest south and north of the earth, between the lands of India and al-Andalus. No denier denies this, nor does any repudiator repudiate it. That alone suffices as virtue and blessing in religion and worldly life. Among that is the saying of God, Exalted is He: {And We inspired Moses and his brother, saying: "Settle dwellings for your people in Egypt, and make your houses a direction (qiblah)"} and {He said: "Enter Egypt, if God wills, in safety."} He said: {And We made the son of Mary and his mother a sign, and We sheltered them on a hill of settled ground and flowing water.} Some exegetes say it is Egypt, and it is said Damascus. Some scholars of Egypt say it is al-Bahnasā. The Copts of Egypt are unanimous that the Messiah and his mother, peace be upon them, were in al-Bahnasā and then moved from it to Jerusalem. Pharaoh boasted with his saying {Is not the kingdom of Egypt mine?} over all other kings. And the saying of God, Mighty and Majestic: {So We expelled them from gardens and springs}—the verse. Does anyone know of any land that the Noble Book has praised with such praise, or described with such description, or testified to its generosity other than Egypt? And what has been narrated from the Prophet, may God bless him and grant him peace, regarding its virtue and his prayer for them has already preceded. And it is narrated from Ibn ʿAbbās, may God be pleased with them both, that he said: Noah prayed to his Lord for his grandson Miṣr ibn Bayṣar ibn Ḥām—and Egypt was named after him, and he is the father of the Copts—saying: "O God, bless him and his descendants, and settle him in the blessed land that is the mother of lands and the succor of servants, whose river is the best of the rivers of the world. Place in it the best of blessings, and subdue the earth for him and his children, and make it easy for them." And it is narrated that the Sacred House (al-Bayt al-Ḥarām) was demolished in the Jāhiliyyah, and Quraysh entrusted its rebuilding to a man from the Copts named Yāqūm, and Islam overtook him while he was engaged in that building. And it is narrated from Abū Hurayrah, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, said: "Egypt is the best of lands in soil, and its non-Arabs (ʿajam) are the most noble of non-Arabs in lineage." And some scholars said: No nation of the non-Arabs (ʿajam) has remained without mixing with others except the Copts of Egypt. As for what it was specially distinguished with and favored over others, Abū Baṣrah al-Ghifārī, may God be pleased with him, narrated, saying: Egypt is the treasury (khizānah) of the entire earth. God, Exalted is He, said: {Place me over the treasuries of the earth; indeed, I am a knowing guardian.} And those treasuries were not elsewhere than Egypt. So He, Glorified is He, mentioned it with the treasuries of the earth. Thus God succored through Egypt and its treasuries every settled and nomadic people in all the lands. And He made it the center of the world, and it is in the third and fourth climes (iqlim). So it was safe from the heat of the first and second climes and from the cold of the sixth and fifth climes. Thus its air became pleasant, its heat moderate, and its cold mild. So its people were safe from the winters of the mountains, the summers of Oman, the lightning bolts of Tihāmah, the boils of the Jazīrah, the scabies of Yemen, the plagues of Syria, the high prices of Iraq, the moss of al-Baḥrayn, and they were secure from the raids of the Turks, the armies of the Romans, and the drought of rains. Saʿīd ibn Abī Hilāl said: And it is mentioned that Egypt is depicted in the books of the ancients, and all other cities extend their hands to it, seeking sustenance from it. And ʿAmr ibn al-ʿĀṣ said: The governorship of Egypt is comprehensive, equal to the caliphate. And the scholars and those with knowledge agreed that the people of the world are in need of Egypt; they travel to it and seek provision from it. And scholars mentioned that it is written in the Torah: "The land of Egypt is the treasury of God; whoever desires it, God will break him." He said: Among the wonders of Egypt that are mentioned is that the city of al-Faramā had a road to the island of Cyprus by land, but the sea overcame it. And among what the sea overcame was the quarry of white and piebald marble. And between it and the sea was about a day's distance, until the sea rose until it approached it. And some workers intended to remove stones from its eastern gate to make lime from them. So the people of al-Faramā came out and prevented them from that, saying: "These are the gates about which God, Mighty and Majestic, said on the tongue of Jacob: {And he said: 'O my sons, do not enter from one gate, but enter from separate gates.'}" And in it are the wondrous palm trees that bear fruit when the unripe dates (busr) and ripe dates (ruṭab) cease from all other lands, and the length of a single unripe date from it is nearly a fathom (fitar). In this is sufficient, so that it does not take us away from the purpose of the book. And with God is success. **Chapter on His Letter, may God bless him and grant him peace, to Kisrā Abrawīz, King of Persia, and what pertains to it of benefits.** We have narrated in the noble prophetic biography (al-Sīrah al-Sharīfah al-Nabawiyyah) from Muḥammad ibn Isḥāq, saying: The Messenger of God, may God bless him and grant him peace, sent ʿAbdullāh ibn Ḥudhāfah ibn Qays to Kisrā ibn Hurmuz, king of Persia. And Ibn al-Jawzī said in his book *al-Wafā* from Ibn ʿAbbās, may God be pleased with them both, saying: The Messenger of God, may God bless him and grant him peace, sent ʿAbdullāh ibn Ḥudhāfah with his letter to the great one of al-Baḥrayn, to be delivered to Kisrā. When he read it, he tore it up. So the Messenger of God, may God bless him and grant him peace, prayed against them that they be torn apart completely. Al-Suhaylī said: As for Kisrā, his name was Abrawīz ibn Hurmuz ibn Anūshirwān, and the meaning of Abrawīz is "the victorious." And he was the one who overcame the Romans, so God, Exalted is He, revealed.

In their story: "Alif Lām Mīm. The Romans have been defeated in the nearest land" (Qur'an 30:1-2). And the nearest land is Busra, Palestine, and Adhri'at of the land of al-Sham (Greater Syria). He said: When 'Abdullah came to Kisra (Chosroes), he said: "O company of Persians, you have lived by your intellects for the duration of your days, without a prophet or a Book." Then he said, addressing the king: "You possess of the earth only what is in your hands, and what you do not possess of it is greater. Kings of the people of this world and the people of the Hereafter have ruled the earth before you. The people of the Hereafter took their share of the world, while the people of the world wasted their share of the Hereafter. They differed in the pursuit of the world but were equal in the justice of the Hereafter. This matter has become insignificant in your sight, yet we have come to you with it. By Allah, it has come to you from where you feared, and your belittling of it will not repel it from you, nor will your denial of it remove you from it. The Battle of Dhi Qar is evidence of that." So he (Kisra) took the letter and tore it up, then said to me: "A kingdom, pleasant, I do not fear being overcome in it, nor being shared in it. Pharaoh ruled the Children of Israel, and you are no better than them. What prevents me from ruling you, while I am better than him? As for this kingdom, we know that it will go to the dogs, and you are those whose bellies are satisfied but whose eyes refuse. As for the Battle of Dhi Qar, it is like the battle of al-Sham." So 'Abdullah departed from him. His saying: "Dhi Qar." Al-Jawhari said: "Al-Qarah (the tribe) – they were called Qarah due to their gathering and intertwining. Al-Qar (the camels) when they gather." That was the Day of Dhi Qar, a day for the Banu Shayban. Abrawiz (Kisra) had sent an army against them, and the Banu Shayban were victorious. It was the first day on which the Arabs were victorious over the Persians. Al-Tabari said: Their battle cry was "O Muhammad," and they were granted victory. The Messenger of Allah, may Allah bless him and grant him peace, said: "By me they were granted victory." He said: The Messenger of Allah, may Allah bless him and grant him peace, specifically chose 'Abdullah ibn Hudhafa for his mission to Kisra because he frequently traveled among them and went to their lands. From the poetry of 'Abdullah ibn Hudhafa regarding his message to Kisra and his arrival before him: (Allah refuses except that Kisra is a prey / For the first caller in Iraq to Muhammad) (He tosses about in foul speech, belittling / The matter of the Arabs who plunge into destruction for him) (I said to him: Be patient, for you are entering / From today into trial, and plundered tomorrow) (So come forward or retreat wherever you wish, for we / Possess the kingdom, so extend your hand for peace) (Otherwise, remain a striker, regretful / Accept that tribute, or die a monotheist) (You have acted foolishly by tearing the letter, and this / Tearing of the Persian kingdom suffices, scattered) Ibn al-Jawzi said: The letter was: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Kisra, the Great of Persia. Peace be upon whoever follows guidance and believes in Allah and His Messenger. I invite you to the call of Allah, the Mighty and Majestic. For I am the Messenger of Allah to all people, to warn whoever is alive and that the word may be justified against the disbelievers. Submit and be safe. If you refuse, then the sin of the Magians is upon you." When he read the letter of the Messenger of Allah, may Allah bless him and grant him peace, he tore it up and said: "He writes to me with this letter while he is my slave." It reached me that the Messenger of Allah, may Allah bless him and grant him peace, said: "His kingdom has been torn." Then Kisra wrote to Badhan, who was over Yemen: "Send to this man who is in the Hijaz two strong men, and let them bring him to me." So Badhan sent his steward, who was Babawayh, and he was a scribe and accountant, and he sent with him a man from Persia. He wrote with them to the Messenger of Allah, may Allah bless him and grant him peace, commanding him to return with them to Kisra. He said to Babawayh: "Woe to you! Look at the man, speak with him, and bring me news of him." So they set out until they arrived at Ta'if. They asked about him, and it was said to them: "He is in Medina." The polytheists rejoiced and said: "Kisra has set himself against him; the man has been taken care of for you." So the two messengers headed to Medina. When they came to the Messenger of Allah, may Allah bless him and grant him peace, Babawayh spoke to him and said: "Indeed, Shahanshah, the King of Kings, Kisra, has written to King Badhan commanding him to send to you someone who will bring you to him. He has sent me to you so that you may go with me. If you do, he will write to the King of Kings about you a letter that will benefit you and ward off harm from you. If you refuse, then he is as you know, and he will destroy you and your people and ruin your land." They had entered upon the Messenger of Allah, may Allah bless him and grant him peace, having shaved their beards and let their mustaches grow long. He disliked looking at them and said: "Woe to you! Who commanded you to do this?" They said: "Our lord commanded us this," meaning Kisra. The Messenger of Allah, may Allah bless him and grant him peace, said: "But my Lord has commanded me to let my beard grow and to trim my mustache." Then he said to them: "Return until you come to me tomorrow." Gabriel came to the Messenger of Allah, may Allah bless him and grant him peace, and informed him that Allah had given power over Kisra to his son Shirwayh, who killed him on such-and-such a month, on such-and-such a night. When they came to the Messenger of Allah, may Allah bless him and grant him peace, he said to them: "Indeed, my Lord has killed your lord on such-and-such a night of such-and-such a month, after such-and-such a portion of the night had passed. He gave power over him to Shirwayh, who killed him." They said: "Do you know what you are saying? We have resented from you what is less than this. Shall we write this from you and inform the king?" He said: "Yes, inform him of that from me, and say to him: 'My religion and my authority will reach as far as the kingdom of Kisra has reached, and will extend to the furthest point of the hoof and the sandal.' And say to him: 'If you submit, I will give you what is under your hands and make you king over your people, the Abna' (sons of Persian nobles).'" Then the Messenger of Allah, may Allah bless him and grant him peace, gave them a belt containing gold and silver, which some king had gifted to him. So they left his presence until they came to Badhan and informed him of the news. He said: "By Allah, this is not the speech of a king. I see the man as a prophet, as he says. We will wait and see what he has said. If it is true, then he is a sent prophet. If not, we will decide our opinion regarding him." It was not long before a letter from Shirwayh came to Badhan: "To proceed: I have killed my father, Kisra. I killed him only out of anger for Persia, because of what he had made permissible of killing their nobles and sending them on expeditions. When this letter of mine reaches you, take allegiance for me from those under you. And look to the man concerning whom Kisra wrote to you; do not provoke him until my command regarding him comes to you." When Shirwayh's letter reached Badhan, he said: "This man is indeed the Messenger of Allah." So he submitted, and the Abna' of Persia who were in Yemen submitted. Al-Suhayli, may Allah have mercy on him, said: The killing of Kisra occurred on the night of Tuesday, the tenth of Jumada al-Ula, in the year seven of the Hijra. Badhan submitted in the year ten. From al-Maqburi, he said: Fayruz al-Daylami came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "Kisra wrote to Badhan: 'It has reached me that there is a man in your land who claims prophethood. Bind him and send him to me.'" He said: "Indeed, my Lord became angry with your lord and killed him. His blood is still hot at this hour." He left his presence and heard the news, so he submitted and his submission was good. Ibn 'Abd al-Barr said: Fayruz al-Daylami's kunya is Abu 'Abdullah. He is called al-Himyari due to his residence among Himyar. They are among the Abna' of Persia, from the Persians of San'a, Yemen. It is said that the Abna' trace their lineage to the Banu Dabba. Fayruz is the killer of al-Aswad al-'Ansi, the liar who claimed prophethood. He killed him in San'a. The news came from heaven to the Prophet, may Allah bless him and grant him peace, during his illness in which he died. He went out to give glad tidings to the people and said: "Al-Aswad was killed last night. A blessed man from a blessed household killed him." It was said: "Who are they, O Messenger of Allah?" He said: "Fayruz al-Daylami." That was in the year eleven of the Hijra. Fayruz, may Allah be pleased with him, died during the caliphate of 'Uthman, may Allah be pleased with him. Al-Tha'alibi narrated in the interpretation of Surat al-An'am from Ibn 'Abbas, who said: Kisra gifted a mule to the Messenger of Allah, may Allah bless him and grant him peace, and he rode it with a rope of hair, and seated someone behind him. 'Abd al-Karim said: Al-Dimyati said: "This is unlikely because he tore the letter." Its author, may Allah forgive him, said: "If this is authentic, because al-Baghawi also mentioned it in Surat al-An'am, it is possible that the one who sent the mule was his son Shirwayh, or his cousin Kisra ibn Qubadh ibn Hurmuz, or Azdashir ibn Shirwayh, or Jarhan. All of these ruled after the killing of Abrawiz. Then after them, Buran bint Kisra ruled. The Prophet, may Allah bless him and grant him peace, was informed of her matter and said: 'A people who entrust their affairs to a woman will never succeed.' Ibn Qutaybah said this in al-Ma'arif. Allah knows best which of these it was. Chapter on the mention of Suraqa ibn Malik ibn Ju'shum during the Hijra, and his informing him, may Allah bless him and grant him peace, that he would wear the bracelets and crown of Kisra, and what is in that of the wonders of his miracles, may Allah bless him and grant him peace. We have narrated from Ibn Ishaq, from 'Abd al-Rahman ibn Malik ibn Ju'shum...

Al-Mudliji al-Kinānī narrated from his father, from his uncle Surāqah, who said: When the Messenger of Allah (peace and blessings of Allah be upon him) left Mecca migrating to Medina, the Quraysh offered a hundred camels for anyone who brought him back to them. He said: While I was sitting in the assembly of my people, a man from among us came until he stood before us and said, "By Allah, I have just seen three riders passing by me; I truly think they are Muhammad and his companions." He said: I gestured to him with my eye to be silent, then said, "They are only so-and-so's sons seeking a lost animal of theirs." He said, "Perhaps." Then he fell silent. I waited a little while, then got up, entered my house, ordered my horse to be tethered in the valley bottom, ordered my weapons to be brought out from behind my chamber, took my divination arrows with which I sought omens, then set off. I put on my armor, brought out my divination arrows, and sought an omen with them, and the arrow I disliked came out—"he will not harm him." He said: I had hoped to bring him back to Quraysh and take the hundred camels. He said: I mounted and followed his track. While my horse was galloping with me, it stumbled with me, and I fell from it. He said: I said, "What is this?" Then I brought out my divination arrows and sought an omen with them, and the arrow I disliked came out—"he will not harm him." But I insisted on following him, so I mounted and followed his track, all of that three times. He said: When the people appeared to me and I saw them, my horse stumbled with me, and its forelegs sank into the ground, and I fell from it. He said: Then it pulled its forelegs from the ground, and smoke like a whirlwind followed them. Al-Jawharī said: "Al-Iʿṣār" is a wind that raises dust and rises to the sky like a pillar, and from it is the saying of the Most High: {So an ʿiṣār with fire struck it and it burned} [Al-Baqarah: 266]. Surāqah said: When I saw that, I knew that he was prevented from me and that he would prevail. He said: I called out to the people, "I am Surāqah ibn Juʿshum; wait for me so I can speak to you. By Allah, I will not harm you, and nothing you dislike will come to you from me." He said: The Messenger of Allah (peace and blessings of Allah be upon him) said to Abū Bakr, "Say to him, 'What do you seek from us?'" He said: Abū Bakr said that to me. He said: I said, "Write for me a document that will be a sign between me and you." He said, "Write for him, O Abū Bakr." He said: So he wrote a document for me on a bone, or a piece of leather, or a potsherd, then threw it to me. I took it, placed it in my quiver (kinānah), then returned and fell silent, not mentioning anything of what had happened. When Mecca was conquered by the Messenger of Allah (peace and blessings of Allah be upon him) and he had finished with Ḥunayn and Ṭāʾif, I went out with the document to meet him, and I met him at Al-Jiʿrānah. He said: I entered among a troop of cavalry from the Anṣār, and they began to prod me with spears, saying, "Away, away! What do you want?" He said: I drew near to the Messenger of Allah (peace and blessings of Allah be upon him) while he was on his she-camel. By Allah, it was as if I could see his leg in his stirrup, like a palm-stalk. He said: I raised my hand with the document, then said, "O Messenger of Allah, this is your document for me; I am Surāqah ibn Juʿshum." He said: The Messenger of Allah (peace and blessings of Allah be upon him) said, "Today is a day of fulfillment and goodness; draw near." He said: I drew near to him and embraced Islam. Then I remembered something to ask the Messenger of Allah (peace and blessings of Allah be upon him) about, but I could not recall it except that I said, "O Messenger of Allah, stray camels come to my watering places, and I have filled them for my own camels; is there any reward for me in giving them water?" He said, "Yes, in every living creature with a thirsty liver there is a reward." He said: Then I returned to my people and sent my charity (ṣadaqah) to the Messenger of Allah (peace and blessings of Allah be upon him). Al-Suhaylī said: Someone other than Ibn Isḥāq mentioned that Abū Jahl blamed him when he returned with nothing, and he was a poet: "O Abā Ḥakam, by Allah, if you had witnessed the affair of my steed when its legs were sinking, you would have known, without doubt, that Muhammad is a Messenger with a proof—so who can oppose him? Restrain the people from him, for I see his affair will one day have its signs manifest, in a matter where all people will wish that everyone, altogether, were at peace with him." Al-Wāqidī narrated that during the caliphate of ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him), when Saʿd ibn Abī Waqqāṣ conquered the cities of Kisrā (Chosroes), which contained his treasuries and riches, and when he overcame them, Kisrā fled to Iṣṭakhr, and his wealth, precious possessions, crown, bracelets, belt, and carpet were taken. The carpet was sixty cubits by sixty cubits, studded with pearls and multicolored jewels like the colors of spring flowers; it was spread for him in his hall (īwān) and he would drink upon it when flowers were scarce. As for his crown, it was adorned with precious jewels without equal, and it was hung in the front of the hall, and he would sit beneath it due to its weight. Saʿd ibn Abī Waqqāṣ sent all of that to ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) with the khums (one-fifth) and the king's daughter in her adornment and beauty. He ordered the wealth to be poured out in the courtyard of the mosque, and they displayed the attire and clothing of Kisrā. When ʿUmar saw those riches, jewels, and the carpet, he said, "Indeed, the one who delivered this to us is trustworthy." Al-Suhaylī said: ʿUmar summoned Surāqah, who had hairy forearms, and adorned him with the adornment of Kisrā, and said to him, "Raise your hands and say, 'Praise be to Allah, who stripped this from Kisrā, the king who claimed to be the lord of the people, and clothed an Arab from Banū Mudlij with it.'" Surāqah said that. ʿUmar did this because the Messenger of Allah (peace and blessings of Allah be upon him) had given Surāqah glad tidings when he embraced Islam, informing him that Allah would open the lands of Persia for him and grant him the kingdom of Kisrā as spoils. Surāqah found this unlikely in himself and said, "Kisrā, the king of kings? Will his adornment be placed upon me?" The Prophet (peace and blessings of Allah be upon him) informed him that his adornment would indeed be placed upon him, fulfilling the promise, even though he was a Bedouin who urinated on his heels. But Allah, the Mighty and Majestic, honors His people through Islam and bestows His grace and favor upon Muhammad (peace and blessings of Allah be upon him) and his nation. Ibn ʿAbd al-Barr narrated that Surāqah (may Allah be pleased with him) had the kunyah Abū Sufyān. It is narrated from Al-Ḥasan that the Messenger of Allah (peace and blessings of Allah be upon him) said to Surāqah ibn Mālik, "How will you be when you wear the bracelets of Kisrā?" He said: When ʿUmar brought the bracelets, belt, and crown of Kisrā, he summoned Surāqah and clothed him with them, and he had hairy forearms. He said to him, "Raise your hands." So he said, "Allāhu Akbar! Praise be to Allah, who stripped them from Kisrā ibn Hurmuz, who used to say, 'I am the lord of the people,' and clothed Surāqah the Bedouin from Banū Mudlij with them." ʿUmar raised his voice with that. Surāqah was an excellent poet. He died in the year twenty-four, at the beginning of the caliphate of ʿUthmān (may Allah be pleased with them both). Al-Wāqidī narrated that ʿUmar summoned Jamil ibn Rawāḥah, who was the most corpulent Arab in Medina at that time, and clothed him with another set of attire and another set of Kisrā's clothing until he had worn all of them. Then he clothed him with his weapons and girded him with his sword, and the people looked at him as if he were Kisrā in his kingdom. He divided the carpet among the Muslims, and ʿAlī received a piece from it, which he sold for fifty thousand dinars, and it was not the finest of those pieces. He ordered the daughter of King Yazdegerd to be brought and stood before him, adorned with such jewelry, finery, and abundant jewels that the tongue falls short of describing. He ordered the crier to announce her sale and said, "Show the glory of Islam and remove her veil so that the Muslims may increase her price." She refused and struck the crier in the chest. ʿUmar became angry and was about to strike her with his whip while she was crying. ʿAlī (may Allah be pleased with him) said, "Gently, O Commander of the Faithful, for I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, 'Have mercy on the honored one of a people who has been humiliated, and the rich one of a people who has become poor.'" So his anger subsided. Then he gave her to Al-Ḥusayn ibn ʿAlī (may Allah be pleased with them both). Al-Suhaylī said: Five swords were taken from Kisrā, the like of which had never been seen: one was the sword of Kisrā Abarwīz, the sword of Kisrā Anūshirwān, the sword of Al-Nuʿmān ibn al-Mundhir—which was taken from him when he became angry with him and threw him to the elephants, and they trampled him with their trunks until he died—the sword of Khāqān, king of the Turks, and the sword of Heraclius, which came to him during his victory over the Romans in the period mentioned by Allah the Most High in His saying: {Alif Lām Mīm. The Romans have been defeated} [Ar-Rūm: 1-2]. This was the reason for the transfer of Al-Nuʿmān's sword to Kisrā Abarwīz, then to Kisrā Yazdegerd, then to ʿUmar (may Allah be pleased with him). It was Abarwīz who killed Al-Nuʿmān. Abarwīz, it is mentioned, had a thousand elephants, fifty thousand horses, and three thousand women. The interpretation of Anūshirwān is "renewer of the kingdom." Al-Wāqidī said: When Saʿd ibn Abī Waqqāṣ divided the spoils among the Muslims in Al-Madāʾin, after taking out the khums and the clothing, crown, and carpet of Kisrā, the number of the army was thirty thousand horsemen, with no foot soldiers among them. Each horseman received twelve thousand dinars. Al-Suhaylī presented some accounts of the kings of Persia, mentioning among them Sābūr Dhū al-Aktāf, who invaded the land of the Arabs and used to dislocate their shoulders. He passed through the land of Banū Tamīm, and they fled from him, leaving behind ʿAmr ibn Tamīm, who was three hundred years old and unable to flee. He was in a hanging basket attached to a tent pole due to old age. He was taken and brought to the king. Sābūr questioned him and found him to have wisdom and cunning. He said to him, "O king, why do you do this to the Arabs?" He replied, "They claim that our kingdom will pass to them through a prophet who will be sent at the end of time." ʿAmr said to him, "Where is the forbearance and reason of kings? If this matter is false, it will not harm you; if it is true, you will find that you have done them a favor for which they will reward you and protect you among your people." It is said that Sābūr withdrew from them, spared the rest of them, and treated them well after that.

As for Abrawīz b. Hurmuz, to whom the Messenger of God (peace be upon him) wrote, he is the one who was presented before God in a dream and it was said to him: "Surrender what is in your hands to the owner of the club." He remained terrified of that until al-Nuʿmān wrote to him about the appearance of the Prophet (peace be upon him) in Tihāma. So he knew that the matter would come to him, until what happened happened. He is the one about whom the Messenger of God (peace be upon him) was asked: "What is God's proof against Kisrā?" He said: "God Almighty sent an angel to him, who inserted his hand into the wall of his assembly until he brought it out to him, shining with light. Kisrā was frightened, and the angel said to him: 'Do not be afraid, O Kisrā. God Almighty has sent His Messenger, so submit and you will be safe.' He said: 'I will consider it.'" Al-Ṭabarī mentioned this among many signs of prophethood that were presented to Abrawīz; we refrain from elaborating on them. He is also called Sābūr. After this, Sābūr b. Abrawīz, the brother of Shīrūya, ruled for about two months during the time of the Prophet (peace be upon him). His brother Shīrūya ruled for about six months. Then their sister Būrān ruled for a year and perished, and their affairs became utterly scattered. Then they united under Yazdajird b. Shahriyār b. Abrawīz, who was the last of the Persian kings. The Muslims had already gained control over the borders of their land. Then the battles of al-Qādisiyya occurred with them until Islam overcame them and their rule was uprooted. Praise be to God. Sābūr is the one to whom the Sābūriyya garments are attributed, as al-Khaṭṭābī said. Yazdajird was killed at the beginning of the caliphate of ʿUthmān (may God be pleased with him). He was found hiding in a mill, killed, and thrown into the mill's channel. That was in Marw, in the land of Persia. Abū ʿUbayd al-Qāsim b. Sallām narrated from Abū al-Bakhtarī who said: Salmān (may God be pleased with him) besieged a fortress among the fortresses of Persia and said: "I will do to them as the Messenger of God (peace be upon him) did." He came to them and said: "I am a man from among you who has embraced Islam. You see the honor the Arabs have shown me. If you embrace Islam, you will have what the Muslims have and you will be obligated as they are. If you refuse, then pay the jizya, and 'khāk bar sar' 88—meaning dust on your heads in Persian. If you refuse, we will fight you." He said: I think he said he did that three times, and if they refused, he fought them. Chapter on the beginning of Persian rule in the land of Yemen, their conversion to Islam, and mention of the crown of Kisrā, his īwān 89, and the dream of the mūbadhān 90—which is the judge in their language. Ibn Isḥāq said: When Abraha, the king of Abyssinia—who was the owner of the elephant concerning whom God revealed the Qur'an, and his story is well-known—died, his son Yaksūm ruled after him. When he died, his brother Masrūq ruled. When the calamity upon the people of Yemen from the Abyssinian kings became prolonged, Sayf b. Dhī Yazan al-Ḥimyarī set out. He is the one who gave glad tidings to ʿAbd al-Muṭṭalib of the appearance of the Messenger of God (peace be upon him), and I will mention his story later due to its connection with this narration. He was known as Abū Murra. He came to Caesar, the king of Rome, and complained to him about his situation, asking him to expel the Abyssinians and send whomever he wished from Rome, so that he would have the rule of Yemen. But Caesar did not help him. He left until he came to al-Nuʿmān b. al-Mundhir, who was Kisrā's governor over al-Ḥīra and the surrounding lands of Iraq. He complained to him about the Abyssinians. Al-Nuʿmān said to him: "I have a delegation to Kisrā every year, so stay until that happens." He did so, then went out with him and brought him before Kisrā. Kisrā used to sit in his īwān, in which was his crown. His crown was like a great qanqal 91, as they claim. Al-Jawharī said: al-qanqal is a large, huge measure. It was set with rubies, emeralds, and pearls with gold and silver, suspended by a chain of gold from the top of an arch in his īwān. His neck could not bear his crown; he would be covered with garments until he sat in that assembly, then he would put his head into the crown. When he was settled in his seat, the garments were removed from him, and no man who had not seen him before would see him without prostrating out of awe for him. When Sayf b. Dhī Yazan entered upon him, he prostrated. It is said that when Sayf entered upon him, he lowered his head. The king said: "This fool enters upon me through this tall door and then lowers his head." That was mentioned to Sayf, so he said: "I did that only because of my grief, for everything becomes narrow for it." Then he said to him: "O king, the 'ghurabā' 92 have overcome our land." Kisrā said: "Which ghurabā? The Abyssinians or the Sind?" He said: "Rather, the Abyssinians. I have come to you so that you may help me, and the rule of my land will be yours." He said: "Your land is distant, with little good. I will not risk an army of Persia in the land of the Arabs. I have no need of that." Then he gave him a gift of ten thousand dirhams and clothed him with a fine garment. When Sayf received that, he went out and began to scatter the dirhams to the people. That reached the king, so he said: "This man has a matter." Then he sent for him and said: "You took the king's gift and scattered it to the people?" He said: "What should I do with this? The mountains of my land from which I came are nothing but gold and silver," desiring to make it attractive to him. So Kisrā gathered his marzubāns 93 and said: "What do you think about this man and what he has come for?" One speaker said: "O king, there are men in your prisons whom you have imprisoned for execution. If you send them with him, if they perish, that is what you intended for them; if they triumph, it will be a kingdom added to yours." So Kisrā sent with him those who were in his prisons, and they were eight hundred men. He appointed over them Wahrīz, who was advanced in age among them and the most excellent in status and lineage. They set out in eight ships; two ships sank, and six ships reached the coast of Aden. Sayf gathered to Wahrīz whoever he could from his people and said to him: "My foot is with your foot, so that we may die together or triumph together." Wahrīz said: "You have been fair." Masrūq b. Abraha the Abyssinian, king of Yemen, went out and gathered his troops to him. Wahrīz sent a son of his to fight them, but Wahrīz's son was killed, which increased his anger against them. When the people stood in their battle lines, Wahrīz said: "Show me their king." They said to him: "Do you see a man on an elephant, with his crown on his head, between his eyes a red ruby?" He said: "Yes." They said: "That is their king." He said: "Leave him." They stood for a long time, then he said: "What is he on now?" They said: "He has moved to a horse." He said: "Leave him." They stood for a long time, then he said: "What is he on now?" They said: "On a mule." Wahrīz said: "The son of a donkey—abasement and the abasement of his kingdom. I will shoot him. If you see his companions not moving, then stay until I inform you, for I have missed the man. But if you see the people circling around him and gathering about him, then I have hit the man, so charge against them." Then he strung his bow, which no one else could string due to its strength, and ordered his eyebrows to be bandaged for him. Then he shot him, and the arrow struck the ruby between his eyes, penetrated his head until it came out from the back of his neck, and he fell headlong from his mount. The Abyssinians circled around him and gathered about him. The Persians charged against them, and they were defeated, killed, and fled in every direction. Wahrīz proceeded to enter Ṣanʿāʾ. When he came to its gate, he said: "My banner shall never enter lowered. Demolish the gate." So it was demolished, and he entered it with his banner raised high. Concerning this, Abū al-Ṣalt said in a poem of his, in verses: "By God, what a band of men who went forth—I see no equals among people. White-skinned marzubāns, strong, knights—lions that raise cubs in thickets. They shoot from 'utul 94 as if they were ghubaṭ 95, with zamkhar 96 hastening the arrow's flight. You sent lions against black dogs, so their scattered ones have become scattered in the land. So drink in ease, with the crown raised high atop Ghumdān 97, a dwelling from you made lawful. And drink in ease, for their ostrich has gone away 98, and today you have let down your two garments. Those are noble deeds, not two bowls of milk mixed with water that became urine." Explanation of the unfamiliar terms in it: Al-Jawharī said: al-marzubān among the Persians is the dihqān 99, who is the commander over what is under his hand. His saying "ghulub asāwira": al-aghlab is the thick-necked man. Asāwira: Abū ʿUbayd said they are the horsemen, and it is said they are a group of Persians who settled in Basra long ago, like the Aḥāmira in Kufa. His saying "fī al-ghayḍāt": al-ghayḍa is a thicket, a place where water collects and trees grow; the lion's lair is in the ghayḍa. His saying "yarmūna ʿan ʿutul": ʿutul is the plural of ʿutla, which are Persian bows. His saying "ka-annahā ghubaṭ": al-ghubaṭ is the saddle, which is for women, and the howdah is tied onto it; he likened the Persian bows to its wood. His saying "bi-zamkhar": al-zamkhar is arrows, as Ibn Fāris said. His saying "fī raʾs Ghumdān": al-Bakrī said Ghumdān, with ḍamma on the first letter and sukūn on the second, and with an important dāl, is the citadel of Ṣanʿāʾ. It had twenty stories, one above the other, with ten cubits between each two stories, so its height was two hundred cubits. ʿAmdān, with an important ʿayn, is in Maʾrib in the land of Yemen. His saying "shālat naʿāmatuhum": al-Jawharī said al-naʿāma is the crossbeam placed on the two zarnūqān 100. It is said of a people when they depart from their watering place or disperse: "Their ostrich has gone away." The zarnūqān are two pillars built at the top of the well, upon which the naʿāma—the crossbeam—is placed, and then the qāma, which is the pulley, is hung from the naʿāma. If the zarnūqān are of wood, they are two supports. Sayf b. Dhī Yazan is the one whom Saṭīḥ meant by his saying: "A descendant of Dhī Yazan will come out against them from Aden and will not leave anyone of them in Yemen." And the one whom Shiqq meant by his saying: "A boy, not weak nor base, will come out against them from the house of Dhī Yazan."

Chapter on the Delegations of the Arabs to Sayf ibn Dhī Yazan, among them ʿAbd al-Muṭṭalib, and his Glad Tidings to Him of the Appearance of the Messenger of God, may God bless him and grant him peace. Ibn Ẓafar narrated in the book *Anbāʾ Nujabāʾ al-Abnāʾ* from Ibn ʿAbbās, may God be pleased with them both, who said: When Sayf ibn Dhī Yazan prevailed over the Abyssinians, the nobles of the Arabs, their poets, and their orators came to him as a delegation to thank him for his efforts and his taking vengeance for his people, and to congratulate him on the kingship that had come to him. The delegation of Quraysh arrived, among them ʿAbd al-Muṭṭalib ibn Hāshim, Umayya ibn ʿAbd Shams, and others. They sought permission to enter upon him while he was at the top of Ghumdān, which is a palace in Ṣanʿāʾ. He granted them permission, so they entered upon him. There he was, perfumed with musk, wearing two robes, with the crown on his head, his sword before him, and the kings of Ḥimyar to his right and left. ʿAbd al-Muṭṭalib sought his permission to speak, so he said to him: "If you are one who speaks before kings, we permit you." ʿAbd al-Muṭṭalib said: "Indeed, God, O king, has placed you in a position that is difficult, lofty, elevated, and high. He has caused you to grow with a growth whose root is good, whose origin is strong, whose foundation is firm, and whose branch has risen high, from the most noble mine and the most pleasant homeland. You, may you not be cursed 101, are the king of the Arabs to whom they submit, their pillar upon which they rely, their leader to whom they are led. Your predecessors are the best of predecessors, and you are for us the best of successors among them. He whose predecessors are such will not be ignorant, and he whose successor is you will not perish. We, O king, are the people of God's Sanctuary and the custodians of His House. What has brought us to you is that which delighted us: your removal of the distress that weighed heavily upon us 102." The king said to him: "Who are you, O speaker?" He said: "I am ʿAbd al-Muṭṭalib ibn Hāshim." He said: "The son of our sister?" He said: "Yes." So he turned to him from among the people and said: "Welcome and greetings, and a she-camel and a saddle, and an easy resting place, and a great king 103 who gives abundant gifts 104. The king has heard your speech and recognized your kinship. You are the people of night and day. You have honor as long as you stay, and gifts when you depart." Then he ordered them to the guest house, provided them with provisions, and they stayed for a month without being given permission [to see him] nor reaching him. Then he became attentive to them, so he sent specifically for ʿAbd al-Muṭṭalib. He came to him, and he secluded himself with him 105, then said: "I am going to confide to you something of my secret and knowledge that, if it were someone other than you, I would not have disclosed to him. But I see you as worthy of it and its place. So let it be kept hidden with you until God permits it by His command. I find in the speaking Book and the truthful knowledge, which we have chosen for ourselves and kept exclusively 106 to ourselves apart from others, a great matter and a momentous affair, in which is the honor of life and the virtue of death for all people, generally for your people, and specifically for you." ʿAbd al-Muṭṭalib said: "May you not be cursed, O king. No delegate has ever returned with better than what I have returned with. Were it not for awe of the king and reverence for him, I would have asked him to reveal his glad tidings to me so that I might increase in joy." The king said: "A prophet, this is his time in which he will be born. His name is Muḥammad. He has full calves 107, wide eyes 108, a mark in his eyes, and a mole between his shoulders. He is white, his face like a piece of the moon. His father and mother will die, and his grandfather and uncle will take custody of him. We have given birth to him repeatedly. By God, He will send him forth openly, and make for him supporters from us, by whom He will strengthen his friends and humiliate his enemies. They will strike the people aside 109 for him, and through them he will conquer the choicest lands. He will break the idols, worship the Merciful, extinguish the fires 110, and repel Satan 111. His speech is decisive and his judgment is just. He commands what is right and does it, and forbids what is wrong and abolishes it." ʿAbd al-Muṭṭalib said: "May your glory be exalted, your status high, and your life long. O king, will you clarify? For you have made it somewhat clear to me." The king said to him: "By the House of the veils and the signs on the stone altars 112, indeed you, O ʿAbd al-Muṭṭalib, are his grandfather, not a liar." So ʿAbd al-Muṭṭalib fell down prostrating, then raised his head. The king said to him: "May your heart be cooled 113, your affair exalted, and your hope fulfilled in your offspring. Have you perceived anything of what I have mentioned to you?" He said: "Yes, may you not be cursed. I had a son whom I was affectionate towards and kind with. I married him to a noblewoman from the nobles of my people, Āmina bint Wahb ibn ʿAbd Manāf ibn Zuhra. She gave birth to a boy whom I named Muḥammad, with full calves, wide eyes, a mole between his shoulders, and in him is every mark that the king mentioned. His father and mother died, and I and his uncle took custody of him." The king said to him: "Indeed, what I told you is as you said. So take care of your son and beware of the Jews for him, for they are his enemies. But God will never give them any way over him. God will manifest his call and support his law. So conceal what I have told you and keep it secret from these companions of yours, for I do not feel safe that envy 114 might enter them because you have the leadership, so they would set traps for you and seek calamities 115 for him. They will do that, or their sons. But his glory is dazzling, and their share in him is abundant. Were it not for my knowledge that death will seize me 116 before his emergence, I would have gone to him with my cavalry and infantry, and made Yathrib the seat of my kingdom, where his emigration will be, so that I could be his vizier, brother, companion, and supporter against whoever opposes him and seeks [to harm] him. For I find in the preserved Book and the stored knowledge that in Yathrib will be the consolidation of his affair, his supporters, the elevation of his mention, and the place of his grave. Were it not for the smallness 117 after leadership and the youthfulness, I would have made his affair manifest and made the Arabs submit to his authority despite his young age. But I am entrusting that to you without any shortcoming towards you and those with you." Then he ordered for each man of the people ten male slaves, ten black female slaves, two garments of striped cloth, ten ratls of silver, five ratls of gold, and a stomach filled with ambergris. And he ordered for ʿAbd al-Muṭṭalib ten times that. And he said: "O ʿAbd al-Muṭṭalib, when the year ends, bring me news of him and what happens of his affair." But the king died before the year ended. So ʿAbd al-Muṭṭalib used to say to his companions: "Let none of you envy me for the king's gift, but let him envy me for what he confided to me." And it would be said: "What is it?" And he would remain silent. Ibn Qutayba said in *al-Maʿārif*: Sayf ibn Dhī Yazan remained king under [the authority of] Kisrā, corresponding with him and issuing orders on his behalf, until he was killed. The cause of his killing was that he took some of those Abyssinians as servants. They were alone with him one day while he was at a hunting ground of his, and they stabbed him with their spears, killing him, and fled into the mountains. His companions sought them and killed them all. The situation in Yemen became chaotic, and they did not appoint anyone as king, except that the people of each region appointed a man from Ḥimyar over them, so they were like the party kings until God brought Islam. It is said that it [Yemen] remained in the hands of the Persian kings, and that the Prophet, may God bless him and grant him peace, was sent while Bādhān, the governor of Abarwīz [Khosrow II], was over it, along with two commanders of Abarwīz, called Fayrūz and Dādawayh, and they embraced Islam. Explanation of Unfamiliar Words in This Report Muḥammad ibn Ẓafar, may God forgive him, said: This narration contains problematic linguistic terms. Here is their clarification: His saying "shāmikhan" and "bādhikhan" both mean high and elevated. "Ṭābat arūmatuhu": "arūma" is the root, likewise his saying "jarthūmatuhu": "jarthūma" is used metaphorically for the root; in reality it is the accumulated, raised soil at the bases of trees and the like. His saying "basaqa" means it rose and became high. His saying "abayta al-laʿn" 101: This was a phrase the Arabs used to greet their kings in the pre-Islamic period. "Al-laʿn" is expulsion. It is said the meaning is that you refuse to do something for which you would be cursed. This is unlikely in my view. I think the meaning is that you refuse to curse your visitor or petitioner, i.e., you refuse to expel him. His saying "sadanat baytihi" 102: i.e., its servants and doorkeepers. The custodians of the House are the Banū Shayba. His saying "fadaḥanā" 102: meaning it weighed heavily upon us and we bore from it what we could not bear, referring to the Abyssinian domination over the lands of the Arabs. His saying "malikan rabḥalan" 103: "al-rabḥal" is the huge, tall one; he used it metaphorically for great status. His saying "ʿaṭāʾan jazalan" 104: "al-jazl" is thick and abundant in everything. His saying "akhlāhu" 105: meaning he was alone with him. His saying "iḥtajabnāhu" 106: meaning we kept it exclusively for ourselves and guarded it from others. His saying "khadlij al-sāqayn" 107: meaning they are full. His saying "anjl al-ʿaynayn" 108: meaning they are wide. His saying "wa fī ʿaynayhi ʿalāma": meaning "al-shukla," which is redness mixed with whiteness. The Prophet, may God bless him and grant him peace, had a shukla in his eyes. His saying "yaḍribūna al-nāsa ʿan ʿaraḍ" 109: meaning they strike whoever comes across them for him, not caring whom they meet nor fearing anyone in that. "ʿAraḍ" of something is its side. His saying "yukhmidu al-nīrān" 110: meaning the fires of Persia that they worshipped; God extinguished them through His Messenger, peace be upon him, and destroyed their kingdom. His saying "yadḥaru al-shayṭān" 111: meaning he repels him. His saying "ʿalā al-nuṣub" 112: these are stone markers that were set up; in the pre-Islamic period, sacrifices were slaughtered near them and they were smeared with blood. His saying "fa-aghḍi ʿalā mā dhakartu laka": meaning conceal it and keep it secret. The origin of "al-ighḍāʾ" is bringing the eyelids close together. His saying "thalaja ṣadruka" 113: meaning it became cool; it is a phrase used metaphorically for the attainment of certainty. His saying "al-nufāsa" 114: it is envy for something precious and valuable. His saying "al-ghawāʾil" 115: they are destructive things. His saying "mujtāḥī" 116: meaning one who uproots me with destruction. His saying "al-damāma" 117: it is smallness; every small-bodied person is "damīm" with an unpointed dāl. His saying "al-siyāda": it is leadership and presidency. His saying "yaghbiṭunī": meaning envies me. "Al-ghibṭa" and "al-nufāsa," although they are from envy, may have an aspect that the law permits; this is not the place to mention it.

He said: When Shayba al-Hamd 118, who was ‘Abd al-Muttalib, returned to Mecca, a mattress used to be spread for him against the wall of the Ka‘ba, and he would sit on it in its shade, and his sons and other nobles of his family would sit around his mattress before his arrival. Then the Prophet, may God bless him and grant him peace, would come as a crawling child, and nothing would turn him away from the mattress until he sat on it. His uncles would remove him from it, and he would cry until they returned him to it. One day ‘Abd al-Muttalib came upon them when they had removed him, and he said, 'Return my son to my seat, for he is thinking of a great kingdom, and he will have a great affair.' Then one day the Prophet, may God bless him and grant him peace, came as a small crawling child, and ‘Abd al-Muttalib said, 'Make way for my son,' and fixed his gaze on him until he settled on the mattress. Then he recited: 'I seek refuge for him in the One 119 from the evil of every envier.' Then he said, 'I am Abu al-Harith 120; I have never shot an arrow but I hit it,' meaning that his intuition never erred, and that what he had perceived about the Messenger of God, may God bless him and grant him peace, and suspected of him, had been confirmed to him by what the angel had informed him. So his son al-Harith said to him, 'O master of the valley 121, you are saying something decisive; if only you would explain.' He replied, 'You will know, O Abu Sufyan.' We return to the story of Wahriz 122. Ibn Hisham said: Then Wahriz died, and Kisra 123 appointed his son al-Marzuban ibn Wahriz over Yemen. Then al-Marzuban died, and Kisra appointed his son al-Tinjan ibn al-Marzuban. Then he died, and Kisra appointed his son, then dismissed him and appointed Badhan 124. He remained over it until the Prophet, may God bless him and grant him peace, was sent. We will mention in his biography part of his story and his Islam in what follows, God willing. Chapter on the mention of Satih 125, the vision of Kisra, and the Mobedhan 126. Al-Suhayli said: Satih lived a long time until he witnessed the birth of the Prophet, may God bless him and grant him peace. The Arabs used to call him Satih al-Dhi’bi 127 because he was Satih ibn Rabi‘a ibn Mas‘ud ibn Mazin ibn Dhi’b. Kisra Anushirwan 128 ibn Qubadh ibn Firuz saw what he saw of the shaking of the arch 129, the extinguishing of the fires 130—which had not been extinguished for a thousand years before that—the falling of fourteen battlements from his palace, and the Mobedhan informed him—meaning the judge or mufti in their language—that he saw stubborn camels leading Arab horses, which spread throughout their lands, and the lake of Sawa 131 dried up. So Kisra sent ‘Abd al-Masih ibn ‘Amr ibn Hayyan ibn Nufayla al-Ghassani to Satih. Satih was from the maternal uncles of ‘Abd al-Masih, and for that reason Kisra sent him to inquire of him about the knowledge of that and to interpret for him the vision of the Mobedhan. He came to him when he was on the verge of death, and greeted him, but Satih did not return a response. So ‘Abd al-Masih began to recite: 'Is he deaf, or does the Ghutrif 132 of Yemen hear? Or has he died, and the course of death has seized him? O decider of the matter, who has become difficult for whom? The elder of the tribe from the clan of Shanin 133 has come to you, And his mother is from the clan of Dhi’b ibn Hujn, white, with ample cloak and body, The messenger of the Qayl 134 of the Persians, hastening in sleep, fearing neither thunder nor the vicissitudes of time, Traversing the land with me, a strong, rough she-camel, lifting me with her cheeks and lowering me with her cheeks, Until I came to one bare of chest and flanks, wrapped in the wind in the soft earth of dung-heaps, As if he had been hurried from the two sides of Thakan 135.' When Satih heard his poetry, he raised his head and said to him: 'O ‘Abd al-Masih, the king of the Sassanids 136 has sent you because of the shaking of the arch, the extinguishing of the fires, and the vision of the Mobedhan: he saw stubborn camels leading Arab horses, which crossed the Tigris and spread throughout their lands. O ‘Abd al-Masih, when recitation 137 becomes abundant, the owner of the staff 138 appears, the fire of Persia is extinguished, the lake of Sawa dries up, and the valley of al-Samawa 139 overflows, then Syria is not Syria for Satih. Kings and queens will rule over them according to the number of battlements, and everything that is coming is coming.' Then Satih died on the spot. Interpretation of his obscure language: His saying 'Ghutrif of Yemen': Ibn Faris said: al-Ghutrif is the master, and al-Ghutrufa is pride. His saying 'Or has he died': al-Suhayli said: Fada means he died; one says fada yafudu. His saying 'Fazlim': Tha‘lab said its meaning is 'seized'. His saying 'the course of death': al-Khattabi said: he means death and what comes from it. His saying 'O decider': al-Jawhari said: al-Fasil is the judge. His saying 'the matter': with damm 140, it means the affair and the story. One says 'he came with a matter in his head' when he comes with a need he has resolved upon. In the hadith of Qayla: 'The son of this one is too weak to decide the matter,' meaning that when a difficult affair befalls him that he cannot find a way out of, he does not care about it, but he decides it until he completes it and emerges from it. His saying 'from the clan of Shanin': with a shin 141, it is a tribe of ‘Abd al-Qays, namely Shan ibn Afsa, from which comes 'Shanin agreed with a layer' 142. Al-Jawhari said this. His saying 'white, with ample cloak and body': al-Fadfada is the width of the garment, armor, and life. One says a wide garment, a wide life, and wide armor, meaning spacious. Al-Jawhari said this. His saying 'the messenger of the Qayl of the Persians': al-Qayl is the king of the kings of Himyar, and its plural is aqyal. If one pluralizes as aqwal, the singular is qayl with a shadda 143. This has been discussed previously. Ibn Faris said this. Al-Jawhari said: Qayl is the name of a man from the people of ‘Ad, and Qayla is the mother of al-Aws and al-Khazraj. His saying 'traversing the land with me': jabtu al-bilad ajubuha when you cross them. One says 'has a traversing report come to you?' meaning a report that crosses the land from country to country. Al-Jawhari said this. His saying 'a strong, rough she-camel': al-Suhayli said: naqa ‘alandat and jamal ‘alandat with a ta 144, and it is pluralized as al-‘aland and al-‘alandiyyat. Al-‘alandat is the hard one, and al-shazan is the one made difficult by lameness. His saying 'cheeks': plural of wajin. Al-Jawhari said: al-wajin is the side of the land that extends and rises a little, and it is rough. From it comes al-wajna’, which is the strong she-camel, likened to it in hardness. His saying 'chest and flanks': al-Suhayli said: al-jaja’ij is the bone of the chest, and al-qatan is what is between the two hips. He means that travel has emaciated her, removing her flesh and exposing her bones. His saying 'the soft earth of dung-heaps': al-Jawhari said: al-bugha’ is the soft soil that is like powdered musk, according to Abu ‘Ubayda. He said: al-diman is dung, and al-dimna is the traces of people and what they blacken, and the plural is diman. You say from it: the people dunged the house, and the sheep dunged the water—this is from dung. Dhu al-Rumma said: 'A devoted, snub-nosed one, not a ewe, dunging the interiors of the waters and their sheep.' Al-Waqir is sheep. His saying 'as if he had been hurried from the two sides of Thakan': huthitha means he was hurried, and hadani (two sides) is the side. Ibn Faris said this. Thakan is the name of a mountain, with fatha on the first letter. Al-Bakri said this in his dictionary. As for Satih's saying 'the king of the Sassanids has sent you': they are the kings of Persia, attributed to their ancestor, namely Ardashir ibn Babak ibn Sasan. His saying 'when recitation becomes abundant': it is the recitation of the Qur’an. His saying 'the owner of the staff': he is the Messenger of God, may God bless him and grant him peace. Al-hirawa is the large staff. It seems he meant by al-hirawa that he is the owner of the sword, as came in his description, may God bless him and grant him peace, in other places, and that he is the owner of the rod, meaning the sword. His saying 'the valley of al-Samawa overflows': al-Samawa is a desert between Kufa and Syria, and it is said between Mosul and Syria, and it is from the land of Kalb, narrow in width, long. Al-Khalil said: al-Samawa is water in the desert. The mother of al-Nu‘man was named after it, so her name was Ma’ al-Samawa. Ibn Faris said this. Al-Suhayli said: Satih was a body thrown down, with no limbs, and he could not sit unless he became angry, then he would swell and sit. He was a split person 145; he had only one hand, one foot, and one eye. It is mentioned from Wahb ibn Munabbih that he said: It was said to Satih, 'How did you get this knowledge?' He said: 'I have a companion from the jinn who listens to the news of heaven from Mount Sinai when God spoke to Moses from it, and he conveys to me what he conveys.' Satih and Shaqq 146 were born on the day that Tarifa the soothsayer, the wife of ‘Amr ibn ‘Amir al-Himyari, died. She summoned Satih before she died, and he was brought to her. She spat in his mouth and informed that he would succeed her in her knowledge and soothsaying. His face was in his chest, and he had no head or neck. She summoned Shaqq and did to him what she did to Satih. Then she died, and her grave is in al-Juhfa. Our discussion on the four kings who were the greatest kings of the earth in his time, may God bless him and grant him peace, has ended. We now present the reports of the rest of them according to what we stipulated at the beginning of the book, arranging them by the letters of the alphabet. God is the Helper. Letter Alif Among those to whom the Prophet, may God bless him and grant him peace, wrote and sent were the Bishop of Najran 147. He was the chief of the valley of Najran and the one pointed to among them. The author of al-Huda al-Muhammadi 148 narrated with his chain from Yunus ibn Bukayr from Salama ibn ‘Abd Yasua‘ from his father from his grandfather—Yunus said: He was a Christian and then became Muslim—that the Messenger of God, may God bless him and grant him peace, wrote to the people of Najran: 'In the name of the God of Abraham, Isaac, and Jacob. To proceed: I invite you to worship God instead of worshiping servants, and I invite you to the allegiance of God instead of the allegiance of servants. If you refuse, then the jizya 149. If you refuse, then I have given you notice of war. Peace.'

When the bishop received the letter, he read it, was cut to the quick by it, and was seized with intense terror. He sent for a man from Najran named Shuraḥbīl ibn Wada‘a, who was from Hamdan, and no one—neither al-Ayham, nor al-Sayyid, nor al-‘Āqib—was called upon before him when a difficult matter arose. The bishop handed him the letter of the Messenger of God, may God bless him and grant him peace, and he read it. The bishop said, 'O Abā Maryam, what is your opinion?' Shuraḥbīl said, 'I know what God promised Abraham concerning the prophethood among the descendants of Ishmael. What prevents this from being that man? I have no opinion regarding prophethood. If it were a matter of this world, I would have advised you with my opinion and exerted myself for you in it.' The bishop said, 'Step aside and sit.' So Shuraḥbīl stepped aside and sat in a corner. The bishop sent for a man from Najran named ‘Abdullah ibn Shuraḥbīl, who was from Dhū Aṣbaḥ of Himyar, and he read the letter to him and asked him for his opinion on it. He said to him the same as Shuraḥbīl’s statement. The bishop said to him, 'Step aside and sit.' So he sat in a corner. The bishop sent for a man from Najran named Jabbār ibn Qays, from the Banu al-Ḥārith ibn Ka‘b, and he read the letter to him and asked him for his opinion on it. He said to him the same as the statement of Shuraḥbīl and ‘Abdullah. The bishop ordered him, and he stepped aside. When their opinion had all agreed on that same statement, the bishop ordered the naqūs 150 to be struck, and the ṣumu‘ 151 were raised in the ṣawāmi‘ 152. That is what they used to do when they were alarmed during the day. If their alarm was at night, they would strike the naqūs and raise fires in the ṣawāmi‘. When the naqūs was struck and the ṣumu‘ were raised, the people of the valley, both its upper and lower parts, gathered. The length of the valley was a day’s journey for a swift rider, and in it were seventy-three villages and one hundred and twenty thousand fighters. He read to them the letter of the Messenger of God, may God bless him and grant him peace, and asked them for their opinion on it. The opinion of the people of the valley agreed that they should send Shuraḥbīl ibn Wada‘a al-Hamdānī, ‘Abdullah ibn Shuraḥbīl, and Jabbār ibn Qays al-Ḥārithī to bring them news of the Messenger of God, may God bless him and grant him peace. The delegation set out until, when they were in Medina, they took off their travel clothes and put on garments of ḥibara 153 that they trailed, and gold rings. Then they went until they came to the Messenger of God, may God bless him and grant him peace, and greeted him. He did not return their greeting, and they waited to speak with him for a long day, but he did not speak to them while they were wearing those garments and gold rings. So they went and followed ‘Uthmān ibn ‘Affān and ‘Abd al-Raḥmān ibn ‘Awf, who were known to them—they used to take caravans in the Jāhiliyya 154 to Najran and buy for them its wheat, fruit, and grain. They found them

  1. سنة بضع وستين وسبعمائة : The year 760-something AH, i.e., around 1358-1368 CE.
  2. البترك والمطران : al-batrak: patriarch; al-mutran: metropolitan, a high-ranking bishop in Eastern Christianity.
  3. جبلة بن الأيهم : Jabala ibn al-Ayham: the last Ghassanid king who converted to Islam then apostatized.
  4. الغوطة : Al-Ghuta: the fertile oasis surrounding Damascus.
  5. السمراء : al-samra': literally 'the brown one'; here used metaphorically, possibly referring to wheat or a people associated with it.
  6. طابق : tabaq: large brick, from Persian 'tabaq'.
  7. أنا عذيقها المرجب : A saying of al-Hubab ibn al-Mundhir: 'I am its supported palm tree,' meaning a reliable support.
  8. الربعة : al-rub'a: a box or chest, often used by perfumers.
  9. Rasul Allah : Messenger of Allah, a title for the Prophet Muhammad.
  10. al-Muqawqis : The title of the Byzantine governor of Egypt at the time of the Prophet.
  11. Hatib : Hatib ibn Abi Balta'a, a companion sent as a messenger to al-Muqawqis.
  12. al-Bayt : The Kaaba in Mecca, the sacred house of Allah.
  13. Khatam al-Nubuwwa : The seal of prophethood, a physical mark between the Prophet's shoulders indicating his prophethood.
  14. Mariya : Mariya al-Qibtiyya, a Coptic slave-girl gifted to the Prophet, mother of his son Ibrahim.
  15. Sirin : Sister of Mariya, also gifted to the Prophet.
  16. Duldul : The name of the mule gifted to the Prophet.
  17. Mu'awiya : Mu'awiya ibn Abi Sufyan, the first Umayyad caliph.
  18. Hafn : A village in Egypt, the home of Mariya and Sirin.
  19. Ansina : A district in Egypt, also known as Antinoöpolis.
  20. Binha : A town in Egypt known for its honey.
  21. Muhammad ibn Maslama al-Ansari : A companion of the Prophet from the Ansar.
  22. Dihya ibn Khalifa al-Kalbi : A companion known for his beauty, often sent as a messenger.
  23. 'Abd Allah ibn 'Amr : A companion and early narrator of hadith.
  24. Umm Ibrahim : Mariya, mother of the Prophet's son Ibrahim.
  25. majbub : A eunuch, castrated male.
  26. Ibrahim : The Prophet's son, who died in infancy.
  27. kunya : A teknonym, a name derived from one's child, e.g., Abu Ibrahim (father of Ibrahim).
  28. Abu Jahm ibn Hudhayfa al-'Abdari : A companion of the Prophet.
  29. Hassan ibn Thabit : A companion and poet who defended the Prophet with his poetry.
  30. Yazid ibn Abi Habib : A prominent Egyptian scholar and hadith narrator.
  31. Abu Sa'id al-Khudri : A companion known for narrating many hadiths.
  32. Jabir : Jabir ibn 'Abd Allah, a companion and prolific narrator.
  33. 'Abd al-Rahman ibn 'Awf : A prominent companion and one of the ten promised Paradise.
  34. Ibn 'Abbas : Abd Allah ibn 'Abbas, a cousin of the Prophet and renowned scholar.
  35. Qaysara : Alternate name for Sirin, Mariya's sister.
  36. al-Hasan ibn 'Ali : The grandson of the Prophet, son of 'Ali and Fatima.
  37. kharaj : Land tax imposed on non-Muslims in Islamic territories.
  38. jizya : Poll tax imposed on non-Muslims in Islamic state.
  39. al-Suhayli : A renowned scholar and commentator on the Prophet's biography.
  40. year fifteen : 15 AH, corresponding to 636 CE.
  41. al-Baqi' : The cemetery in Medina where many companions and family of the Prophet are buried.
  42. tawazara : Became vizier; a vizier is a high-ranking political advisor or minister in Islamic states.
  43. al-mahmal : A ceremonial litter carried on a camel, used in processions, especially during the pilgrimage to Mecca.
  44. Shabash : A Persian-derived word used in medieval Egypt as an acclamation meaning 'bravo' or 'long live', possibly related to 'ashb' meaning to raise or honor.
  45. Wa ma yantiqu 'ani l-hawa : Qur'anic verse (53:3): 'Nor does he speak from [his own] desire.'
  46. mithqal : A unit of weight, approximately 4.25 grams, used for measuring gold and silver.
  47. al-khuff wa l-hafir : Literally 'the hoof and the hoofprint', an idiom meaning the entire extent of the land, from the desert to the sown.
  48. al-Amin : The Trustworthy; a title given to the Prophet Muhammad before his prophethood due to his honesty and integrity.
  49. taḥqīq : Verification; in Sufi and Islamic contexts, it refers to the direct experiential realization of spiritual truths.
  50. Yathrib : The pre-Islamic name of Medina, the city of the Prophet Muhammad.
  51. Wādī al-Arāk : Valley of the Arak trees; a location near Medina.
  52. Lu'ayy ibn Ghalib : An ancestor of the Quraysh tribe, to which the Prophet Muhammad belonged.
  53. ʿĀd : An ancient Arabian tribe mentioned in the Quran, known for their strength and subsequent destruction.
  54. Shaddād : A legendary king of the ʿĀd people, known for building the mythical city of Iram.
  55. ʿAbd Shams : A clan of the Quraysh tribe, from which the Umayyad dynasty descended.
  56. Jāhiliyya : The pre-Islamic period of ignorance, before the revelation of Islam.
  57. Qaṣr al-Shamaʿ : Palace of the Candle; a historical palace in Egypt, possibly in Fustat.
  58. al-Muqawqis : The title of the Coptic Christian governor of Egypt during the time of the Prophet Muhammad.
  59. al-Yahīsh : The name of the vizier of al-Muqawqis.
  60. al-Dubbā' : Squash or gourd; a vegetable favored by the Prophet Muhammad.
  61. midrā : A tool used for combing or arranging hair, similar to a comb or hair iron.
  62. Mashāriq : A reference to the book 'Mashāriq al-Anwār' by Qadi 'Iyad, a famous work on the Prophet's life.
  63. al-Midra : A horn or tool used for combing hair.
  64. tadarrut : The act of combing or arranging hair.
  65. al-ʿUqāb : The Eagle; the name of the Prophet Muhammad's banner.
  66. al-Murtajiz : A horse name meaning 'the one that neighs rhythmically'.
  67. al-Maymūn : A horse name meaning 'the blessed one'.
  68. Yaʿfūr : A donkey name meaning 'the one that runs swiftly'.
  69. al-Duldul : A mule name meaning 'the one that walks with a swaying gait'.
  70. Barīra : A slave girl name meaning 'the pious one'.
  71. Māriya : Mariya al-Qibtiyya, a Coptic slave girl who became a wife of the Prophet Muhammad.
  72. Maḥbūb : A boy name meaning 'the beloved one'.
  73. Muḥammad : The Prophet of Islam, peace be upon him.
  74. Jazīrat al-'Arab : The Arabian Peninsula, literally 'Island of the Arabs'.
  75. Yabrīn : A well-known sand dune in the territory of Banī Sa'd ibn Tamīm.
  76. al-Muṣḥaf : The Quranic codex, the holy book of Islam.
  77. Māriya : Māriya al-Qibṭiyya, a Coptic slave girl gifted to the Prophet, who became his concubine and mother of his son Ibrāhīm.
  78. Ibrāhīm : The Prophet's son who died in infancy.
  79. al-Muqawqis : The title of the Byzantine governor of Egypt at the time of the Prophet.
  80. al-Duldul : A mule gifted to the Prophet; the word also means 'large hedgehog'.
  81. qarqūs : A smooth surface; used in a proverb meaning disagreement.
  82. qīrāṭ : A unit of weight or measure, also a coin; here referring to a place name or custom.
  83. dhimmī : A non-Muslim subject of an Islamic state protected by covenant.
  84. Hājar : Hagar, the mother of Ishmael, considered an Egyptian.
  85. Ismā'īl : Ishmael, son of Abraham and Hagar, considered an ancestor of Arabs.
  86. Ibrāhīm : Abraham, the patriarch.
  87. Yūsuf : Joseph, son of Jacob, who married an Egyptian woman.
  88. khāk bar sar : Persian phrase meaning 'dust on your head', used as a curse or expression of humiliation.
  89. īwān : A large, vaulted hall or porch in Persian architecture, often used in royal palaces.
  90. mūbadhān : Zoroastrian high priest or judge in the Sasanian Empire.
  91. qanqal : A large measure or container; here used metaphorically to describe the size of the crown.
  92. ghurabā' : Literally 'foreigners' or 'strangers'; here referring to the Abyssinians.
  93. marzubāns : Military governors or margraves in the Sasanian Empire.
  94. ʿutul : Plural of ʿutla, a type of Persian bow.
  95. ghubaṭ : A type of saddle, often used for women, with a howdah attached.
  96. zamkhar : Arrows; a term used for projectiles.
  97. Ghumdān : The famous citadel of Ṣanʿāʾ in Yemen, known for its height and architecture.
  98. shālat naʿāmatuhum : An idiom meaning 'their good fortune has departed' or 'they have been defeated and scattered'.
  99. dihqān : A Persian landowner or village headman, often serving as a local administrator.
  100. zarnūqān : Two pillars or posts erected at the top of a well to support the pulley mechanism.
  101. abayta al-laʿn : A pre-Islamic greeting for kings, meaning 'may you not be cursed' or 'you refuse to be cursed'.
  102. fadaḥanā : It weighed heavily upon us; we bore an unbearable burden.
  103. malikan rabḥalan : A great, huge king; metaphor for immense status.
  104. ʿaṭāʾan jazalan : Abundant, generous gifts.
  105. akhlāhu : He secluded himself with him; they were alone.
  106. iḥtajabnāhu : We kept it exclusively for ourselves, guarded from others.
  107. khadlij al-sāqayn : Having full, fleshy calves.
  108. anjl al-ʿaynayn : Having wide eyes.
  109. yaḍribūna al-nāsa ʿan ʿaraḍ : They strike people aside, i.e., they fight anyone who opposes, without fear.
  110. yukhmidu al-nīrān : He extinguishes the fires; refers to the Zoroastrian sacred fires.
  111. yadḥaru al-shayṭān : He repels Satan.
  112. al-nuṣub : Stone altars or markers used for pre-Islamic sacrifices.
  113. thalaja ṣadruka : May your heart be cooled; metaphor for attaining certainty or relief.
  114. al-nufāsa : Envy for something precious.
  115. al-ghawāʾil : Destructive plots or calamities.
  116. mujtāḥī : One who destroys me completely; seizes me with death.
  117. al-damāma : Smallness, insignificance; here refers to young age.
  118. Shayba al-Ḥamd : Shayba al-Ḥamd was the original name of ‘Abd al-Muṭṭalib, the grandfather of the Prophet Muhammad. He was called 'Shayba al-Ḥamd' meaning 'the praised old man'.
  119. al-Wāḥid : Al-Wāḥid means 'the One', referring to God as the Unique and Only.
  120. Abū al-Ḥārith : Abū al-Ḥārith is a kunya (patronymic) meaning 'father of al-Ḥārith'. It was used by ‘Abd al-Muṭṭalib.
  121. Sayyid al-Baṭḥā’ : Sayyid al-Baṭḥā’ means 'master of the valley', referring to the valley of Mecca.
  122. Wahriz : Wahriz was a Persian governor of Yemen appointed by the Sassanid king.
  123. Kisrā : Kisrā is the Arabicized form of 'Khosrow', the title of the Sassanid kings of Persia.
  124. Bādhān : Bādhān was a Persian governor of Yemen who later embraced Islam.
  125. Saṭīḥ : Saṭīḥ was a famous pre-Islamic Arabian soothsayer (kāhin) known for his prophecies.
  126. al-Mūbadhān : Al-Mūbadhān (or Mūbad) refers to a Zoroastrian high priest or judge.
  127. Saṭīḥ al-Dhi’bī : Saṭīḥ al-Dhi’bī means 'Saṭīḥ the wolf-like', a nickname derived from his lineage.
  128. Anūshirwān : Anūshirwān (Khosrow I) was a Sassanid king known for his justice.
  129. Irtijās al-Īwān : Irtijās al-Īwān refers to the shaking of the arch (īwān) of the Sassanid palace, a portent of the Prophet's birth.
  130. Khumūd al-Nīrān : Khumūd al-Nīrān means 'the extinguishing of the fires', referring to the sacred Zoroastrian fires that went out.
  131. Buḥayrat Sāwa : Buḥayrat Sāwa was a lake in Persia that dried up as a sign of the Prophet's coming.
  132. Ghutrif : Ghutrif means 'noble' or 'generous', used here as a title for Saṭīḥ.
  133. Shanin : Shanin is a tribe from ‘Abd al-Qays.
  134. Qayl : Qayl was a title for kings of Himyar in pre-Islamic Yemen.
  135. Thakan : Thakan is a mountain name.
  136. Banī Sāsān : Banī Sāsān refers to the Sassanid dynasty, descendants of Sasan.
  137. al-Tilāwa : Al-Tilāwa means 'recitation', here referring to the recitation of the Qur’an.
  138. Ṣāḥib al-Harāwa : Ṣāḥib al-Harāwa means 'owner of the staff', a metaphor for the Prophet Muhammad as a leader with authority.
  139. Wādī al-Samāwa : Wādī al-Samāwa is a valley or desert region between Kufa and Syria.
  140. Ḍamm : Ḍamm refers to the vowel sign 'u' in Arabic grammar.
  141. Shīn : Shīn is the Arabic letter 'sh', indicating the pronunciation of 'Shanin'.
  142. Wāfaqa Shanin ṭabaqa : A proverbial saying meaning 'things matched perfectly', originating from a story about Shanin.
  143. Shadda : Shadda is the diacritical mark indicating gemination (doubling of a consonant).
  144. Tā’ : Tā’ is the Arabic letter 't', here referring to the feminine suffix -at.
  145. Shaqq : Shaqq means 'split' or 'half', referring to a person born with only one side of the body.
  146. Shaqq : Shaqq was another famous soothsayer, often paired with Saṭīḥ.
  147. Usquf Najrān : Usquf Najrān means 'the bishop of Najran', a Christian leader in Yemen.
  148. Ṣāḥib al-Hudā al-Muḥammadī : Ṣāḥib al-Hudā al-Muḥammadī refers to the author of the book 'al-Hudā al-Muḥammadī', a work on the Prophet's life.
  149. Jizya : Jizya is a tax paid by non-Muslims under Islamic rule in exchange for protection and exemption from military service.
  150. naqūs : A wooden clapper or gong used by Eastern Christians to call to prayer or signal alarm.
  151. ṣumu‘ : Plural of ṣum‘a, meaning a piece of cloth or garment; here likely referring to banners or cloths raised as signals.
  152. ṣawāmi‘ : Plural of ṣawma‘a, meaning a monk's cell or hermitage; here referring to towers or elevated places where monks reside.
  153. ḥibara : A type of fine striped Yemeni cloth, often used for garments.
  154. Jāhiliyya : The period of ignorance before the advent of Islam in Arabia.

Part 2

Des gens parmi les émigrés (al-Muhājirūn) et les auxiliaires (al-Anṣār) d'un conseil dirent : « Ô 'Uthmān, ô 'Abd al-Raḥmān, votre Prophète nous a écrit une lettre, et nous sommes venus en réponse à lui. Nous sommes arrivés auprès de lui, l'avons salué, mais il n'a pas rendu notre salut. Nous nous sommes présentés à lui pour lui parler pendant une longue journée, mais il nous a épuisés sans nous adresser la parole. Quel est votre avis ? Devrions-nous revenir ? » Ils dirent à 'Alī ibn Abī Ṭālib (que Dieu l'agrée), qui était parmi le peuple : « Que vois-tu, ô Abū al-Ḥasan (que Dieu t'agrée), concernant ces gens ? » 'Alī dit à 'Uthmān et 'Abd al-Raḥmān : « Je vois qu'ils déposent leurs vêtements (ḥulal) et leurs bagues (khawātīm). » Ils le firent, puis revinrent auprès du Messager de Dieu (que la prière et la paix de Dieu soient sur lui), le saluèrent, et il rendit leur salut. Ensuite, il les interrogea et ils l'interrogèrent, et les questions ne cessèrent entre lui et eux jusqu'à ce qu'ils lui disent : « Que dis-tu au sujet de Jésus ('Īsā) ? Car nous retournons vers notre peuple en tant que chrétiens (Naṣārā), et il nous réjouirait, si tu es un prophète, de savoir ce que tu dis à son sujet. » Le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) dit : « Je n'ai rien à dire à son sujet aujourd'hui. Restez jusqu'à ce que je vous informe de ce qui m'est dit concernant Jésus. » Le lendemain matin, Dieu Très-Haut révéla : {En vérité, l'exemple de Jésus auprès de Dieu est comme l'exemple d'Adam : Il le créa de terre, puis Il lui dit : "Sois", et il fut. La vérité vient de ton Seigneur, ne sois donc pas parmi ceux qui doutent. À ceux qui disputent à son sujet} jusqu'à Sa parole (Puissant et Majestueux) : {sur les menteurs}. Mais ils refusèrent d'accepter cela. Le lendemain matin, après que le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) leur eut rapporté la nouvelle, il vint, enveloppant al-Ḥasan et al-Ḥusayn dans un manteau (khamīl) qui lui appartenait. 'Iyāḍ dit : « Al-khamīla est un vêtement à franges (khuml). » Fāṭima marchait derrière lui pour la malédiction réciproque (al-mubāhala), et ce jour-là, il avait plusieurs femmes. Shuraḥbīl dit à ses deux compagnons : « Ô 'Abd Allāh ibn Shuraḥbīl, ô Jabbār ibn Qays, vous savez que lorsque la vallée se réunit, en haut et en bas, ils ne reviennent ni ne partent sans mon avis. Par Dieu, je vois une affaire imminente. Par Dieu, si cet homme est un roi envoyé, nous serions les premiers parmi les Arabes à le contredire et à rejeter son ordre, et la rancune ne quittera ni son cœur ni celui de son peuple jusqu'à ce qu'ils nous frappent d'un désastre. Je vois que la proximité avec eux est une protection. Mais si cet homme est un prophète envoyé, et que nous l'invoquons pour la malédiction, il ne restera sur la face de la terre, de nous, ni un cheveu ni un ongle sans périr. » Ses deux compagnons lui dirent : « Quel est ton avis ? Les affaires t'ont placé en position de décision. Donne-nous ton opinion. » Il dit : « Mon avis est que je le soumette à son jugement, car je vois que cet homme ne juge jamais avec injustice. » Ils lui dirent : « À toi de décider. » Shuraḥbīl rencontra le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) et dit : « J'ai vu ce qui est meilleur que notre malédiction réciproque. » Il dit : « Et qu'est-ce que c'est ? » Shuraḥbīl dit : « Ton jugement aujourd'hui jusqu'à la nuit, et cette nuit jusqu'au matin. Tout ce que tu jugeras à notre sujet sera valable. » Le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) dit : « Peut-être y a-t-il derrière toi quelqu'un qui te blâmera. » Shuraḥbīl dit : « Interroge mes deux compagnons. » Il les interrogea, et ils dirent : « La vallée ne revient ni ne part sans l'avis de Shuraḥbīl. » Le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) dit : « Un mécréant » — ou il dit : « Un négateur — est guidé avec succès. » Le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) revint et n'invoqua pas la malédiction contre eux. Le lendemain, ils vinrent à lui, et il écrivit pour eux ce document : Au nom de Dieu, le Tout Miséricordieux, le Très Miséricordieux. Ceci est ce que Muḥammad, le Prophète, Messager de Dieu (que la prière et la paix de Dieu soient sur lui), a écrit pour Najrān, alors que son jugement s'appliquait à eux sur chaque fruit, sur chaque objet jaune, blanc, noir, et esclave. Il leur fit grâce et abandonna tout cela en échange de deux mille vêtements (ḥulla) : mille vêtements à chaque Rajab et mille vêtements à chaque Ṣafar, ou la valeur de chaque vêtement en onces (awāqī). Ce qui dépasse le tribut (kharāj) ou ce qui est inférieur aux onces sera calculé proportionnellement. Et ce qu'ils paieront en cottes de mailles, chevaux, montures ou marchandises sera accepté d'eux en proportion. Et pour Najrān, l'hébergement de mes messagers et leur subsistance pendant vingt jours, sans dépasser cela, et aucun messager ne sera retenu au-delà d'un mois. Et ils devront prêter trente cottes de mailles, trente chevaux et trente chameaux en cas de trahison au Yémen, avec excuse. Et ce qui périt parmi ce qu'ils auront prêté à mes messagers, cottes de mailles, chevaux ou montures, sera garanti par mon messager jusqu'à ce qu'il le leur rende. Et pour Najrān et ses environs, la protection de Dieu et la garantie de Muḥammad, le Prophète, sur leurs personnes, leur religion, leur terre, leurs biens, leurs absents et leurs présents, leur clan, et leurs églises. Et qu'ils ne soient pas changés de ce qu'ils étaient, et qu'aucun de leurs droits ne soit modifié, ni leur religion, et qu'aucun évêque (usquf) ne soit changé de son évêché, ni aucun moine (rāhib) de son monachisme, ni aucun "waqaha" de sa "waqahiyya" — al-waqaha étant l'obéissance, selon al-Jawharī. Et tout ce qui est entre leurs mains, peu ou beaucoup. Et ils n'auront à payer ni prix du sang (diya) ni sang de l'époque préislamique (jāhiliyya). Ils ne seront ni mobilisés (yuhsharūn) ni soumis à la dîme (yu'ashsharūn), et aucune armée ne foulera leur terre. Et quiconque parmi eux demandera un droit, la justice sera entre eux, sans injustice ni oppression. Et quiconque aura pratiqué l'usure (ribā) auparavant, ma garantie est dégagée de lui. Et aucun homme ne sera pris pour l'injustice d'un autre. Et sur ce qui est dans ce document, la protection de Dieu et la garantie de Muḥammad, le Prophète, Messager de Dieu, jusqu'à ce que Dieu vienne avec Son ordre, tant qu'ils seront sincères et réformateurs dans ce qui leur incombe, sans être éprouvés par l'injustice. Ont témoigné : Abū Sufyān ibn Ḥarb, Ghaylān ibn 'Amr, Mālik ibn 'Awf, al-Aqra' ibn Ḥābis al-Ḥanẓalī, et al-Mughīra ibn Shu'ba. Et il écrivit. Lorsqu'ils eurent reçu leur document et furent partis vers Najrān, l'évêque (usquf) et les notables de Najrān les rencontrèrent à une nuit de marche. Avec l'évêque se trouvait un frère utérin, qui était aussi son cousin paternel, nommé Bishr ibn Mu'āwiya, dont le surnom (kunya) était Abū 'Alqama. La délégation remit le livre du Messager de Dieu (que la prière et la paix de Dieu soient sur lui) à l'évêque. Alors qu'il le lisait, avec Abū 'Alqama à ses côtés, et qu'ils chevauchaient, la chamelle de Bishr trébucha, et Bishr maudit (ta'assa), sans toutefois faire allusion au Messager de Dieu (que la prière et la paix de Dieu soient sur lui). L'évêque dit alors : « Par Dieu, tu as maudit un prophète envoyé. » Bishr dit : « Par Dieu, je ne délierai aucun nœud de sa selle avant de l'avoir rejoint. » Il frappa la tête de sa chamelle en direction de Médine. L'évêque tourna sa chamelle vers lui et dit : « Comprends de moi : je n'ai dit cela que pour que les Arabes l'entendent de moi, de peur qu'ils ne disent que nous avons pris un sot ou que nous avons cédé à cet homme comme les Arabes n'ont pas cédé, alors que nous sommes les plus puissants et les plus unis en demeure. » Bishr lui dit : « Non, par Dieu, je ne te pardonnerai jamais ce qui est sorti de ta tête. » Bishr frappa sa monture, tournant le dos à l'évêque, et disant : « Vers toi elle court, son bât (waḍīn) agité, Son fœtus se tordant dans son ventre, Contredisant la religion des chrétiens par sa religion. » Al-Jawharī dit : « Al-waḍīn est pour le palanquin (hawdaj) comme le bāṭān pour la selle (qatab) et le ḥizām pour la selle (sirj) ; son pluriel est wuḍun, et c'est une sangle de lanières tissées les unes sur les autres, et al-waḍn est le tissage. » Il continua jusqu'à ce qu'il atteigne le Prophète (que la prière et la paix de Dieu soient sur lui), et il resta avec le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) jusqu'à ce qu'il soit martyrisé par la suite. La délégation entra à Najrān, et le moine (rāhib) Ibn Abī Shamir al-Zubaydī vint, alors qu'il était au sommet de son ermitage (ṣawma'a). On lui dit : « Un prophète a été envoyé à Tihāma, et il a écrit à l'évêque, et les habitants de la vallée ont décidé d'envoyer Shuraḥbīl, 'Abd Allāh et Jabbār pour lui apporter des nouvelles. » Ils partirent jusqu'à ce qu'ils l'atteignent, et il les invita à la malédiction réciproque (mubāhala), mais ils répugnèrent à l'invoquer contre lui, et Shuraḥbīl jugea. Il jugea contre eux un jugement et écrivit pour eux un document. Puis la délégation revint avec le document jusqu'à ce qu'elle le remette à l'évêque. Alors que l'évêque le lisait, avec Bishr à ses côtés, la chamelle de Bishr trébucha et le fit tomber. L'évêque témoigna qu'il était un prophète envoyé. Abū 'Alqama se tourna vers lui, voulant embrasser l'islam. Le moine dit : « Faites-moi descendre, sinon je me jetterai de cet ermitage. » Ils le firent descendre. Le moine partit avec un cadeau pour le Messager de Dieu (que la prière et la paix de Dieu soient sur lui), comprenant ce vêtement (burd) que portent les califes, la coupe (qa'b) et le bâton ('aṣā). Le moine resta ensuite à écouter comment descendaient la révélation (waḥy), les traditions (sunan), les prescriptions (farā'iḍ) et les limites (ḥudūd). Mais Dieu refusa au moine l'islam, et il n'embrassa pas l'islam. Il demanda au Messager de Dieu (que la prière et la paix de Dieu soient sur lui) la permission de retourner vers son peuple, disant : « J'ai un besoin et un retour, si Dieu le veut. » Il retourna vers son peuple et ne revint pas jusqu'à ce que le Messager de Dieu (que la prière et la paix de Dieu soient sur lui) fût rappelé. Muḥammad ibn Sa'd mentionna dans Les Classes (al-Ṭabaqāt) que la délégation de Najrān était composée de quatorze hommes parmi leurs nobles, chrétiens, parmi lesquels al-'Āqib, qui était 'Abd al-Masīḥ, un homme de Kinda ; Abū al-Ḥārith ibn 'Alqama, un homme de Rabī'a ; son frère Karz ; al-Sayyid et Aws, fils d'al-Ḥārith ; Zayd ibn Qays ; Shayba ; Khuwaylid ; Khālid ; 'Amr ; et 'Ubayd Allāh. Parmi eux se trouvaient trois hommes qui géraient leurs affaires : al-'Āqib, qui était leur émir et l'homme de leur consultation, et sur l'avis duquel ils s'appuyaient ; Abū al-Ḥārith, leur évêque, leur docteur (ḥibr), leur imam, et le responsable de leurs écoles ; et al-Sayyid, qui était le responsable de leur voyage. Karz, le frère d'Abū al-Ḥārith, les précéda en disant : « Vers toi elle court, son bât agité, Son fœtus se tordant dans son ventre, Contredisant la religion des chrétiens par sa religion. »

He then came to the Prophet, may God bless him and grant him peace. Then the delegation came after him and entered the mosque wearing garments of striped Yemeni cloth 1 and cloaks hemmed with silk. They stood to pray in the mosque facing east. The Messenger of God, may God bless him and grant him peace, said, "Leave them." Then they came to the Prophet, may God bless him and grant him peace, but he turned away from them and did not speak to them. 'Uthman said to them, "That is because of your attire." So they left that day. Then they came back to him the next day dressed in the garb of monks and greeted him. He returned their greeting and invited them to Islam, but they refused. There was much discussion and argument between them. He recited the Qur'an to them. The Messenger of God, may God bless him and grant him peace, said, "If you deny what I say to you, then come, let us invoke the curse of God 2." So they left on that note. The next day, 'Abd al-Masih and two men of their opinion came to the Messenger of God, may God bless him and grant him peace, and said, "It has occurred to us not to invoke the curse. So judge for us as you wish; we will give and make peace with you." So he made peace with them on the condition of two thousand garments 3—a thousand in Rajab and a thousand in Safar—or the value of each garment in ounces 4, and on loan of thirty coats of mail, thirty spears, thirty camels, and thirty horses, if there was any treachery in Yemen, and for Najran and its entourage, the protection of God and the covenant of Muhammad the Prophet, may God bless him and grant him peace, for themselves, their religion, their land, their property, their absent and present, their churches, and that no bishop be removed from his bishopric, nor a monk from his monasticism, nor a sexton 5 from his office. Witnesses to that were Abu Sufyan ibn Harb, al-Aqra' ibn Habis, and al-Mughira ibn Shu'ba. They returned to their land. The sayyid 6 and the 'aqib 7 did not stay long before they returned to the Prophet, may God bless him and grant him peace, and embraced Islam. He lodged them in the house of Abu Ayyub al-Ansari. The people of Najran remained under what the Messenger of God, may God bless him and grant him peace, had written for them until God, exalted be He, took him (may God's blessings, mercy, and good pleasure be upon him). Then Abu Bakr al-Siddiq, may God be pleased with him, became caliph and wrote a will concerning them at his death. Then they incurred usury 8, so 'Umar ibn al-Khattab, may God be pleased with him, expelled them from their land and wrote for them: "This is what 'Umar, Commander of the Faithful, wrote for Najran: whoever among them departs is safe with the security of God; no Muslim shall harm them, fulfilling for them what the Messenger of God, may God bless him and grant him peace, and Abu Bakr, may God be pleased with him, wrote for them." So some of them settled in Iraq, dwelling in al-Najraniyya 9 in the region of Kufa. Al-Bayhaqi narrated with a sound chain from Ibn Mas'ud that the sayyid and the 'aqib came to the Messenger of God, may God bless him and grant him peace, and he wanted to invoke the curse on them. One of them said to his companion, "Do not invoke the curse with him, for by God, if he is a prophet and we invoke the curse with him, neither we nor our descendants after us will prosper." They said to him, "We will give you what you ask. Send with us a trustworthy man, and send none but a trustworthy man." The Prophet, may God bless him and grant him peace, said, "I will send with you a man who is truly trustworthy, the trustworthy one." His companions eagerly hoped for that. He said, "Stand, O Abu 'Ubayda." When he stood, he said, "This is the trustee of this community." Al-Baghawi mentioned in his commentary on the words of God, exalted be He: "Indeed, the example of Jesus to God is like that of Adam; He created him from dust, then said to him, 'Be,' and he was" 10—these verses were revealed concerning the delegation of Najran. They said to the Messenger of God, may God bless him and grant him peace, "Why do you insult our companion?" He said, "What do I say?" They said, "You say he is a servant." He said, "Yes, he is the servant of God and His messenger, and His word which He cast into the pure virgin." They became angry and said, "Have you ever seen a human being without a father?" So God, exalted be He, revealed: "Indeed, the example of Jesus to God" in his being created without a father "is like that of Adam" because he was created without a father and mother: "He created him from dust, then said to him"—meaning to Jesus—"'Be,' and he was"—meaning he came to be. If it is asked, what is the meaning of His saying "He created him from dust, then said to him, 'Be,' and he was"? He was created, and there is no creation after creation? It is said: its meaning is that He created him, then informed you that I said to him, "Be," and he was, without a sequence in creation as occurs in birth. It is like a man saying, "I gave you a dirham today, then I gave you a dirham yesterday," meaning then I inform you that I gave you a dirham yesterday. In the preceding example of the permissibility of analogy 11 is evidence, for analogy is the referral of a branch to a root by a kind of similarity. God, exalted be He, referred the creation of Jesus to Adam by a kind of similarity. His saying: "The truth is from your Lord, so do not be among the doubters"—the address is to him, may God bless him and grant him peace, but the intent is his community. Then He, exalted be He, said: "Then whoever disputes with you concerning him"—that is, argues with you about Jesus—"after what has come to you of knowledge" that Jesus is the servant of God and His messenger, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray and invoke the curse of God upon the liars." He intended al-Hasan, al-Husayn, Fatima, and 'Ali, peace be upon them. The Arabs call a man's cousin his "self." It is said in His saying "let us earnestly pray" 12: we supplicate; and it is said: we strive and exert in supplication; and it is said: we curse. "Al-ibtihal" is cursing. "And invoke the curse of God upon the liars" among us and among you concerning the matter of Jesus. When he recited it to them, they said, "Let us return and consider our matter, then we will come to you tomorrow." They conferred privately. They said to al-'Aqib, who was their man of opinion: "O 'Abd al-Masih, what do you think?" He said, "By God, you know, O company of Christians, that Muhammad is a sent prophet. By God, no people ever invoked a curse with a prophet and their elders lived or their young thrived. If you do that, you will surely perish. If you insist on remaining in what you are of the statement about your companion, then make peace with the man and return to your land." So they came to the Messenger of God, may God bless him and grant him peace, and he had come out holding al-Husayn in his arms, taking al-Hasan by the hand, with Fatima walking behind him and 'Ali behind her, and he was saying, "When I pray, say 'Amen.'" The bishop of Najran said, "O company of Christians, I see faces such that if they asked God to move a mountain from its place, He would move it. So do not invoke the curse, lest you perish and no Christian remain on the face of the earth until the Day of Resurrection." They said, "O Abu al-Qasim, we have decided not to invoke the curse with you, and to leave you to your religion and remain in ours." The Messenger of God, may God bless him and grant him peace, said, "If you refuse the mutual cursing, then embrace Islam, and you will have what the Muslims have and be liable for what they are liable for." They refused. He said, "Then I will declare war against you." They said, "We have no capacity for war with the Arabs, but we will make peace with you on condition that you do not fight us, frighten us, or turn us from our religion, and that we pay you every year two thousand garments—a thousand in Safar and a thousand in Rajab." So he made peace with them on that. The Prophet, may God bless him and grant him peace, said, "By Him in whose hand is my soul, punishment had descended upon the people of Najran. If they had invoked the curse, they would have been transformed into apes and pigs, the valley would have been set ablaze with fire, and God would have exterminated Najran and its people, even the birds on the trees. And not a year would have passed over all the Christians until they perished." Abu 'Ubayd al-Qasim ibn Sallam said in the Book of Revenues: "The people of Najran are Arabs from the Banu al-Harith ibn Ka'b, and they were the first Christians to pay the jizya 13." I say: Shaykh Ahmad ibn Hasan ibn 'Ali al-Harazi informed me that Najran is a desert in the eastern parts of the land of Yemen, between it and Sa'da towards the east, a journey of four days. It is a valley with many palm trees. The people of Yemen attribute to it the Najrani sugarcane. Most of them are Muslims, and there are Christians there, remnants of those. They are desert dwellers; most of their livestock are goats. The ruler over them in our time—the year 778 AH—is the Zaydi Imam 'Ali ibn Muhammad al-Imam. Then he died and was succeeded by his son Muhammad, known as al-Sayyid Salah. Chapter on the report of Satih and Shiqq and the mention of Najran and the beginning of Christianity in the land of the Arabs in Yemen. Ibn Hisham narrated at the beginning of the noble biography that Rabi'a ibn Nasr, the king of Yemen—I have mentioned part of his story previously in the account of Kisra, Sayf ibn Dhi Yazan, and al-Nu'man ibn al-Mundhir, and that he was from the offspring of this Rabi'a—said: He saw a dream that alarmed and distressed him. He summoned Satih and Shiqq, beginning with Satih, who informed him of it and its interpretation, saying, "The Abyssinians will descend upon your land and rule from Abyan to Jurash." Then Shiqq mentioned it and interpreted it, saying, "The blacks will descend upon your land and rule from Abyan to Najran." They both mentioned the appearance of the Prophet, may God bless him and grant him peace, at the end of the interpretation of the dream, in a long tradition found at the beginning of the biography in full, until he mentioned the story of Zur'a Dhu Nawas ibn Tubban As'ad, brother of Hassan, and his killing of Khani'a al-Malik, and his assumption of kingship. Himyar and the tribes of Yemen united behind him. He was the last of the Himyarite kings and was called Yusuf. He remained in his kingship for a time. In Najran there were remnants of the people of the religion of Jesus, following the Gospel, people of virtue and uprightness from their religion, with a leader called 'Abdullah ibn al-Thamir. The origin of that religion in Najran—which was in the center of the land of the Arabs at that time, while all the Arabs were idol worshippers—was that a man from the remnants of that religion, called Faymiyun, came among them and led them to it.

Ils se rachetèrent donc par lui. Or, Faymiyūn était un homme pieux, ascète en ce monde, dont l'invocation était exaucée. Il était un voyageur (sā'iḥ) qui ne se faisait connaître dans aucun village sans en sortir. Il mangeait du gain de ses mains, et il était bâtisseur. Il vénérait le dimanche (al-aḥad) et n'y faisait aucun travail ; il sortait vers une terre déserte pour y prier jusqu'au soir. Cela se passait dans un village des villages du Shām (al-Shām), où il accomplissait son œuvre en secret. Un homme du village, nommé Ṣāliḥ, s'aperçut de sa condition. Ṣāliḥ l'aima d'un amour intense, et le suivait partout où il allait, sans que Faymiyūn s'en aperçût. Un jour, il sortit un dimanche et se mit à prier comme il faisait, et Ṣāliḥ le suivit, tandis que Faymiyūn n'en savait rien. Pendant que Faymiyūn priait, un dragon (tinnīn) – c'est-à-dire le serpent à sept têtes – s'approcha de lui. Quand Faymiyūn le vit, il invoqua Dieu contre lui, et il mourut. Ṣāliḥ le vit, mais ne sut ce qui l'avait frappé ; il craignit pour lui et cria : « Ô Faymiyūn, le dragon s'approche de toi ! » Mais il ne se retourna pas vers lui et se consacra à sa prière jusqu'à ce qu'il l'eût achevée. Puis il partit, et sut qu'il avait été découvert. Ṣāliḥ sut qu'il avait vu sa place, et lui dit : « Ô Faymiyūn, par Dieu, je n'ai jamais aimé personne comme je t'aime, et j'ai désiré ta compagnie et d'être avec toi où que tu sois. » Il dit : « Comme tu veux ; mon affaire est comme tu vois. Si tu sais que tu peux y tenir, alors oui. » Ṣāliḥ s'attacha donc à lui, alors que les gens du village étaient sur le point de s'apercevoir de sa condition. Lorsque quelqu'un était frappé d'un mal, il invoquait Dieu pour lui et il guérissait ; et lorsqu'il était invité auprès de quelqu'un frappé d'un mal, il n'y allait pas, et Ṣāliḥ était avec lui. Alors qu'il marchait dans un des jardins du Shām, il passa près d'un grand arbre. Un homme l'appela de là : « Ô Faymiyūn, je n'ai cessé de t'attendre et de dire : "Quand viendra-t-il ?" jusqu'à ce que j'aie entendu ta voix et t'aie reconnu. Ne t'éloigne pas avant de t'être tenu auprès de moi, car je vais mourir maintenant. » Il dit : « Alors il mourut, et il se tint auprès de lui jusqu'à ce qu'il l'eût enseveli. Puis il partit, et Ṣāliḥ le suivit, jusqu'à ce qu'ils foulent une terre des Arabes. On les attaqua, on les vendit à Najrān. Les gens de Najrān, à cette époque, suivaient la religion des Arabes : ils adoraient un long palmier parmi eux, qui avait une fête chaque année. Quand arrivait cette fête, ils suspendaient à lui tout beau vêtement qu'ils trouvaient et les parures des femmes, puis ils sortaient vers lui et s'adonnaient à son culte pendant un jour. Un homme des notables acheta Faymiyūn, et un autre acheta Ṣāliḥ. Faymiyūn, lorsqu'il se levait la nuit pour veiller (yatahajjad) dans une maison que son maître lui avait donnée pour y habiter, la maison s'illuminait de lumière pour lui jusqu'au matin, sans lampe. Son maître vit cela, l'admira, et l'interrogea sur sa religion. Il l'en informa. Faymiyūn lui dit : « Vous êtes dans l'erreur. Ce palmier ne nuit ni ne profite. Si j'invoquais contre lui mon Dieu, que j'adore, Il le détruirait – et c'est Dieu seul, sans associé. » Son maître lui dit : « Fais-le. Si tu fais cela, nous entrerons dans ta religion et abandonnerons ce sur quoi nous sommes. » Il dit : « Alors Faymiyūn se leva, se purifia, pria deux rak'as, puis invoqua Dieu Très-Haut contre lui. Dieu – gloire à Lui – envoya sur lui un vent qui le déracina et le jeta à terre. À ce moment, les gens de Najrān le suivirent dans sa religion. Il les amena à la Loi (al-sharī'a) de la religion de Jésus, fils de Marie – que la paix soit sur lui. Puis les innovations (al-aḥdāth) qui étaient entrées chez les gens de leur religion en toute terre entrèrent chez eux. C'est de là que vint le christianisme (al-naṣrāniyya) à Najrān, en terre des Arabes. Ibn Isḥāq dit autre chose à ce sujet, et il y rapporta le récit de 'Abd Allāh ibn al-Thāmir avec le sorcier, jusqu'à ce que le roi eût tué 'Abd Allāh ibn al-Thāmir – que Dieu lui fasse miséricorde. Il était sur ce qu'avait apporté Jésus, fils de Marie – que Dieu prie sur lui et lui donne la paix – de l'Évangile et de son jugement. Puis les atteignit ce qui atteignit les gens de leur religion comme innovations. Et cela fut l'origine du christianisme à Najrān. Ensuite, Dhū Nuwās marcha contre eux avec ses armées ; il les appela au judaïsme et leur donna le choix entre cela et la mort. Ils choisirent la mort. Il creusa pour eux la fosse (al-ukhdūd), brûla par le feu, tua par l'épée, et les mutila, jusqu'à ce qu'il eût tué parmi eux près de vingt mille. C'est à ce sujet que Dieu révéla à Son Prophète, au sujet de Dhū Nuwās et de ses soldats, le meurtre des gens de la fosse (aṣḥāb al-ukhdūd). La fosse (al-ukhdūd) est la tranchée allongée dans la terre, comme un fossé. On dit que parmi ceux que tua le roi Dhū Nuwās se trouvait 'Abd Allāh ibn al-Thāmir, leur chef et leur imam. Al-Baghawī rapporte qu'une ruine fut fouillée à Najrān à l'époque de 'Umar ibn al-Khaṭṭāb – que Dieu l'agrée – et l'on y trouva 'Abd Allāh ibn al-Thāmir – que Dieu lui fasse miséricorde – la main posée sur une blessure à sa tête. Lorsqu'on écartait sa main d'elle, elle se mettait à saigner ; et lorsqu'on laissait sa main, il la remettait dessus et retenait son sang. Dans sa main se trouvait un sceau sur lequel était écrit : « Mon Seigneur est Dieu. » Cela parvint à 'Umar, qui leur écrivit : « Laissez-le en son état et rendez-lui la sépulture qu'il avait. » Il dit : « Le nom du roi était Yūsuf Dhū Nuwās ibn Shuraḥbīl, des rois de Ḥimyar. Il vécut pendant la période intermédiaire (al-fatrat), soixante-dix ans avant la naissance du Prophète – que Dieu prie sur lui et lui donne la paix. » Abū al-Ṭufayl rapporte d'après 'Alī – que Dieu l'agrée : « Les gens de la fosse (aṣḥāb al-ukhdūd) avaient un prophète abyssin, envoyé à son peuple. » Puis 'Alī récita : « Et Nous avons envoyé des messagers avant toi ; parmi eux, certains dont Nous t'avons raconté l'histoire, et d'autres dont Nous ne t'avons pas raconté l'histoire. » Muqātil dit : « Les fosses (al-ukhdūd) étaient au nombre de trois : une à Najrān au Yémen, une autre au Shām, et une autre en Perse. Ils brûlèrent par le feu. Quant à celle du Shām, c'était Aṭṭāmūs le Romain ; quant à celle de Perse, c'était Nabuchodonosor (Bukht Naṣr) ; quant à celle de la terre des Arabes, c'était Yūsuf Dhū Nuwās. Quant à celles de Perse et du Shām, aucun Coran ne fut révélé à leur sujet ; et il fut révélé au sujet de celle qui était à Najrān. » Al-Baghawī rapporte d'après Wahb ibn Munabbih que Dhū Nuwās brûla douze mille personnes. Puis Aryāṭ prit le dessus sur le Yémen, et Dhū Nuwās sortit en fuyant, se jeta dans la mer avec son cheval et se noya. Ibn Isḥāq dit : « Vingt hommes des chrétiens (al-naṣārā) vinrent auprès du Messager de Dieu – que Dieu prie sur lui et lui donne la paix – alors qu'il était à La Mecque, lorsque leur parvint sa nouvelle, venant d'Abyssinie – et l'on dit : des gens de Najrān. Ils le trouvèrent dans la mosquée, s'assirent auprès de lui, lui parlèrent et l'interrogèrent. Des hommes de Quraysh, parmi lesquels Abū Jahl, étaient autour de la Ka'ba. Lorsqu'ils eurent fini de l'interroger, le Messager de Dieu – que Dieu prie sur lui et lui donne la paix – les appela à l'islam et récita devant eux le Coran. Quand ils l'entendirent, leurs yeux débordèrent de larmes. Puis ils répondirent à son appel, crurent en lui, le confirmèrent, et reconnurent en lui ce qui leur était décrit dans leurs Écrits de son affaire. Lorsqu'ils se levèrent de chez lui, Abū Jahl les rencontra avec un groupe de Quraysh et leur dirent : « Que Dieu vous déçoive ! Votre peuple vous a envoyés pour vous informer de la nouvelle de cet homme, et vous n'avez pas même achevé vos séances auprès de lui avant d'avoir abandonné votre religion et de l'avoir confirmé ! Nous ne connaissons pas de troupe plus stupide que vous ! » Ils leur dirent : « Paix sur vous ! Nous ne disputerons pas avec vous. Nous avons ce sur quoi nous sommes, et vous avez ce sur quoi vous êtes. Nous n'avons pas manqué de vouloir le bien pour nous-mêmes. » C'est à leur sujet que fut révélée la parole de Dieu Très-Haut : « Ceux à qui Nous avons donné le Livre avant lui, ils croient en lui. Et quand on le leur récite, ils disent : "Nous croyons en lui ; c'est la vérité venant de notre Seigneur. Nous étions avant lui soumis (muslimīn)." Ceux-là recevront leur récompense deux fois, pour ce qu'ils ont enduré » jusqu'à Sa parole : « À nous nos œuvres, et à vous vos œuvres. Paix sur vous ! Nous ne recherchons pas les ignorants. » Chapitre sur l'envoi par lui – que Dieu prie sur lui et lui donne la paix – de Khālid ibn al-Walīd aux Banū al-Ḥārith ibn Ka'b à Najrān, et ses correspondances. Ibn Isḥāq dit : « Le Messager de Dieu – que Dieu prie sur lui et lui donne la paix – envoya Khālid ibn al-Walīd au mois de Rabī' al-Awwal ou de Jumādā al-Ūlā de l'an dix, aux Banū al-Ḥārith ibn Ka'b à Najrān, et lui ordonna de les appeler à l'islam. Ils se soumirent (aslamū) et entrèrent dans ce à quoi ils étaient appelés. Khālid resta parmi eux, leur enseignant l'islam, le Livre de Dieu et la Sunna de Son Prophète – c'est ce que le Messager de Dieu – que Dieu prie sur lui et lui donne la paix – lui avait ordonné s'ils se soumettaient. Puis Khālid écrivit au Messager de Dieu – que Dieu prie sur lui et lui donne la paix : « Au nom de Dieu, le Tout Miséricordieux, le Très Miséricordieux. À Muḥammad le Prophète, Messager de Dieu – que Dieu prie sur lui et lui donne la paix – de la part de Khālid ibn al-Walīd. Que la paix soit sur toi, ô Messager de Dieu, ainsi que la miséricorde de Dieu et Ses bénédictions. Je loue pour toi Dieu, en dehors de qui il n'y a de dieu que Lui. Ceci dit : Ô Messager de Dieu – que Dieu prie sur toi – tu m'as envoyé aux Banū al-Ḥārith ibn Ka'b et tu m'as ordonné, lorsque je viendrais à eux, de ne pas les combattre pendant trois jours, et de les appeler à l'islam. S'ils se soumettent, je l'accepte d'eux et leur enseigne les préceptes de l'islam, le Livre de Dieu et la Sunna de Son Prophète ; et s'ils ne se soumettent pas, je les combats. Je suis venu à eux et les ai appelés à l'islam pendant trois jours, comme me l'a ordonné le Messager de Dieu – que Dieu prie sur lui et lui donne la paix – et j'ai envoyé parmi eux des cavaliers : "Ô Banū al-Ḥārith, soumettez-vous (aslimū) et vous serez saufs." Ils se sont soumis et n'ont pas combattu. Je demeure parmi eux, leur ordonnant ce que Dieu leur a ordonné, leur interdisant ce que Dieu leur a interdit, et leur enseignant les préceptes de l'islam et la Sunna du Prophète, jusqu'à ce que le Messager de Dieu – que Dieu prie sur lui et lui donne la paix – m'écrive. Et que la paix soit sur toi, ô Messager de Dieu, ainsi que la miséricorde de Dieu et Ses bénédictions. » Alors le Prophète – que Dieu prie sur lui et lui donne la paix – lui écrivit : « Au nom de Dieu, le Tout Miséricordieux, le Très Miséricordieux. De Muḥammad le Prophète, Messager de Dieu – que Dieu prie sur lui et lui donne la paix – à Khālid ibn al-Walīd. Que la paix soit sur toi. Je loue pour toi Dieu, en dehors de qui il n'y a de dieu que Lui. »

To proceed: Your letter came to me with your messenger, informing me that the Banu al-Harith ibn Ka'b had embraced Islam before you fought them, and they responded to what you called them to of Islam, and they testified that there is no god but Allah and that Muhammad is His servant and Messenger, and that Allah Almighty has guided them with His guidance. So give them glad tidings and warn them, and come, and let their delegation come with you. And peace be upon you, and the mercy of Allah and His blessings. So Khalid came to the Messenger of Allah, peace and blessings be upon him, and with him came the delegation of Banu al-Harith ibn Ka'b, among them: Qays ibn al-Husayn Dhu al-Ghussa, Yazid ibn Abd al-Madan, Yazid ibn al-Muhajjal, Abdullah ibn Qurad al-Ziyadi, Shaddad ibn Abdullah al-Qanani, and Amr ibn Abdullah al-Dhababi. When they arrived before the Messenger of Allah, peace and blessings be upon him, he saw them and said, "Who are these people who look like men of India?" It was said, "O Messenger of Allah, these are the men of Banu al-Harith ibn Ka'b." When they stood before the Messenger of Allah, peace and blessings be upon him, they greeted him and said, "We bear witness that you are the Messenger of Allah and that there is no god but Allah." The Messenger of Allah, peace and blessings be upon him, said, "And I bear witness that there is no god but Allah and that I am the Messenger of Allah." Then the Messenger of Allah, peace and blessings be upon him, said, "Are you the ones who, when rebuked, advance?" They remained silent, and none of them replied. Then he repeated it a second time, and none of them replied. Then he repeated it a third time, and none of them replied. Then he repeated it a fourth time, and Yazid ibn Abd al-Madan said, "Yes, O Messenger of Allah, we are the ones who, when rebuked, advance." He said it four times. The Messenger of Allah, peace and blessings be upon him, said, "Were it not that Khalid wrote to me that you had embraced Islam and did not fight, I would have thrown your heads beneath your feet." Yazid ibn Abd al-Madan said, "By Allah, we have not praised you, nor have we praised Khalid." He said, "Whom have you praised?" They said, "We have praised Allah who guided us through you." He said, "You have spoken the truth." Then the Messenger of Allah, peace and blessings be upon him, said, "How did you overcome those who fought you in the Jahiliyyah 14?" They said, "We did not overcome anyone." He said, "Indeed, you did overcome those who fought you." They said, "We overcame those who fought us, O Messenger of Allah. We would unite and not disperse, and we would not initiate injustice against anyone." He said, "You have spoken the truth." And the Messenger of Allah, peace and blessings be upon him, appointed Qays ibn al-Husayn over Banu al-Harith ibn Ka'b. So the delegation of Banu al-Harith returned to their people at the end of Shawwal or the beginning of Dhu al-Qa'dah. They did not stay after returning to their people except four months until the Messenger of Allah, peace and blessings be upon him, passed away. And the Messenger of Allah, peace and blessings be upon him, had sent to them after the delegation left, Amr ibn Hazm to teach them religion and take their sadaqat 15, and he wrote for him a document in which he entrusted him with his covenant and commanded him with his command. Ibn Abd al-Barr said: Amr ibn Hazm ibn Zayd ibn Lu'dhan al-Khazraji al-Najjari, and there is disagreement in his lineage. His kunya 16 is Abu al-Dahhak. His mother was from Banu Sa'idah. He did not attend Badr, and his first battle was al-Khandaq. The Messenger of Allah, peace and blessings be upon him, appointed him over Najran, which is Banu al-Harith ibn Ka'b, when he was seventeen years old, to teach them religion, teach them the Quran, and take their sadaqat. That was in the year ten, after he had sent Khalid ibn al-Walid to them and they embraced Islam. He wrote for him a document containing the fara'id 17, the sunan 18, the sadaqat, and the diyat 19. He died in Medina in the year fifty-one, and it is also said otherwise. His son Muhammad narrated from him. Mention of the Document Ibn Ishaq said: In the name of Allah, the Most Gracious, the Most Merciful. This is a declaration from Allah and His Messenger: {O you who have believed, fulfill [your] contracts} 20. A covenant from Muhammad the Prophet, the Messenger of Allah, peace and blessings be upon him, to Amr ibn Hazm when he sent him to Yemen. He commanded him to fear Allah in all his affairs, for {Indeed, Allah is with those who fear Him and those who are doers of good} 21. And he commanded him to take the truth as Allah commanded him, to give glad tidings to the people, to command them to do good, to teach the people the Quran and make them understand it, to forbid the people, so that no one touches the Quran except one who is pure, to inform the people of what is for them and what is against them, to be gentle with the people in truth and severe against them in injustice, for Allah hates injustice and has forbidden it, saying, "Indeed, the curse of Allah is upon the wrongdoers." And to give glad tidings to the people of Paradise and to work for it, and to warn the people of Hellfire and to work for it, and to win over the people until they understand religion, and to teach the people the rites of Hajj, its sunnah and its obligation, and what Allah has commanded. The greater Hajj is the Hajj, and the lesser Hajj is the Umrah. And to forbid the people from praying in a single garment that is too small unless it is a garment that can be folded over the shoulders. And to forbid anyone from sitting in a single garment with his private parts exposed to the sky. And to forbid anyone from braiding his hair at the back of his head. And to forbid, when there is a conflict among the people, calling to tribes and clans; rather, their call should be to Allah alone, with no partner. Whoever does not call to Allah but calls to tribes and clans, they should be cut down with the sword until their call is to Allah alone, with no partner. And to command the people to perform wudu 22 thoroughly, washing their faces and hands up to the elbows, and their feet up to the ankles, and wiping their heads as Allah commanded them. And he commanded prayer at its time, completing the ruku' 23 and khushu' 24, performing Fajr 25 in the darkness, Zuhr 26 when the sun declines, Asr 27 while the sun is still high in the earth, Maghrib 28 when the night approaches, not delaying it until the stars appear in the sky, and Isha 29 at the beginning of the night. And he commanded to hasten to Jumu'ah 30 when the call is made for it, and to perform ghusl 31 when going to it. And he commanded him to take from the spoils the khums 32 of Allah, and what is prescribed for the believers in sadaqah from the land: a tenth of what is irrigated by springs and rainwater, and half a tenth of what is irrigated by buckets. For every ten camels, two sheep; for every twenty, four sheep; for every forty cows, one cow; for every thirty cows, a tabi' 33 or a tabi'ah 34; for every forty grazing sheep, one sheep. This is the fard 35 of Allah that He has made obligatory upon the believers in sadaqah. Whoever does more good, it is better for him. And whoever among Jews or Christians embraces Islam sincerely from himself and adopts the religion of Islam, then he is among the believers, having the same rights and obligations as them. And whoever remains in his Christianity or Judaism, he is not to be turned away from it. Upon every adult, male or female, free or slave, is one dinar 36 or its equivalent in garments. Whoever pays that, he has the protection of Allah and the protection of His Messenger. Whoever withholds it, he is an enemy of Allah, His Messenger, and all the believers. May the blessings of Allah be upon Muhammad, and peace be upon him, and the mercy of Allah and His blessings. Mention of His Letter, peace and blessings be upon him, to Ukaydir of Dumah al-Jandal Al-Suhayli said in al-Rawd al-Unuf: He mentioned that he wrote to Ukaydir of Dumah a letter containing a covenant and security. Abu Ubayd said: I read it, and in it: In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, peace and blessings be upon him, to Ukaydir when he responded to Islam and abandoned the idols and false gods, with Khalid ibn al-Walid, the Sword of Allah, in Dumah al-Jandal and its surroundings. Indeed, for us is the open land from the shallow water, the barren land, the unknown lands, the remote parts of the earth, the armor, the weapons, the horses, and the fortress. And for you are the protected palm trees and the cultivated land with flowing water. Your grazing livestock shall not be driven away, nor shall your solitary animals be prevented, nor shall you be forbidden from vegetation. You establish prayer at its time and give zakat 37 as due. Upon you is the covenant and pledge of Allah for that, and for you is truth and fulfillment. Allah witnesses, and those present among the Muslims. Interpretation of Its Unfamiliar Words Al-Suhayli said: al-dahiyah 38 means the edges of the land; al-dahl 39 means little water, which is al-dahdah 40; al-ma'ami 41 means its unknown parts; aghfal al-ard 42 means what has no trace of cultivation or the like; al-daminah 43 from palm trees means what is inside their town; "nor shall you be forbidden from vegetation" means you are not prevented from grazing wherever you wish; "nor shall your grazing livestock be driven away" means they are not gathered for the collector of sadaqah. Some of these lands, armor, and weapons were taken from them. Muhammad ibn Sa'd mentioned this letter in al-Tabaqat and added to it. I will mention it and what he added. He said: I am Muhammad ibn Umar al-Aslami. He said: A man from the people of Dumah narrated to me that the Messenger of Allah, peace and blessings be upon him, wrote this letter to Ukaydir. I read it and took a copy of it: In the name of Allah, the Most Gracious, the Most Merciful. This is a letter from Muhammad, the Messenger of Allah, to Ukaydir when he responded to Islam and abandoned the idols and false gods, with Khalid ibn al-Walid, the Sword of Allah, in Dumah al-Jandal and its surroundings. Indeed, for him is the open land from the shallow water, the barren land, the unknown lands, the remote parts of the earth, the armor, the weapons, the horses, and the fortress. And for you are the protected palm trees and the cultivated land with flowing water, after the khums. Your grazing livestock shall not be driven away, nor shall your solitary animals be prevented, nor shall you be forbidden from vegetation, and nothing shall be taken from you except a tenth of the produce. You establish prayer at its time and give zakat as due. Upon you is the covenant and pledge for that, and for you is truth and fulfillment. Allah witnesses, and those present among the Muslims. Interpretation of Its Unfamiliar Words

Muhammad ibn 'Umar al-Dahhal said: "Al-ma' al-qalil 44 is the small amount of water, and al-ma'ami 45 are the landmarks of the earth that have no boundary, and al-daminah 46 is what is carried of palm trees. His saying 'la ta'dilu sarihatukum' 47 means do not turn away from grazing, and al-faridah 48 is what does not require zakat, and al-aghfal 49 is what is not established on its boundary of land, and al-ma'in 50 is flowing water, and al-thabat 51 are the old palm trees that have struck their roots in the earth and become firm." He said: "And Dumah 52, Aylah 53, and Tayma' 54 had feared the Prophet, may God bless him and grant him peace, when they saw the Arabs had embraced Islam." Al-Suhayli said: "Abu 'Ubayd said: 'He did not do that with the people of Ta'if when they came repenting, because these people had been overcome and their king taken captive, but he left them some of their wealth as the document stipulated, because he did not fight them until he took them by force as he took Khaybar. If the matter were so, all their wealth would be for the Muslims, and he would have the choice regarding their persons as previously mentioned. And if they had come to him repenting before he went out to them, as Thaqif did, he would not have taken anything from their wealth.'" Al-Bakri said: "Dumah al-Jandal 55 is with a damma on the dal, and it is between Bark al-Ghimad and Mecca, and it is said between the Hijaz and Syria, and the meaning is the same. It is ten stages from Medina, ten from Kufa, eight from Damascus, and twelve from Egypt. It was named after Dum'an ibn Isma'il, peace be upon him, who used to dwell there." Mention of his letter, may God bless him and grant him peace, to Asibakht 56, the ruler of Hajar 57. Muhammad ibn Sa'd said: "They said: 'The Messenger of God, may God bless him and grant him peace, wrote to Asibakht ibn 'Abd Allah, the ruler of Hajar: "Indeed, al-Aqra' has come to me with your letter and your intercession for your people. I have accepted your intercession and believed your messenger al-Aqra' regarding your people. So rejoice in what you asked of me and sought from me in that which you love. But I considered that I should inform him and you meet me. If you come to us, I will honor you; if you stay away, I will honor you. As for after, I do not ask anyone for gifts, but if you give me a gift, I will accept it. My officials have praised your conduct. I advise you to adhere to the best of what you are upon: prayer, zakat, and the recitation of the believers. I have named your people Banu 'Abd Allah, so command them to pray and to do good deeds, and rejoice. Peace be upon you and upon your believing people.'"" Among the kings to whom the Messenger of God, may God bless him and grant him peace, sent was al-Asbagh ibn 'Amr 58. Al-Bakri said in the letter dal: "The Messenger of God, may God bless him and grant him peace, sent an army to Dumah, appointing 'Abd al-Rahman ibn 'Awf over them, and he turbaned him with his own hand and said: 'Go forth in the morning in the name of God, and strive in the path of God, fight those who disbelieve in God, and remember Me often. Perhaps God will grant victory at your hands. If He grants victory, then marry the daughter of their king.' Al-Asbagh ibn 'Amr ibn Tha'laba ibn Husn ibn Damdam was their king. He conquered it and married his daughter Tumadir bint al-Asbagh. She was the first Kalbi woman married by a Qurayshi, and she bore him Abu Salama al-Faqih. She was the sister of al-Nu'man ibn al-Mundhir on his mother's side. The conquest of Dumah was by peace, and it is among the lands of peace that paid jizya to the Messenger of God, may God bless him and grant him peace, as did Adhruh 59, Hajar, al-Bahrayn 60, and Aylah." Letter Ba' Among those he corresponded with, may God bless him and grant him peace, was Badhan 61, the ruler of San'a' from the Persians. Ibn Hisham said from Ibn Ishaq: "Kisra 62 appointed Badhan over Yemen, and he remained there until the Prophet, may God bless him and grant him peace, was sent. The account of his governorship over Yemen has preceded in this book in the biography of Kisra Abrawiz 63, the king of the Persians in al-Mada'in 64. When the Messenger of God, may God bless him and grant him peace, sent him his letter with 'Abd Allah ibn Hudhafa al-Sahmi, may God be pleased with him, he tore it up and sent to Badhan: 'It has reached me that a man from Quraysh has emerged in Mecca claiming to be a prophet. Go to him and make him recant. If he recants, then leave him; otherwise, send me his head.' So Badhan sent Kisra's letter to the Prophet, may God bless him and grant him peace, who wrote to him: 'God has promised me that He will kill Kisra on such and such a day, in such and such a month.' When the letter reached Badhan, he waited to see, saying: 'If he is a prophet, what he said will happen.' Then God killed Kisra on the day the Messenger of God, may God bless him and grant him peace, had said, and his son Shiruya 65 killed him. When that reached Badhan, he sent his acceptance of Islam and the Islam of those with him from the Persians to the Messenger of God, may God bless him and grant him peace. The Persian messengers said to the Messenger of God, may God bless him and grant him peace: 'To whom do we belong, O Messenger of God?' He said: 'You are from us and to us, the People of the House.' Hence the Messenger of God, may God bless him and grant him peace, said: 'Salman 66 is from us, the People of the House.' He said: 'And in Hajar 67 in Yemen, there was written from ancient times: "For whoever rules Dhamar 68, the good of Himyar; for whoever rules Dhamar, the evil of Abyssinia; for whoever rules Dhamar, the free of Persia; for whoever rules Dhamar, the merchants of Quraysh." Dhamar, San'a', and Sa'da 69 are neighboring lands in Yemen.'" Letter Ta' Among those he corresponded with, may God bless him and grant him peace, a thousand years before his birth, was Tubba' 70. In it is mention of the Tababi'ah 71, the building of the Ka'ba, and the story of its key. The author of al-Hanna' al-Da'im 72 said regarding the birth of Abu al-Qasim, may God bless him and grant him peace: "Among those who believed in him before his message was Tubba' the First, who is one of the five who ruled the world. When he passed by Yathrib 73, which was his dwelling place, there was a spring of water. Four hundred scholars from the People of the Book informed him, and they had a scholar to whom they referred, that this was the location of the grave of the Prophet of the End Times who would emerge from Mecca, whose name is Muhammad, may God bless him and grant him peace. He is the Imam of Truth, the possessor of the staff, the she-camel, and the crown, the possessor of the Qur'an, the qibla 74, and the banner, the possessor of the saying 'There is no god but God.' His birth is in Mecca, his emigration is in Medina. Blessed is he who reaches him and believes in him. They explained to him what had been explained to them by those before them. So he believed in the Prophet, may God bless him and grant him peace, and built for them the city from his wealth, and gave each of them sufficient wealth for himself and his family. He wrote a letter to the Prophet, may God bless him and grant him peace, sealed it with gold, and handed it to their leader. Its content: 'As for after, O Muhammad, I have believed in you and in your Book which God will reveal to you. I am upon your religion and your sunna 75. I believe in your Lord and the Lord of everything, and in everything that has come from your Lord of the laws of Islam and faith. I have accepted that. If I reach you, then it is good and well; if I do not reach you, then intercede for me on the Day of Resurrection, and do not forget me, for I am among the first of your community and your followers before your coming and before God sent you. I am upon your religion and the religion of your father Abraham.' He sealed the letter and inscribed on it: 'To God belongs the command before and after, and on that day the believers will rejoice in God's victory.' He wrote the address: 'To Muhammad ibn 'Abd Allah, may God bless him and grant him peace, the Seal of the Prophets and Messengers, and the Messenger of the Lord of the Worlds, from Tubba' the First of Himyar. The trust of God in the hand of whoever receives it until he delivers it to its owner.' He handed it to the chief of the aforementioned scholars. Then the aforementioned letter reached the Prophet of God, may God bless him and grant him peace, through one of the sons of the aforementioned scholar who delivered it when he emigrated, may God bless him and grant him peace, while he was between Mecca and Medina. Then Tubba' died a believer. Between the day of his death and the birth of the Prophet, may God bless him and grant him peace, was a thousand years, no more, no less. Among his poetry about the Prophet, may God bless him and grant him peace, is: 'And after them will come a great man, a prophet who does not permit the forbidden. He is called Ahmad. Would that I could live a year after his mission.'" Al-Suhayli, may God have mercy on him, said: "The meaning of Tubba' in the language of Yemen is the followed king." Al-Mas'udi said: "A king is not called Tubba' until he rules Yemen, al-Shihr 76, and Hadramawt. The first of the Tababi'ah was al-Harith al-Ra'ish 77 ibn Humal ibn Dhi Shaddad. He was called al-Ra'ish because he enriched the people by giving them generously and distributing spoils among them. He was the first to distribute spoils, and he was a believer. He composed poetry foretelling the mission of the Messenger of God, may God bless him and grant him peace, and mentioned two lines of his, adding other lines not in the same rhyme: 'Immortality is prevented by the sun's turning and its rising from where it does not set, and its rising white and bright, and its setting yellow like wars 78. It runs on the liver of the sky as the death angel runs in the soul. Today I know what will come, and yesterday passed with the decree of its judgment.' It has been said that this poetry is by the other Tubba', and God knows best. Al-wars is a yellow plant in Yemen used for dyeing." He said: "As for al-'aranjaj 79, which is said to be Himyar ibn Saba', its meaning in Himyari is 'the ancient.' In the time of Tubba' al-Awsat 80, who is Hassan ibn Tubban As'ad 81—two names made into one, like Ma'dikarib 82 and Tubban from al-tubbanah 83, which is intelligence and acumen—in his time occurred the departure of 'Amr ibn 'Amir from Yemen because of the flood of al-'Arim 84. He is 'Amr Muzayqiya 85, who used to tear a garment every day. Ibn 'Amir is Ma' al-Sama' 86 ibn Haritha al-Ghitrif ibn Imri' al-Qays ibn Tha'laba. He was called Tha'laba al-'Anqa' 87, and Kahludh 88 are crowned kings. 'Amir Ma' al-Sama' is the father of al-Aws and al-Khazraj. Al-Suhayli said: "Al-Aws means gift, and al-Khazraj means cold wind. 'Amir Ma' al-Sama' died in Medina after their war against the Byzantines."

And their victory over all who fought them. After his death, the affair of the Jews was as it was, and the breaking of the covenant that was between them and the Aws and Khazraj. They had settled with them when they left Yemen on conditions and covenants that were between them, but the Jews did not fulfill that for them and oppressed them, so they sought help from Tubba‘, and he came to it. Al-Qutaybi mentioned that he did not intend to invade it, but rather intended to kill the Jews who were in it. It has also been said that this report was about Abu Jubayla al-Ghassani, and that he was the one whom the Aws and Khazraj called for help against the Jews. And God knows best. What al-Suhayli favored and deemed correct is the report of Abu Jubayla al-Ghassani, for the account of Tubba‘ is older than that; it is said he was seven hundred years before Islam. The correct name of Abu Jubayla is Jubayla, not a kunya, son of ‘Amr ibn Jabala ibn Jafna. Jafna is Ghalaba ibn ‘Amr ibn ‘Amir Ma’ al-Sama’. Jubayla is the grandfather of Jabala ibn al-Ayham, the last of the kings of the Banu Jafna. Abu Jubayla al-Ghassani died from a leech he drank in water while returning from Medina. It is mentioned that Tubba‘ intended to destroy Medina and exterminate the Jews, but a man among them who was two hundred and fifty years old said to him: "The king is too great to be carried away by rashness or incited by anger, and his command is too vast for his forbearance to be narrow towards us and his forgiveness to be denied." Moreover, this town is the place of emigration of a Prophet who will be sent with the religion of Abraham, peace be upon him. Al-Suhayli said: This Jew was one of the two rabbis 89 mentioned by Ibn Ishaq; the name of one of the two rabbis is Suhayt, and the other is Munabbih, mentioned by Qasim ibn Thabit in al-Dala’il. In the narration of Yunus from Ibn Ishaq, he said: The name of the rabbi who spoke to the king is Binyamin or Bilyamin with a lam. It is mentioned that a woman named Fukayha from the Banu Zurayq used to carry water from the well of Rumma after the two rabbis had said what they said, and he refrained from fighting the people of Medina. They entered his camp, and he gave to Fukayha until he enriched her. She and her clan continued to be among the richest of the Ansar until Islam came. When the king believed in Muhammad, may God bless him and grant him peace, and learned of his news, he said: "I testify that Ahmad is a prophet from God, the Creator of souls. If my life were extended to his lifetime, I would be a vizier for him and a cousin. And I would strive with the sword against his enemies, and relieve his chest of every distress." Al-Suhayli said: Abu Ishaq al-Zajjaj mentioned in his book al-Ma‘ani that a grave was dug in San‘a’ and two women were found in it with a silver tablet inscribed in gold, containing: "This is the grave of Lumays and Hubbi, the two daughters of Tubba‘. They died while testifying that there is no god but God alone, with no partner, and upon that the righteous before them died." The Messenger of God, may God bless him and grant him peace, said: "I do not know whether Tubba‘ is cursed or not." It is also narrated from him, may God bless him and grant him peace, that he said: "Do not revile Tubba‘, for he was a believer." If this latter hadith is authentic, it is after his state became known. We do not know which of the Tubba‘s he meant, except that in the hadith of Ma‘mar from Hammam ibn Munabbih from Abu Hurayra, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, said: "Do not revile As‘ad al-Himyari, for he was the first to clothe the Ka‘ba." This is more authentic than the first hadith and clearer, as it mentions As‘ad, who is Tubba‘ As‘ad mentioned earlier. Regarding the Banu al-Najjar: al-Najjar is Taym Allah ibn Tha‘laba ibn ‘Amr ibn al-Khazraj; he was named al-Najjar because he planed a man’s face with an adze. He said: It is narrated by transmitters of reports that when Tubba‘ set out to destroy the House, he was afflicted with a disease that caused his head to ooze pus and matter profusely, and it became so foul that no one could approach him within a spear’s length. He summoned the diviners and physicians and asked them about his disease. They were alarmed by what they saw and found no relief for him. Then the two rabbis said to him: "Perhaps you intended something concerning this House?" He said: "Yes, I intended to demolish it." They said: "Repent to God from what you intended, for it is the House of God and His sanctuary." They commanded him to venerate its sanctity, and he did so, and he was cured of his disease and recovered from his pain. This report is likely to be authentic, for God Almighty says: {And whoever intends therein [i.e., in the Sacred Mosque] to deviate [from the right path] with injustice, We will make him taste a painful punishment} 90. That is, whoever intends therein injustice, even if he does not act, he will be punished, as a stricture and veneration of its sanctity. Just as God did with the companions of the elephant, He destroyed them before they reached His House. He clothed the House with khisf 91, which is woven from palm leaves and fibers; it is also said to be coarse garments, or Najrani cloaks. In the book al-‘Ayn, khisf is a dialectal variant of khazf 92; khisf, with a damma on the kha’ and sukun on the sad, is walnuts, according to Abu Hanifa. It is narrated that when Tubba‘ clothed the House with haircloths and mats, the House shook and cast them off. That happened when he clothed it with khisf. When he clothed it with mala’ 93 and wasa’il 94, it accepted them. Wasa’il are Yemeni garments; it is said they are red brocades with green stripes, singular wasila. From his words when he clothed the House: "We clothed the House that God has sanctified with mala’ mu‘addad 95 and brocades. We stayed there for ten days of the month, and made for its door a necklace. We sacrificed six thousand at the mountain pass, and you see the people coming to them. Then we left it heading for Suhayl, raising our banner tied." Al-Qutaybi said: The story of Tubba‘ was seven hundred years before Islam. Al-Suhayli, may God have mercy on him, said: Ibn Ishaq said elsewhere: The first to clothe the Ka‘ba with silk was al-Hajjaj. A group of others, including al-Daraqutni, mentioned that Nutayla bint Janab, the mother of al-‘Abbas ibn ‘Abd al-Muttalib, had lost al-‘Abbas when he was young, and she vowed that if she found him, she would clothe the Ka‘ba with silk. She did that when she found him. She was from a royal house. Al-Zubayr al-Nassaba said: Rather, the first to clothe it with silk was ‘Abdullah ibn al-Zubayr. Al-Suhayli said: Al-Aqyal 96 are the kings below the Tubba‘s; their singular is qayl. They derived from qayl a verb, saying: "So-and-so qala ‘alayna," i.e., he ruled over us. Al-qiyala is rulership. From this is the Prophet’s, may God bless him and grant him peace, saying in his glorification narrated by al-Tirmidhi: "Glory be to the One who has put on might and qala bihi," i.e., ruled with it and subdued. Thus al-Harawi interpreted it in al-Gharibayn. He said: The Ka‘ba was built five times in history: first, when Seth son of Adam built it; second, when Abraham built it on the original foundations; third, when Quraysh built it five years before Islam; fourth, when it burned in the time of Ibn al-Zubayr due to a spark that flew from Abu Qubays and fell on its curtains—it is also said that a woman wanted to perfume it, and a spark from the censer flew into the curtains, causing a fire, so he demolished and rebuilt it; fifth, in the time of ‘Abd al-Malik ibn Marwan, when al-Hajjaj killed ‘Abdullah ibn al-Zubayr, he demolished it and restored it to what it was in the time of the Messenger of God, may God bless him and grant him peace. When he heard the hadith of ‘A’isha, may God be pleased with her, when the Prophet, may God bless him and grant him peace, said to her: "Did you not see that your people, when they built the Ka‘ba, limited themselves to the foundations of Abraham because of lack of funds?" Then he, peace be upon him, said: "Were it not for the recentness of your people’s [departure from] pre-Islamic ignorance, I would have demolished it and made for it a back door, attached its door to the ground, and included the Hijr in it." According to the implication of ‘A’isha’s hadith, ‘Abdullah ibn al-Zubayr built it as ‘A’isha described. ‘Abd al-Malik said: "I wish I had left Ibn al-Zubayr and what he undertook." When Abu Ja‘far al-Mansur became caliph, he wanted to build it as Ibn al-Zubayr had built it. Malik ibn Anas said to him: "I adjure you by God not to make this House a plaything for kings after you, so that anyone who wishes may change it, and its awe will depart from people’s hearts." So he diverted him from that. It is also said that it was built in the days of Jurhum once or twice, because the flood had cracked its wall; but that was not a building as we described, rather it was a repair for what had weakened, and a wall built between it and the flood. He said: Before Seth, peace be upon him, built the Ka‘ba, it was a tent of red ruby, around which Adam, peace be upon him, would circumambulate and find comfort, because it was sent down to him from Paradise. Chapter on the story of the key of the Ka‘ba, even if it is not part of the book’s purpose; I only include it because of what it contains of manifesting his miracle, may God bless him and grant him peace. Al-Suhayli said: Ibn Sa‘d mentioned in al-Tabaqat from ‘Uthman ibn Talha al-Hajabi: "We used to open the Ka‘ba in the pre-Islamic period on Monday and Thursday. The Prophet, may God bless him and grant him peace, came one day wanting to enter the Ka‘ba with the people, but I was harsh to him and spoke ill of him. He forbore with me, then said: 'O ‘Uthman, perhaps you will see this key one day in my hand; I will place it where I wish.' I said to him: 'Then Quraysh will be destroyed and humiliated that day.' He said: 'Rather, they will be prosperous and honored that day.' And he entered the Ka‘ba. His words had an impact on me; that day I thought that the matter would come to what he said. When it was the day of the conquest of Mecca, and he planted his banner at al-Hajun near the Mosque of the Conquest, and he, may God bless him and grant him peace, set out with the Muhajirun and Ansar around him, and between...

his hands and behind him until he entered the mosque. He then approached the Black Stone 97, touched it, and circumambulated the House 98 with a bow in his hand, riding his mount, as he was not in a state of iḥrām 99 that day. He confined himself to circumambulation around the House, around which there were three hundred and sixty idols. He began to strike them with the bow, saying, 'Truth has come, and falsehood has vanished; indeed, falsehood is ever bound to vanish 100.' 'Truth has come, and falsehood neither originates nor returns 101.' The idols fell on their faces. It is narrated that their legs were fixed with lead. The Messenger of God, may God bless him and grant him peace, sent for the idols that were around the Kaʿba 102, and they were all broken, including al-Lāt, al-ʿUzzā, and Manāt, the third, the other 103. His crier proclaimed in Mecca: 'Whoever believes in God and the Last Day should not leave any idol in his house without breaking it.' He said: Fuḍāla ibn ʿUmayr ibn al-Mulawwiḥ intended to kill the Messenger of God, may God bless him and grant him peace, while he was circumambulating the House. When he approached him, the Messenger of God, may God bless him and grant him peace, said, 'Fuḍāla?' Fuḍāla said, 'Yes, O Messenger of God.' He said, 'What were you thinking to yourself?' He said, 'Nothing; I was remembering God.' The Prophet, may God bless him and grant him peace, laughed, then said, 'Ask forgiveness of God.' Then he placed his hand on his chest, and his heart calmed. Fuḍāla used to say, 'By God, he did not remove his hand from my chest until there was nothing God created more beloved to me than him.' Fuḍāla said: 'I returned to my family and passed by a woman I used to talk to. She said, "Come to the conversation." I said, "No." And Fuḍāla began to recite: "She said, "Come to the conversation," but I said, "No; God and Islam forbid you that." "If you had seen Muḥammad and his tribe on the day of the Conquest when the idols were broken, You would have seen the religion of God manifest among us, while polytheism was covered in darkness."' Then he, may God bless him and grant him peace, called ʿUthmān ibn Ṭalḥa and took the key of the Kaʿba from him. He ordered it to be opened, entered it, saw images, ordered them to be erased, then prayed, walked around the House, said 'Allāhu akbar' 104 in its corners, and declared the oneness of God. Then he opened the door while Quraysh had filled the mosque in rows, watching what he would do. He took hold of the two doorposts while they were beneath him and said: 'There is no god but God alone, with no partner. He fulfilled His promise, supported His servant, and defeated the confederates alone. Indeed, every claim of honor, blood, or property is under my feet, except the custodianship of the House and the watering of pilgrims.' Then he said: 'O assembly of Quraysh, God has removed from you the pride of the Jāhiliyya 105 and its veneration of ancestors. People are from Adam, and Adam is from dust.' Then he recited this verse: 'O mankind, indeed We have created you from male and female...' 106 Then he said: 'O assembly of Quraysh, what do you think I will do with you?' They said: 'Good, for you are a noble brother and the son of a noble brother.' He said: 'Indeed, I say to you as Joseph said to his brothers: "No blame upon you today" 107. Go, for you are free.' Then ʿAlī approached him—and in another narration, al-ʿAbbās—with men from Banū Hāshim, and the key of the Kaʿba was in his hand. He said: 'O Messenger of God, combine for us the custodianship with the watering, may God bless you.' The Messenger of God, may God bless him and grant him peace, said: 'Where is ʿUthmān ibn Ṭalḥa?' He was called, and he said: 'Here is your key, O ʿUthmān. Today is a day of piety and loyalty. Take it, enduring and inherited; none will take it from you except a wrongdoer. O ʿUthmān, God has entrusted you with His House, so consume what comes to you from this House in a lawful manner.' He said: 'When I turned away, he called me back, and I returned to him. He said: "Did I not tell you what I said?"' He recalled his words in the Jāhiliyya before the Hijra 108: 'Perhaps you will see this key in my hand, placing it wherever I wish.' He said: 'Yes, I bear witness that you are the Messenger of God.' Letter Jīm Mention of his sending, may God bless him and grant him peace, to Jabala ibn al-Ayham al-Ghassānī Ibn al-Jawzī said: The Messenger of God, may God bless him and grant him peace, wrote to Jabala ibn al-Ayham, the king of Ghassān in Syria, inviting him to Islam. He accepted Islam and wrote to the Messenger of God, may God bless him and grant him peace, informing him of his Islam, and sent him a gift. He remained Muslim until the time of ʿUmar ibn al-Khaṭṭāb, may God be pleased with him. He circumambulated the House, and a man from Banū Fazāra stepped on his waistcloth, causing it to come undone. Jabala raised his hand and slapped him, breaking his nose. He sought redress from ʿUmar. ʿUmar said to him: 'Either you satisfy the man, or I will apply retaliation against you.' He said: The narrations differ about him. It is said he accepted Islam and sent a gift as we mentioned. It is also said he remained on his religion until the time of ʿUmar, then God placed Islam in his heart, so he accepted Islam and came to ʿUmar, then apostatized. Al-Suhaylī said: Shujāʿ ibn Wahb came to Jabala ibn al-Ayham ibn al-Ḥārith ibn Abī Shamir. His height was twelve spans, and he would drag his feet on the ground while riding. He said to him: 'O Jabala, your people moved this unlettered Prophet from his home to their home—meaning the Anṣār 109—and they gave him refuge and protected him. This religion you are upon is not the religion of your fathers, but you rule Syria and live near the Byzantines. If you lived near Kisrā 110, you would adopt the religion of the Persians for the sake of ruling Iraq. This Prophet has been acknowledged by people of your religion, and if we prefer him over you, it does not anger you, and if we prefer you over him, it does not please you. If you accept Islam, Syria will obey you and the Byzantines will fear you. If they do not, they will have this world and you the Hereafter. You would have exchanged churches for mosques, the bell for the call to prayer, Palm Sunday for Friday, and the cross for the qibla 111. What is with God is better and more lasting.' Jabala said to him: 'By God, I wish that people had gathered around this Prophet as they gather around the creation of the heavens and the earth. I was pleased by my people's gathering for him, and I admired his killing of the idolaters and Jews and his sparing of the Christians. Caesar invited me to fight his companions on the day of Muʾta 112, but I refused. Mālik ibn Nāfila from Saʿd al-ʿAshīra volunteered and was killed by God. But I do not see a truth that benefits nor a falsehood that harms. What pulls me toward him is stronger than what pulls me away. I will consider.' The author of Zubdat al-Fikra said: When he accepted Islam during the time of ʿUmar, he wrote to him informing him of his Islam and asking permission to come to him. ʿUmar was pleased and granted him permission. He set out with two hundred and fifty of his family members until, when he neared Medina, he mounted his companions on horses, adorned them with silver and gold necklaces, dressed them in silk brocade, placed his crown on his head—which contained the earrings of his grandmother Māriya—so that no virgin or spinster remained without coming out to look at him and his attire. When he entered upon ʿUmar, may God be pleased with him, he welcomed him and seated him near him. He stayed in Medina honored. When the time for Hajj 113 came, ʿUmar set out for Hajj, and he went with him. While he was circumambulating the House in iḥrām, a man from Banū Fazāra stepped on his waistcloth, causing it to come undone. Jabala raised his hand and slapped the Fazārī, breaking his nose. He sought redress from ʿUmar, may God be pleased with him. ʿUmar sent for Jabala, and he came. He said: 'Why did you break his nose?' He said: 'O Commander of the Faithful, he deliberately loosened my waistcloth. Were it not for the sanctity of the Kaʿba, I would have struck his face with the sword.' He said: 'As for you, you have admitted it. Either you satisfy him, or I will apply retaliation against you.' Jabala said: 'What will be done to me?' He said: 'He will break your nose as you did to him.' He said: 'How can that be, O Commander of the Faithful? He is a commoner, and I am a king.' He said: 'Islam has brought you and him together; you are not superior to him except in piety and well-being.' Jabala said: 'I thought, O Commander of the Faithful, that I would be more honored in Islam than in the Jāhiliyya.' ʿUmar said: 'Leave this. If you do not satisfy the man, I will apply retaliation against you.' He said: 'Then I will become Christian.' He said: 'If you become Christian, I will strike your neck, for you have accepted Islam. If you apostatize, I will kill you.' When Jabala saw ʿUmar's seriousness, he said: 'Give me tonight to consider.' When evening came, ʿUmar permitted him to leave. During the night, he and his companions set out with their horses and men toward Syria. By morning, Mecca was empty of them. He traveled along the coastal route. When he reached Syria, he set out with five hundred of his people until they came to Constantinople. He entered upon Heraclius, and he and his people became Christian. Heraclius was pleased and thought it a great conquest. He granted him land as he wished, married him to his daughter, shared his kingdom with him, and made him one of his close companions. He built a city—I think it is Jabala, a city on the Syrian coast between Tripoli and Latakia, where it is said the grave of Ibrāhīm ibn Adham is located. I entered it in the year 739. Then ʿUmar, may God be pleased with him, wrote a letter to Heraclius concerning a matter specific to the Muslims and sent it with a messenger to him. It is said his name was Juthāma ibn Musāḥiq al-Kinānī. When the messenger came to Heraclius, he responded as ʿUmar wished. When the messenger resolved to return, Heraclius said to him: 'Have you met your cousin Jabala?' He said: 'No.' He said: 'Meet him.'

He said: I came to the gate of Jabala and saw upon it such splendor and service as I had not seen at the gate of any king. I asked permission to enter, and he granted it. When I entered, he stood up, embraced me, and reproached me for not staying with him. He was in a great hall 114—al-Jawhari said: al-bahw is the front room before the other rooms—on a throne of gold, surrounded by statues whose beauty I cannot describe. He was reddish-brown with a mustache, and he had sprinkled gold dust in his beard. Then he ordered me to sit on a chair of gold, but I refused, saying, "The Messenger of God, may God bless him and grant him peace, forbade us to sit on such things." Then he asked me about 'Umar, may God be pleased with him, and about the Muslims, showing kindness in his questions and persistence in his inquiry, and signs of sorrow appeared on his face. I said, "What prevents you from returning to Islam?" He said, "Far, far is it, after what has happened." I said, "Yes, al-Ash'ath ibn Qays apostatized, fought them with the sword, and withheld the zakat, then returned to Islam, and Abu Bakr, may God be pleased with him, married him to his sister." He said, "Leave this aside." He gestured to a young servant 115 at his head, who left and returned. We were only aware of chests being carried by men, and a table of gold was placed before us. I said, "I will not eat from it." So a table of boxwood was placed before me, and they served us hot and cold dishes in plates of gold and silver. Wine was passed around, but I abstained. He washed his hands in a basin of gold. Then he gestured to another young servant, who left, and soon ten slave girls 116 arrived. Five sat on his right and five on his left on chairs of gold. A slave girl came with a cup of gold in her right hand containing a white bird, and in the cup were musk and ambergris ground together. In her other hand was another cup the like of which I had never seen. The bird approached, rolled in the cup, then moved to the other cup, then flew and landed on a cross in Jabala's crown. Then it flapped its wings, scattering that musk over Jabala's head and beard. Then he drank some cups, rejoiced, and was delighted. Then he said to the slave girls, "Entertain me!" So they struck their lutes 117 and began singing these verses: "By God, what a company I once caroused with / One day at Jilliq 118 in the former time, / The sons of Jafna around their father's grave, / The grave of Ibn Mariya 119, the generous, the preferred. / They gave to drink from the water of al-Barid 120 upon them / The cold water mixed with pure wine 121 that flows smoothly 122. / White-faced, noble in lineage, / High-nosed 123 of the first fashion 124. / They come so that their dogs do not bark, / They do not ask about the approaching black mass." He was delighted and said, "Do you know to whom this poetry belongs?" I said, "No." He said, "To Hassan ibn Thabit. He composed it about us and our kingdom." I said, "Yes, he is an old, blind man." Then he said, "Entertain me!" So they sang: "Whose is the abode that became desolate at Ma'an 125 / Between the branch of the Yarmuk 126 and al-Khoman 127? / That is the dwelling of the house of Jafna in time, / Erased by the succession of ages." Al-Bakri said: Khoman is a region in al-Bathaniyya 128 in the land of Syria. Then he said to the slave girls, "Make me weep!" So they put down their lutes, bowed their heads, and said: "The nobles became Christian out of shame for a slap, / And there was no harm in it had you endured. / Stubbornness and pride seized me in it, / And I sold the sound eye for the blind one. / O would that my mother had not borne me, and would that / I had returned to the words that 'Umar spoke. / And would that I tended the young camels in a barren land, / And was a captive among Rabi'a or Mudar. / And would that I had in Syria the meanest livelihood, / Sitting with my people, deaf and blind. / Judge me by what they judged by of the law, / And the old camel 129 may endure the wound." The slave girls left, and he placed his sleeve over his face and wept until I saw his tears flowing on his cheeks like fresh pearls. I wept with him until I pitied him. He said, "O slave girl, bring five hundred Heraclian dinars!" She brought them, and he said, "Take them as a gift for you." I said, "No, by God, I will not accept a gift from a man who has apostatized from Islam." He said, "Convey my greetings to 'Umar." He said: When I returned to 'Umar, may God be pleased with him, I mentioned that to him. He said, "May God fight him! He sold the enduring for the perishing." Explanation of the rare words in the poetry: His saying "company" 130: al-Jawhari said: al-'isaba is a group of horses, people, and birds; and al-'asaba from men is between ten and forty. His saying "at Jilliq" 118: al-Bakri said: Jilliq, with kasra on the first and second letters and tashdid, is a well-known place in Syria; it is also narrated with fatha on the lam. Mariya 119 has been discussed earlier in the mention of al-Muqawqis. His saying "al-Barid" 120: al-Jawhari said: al-tabarruḍ is taking a little of livelihood; tabarraḍtu al-shay' means I took it little by little; al-barḍ is a little; it is said "water barḍ" meaning little. His saying "mixed" 121: Ibn Faris said: ṣaffaqa al-sharab means he poured it from one vessel to another; and ṣaffaqa al-ibil means he moved them from one pasture to another. His saying "pure wine" 121: al-Jawhari said: al-rahīq is the purest of wine. His saying "flows smoothly" 122: al-Jawhari said: tasalsala al-ma' fi al-ḥawḍ means it flowed; and water salsal and salsāl is easy to enter the throat due to its sweetness and clarity. His saying "high-nosed" 123: al-Jawhari said: al-shamam is a height in the bridge of the nose with its top being level; if there is a curve, it is al-qana; a man is described as aṣamm al-anf; a mountain is aṣamm meaning tall-headed; both share al-shamam. Abu 'Amr: aṣamma al-rajul yashimm ishmaman, meaning he walks with his head raised. His saying "of the first fashion" 124: al-Jawhari said: al-ṭirāz is the form, and he cited the verse of Hassan as evidence. His saying "Yarmuk" 126: al-Bakri said: al-Yarmuk is where the great Roman army and the Muslims met, with their commander Abu 'Ubayda; it is well-known in Syria. His saying "al-Ṣamman" 127: al-Bakri said: al-Ṣamman, with fatha on the first and tashdid on the second, on the pattern of fa'lan, is a mountain on the road to Basra for those heading to Mecca; it has no height; it is called al-Ṣamman for its hardness. His saying "the old camel" 129: al-Jawhari said: al-'ud is the aged camel, which has passed the age of al-bāzil and al-mukhlif; its plural is 'ūda. In the proverb: "If the old camel grunts, increase its load." It is said: "Push with an old camel or leave," meaning seek help in your war from people of age and knowledge, for the opinion of an old man is better than the presence of a youth. Al-'ud also means the ancient road. He said: "An old camel on an old road for ancient peoples..." meaning an aged camel on an ancient road. From 'Abdullah ibn Mas'ada al-Fazari: He said: Mu'awiya ibn Abi Sufyan sent me to the king of the Romans. I entered upon him, and there was a man with him on a throne of gold. He spoke to me, and I said, "Who are you?" He said, "A man overcome by misery. I am Jabala ibn al-Ayham al-Ghassani. When you go to your home, come to me." He said: I came to him. He said, "Do you think your master will let me remain if I return to him?" I said, "Stipulate what you wish." He said, "He should give me al-Bathaniyya 128, for it was our dwelling, and twenty villages of the Ghouta, and treat us well with our neighbors and our gifts, and assign stipends for our group." Al-Bakri said: al-Bathaniyya is well-known between the districts of Damascus; al-bathn and al-bathna are soft land, hence the woman is named Buthayna. 'Abdullah said: When I returned to Mu'awiya, I informed him, and he wrote to him agreeing to what he asked. But the messenger found him already dead. It is said that the messenger sent by Mu'awiya to the king of the Romans was Tamim ibn Bashir ibn al-Bara' ibn Ma'rur al-Ansari. From Ibn al-Kalbi from his father: He said: The Muslims besieged a city of the Romans, and Jabala was in it. He looked down at them and said, "Is there anyone from Medina among you, from the Ansar?" A man said, "Yes." He said, "What has happened to Hassan ibn Thabit?" He said, "I left him blind." So he threw a purse containing a thousand dinars and said, "Take it to him. If you find him alive, convey my greetings and give it to him. If he has died, scatter it on his grave." The man came to Medina and went to Hassan, who said, "I smell from you the scent of the family of Jafna." He told him the story, and Hassan said, "I wish you had found me dead and scattered it on my grave." He gave him half of it. Muhammad ibn Sa'd said in the book of the Great Classes: The Messenger of God, may God bless him and grant him peace, wrote to Jabala ibn al-Ayham, king of Ghassan, inviting him to Islam. He accepted Islam and wrote of his acceptance to the Messenger of God, and sent him a gift. He remained Muslim until the time of 'Umar ibn al-Khattab, may God be pleased with him. While he was in the market of Damascus, a man from Muzayna stepped on him. The Muzani jumped up and slapped him. He was seized and taken to Abu 'Ubayda ibn al-Jarrah. They said, "This man slapped Jabala." He said, "Let him slap him back." They said, "What about killing?" He said, "No killing." They said, "What about cutting off his hand?" He said, "No, God's command is only for retaliation." Jabala said, "Do you think I would make my face equal to the face of a man who came from 'Amq? 131 Wretched is this religion!" Then he apostatized to Christianity and departed with his people until he entered the land of the Romans. This reached 'Umar, may God be pleased with him, and it distressed him. He said to Hassan ibn Thabit, "O Abu al-Walid, do you know that your friend Jabala ibn al-Ayham has apostatized to Christianity?" He said, "Truly we belong to God and to Him we return. Why?" He said, "A man from Muzayna slapped him." He said, "He deserved it." So 'Umar stood up to him with a whip and struck him with it. Explanation of what is in this report:

His saying: 'nidd' 132. Al-Jawhari said: 'al-nidd' (with kasra) means the like and the counterpart, and likewise 'al-nadid' 133. His saying: 'for the face of jadd' 134. Al-Jawhari said: 'al-jady' 135 is a young goat, and 'al-jadi' 136 is the seeker of bounty, and 'ajdahu' means he gave him bounty. His saying: 'he came from 'umq' 137. Al-Jawhari said: 'al-'umq' 138 means the trap and the valley, and 'al-'amq' and 'al-'umq' also mean the distant parts of deserts. 'Al-'umuq' (with damm on 'ayn and fath on mim) is a waystation on the road to Mecca, and perhaps that is what is meant. Jabala said: Al-Bakri said: ''Amq' (with fath on first letter and sukun on second) is a water source in the land of Muzayna in the Hijaz, and some battles of Bakr and Taghlib took place there, and he mentioned its evidences from Arab poetry. He said: 'al-'Umuq' (with damm on first and fath on second) is a waystation on the road to Mecca, and 'al-'Amq' (with alif and lam) is 'Amq of Antioch, which is a place where many waters flow and does not dry up except in summer. Mention of his (peace be upon him) letters to Jayfar and 'Abd, the two sons of al-Julanda, kings of Oman. The author of the book 'al-Huda al-Muhammadi' (peace be upon him) said: He wrote to the two kings of Oman and sent it with 'Amr ibn al-'As: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad ibn 'Abdullah to Jayfar and 'Abd, the two sons of al-Julanda. Peace be upon whoever follows the guidance. To proceed: I invite you both to the call of Islam. Accept Islam and you will be safe, for I am the Messenger of Allah to all people, to warn whoever is alive and that the word may be fulfilled against the disbelievers. If you acknowledge Islam, I will appoint you over your people. But if you refuse to acknowledge Islam, then your kingdom will be taken from you, and my cavalry will camp in your courtyard and my prophethood will prevail in your kingdom." And Ubayy ibn Ka'b wrote it and sealed the letter. 'Amr said: I set out until I reached Oman. When I arrived, I went to 'Abd, who was the more forbearing and easier in character of the two men. I said: I am the messenger of the Messenger of Allah (peace be upon him) to you and your brother. He said: My brother is the elder and the king, and I will bring you to him so he can read your letter. Then he said: What do you call to? I said: I call you to Allah alone, with no partner, to abandon what is worshipped besides Him, and to bear witness that Muhammad is His servant and Messenger. He said: O 'Amr, you are the son of the chief of your people... (his speech continued with him as mentioned in the account of the Negus) until he said: Tell me what he commands and forbids. I said: He commands obedience to Allah Almighty and forbids disobedience to Him; he commands righteousness and maintaining family ties, and forbids injustice, aggression, adultery, drinking wine, and worshipping stone, idol, and cross. He said: How good is this to which he calls! If my brother would follow me, we would ride until we believe in Muhammad and affirm him. But my brother is too attached to his kingdom to give it up and become a follower. I said: If he accepts Islam, the Messenger of Allah (peace be upon him) will give him authority over his people, and he will take the alms from their rich and give it to their poor. He said: This is a good character. What is the alms? So I informed him of what the Messenger of Allah (peace be upon him) had prescribed as alms on wealth until I reached the camels. He said: O 'Amr, will it be taken from our grazing livestock that feed on trees and drink from water sources? I said: Yes. He said: By Allah, I do not think my people, with their distant land and large numbers, will obey this. He said: I stayed at his door for days, and he would go to his brother and inform him of all my news. Then one day he called me, and I entered upon him. His assistants took hold of my upper arm. He said: Leave him. So they released me. I went to sit, but they refused to let me sit. I looked at him, and he said: Speak your need. So I handed him the sealed letter. He broke the seal and read it until he reached the end, then he handed it to his brother, who read it similarly, except that I saw his brother was more gentle than him. He said: Will you not tell me what Quraysh did? I said: They followed him, either desiring the religion or forced by the sword. He said: Who is with him? I said: The people have desired Islam and chosen it over others, and they recognized with their minds, along with Allah's guidance, that they were in misguidance. I do not know anyone remaining except you in this region. If you do not accept Islam today and follow him, he will trample you with horses and destroy your green [prosperity]. So accept Islam and be safe, and he will appoint you over your people, and horses and men will not enter upon you. He said: Leave me today and return to me tomorrow. So I returned to his brother, who said: O 'Amr, I hope he will accept Islam, if he is not too attached to his kingdom. When the next day came, I went to him, but he refused to permit me. So I went back to his brother and told him I could not reach him. He brought me to him. He said: I have thought about what you called me to, and I find that I am the weakest of the Arabs if I give away what is in my hand to a man whose horses do not reach here. And if his horses do reach, I would face a battle unlike any I have faced. I said: I will leave tomorrow. When he was certain of my departure, his brother spoke to him privately, saying: What are we in the face of what has become apparent? Everyone to whom he has sent has responded to him. So the next morning he sent for me, and he and his brother both accepted Islam, affirmed the Prophet (peace be upon him), and allowed me to collect the alms and judge between them, and they were my helpers against those who opposed me. Ibn Sa'd mentioned this report and added: I took the alms from their rich and distributed it among their poor, and I remained among them until the death of the Prophet (peace be upon him) reached us. Ibn Sa'd said at the beginning: 'Amr ibn al-'As was sent in Dhu al-Qa'dah of the year eight. Abu 'Ubayd narrated in the book 'al-Amwal': The Messenger of Allah (peace be upon him) wrote: "From Muhammad the Prophet, the Messenger of Allah (peace be upon him), to the servants of Allah, the Asbadhiyyan 139, kings of Oman, and the Asad of Oman, whoever among them is in Bahrain: If they believe, establish prayer, give zakat, obey Allah and His Messenger, give the right of the Prophet (peace be upon him), and perform the rites of the Muslims, then they are secure. They have what they accepted Islam upon, except the wealth of the fire temple 140 is for Allah and His Messenger. The tithe of dates is alms, and half the tithe of grain. The Muslims have their support and sincerity, and they have the same upon the Muslims. They have their mills to grind with as they wish." Abu 'Ubayd said: Some narrate it as 'the servants of Allah, the Asadiyyan' 141, meaning a foreign name to which they are attributed. He said: They were named that because they were attributed to 'Abada, a horse, which in Persian is 'asb', so they were attributed to it. They are a people from Persia, and in another narration, from the Arabs. That is because there were Arabs there. It is possible that the letter was for these and those. Al-Suhayli said: 'Amr ibn al-'As said to him: O Julanda, even if you are far from us, you are not far from Allah. Indeed, He who alone created you deserves to be worshipped alone, and not to associate with Him anyone who did not share in your creation. Know that He who gave you life will cause you to die, and He who began you will bring you back. Consider this unlettered Prophet who has come with the matters of this world and the Hereafter. If he seeks a reward, deny him; if he is swayed by desire, leave him. Then look at what he brings: does it resemble what people bring? If it resembles it, then ask for clear proof and test him in reports. If it does not resemble it, then accept what he says and fear what he warns. Al-Julanda said: By Allah, this unlettered Prophet has indicated to me that he does not command any good except that he is the first to act upon it, nor forbid any evil except that he is the first to abandon it. He prevails but does not become arrogant, and is prevailed over but does not become impatient. He fulfills covenants and keeps promises. He does not cease to have a secret that he has been informed of, in which he treats his family equally. I bear witness that he is a prophet. Mention of his (peace be upon him) letter to Junada al-Azdi and his people. Ibn Sa'd said: He wrote a letter to Junada al-Azdi and his people and whoever followed him, as long as they establish prayer, give zakat, obey Allah and His Messenger, give from the spoils the fifth of Allah and the share of the Prophet (peace be upon him), and separate from the polytheists. Then they have the protection of Allah and the protection of Muhammad ibn 'Abdullah. And Ubayy wrote it. Among them is Juhayna al-Nahdi. Ibn 'Abd al-Barr said: The Prophet (peace be upon him) wrote to him, and he patched his bucket with the letter, then later came as a Muslim. Among them is Juz' ibn 'Umar al-'Udhri. Ibn 'Abd al-Barr said: It is said: Jarw. He came to the Messenger of Allah (peace be upon him), and he wrote a letter for him. The letter Ha. Among those to whom he (peace be upon him) wrote from the kings: al-Harith ibn Abi Shamr al-Ghassani. He was in Damascus. He wrote to him a letter with Shuja' ibn Wahb on his return from Medina: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to al-Harith ibn Abi Shamr. Peace be upon whoever follows the guidance, believes in it, and affirms it. I invite you to believe in Allah alone, with no partner, so that your kingdom may remain for you." Ibn al-Jawzi said: Al-Waqidi narrated from his teachers: They said: The Messenger of Allah (peace be upon him) sent Shuja' ibn Wahb al-Asadi to al-Harith ibn Abi Shamr, inviting him to Islam, and wrote a letter with him. Shuja' said: I reached him while he was in the Ghouta of Damascus, busy preparing hospitality and gifts for Caesar, who had come from Hims to...

Iliyā (Jerusalem). I stayed at its gate for two or three days. I said to its gatekeeper, "I am the messenger of the Messenger of Allah (may Allah bless him and grant him peace)." He said, "You will not reach him until he goes out on such-and-such a day." His gatekeeper, who was a Roman, began to ask me about the Messenger of Allah (may Allah bless him and grant him peace). I would tell him about his description and what he called to, and he would soften until tears overcame him, and he would say, "I have read the Gospel, and I find the description and attribute of this Prophet. I believe in him and affirm him, but I fear al-Hārith (Heraclius) that he will kill me." He treated me honorably and provided good hospitality. Al-Hārith went out one day, sat down, and placed the crown on his head. He granted me permission to enter, so I handed him the letter of the Messenger of Allah (may Allah bless him and grant him peace). He read it, then threw it away and said, "Who will take my kingdom from me? I am marching to him." Ibn Sa‘d added: "Even if he were in Yemen, I would come to him with the people." He kept displaying (his power) until he stood up and ordered the horses to be shod. Then he said, "Inform your companion of what you see." He wrote to Caesar (the Byzantine Emperor), informing him of my news and what he had resolved to do. Caesar wrote back to him: "Do not march to him, turn away from him, and come to me in Iliyā." When the reply to his letter came, he summoned me and said, "When do you wish to go to your companion?" I said, "Tomorrow." He ordered for me one hundred mithqāl of gold, and his gatekeeper provided me with provisions and clothing, and said, "Convey the greeting of peace (salām) from me to the Messenger of Allah." I came to the Prophet (may Allah bless him and grant him peace) and informed him. He said, "His kingdom has perished." Ibn Sa‘d added: "I conveyed the greeting of peace (salām) from Murrah (the gatekeeper) to him, and informed him of what he had said." The Messenger of Allah (may Allah bless him and grant him peace) said, "He spoke the truth." Al-Hārith ibn Abī Shamr died in the year of the Conquest (of Mecca). Among those to whom he wrote from the kings was al-Hārith ibn ‘Abd Kulāl. Muhammad ibn Sa‘d said in *al-Ṭabaqāt* from al-Zuhrī: He said: The Messenger of Allah (may Allah bless him and grant him peace) wrote to al-Hārith, Masrūḥ, and Nu‘aym ibn ‘Abd Kulāl of Ḥimyar: "Peace be upon you as long as you believe in Allah and His Messenger. Indeed, Allah is One, with no partner. He sent Moses with His signs and created Jesus by His words. The Jews say, 'Ezra is the son of Allah,' and the Christians say, 'Allah is the third of three,' and 'Jesus is the son of Allah.'" He said: He sent the letter with ‘Ayyāsh ibn Abī Rabī‘ah al-Makhzūmī and said: "When you come to their land, do not enter at night until morning. Then purify yourself well, pray two rak‘ahs, ask Allah for success and acceptance, seek refuge with Allah, take my letter in your right hand, and hand it to them with your right hand, for they will accept it. Recite to them: {Those who disbelieve among the People of the Scripture and the polytheists were not to be parted} (Sūrat al-Bayyinah, 98:1). When you finish it, say: 'I believe in Muhammad (may Allah bless him and grant him peace), and I am the first of the believers.' No argument will come to you except that it will be refuted, and no embellished book except that its light will vanish. They will read to you. If they speak in their native tongue, say: 'Translate.' And say: 'Allah is sufficient for me. I believe in what Allah has revealed of books. I am commanded to be just among you. Allah is our Lord and your Lord. To us our deeds, and to you your deeds. There is no argument between us and you. Allah will gather us together, and to Him is the return.' If they submit (become Muslim), ask them for their three rods (qadab) with which they prostrate when they present them. They are from the tamarisk (athl): a rod striped with white and yellow, a rod with knots like bamboo, and a solid black rod like sāsām (a type of wood). Then bring them out and burn them in their market." ‘Ayyāsh said: I set out to do what the Messenger of Allah (may Allah bless him and grant him peace) commanded me. When I entered, the people had put on their adornment. He said: I passed by to look at them until I reached great curtains at the doors of three houses. I lifted the curtains and entered the middle door. I reached a group of people in the courtyard of the house. I said, "I am the messenger of the Messenger of Allah (may Allah bless him and grant him peace)." I did what he commanded me, and they accepted. It was as the Prophet (may Allah bless him and grant him peace) had said. Al-Suhaylī said: As for al-Muhājir Abū Umayyah, he came to al-Hārith ibn ‘Abd Kulāl and said to him: "O Hārith, you were the first to whom the Messenger of Allah (may Allah bless him and grant him peace) presented himself, and you missed him. You are the greatest of kings in status. When you consider the dominance of kings, look at the Dominator of kings. If your day pleases you, fear your tomorrow. Before you were kings whose traces have vanished and whose reports remain. They lived long, hoped far, and prepared little. Some were overtaken by death, and some were consumed by calamities. I call you to the Lord who, if you desire guidance, will not prevent you, and if He desires you, no one can prevent you from Him. I call you to the unlettered Prophet (al-nabī al-ummī), who has nothing more beautiful than what he commands, nor more repulsive than what he forbids. Know that you have a Lord who causes the living to die and the dead to live, and knows the treachery of the eyes and what the breasts conceal." Al-Hārith said: "This Prophet presented himself to me, and I missed him. He was a treasure for whoever came to him. His affair was a matter that rose high (basaqa). Despair has overtaken him, and hope has left him. I have no kinship to bear him, nor any inclination to follow him. However, I see a matter that falsehood has not whispered, nor falsehood supported. It has a promising beginning and a beneficial end. I will consider." His saying "a matter that rose high (basaqa)" means it became elevated. It is said: "So-and-so basa‘a (rose above) his companions," meaning he surpassed them. "Al-waswās" (whispering) is the inner speech of the soul, as stated by al-Jawharī. **Letter Khā’** Among those to whom he (may Allah bless him and grant him peace) wrote was Khālid ibn Ḍimād al-Azdī. Ibn Sa‘d said in *al-Ṭabaqāt*: The Messenger of Allah (may Allah bless him and grant him peace) wrote to Khālid ibn Ḍimād al-Azdī: "He has what he submitted upon from his land, on condition that he believes in Allah, with no partner, and bears witness that Muhammad is His servant and Messenger; establishes prayer, gives zakāt, fasts the month of Ramadan, performs pilgrimage to the House (Ka‘bah), does not shelter an offender, does not doubt, advises Allah and His Messenger, loves the beloved of Allah, and hates the enemies of Allah. Upon Muhammad the Prophet (may Allah bless him and grant him peace) is to protect him from what he protects himself, his wealth, and his family. Khālid al-Azdī has the covenant (dhimmah) of Allah and the covenant of Muhammad the Prophet (may Allah bless him and grant him peace) if he fulfills this." Written by Ubayy. **Letter Rā’** Among those to whom he wrote was Rabī‘ah al-Ḥaḍramī. Ibn Sa‘d said: The Messenger of Allah (may Allah bless him and grant him peace) wrote to Rabī‘ah ibn Dhī Marḥab al-Ḥaḍramī, his brothers, and his uncles: "They have their wealth, their beehives (naḥl), their slaves, their wells, their trees, their waters, their irrigation channels, their plants, and their mountain streams (shirāj) in Ḥaḍramawt." Al-Shirj is a watercourse from the lava plain (ḥarrah) to the lowland; its plural is shirāj and shurūj. Shirj al-wādī is its open space; its plural is ashrāj, as stated by al-Jawharī. "Every property of the family of Dhī Marḥab, and every pledge in their land, its fruit, its lote tree (sidr), and its fodder (qaḍab) is counted from the pledge in which it is." Al-Qaḍab is the moist fodder from the qatt (a type of animal feed) that is cut; qaḍab also means cutting. "Whatever good is in their fruits, no one will be asked about it. Allah and His Messenger are innocent of it. The family of Dhī Marḥab are helpers of the community of Muslims. Their land is free from injustice. Their wealth and themselves are the protector (zāfir) of the king’s wall that used to flow to the family of Qays. Allah and His Messenger are guarantors of that." Written by Mu‘āwiyah. Among those to whom he (may Allah bless him and grant him peace) wrote was Rifā‘ah ibn Zayd al-Judhāmī, then al-Ḍubaybī. Ibn Isḥāq said: During the truce of al-Ḥudaybiyah, before Khaybar, Rifā‘ah ibn Zayd al-Judhāmī, then al-Ḍubaybī, came to the Messenger of Allah (may Allah bless him and grant him peace) and gifted him a slave. Ibn al-Barr said: "A black slave named Mid‘am, who was killed at Khaybar." Rifā‘ah accepted Islam and his Islam was good. The Messenger of Allah (may Allah bless him and grant him peace) wrote a letter for him to his people. In his letter: "In the name of Allah, the Most Gracious, the Most Merciful. This is a letter from Muhammad, the Messenger of Allah, to Rifā‘ah ibn Zayd. I have sent him to his people in general, and to those who join them, calling them to Allah and His Messenger. Whoever among them accepts is in the party (ḥizb) of Allah and the party of His Messenger. Whoever turns away has a safe-conduct (amān) for two months." When Rifā‘ah came to his people, they responded and accepted Islam. Then he traveled to al-Ḥarrah, Ḥarrah al-Rujlā, and settled there. Ḥarrah al-Rujlā (with a fatḥah on the first letter, long) is in the territory of Judhām, as stated by al-Bakrī. Ibn ‘Abd al-Barr said: "The genealogists say al-Ḍīnī, from Banū Ḍayn (with a nūn), of Judhām." **Letter Zāy** Among those to whom he (may Allah bless him and grant him peace) wrote was Zur‘ah, one of the chiefs (aqyāl) of Ḥaḍramawt. Ibn Sa‘d said: The Messenger of Allah (may Allah bless him and grant him peace) wrote to the chiefs (aqyāl) of Ḥaḍramawt and their nobles. He wrote to Zur‘ah, Qahd, al-Busā, al-Buḥayrī, ‘Abd Kulāl, Rabī‘ah, and Ḥujr. A poet praised one of their chiefs, saying: "Indeed, the best of all people is Qahd, And ‘Abd Kulāl is the best of the rest after them." Another said, praising Zur‘ah: "Indeed, the best of people after Muhammad Is Zur‘ah, if al-Buḥayrī has submitted (aslama)." **Letter Sīn** Among those to whom he (may Allah bless him and grant him peace) wrote was Dhū al-Kalā‘ al-Ḥimyarī, Sumayfa‘. Ibn al-Jawzī said: Dhū al-Kalā‘ was one of the kings of Ṭā’if. His name was Sumayfa‘ ibn Ḥawshab. He had become arrogant toward his Lord and claimed divinity. The Messenger of Allah (may Allah bless him and grant him peace) corresponded with him through Jarīr ibn ‘Abd Allāh al-Bajalī. The Messenger of Allah (may Allah bless him and grant him peace) died before Jarīr returned. Dhū al-Kalā‘ remained in his state until the time of ‘Umar. Then he desired Islam, so he came to ‘Umar (may Allah be pleased with him) with eight thousand slaves. He accepted Islam at his hands, along with all his slaves. He said to ‘Umar: "I have a sin that I do not think Allah will forgive." He said: "What is it?" He said: "Once I hid from those who were worshipping me, then I appeared to them, and nearly one hundred thousand prostrated to me." ‘Umar said: "Repentance with sincerity—forgiveness is hoped for through it." It is narrated from Dāwūd, from a man of his people, who said: "My people sent me with a gift to..."

Dhū al-Kalā‘ 142 in the Jāhiliyya 143. I stayed a year without reaching him. Then, after that, he appeared from the palace, and no one saw him without prostrating to him. Then I saw him after that in Islam 144; he had bought meat for a dirham and slung it on his horse. Then he began to say: "Uff 145 to this world, when it is like this! I am from it every day in harm. And I was, when it was said, 'Who is the most prosperous of people in livelihood?' they would say, 'That one.' Then I exchanged my life for misery—how good this misery is, how good!" Ibn Sa‘d said in al-Ṭabaqāt 146: The Messenger of God, may God bless him and grant him peace, sent Jarīr ibn ‘Abd Allāh al-Bajalī to Dhū al-Kalā‘ ibn Nākūr ibn Ḥabīb ibn Mālik ibn Ḥassān ibn Tubba‘ and to Dhū ‘Amr, inviting them to Islam. They both embraced Islam, and Ḍarība bint Abraha ibn al-Ṣabbāḥ, the wife of Dhū al-Kalā‘, also embraced Islam. The Messenger of God, may God bless him and grant him peace, died while Jarīr was with them. Dhū ‘Amr informed him of his death, may God bless him and grant him peace, so Jarīr returned to Medina. Al-Wāqidī narrated in Futūḥ Miṣr 147 that Dhū al-Kalā‘ was present with the Companions, may God be pleased with them, during the conquest of a town near Alexandria, and he died while they were encamped there. He said: He was the king of Ḥimyar 148, and before entering Islam, he used to ride with twelve thousand black slaves from the Sudan. Abū Hurayra, may God be pleased with him, said: I saw him after that dignity walking in the market of Medina with a sheepskin on his shoulder when he came from Yemen for jihad in the days of Abū Bakr al-Ṣiddīq, may God be pleased with him. When he died, his son Faraj eulogized him with what Ḥimyar used to eulogize his father Saba’ ibn Yashjub, saying: "I marvel at your day, what it did! And the authority of your might, how it passed away! You surrendered your kingdom, not willingly, and submitted to the command when it descended. So do not be distant, for every man will be overtaken by death, the term. You attained the utmost of desire in kingship; you were transferred, while your might was not transferred. You accompanied the ages and exhausted them, and your striving did what it wished in them. You built palaces like mountains; they went, and nothing remained but the trace. We enjoyed your righteous days; we drank from your flowing water, your heavy rain, and your dew. We hoped for the utmost of desire in time, and we did not know the matter until it descended. The lofty mountains were removed, by your life, and your grief among them was not lost." He said: His cousin ‘Ajlān ibn Muḍāḍ al-Ḥimyarī carried him to Egypt after he had consoled him and resolved to take him to Yemen. His saying 'bi-sayḥik': al-sayḥ is flowing water; al-wābil is heavy rain; and al-ṭall is lighter than rain, plural ṭilāl. You say 'ṭallat al-arḍ' and 'ṭallahā al-nadā', so it is maṭlūla. Al-Jawharī said this. Among those to whom he, may God bless him and grant him peace, wrote was Sa‘īd ibn Sufyān al-Ru‘lī. Ibn Sa‘d said: The Messenger of God, may God bless him and grant him peace, wrote to Sa‘īd ibn Sufyān al-Ru‘lī: 'This is what the Messenger of God, may God bless him and grant him peace, gave to Sa‘īd ibn Sufyān al-Ru‘lī: He gave him the palm tree of al-Sawāriqiyya and its castle; no one may contest him therein, and whoever contests him has no right, and his right is right.' Khālid ibn Sa‘īd wrote. Among those to whom he, may God bless him and grant him peace, wrote was Sam‘ān al-Rāqi‘ 149. Ibn Sa‘d said: The Messenger of God, may God bless him and grant him peace, wrote to Sam‘ān ibn ‘Amr ibn Qurayṭ ibn ‘Ubayd ibn Abī Bakr ibn Kilāb with ‘Abd Allāh ibn ‘Aw saja al-‘Uranī. He patched his bucket with his letter, so they were called Banū al-Rāqi‘. Then Sam‘ān embraced Islam and came to the Prophet, may God bless him and grant him peace, and said: "Grant me reprieve, as I have granted safety to the one who came, and I was not the worst in sin when I came to you from the one who came." Ibn Sa‘d narrated with his chain from Abū Isḥāq al-Hamadānī that al-‘Uranī came with the letter of the Messenger of God, may God bless him and grant him peace, and patched his bucket with it. His daughter said to him: 'I think nothing but a calamity will befall you. The letter of the master of the Arabs came to you, and you patched your bucket with it.' An army of the Messenger of God, may God bless him and grant him peace, passed by him and plundered everything he had. So he embraced Islam and came to the Prophet, may God bless him and grant him peace, and informed him. The Messenger of God, may God bless him and grant him peace, said to him: 'Whatever property you obtained before the Muslims divided it, you have more right to it.' Ibn ‘Abd al-Barr said: Sam‘ān ibn ‘Amr al-Aslamī—the chain of his hadith is not strong, so I do not know if he is the one Ibn Sa‘d mentioned or someone else. God knows best. Letter 'Ayn Among those to whom he, may God bless him and grant him peace, wrote was ‘Abd Yaghūth ibn Wa‘la al-Ḥārithī. Ibn Sa‘d said: The Messenger of God, may God bless him and grant him peace, wrote to ‘Abd Yaghūth ibn Wa‘la al-Ḥārithī: 'He has what he embraced Islam upon of its land and its palm trees—meaning its palms—as long as he establishes prayer, pays zakāt, gives one-fifth of the spoils in military expeditions, and there is no tithe or assembly. And whoever follows him from his people.' Al-Arqam ibn Abī al-Arqam al-Makhzūmī wrote. Among those to whom he, may God bless him and grant him peace, wrote was ‘Āmir ibn al-Aswad al-Ṭā’ī. Ibn Sa‘d said: The Messenger of God, may God bless him and grant him peace, wrote to ‘Āmir ibn al-Aswad ibn ‘Āmir ibn Juwayn al-Ṭā’ī: 'He and his people, Ṭayyi’, have what they embraced Islam upon of their lands and waters, as long as they establish prayer, pay zakāt, and separate from the polytheists.' Al-Mughīra wrote. Letter 'Fā' Among those to whom he, may God bless him and grant him peace, wrote was Farwa al-Judhāmī. Ibn al-Jawzī narrated from Zāmil ibn ‘Amr al-Judhāmī: He said: Farwa ibn ‘Amr ibn al-Nāfira al-Judhāmī, then al-Nufāthī, was a governor for the Byzantines. He embraced Islam and wrote to the Messenger of God, may God bless him and grant him peace, about his Islam, sending it with a man from his people. He also sent him a white mule, a horse, a donkey, garments, and a robe of silk brocade interwoven with gold. The Messenger of God, may God bless him and grant him peace, wrote to him: 'From Muḥammad, the Messenger of God, to Farwa ibn ‘Amr. To proceed: Your messenger came to us, delivered what you sent, informed us about what is with you, and brought us news of your Islam. Indeed, God has guided you with His guidance.' He ordered Bilāl to give his messenger twelve ūqiyyas 150 and a nashsh 151. Al-Jawharī said: al-nashsh is twenty dirhams, half an ūqiyya. The news of Farwa's Islam reached the Byzantine king, so he summoned him and said: 'Renounce your religion.' He said: 'I will not abandon the religion of Muḥammad, may God bless him and grant him peace. You know that Jesus gave glad tidings of him, but you are stingy with your kingdom.' So he imprisoned him, then brought him out, killed him, and crucified him. Ibn Isḥāq said: Farwa was a governor for the Byzantines over the Arabs under their authority, and his residence was Ma‘ān—with ḍamma on the first letter—and its surroundings in the land of Syria. When the Byzantines learned of his Islam, they agreed to kill and crucify him. So they crucified him at a water source called ‘Afrā in Palestine—with kasra on the fā’ and fatḥa on the lām. He said: "Oh, has Salmā been told that her husband is at the water of ‘Afrā on one of the riding beasts, On a she-camel whose mother no stallion has mounted, trimmed at the edges with pruning knives?" When they brought him forward to kill him, he said: "Convey to the nobles of the Muslims that I am at peace with my Lord, my bones and my standing place." Then they struck his neck and crucified him at that water. Letter 'Mīm' Among those to whom he, may God bless him and grant him peace, wrote was al-Mundhir ibn Sāwā, the king of Bahrain. The author of al-Hudā al-Muḥammadī narrated from ‘Ikrima: He said: I found this letter among the books of Ibn ‘Abbās after his death, so I opened it. In it was that the Messenger of God, may God bless him and grant him peace, sent al-‘Alā’ ibn al-Ḥaḍramī to al-Mundhir ibn Sāwā and wrote him a letter inviting him to Islam. Al-Mundhir wrote to the Messenger of God, may God bless him and grant him peace: 'To proceed, O Messenger of God: I read your letter to the people of Bahrain. Some of them loved Islam, were pleased with it, and entered it; others disliked it. In my land are Magians and Jews. So inform me of your command concerning that.' The Messenger of God, may God bless him and grant him peace, wrote to him: 'In the name of God, the Most Gracious, the Most Merciful. From Muḥammad, the Messenger of God, to al-Mundhir ibn Sāwā. Peace be upon you. I praise God to you, besides whom there is no god. I bear witness that there is no god but God and that Muḥammad is His servant and messenger. To proceed: I remind you of God, Mighty and Majestic. Whoever gives sincere advice does so for himself. Whoever obeys my messengers and follows their command has obeyed me; whoever gives them sincere advice has given me sincere advice. My messengers have spoken well of you. I have interceded for you with your people. So leave for the Muslims what they embraced Islam upon, and I have pardoned the people of sins, so accept from them. As long as you do good, we will not remove you from your office. Whoever remains upon Judaism or Magianism must pay the jizya 152.' Address of al-‘Alā’ to al-Mundhir Al-Suhaylī said: Al-‘Alā’ ibn al-Ḥaḍramī said: 'O Mundhir, you are great in intellect in this world, so do not belittle the Hereafter. This Magianism is the worst religion; it does not honor the Arabs, nor does it have the knowledge of the People of the Book. They marry what is shameful to marry, eat what is honorable to avoid, and worship in this world a fire that will consume them on the Day of Resurrection. You are not lacking in intellect or opinion. So consider whether it is fitting for one who...' ... above it is the image of his letter, may God bless him and grant him peace, to al-Mundhir ibn Sāwā from the collection of political documents by Dr. Muḥammad Ḥamīdullāh.

He does not lie so that you may not believe him, and he does not betray so that you may not trust him, and he does not break his promise so that you may not rely on him. If this is the case, then he is this unlettered Prophet 153, may God bless him and grant him peace, by God, no intelligent person can say: 'Would that what he commanded were forbidden,' or 'Would that what he forbade were commanded,' or 'Would that he increased his pardon or decreased his punishment.' Indeed, all of that from him is according to the aspiration of the people of intellect and the thought of the people of insight. Al-Mundhir said: 'I have looked into what is in my hand and found it for this world only, not for the Hereafter. And I have looked into your religion and found it for both the Hereafter and this world. So what prevents me from accepting a religion that contains the aspiration of life and the comfort of death? Yesterday I was amazed at those who accept it, and today I am amazed at those who reject it. Indeed, part of the greatness of what he has brought is that his messenger be honored, and I will consider.'

  1. ḥibra : A type of striped Yemeni cloth, often used for garments.
  2. mubāhala : A mutual invocation of God's curse, a form of religious disputation where both parties pray for God's curse upon the liars.
  3. ḥulla : A complete garment or suit of clothes, often a valuable item used in treaties and gifts.
  4. ūqiyya : An ounce, a unit of weight; here referring to the value of a garment in silver.
  5. wāqif : A sexton or caretaker of a church or religious endowment.
  6. sayyid : A title meaning 'lord' or 'master'; here referring to a leader of the Christian delegation.
  7. ʿāqib : A title meaning 'successor' or 'deputy'; here referring to another leader of the Christian delegation.
  8. ribā : Usury or interest, prohibited in Islam; the Christians of Najran were expelled for practicing it.
  9. al-Najrāniyya : A place in Kufa named after the Najran Christians who settled there.
  10. Āl ʿImrān 3:59 : Qur'anic verse comparing the creation of Jesus to that of Adam.
  11. qiyās : Analogical reasoning in Islamic jurisprudence, here used to justify the comparison between Jesus and Adam.
  12. nabtahil : From 'ibtihāl', meaning earnest supplication or invoking a curse; here part of the verse on mutual cursing.
  13. jizya : A tax levied on non-Muslims in an Islamic state in exchange for protection and exemption from military service.
  14. Jahiliyyah : The period of ignorance before the advent of Islam.
  15. sadaqat : Charitable alms or obligatory alms (zakat).
  16. kunya : A teknonym, a name derived from one's child, e.g., Abu (father of) so-and-so.
  17. fara'id : The prescribed shares of inheritance.
  18. sunan : The practices and traditions of the Prophet Muhammad.
  19. diyat : Blood money or compensation paid for homicide or bodily injury.
  20. Quran 5:1 : The verse from the Quran: 'O you who have believed, fulfill [your] contracts.'
  21. Quran 16:128 : The verse from the Quran: 'Indeed, Allah is with those who fear Him and those who are doers of good.'
  22. wudu : The Islamic ritual ablution before prayer.
  23. ruku' : The bowing position in Islamic prayer.
  24. khushu' : Humility and concentration in prayer.
  25. Fajr : The dawn prayer.
  26. Zuhr : The noon prayer.
  27. Asr : The afternoon prayer.
  28. Maghrib : The sunset prayer.
  29. Isha : The night prayer.
  30. Jumu'ah : The Friday congregational prayer.
  31. ghusl : The full-body ritual purification bath.
  32. khums : The one-fifth tax on spoils of war and certain other items.
  33. tabi' : A male calf in its second year.
  34. tabi'ah : A female calf in its second year.
  35. fard : A religious obligation.
  36. dinar : A gold coin used in early Islamic times.
  37. zakat : The obligatory alms tax in Islam.
  38. al-dahiyah : The open or outer parts of the land.
  39. al-dahl : Shallow water.
  40. al-dahdah : A pool of shallow water.
  41. al-ma'ami : Unknown or unexplored lands.
  42. aghfal al-ard : Remote or uncultivated parts of the earth.
  43. al-daminah : Protected or enclosed (palm trees).
  44. al-ma' al-qalil : Small amount of water; in Islamic jurisprudence, water less than two qullas (about 192 liters) is considered ritually impure if contaminated.
  45. al-ma'ami : Singular: ma'man; landmarks or boundary markers of land that are undefined or unbounded.
  46. al-daminah : Palm trees that are carried or transported; possibly referring to young palm shoots.
  47. la ta'dilu sarihatukum : Do not turn away your grazing livestock; meaning do not prevent them from grazing.
  48. al-faridah : Livestock below the nisab (minimum threshold) for zakat; thus not subject to zakat.
  49. al-aghfal : Singular: ghifl; land that has no established boundary or is uncultivated.
  50. al-ma'in : Flowing water, such as a spring or stream.
  51. al-thabat : Old, firmly rooted palm trees.
  52. Dumah : Dumah al-Jandal; an ancient city in northwestern Arabia, known for its fortress.
  53. Aylah : Biblical Elath; a port city on the Gulf of Aqaba, modern Aqaba in Jordan.
  54. Tayma' : An oasis town in northwestern Arabia, mentioned in Assyrian inscriptions.
  55. Dumah al-Jandal : Same as Dumah; 'al-Jandal' means 'the stone' referring to its fortress.
  56. Asibakht : A Persian name; the ruler of Hajar in eastern Arabia.
  57. Hajar : Historical region in eastern Arabia, corresponding to modern al-Ahsa and Qatar.
  58. al-Asbagh ibn 'Amr : King of Dumah al-Jandal; his daughter Tumadir married 'Abd al-Rahman ibn 'Awf.
  59. Adhruh : A town in southern Jordan, near Petra; mentioned in the Treaty of Adhruh.
  60. al-Bahrayn : Historical region in eastern Arabia, including modern Bahrain and parts of Saudi Arabia.
  61. Badhan : Persian governor of Yemen under the Sassanid Empire; later embraced Islam.
  62. Kisra : Arabicized form of Khosrow; title of Sassanid kings.
  63. Kisra Abrawiz : Khosrow II Parviz, Sassanid king (r. 590–628 CE).
  64. al-Mada'in : Ctesiphon, the Sassanid capital near modern Baghdad.
  65. Shiruya : Kavad II, son of Khosrow II, who overthrew and killed his father.
  66. Salman : Salman al-Farsi, a Persian companion of the Prophet, considered part of the Prophet's household.
  67. Hajar : Here, a place in Yemen, not to be confused with Hajar in eastern Arabia.
  68. Dhamar : A city in Yemen, south of San'a'.
  69. Sa'da : A city in northern Yemen.
  70. Tubba' : Title of Himyarite kings in Yemen; here referring to a legendary pre-Islamic king who believed in the Prophet.
  71. Tababi'ah : Plural of Tubba'; the Himyarite kings of Yemen.
  72. al-Hanna' al-Da'im : Title of a book; 'The Perpetual Henna'—possibly a work on the Prophet's biography.
  73. Yathrib : Pre-Islamic name of Medina.
  74. qibla : Direction of prayer towards Mecca.
  75. sunna : The prophetic tradition; practices and teachings of the Prophet Muhammad.
  76. al-Shihr : A coastal region in Hadramawt, Yemen.
  77. al-Harith al-Ra'ish : A legendary Himyarite king; 'al-Ra'ish' means 'the enricher'.
  78. wars : A yellow dye plant (Memorcylon tinctorium) used in Yemen.
  79. al-'aranjaj : A Himyari word meaning 'the ancient' or 'the old'.
  80. Tubba' al-Awsat : The middle Tubba'; a Himyarite king.
  81. Hassan ibn Tubban As'ad : A Himyarite king; 'Tubban' is a name meaning 'intelligent'.
  82. Ma'dikarib : A common Himyarite compound name meaning 'wealth of the warrior'.
  83. al-tubbanah : Intelligence, acumen.
  84. al-'Arim : The great dam of Ma'rib in Yemen; its collapse is mentioned in the Quran.
  85. 'Amr Muzayqiya : A legendary figure; 'Muzayqiya' means 'the tearer' because he tore his garments daily.
  86. Ma' al-Sama' : Meaning 'rainwater'; a nickname for 'Amir ibn Haritha.
  87. Tha'laba al-'Anqa' : A pre-Islamic king; 'al-'Anqa'' means 'the long-necked' or 'the phoenix'.
  88. Kahludh : A term for crowned kings; possibly a Himyari word.
  89. al-ḥibrayn : The two rabbis; Jewish scholars who recognized the coming Prophet.
  90. Qur'an 22:25 : Reference to the Quranic verse about intending injustice in the Sacred Mosque.
  91. khisf : Coarse woven material made from palm leaves or fibers; also interpreted as coarse garments or Najrani cloaks.
  92. khazf : A type of pottery or earthenware; here a dialectal variant.
  93. malā’ : Fine garments or cloth; often refers to a type of Yemeni fabric.
  94. waṣā’il : Yemeni garments, specifically red brocades with green stripes; singular: waṣīla.
  95. mu‘aḍḍad : A type of striped or patterned cloth; possibly a Yemeni fabric.
  96. al-aqyāl : Kings subordinate to the Tubba‘s; singular: qayl, derived from the verb qāla meaning 'to rule'.
  97. al-Ḥajar al-Aswad : The Black Stone, a sacred stone set into the eastern corner of the Kaʿba, kissed or touched by pilgrims during circumambulation.
  98. al-Bayt : The House, referring to the Kaʿba, the sacred cube-shaped building in Mecca towards which Muslims pray.
  99. iḥrām : The sacred state of ritual purity and dress required for performing the Hajj or ʿUmra pilgrimage.
  100. jāʾa al-ḥaqq wa-zahaqa al-bāṭil inna al-bāṭil kāna zahūqā : Qurʾānic verse 17:81, meaning 'Truth has come, and falsehood has vanished; indeed, falsehood is ever bound to vanish.'
  101. jāʾa al-ḥaqq wa-mā yubdiʾu al-bāṭil wa-mā yuʿīd : Qurʾānic verse 34:49, meaning 'Truth has come, and falsehood neither originates nor returns.'
  102. Kaʿba : The sacred cube-shaped building in Mecca, the holiest site in Islam, towards which Muslims pray.
  103. al-Lāt, al-ʿUzzā, and Manāt : Three major pre-Islamic Arabian goddesses worshipped by the polytheists, mentioned in Qurʾān 53:19-20.
  104. Allāhu akbar : Arabic phrase meaning 'God is greatest,' commonly used in Islamic prayers and rituals.
  105. Jāhiliyya : The period of ignorance before the advent of Islam, characterized by polytheism and tribal customs.
  106. yā ayyuhā al-nās innā khalaqnākum min dhakarin wa-unthā : Qurʾānic verse 49:13, meaning 'O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another.'
  107. lā tathrība ʿalaykum al-yawm : Qurʾānic verse 12:92, spoken by Joseph to his brothers, meaning 'No blame upon you today.'
  108. Hijra : The emigration of the Prophet Muḥammad from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
  109. Anṣār : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet Muḥammad after his migration.
  110. Kisrā : Title of the Sasanian Persian emperor, often used generically for the Persian ruler.
  111. qibla : The direction of prayer for Muslims, facing the Kaʿba in Mecca.
  112. Muʾta : A battle in 629 CE between the early Muslims and the Byzantine Empire, near the town of Muʾta in modern-day Jordan.
  113. Hajj : The annual pilgrimage to Mecca, one of the five pillars of Islam, required of all able-bodied Muslims who can afford it.
  114. bahw : A large hall or reception room, often the front room of a house.
  115. waṣīf : A young male servant or attendant.
  116. jāriya : A young female servant or slave girl.
  117. ʿīdān : Lutes or stringed instruments.
  118. Jilliq : A place in Syria, also known as Jilliq or Jallaq.
  119. Mariya : Mariya, the mother of the Ghassanid kings, or a reference to a specific person.
  120. al-Barīḍ : A place or water source; also means a little water.
  121. al-rahīq : Pure wine, the choicest part of wine.
  122. salsal : Smooth-flowing water, easy to swallow.
  123. shamm : High-nosed, indicating pride and nobility.
  124. al-ṭirāz al-awwal : The first fashion or highest quality.
  125. Maʿān : A place in Syria, possibly a town.
  126. al-Yarmūk : A river in Syria, site of a famous battle.
  127. al-Ṣamman : A mountain or hard ground in Arabia.
  128. al-Bathaniyya : A region in Syria, known for its soft land.
  129. al-ʿūd : An aged camel; also an ancient road.
  130. ʿiṣāba : A group of people, horses, or birds; between ten and forty men.
  131. ʿAmq : A place, possibly a valley or lowland.
  132. nidd : A term meaning 'like' or 'counterpart', often used in the Qur'an to refer to rivals or equals set up with Allah.
  133. nadid : Synonym of 'nidd', meaning a similar or equivalent entity.
  134. jadd : Can mean 'grandfather', 'fortune', or 'seriousness'; here it likely refers to 'face of fortune' or 'face of seriousness'.
  135. jady : A young goat, specifically a kid.
  136. jadi : One who seeks bounty or charity; a beggar or supplicant.
  137. 'umq : A place name; also means 'depth' or 'valley'.
  138. 'umq : Can mean a trap, a valley, or a distant desert region.
  139. Asbadhiyyan : A term referring to a group of people, possibly of Persian origin, from 'asb' (horse) in Persian, meaning 'horsemen'.
  140. bayt al-nar : Literally 'house of fire', referring to a Zoroastrian fire temple.
  141. Asadiyyan : A variant reading of 'Asbadhiyyan', possibly meaning 'lion-like' or attributing to the tribe of Asad.
  142. Dhū al-Kalā‘ : A prominent Yemeni leader and king of Ḥimyar who embraced Islam during the Prophet's lifetime.
  143. Jāhiliyya : The pre-Islamic period of ignorance before the advent of Islam.
  144. Islam : The monotheistic religion revealed to Prophet Muḥammad; here referring to the Islamic period after the Prophet's mission.
  145. Uff : An expression of disgust or annoyance, similar to 'ugh' or 'alas'.
  146. al-Ṭabaqāt : Ibn Sa‘d's biographical work 'Kitāb al-Ṭabaqāt al-Kabīr', a major early source on the lives of the Prophet and his Companions.
  147. Futūḥ Miṣr : The conquest of Egypt; a historical work by al-Wāqidī detailing the Islamic conquest of Egypt.
  148. Ḥimyar : An ancient South Arabian kingdom in Yemen, known for its pre-Islamic civilization.
  149. al-Rāqi‘ : Literally 'the patcher'; a nickname given because he patched his bucket with the Prophet's letter.
  150. ūqiyya : A unit of weight; one ūqiyya equals 40 dirhams (approx. 119 grams of silver).
  151. nashsh : Half an ūqiyya, i.e., 20 dirhams.
  152. jizya : A tax levied on non-Muslims in an Islamic state in exchange for protection and exemption from military service.
  153. al-nabī al-ummī : The unlettered Prophet; refers to Muhammad, who was not taught to read or write, emphasizing the miraculous nature of the Quran.

Part 2

And that was at the end of the year ten. Ibn Sa'd said: The Messenger of God (may God bless him and grant him peace) wrote to him and said: "Curse him, may God curse him." And he wrote to him: "Your lying, slanderous, and false book against God has reached me." And he sent it with al-Sa'ib ibn al-'Awwam, the brother of al-Zubayr. And it was him whom the Messenger of God (may God bless him and grant him peace) meant when he gave a sermon and said: "I saw in my hand two bracelets of gold, and I disliked them, so I blew on them and they flew away. So I interpreted them as the Liar of al-Yamama and the 'Ansi, the master of San'a." As for Musaylima, he was killed by Wahshi, the killer of Hamza, and the army was under the command of Khalid ibn al-Walid (may God be pleased with him), who annihilated his people by killing and captivity during the caliphate of Abu Bakr al-Siddiq (may God be pleased with him). As for al-Aswad al-'Ansi, he was called Dhu al-Himar and nicknamed 'Abhala. He was killed by Fayruz al-Daylami, Qays ibn Makshuh, and Dadawayh, a man from the Abna' (may God be pleased with them). They entered upon him through an underground passage (sirb) made for them by a woman from the Abna' whom he had overpowered and seized, for she was one of the most beautiful women. She was a righteous Muslim woman named al-Marzbana (may God be pleased with her). She gave him banj (a narcotic), and they struck him with their swords, saying: "A prophet who dies while drunk is misguided." As for 'Abdullah ibn al-Nawwaha, one of the two messengers of Musaylima, his neck was struck by Qurza ibn Ka'b by the command of 'Abdullah ibn Mas'ud, who said to him: "I heard the Messenger of God (may God bless him and grant him peace) say: 'Were it not that you are a messenger, I would have struck your neck.' And now you are not a messenger." His signs and miracles—may God curse him—meaning Musaylima, were all inverted. He spat into the well of a people who asked him for that as a blessing, and its water became salty. He wiped the head of a boy, and he became severely bald. He prayed for a man for blessing in his sons, and he returned to his home to find one of them had fallen into a well and the other had been eaten by a wolf. He wiped the eyes of a man seeking healing from his touch, and his eyes became white (blind). He was killed at the age of one hundred and fifty years. Ibn Dihya said this. Among those to whom he (may God bless him and grant him peace) wrote was Ma'di Karib ibn Abraha. Ibn Sa'd said: The Messenger of God (may God bless him and grant him peace) wrote to Ma'di Karib ibn Abraha: "He has what he embraced Islam upon from the land of Khawlan." The letter Nun. Among those to whom he (may God bless him and grant him peace) wrote was Nahshal. Ibn Sa'd said: The Messenger of God (may God bless him and grant him peace) wrote to Nahshal ibn Malik al-Wa'ili from Bahila: "In Your name, O God. This is a letter from Muhammad, the Messenger of God (may God bless him and grant him peace), to Nahshal ibn Malik and those with him from the Banu Wa'il, for whoever has embraced Islam, established prayer, given zakat, obeyed God and His Messenger, given from the spoils the fifth of God and the share of the Prophet (may God bless him and grant him peace), testified to his Islam, and separated from the polytheists—then he is secure with the security of God, and Muhammad (may God bless him and grant him peace) is free from all injustice toward him. And they have the right that they shall not be conscripted (for military service) nor taxed (the 'ushr). And their agent is from among themselves." And 'Uthman ibn 'Affan (may God be pleased with him) wrote it. Among those to whom he (may God bless him and grant him peace) wrote was Nu'aym ibn Aws al-Dari. Ibn Munir al-Halabi said in his commentary on the abridgment of the Sira by 'Abd al-Ghani: The Messenger of God (may God bless him and grant him peace) wrote to Nu'aym ibn Aws, the brother of Tamim al-Dari: "He has Jabra and 'Aynun in al-Sham (Syria), its plain and its mountain, its water and its cultivation, and for his descendants after him. No one shall contest him in it. And whoever wrongs them or takes anything from them, then upon him is the curse of God, the angels, and all people." And 'Ali wrote it. Ibn Sa'd added after "Jabra and 'Aynun in al-Sham": "its entire village," and after "its water and its cultivation": "and its cultivated land and its cattle," and after "No one shall contest him in it": "and no one shall enter upon them with injustice. And whoever wrongs them or takes anything from them..." and he mentioned it. Ibn Sa'd said in the section on delegations: The delegation of the Dariyyin came to the Messenger of God (may God bless him and grant him peace) upon his return from Tabuk. They were ten men, among them Tamim and Nu'aym, the sons of Aws ibn Kharja, al-Tayyib ibn Dharr, Hani' ibn Habib, 'Aziz ibn Malik, and others. They embraced Islam, and the Messenger of God (may God bless him and grant him peace) named al-Tayyib as 'Abdullah and named 'Aziz as 'Abd al-Rahman. Hani' ibn Habib gifted to the Messenger of God (may God bless him and grant him peace) a waterskin of wine, horses, and a cloak embroidered with gold. He accepted the horses and the cloak, and gave it to al-'Abbas ibn 'Abd al-Muttalib. He said: "What shall I do with it?" He said: "Remove the gold and adorn your women with it, or spend it, then sell the brocade and take its price." So al-'Abbas sold it to a Jewish man for eight thousand dirhams. Tamim said: "We have neighbors from the Romans who have two villages, one called Habra and the other Bayt 'Aynun. If God grants you victory over al-Sham, grant them to me." He said: "They are yours." He said: "When Abu Bakr took office, he gave him that and wrote a document for him." The delegation of the Dariyyin stayed until the Messenger of God (may God bless him and grant him peace) died, and he bequeathed to them a cloak of one hundred wasqs (a measure). Ibn Zafar said: Al-Waqidi narrated from Khalid ibn Sa'id from Tamim al-Dari that he said: "I traveled to al-Sham, and night overtook me. I came to a valley and said: 'I am under the protection of the great one of this valley tonight.' When I lay down to sleep, suddenly a speaker said: 'Seek refuge with the One (al-Ahad), for the jinn cannot grant protection against God to anyone. Indeed, the Prophet of the unlettered has emerged, and we prayed behind him at al-Hajun, and we embraced Islam, followed him, believed in him, and affirmed him. So embrace Islam and you will be safe.'" Tamim said: "When morning came, I went to the monastery of Ayyub and asked a monk about what I had heard from the caller. He said: 'He spoke the truth. The best of the prophets will emerge from the Sanctuary (al-Haram) and migrate to the Sanctuary, so do not precede him.' So I traveled to Mecca and met the Prophet (may God bless him and grant him peace), who was in hiding, and I believed in him." This is the narration, but it is erroneous, for Tamim al-Dari was a late convert to Islam, so the error is in the name. Ibn 'Abd al-Barr said: He was a Christian who embraced Islam in the year nine of the Hijra. He said: The Prophet (may God bless him and grant him peace) mentioned the Dajjal and said: "Tamim al-Dari narrated to me," and he mentioned the story of al-Jassasa and the account of the Dajjal. This is more appropriate than what the hadith scholars produce in the narration of the senior from the junior. The letter Ha'. Among those to whom he (may God bless him and grant him peace) wrote was Hawdha ibn 'Ali, the master of al-Yamama. He (may God bless him and grant him peace) wrote to him and sent it with Sulayt ibn 'Amr al-'Amiri: "In the name of God, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of God, to Hawdha ibn 'Ali. Peace be upon whoever follows guidance. Know that my religion will reach the farthest extent of the sandal and the hoof. So embrace Islam and you will be safe, and I will place under your authority what is in your hands." When Sulayt came to him with the sealed letter of the Messenger of God (may God bless him and grant him peace), he lodged him, honored him, and read the letter. He gave a reply less than favorable and wrote to the Prophet (may God bless him and grant him peace): "How excellent and beautiful is what you call to! The Arabs fear my position, so grant me some authority and I will follow you." He rewarded Sulayt with a gift and clothed him with garments from the weaving of Hajar. He brought all that to the Prophet (may God bless him and grant him peace), informed him, and the Prophet (may God bless him and grant him peace) read his letter and said: "If he had asked me for a finger-span of land—meaning a piece—I would not have done it. He is ruined, and what is in his hands is ruined." When the Messenger of God (may God bless him and grant him peace) returned from the Conquest (of Mecca), Gabriel (peace be upon him) came to him with the news that Hawdha had died. The Prophet (may God bless him and grant him peace) said: "Indeed, al-Yamama will produce a liar who claims prophethood and will be killed after me." Someone said: "O Messenger of God, who will kill him?" The Messenger of God (may God bless him and grant him peace) said: "You and your companions." And so it was. Al-Waqidi mentioned that the Arkun of Damascus, a great figure among the Christians, was with Hawdha and asked him about the Prophet (may God bless him and grant him peace). He said: "His letter came to me calling me to Islam, but I did not respond." The Arkun said: "Why did you not respond to him?" He said: "I was stingy with my religion, and I am the king of my people. If I follow him, I will not rule." He said: "Yes, by God, if you follow him, he will make you rule, and the better choice for you is to follow him. He is the Arab Prophet whom Jesus son of Mary gave glad tidings of, and he is written with us in the Gospel: 'Muhammad is the Messenger of God.'" Al-Suhayli mentioned that the Messenger of God (may God bless him and grant him peace) sent Sulayt to Hawdha because he frequently traveled to them and visited their lands. He said: When he came to him—and Kisra had already set out—he said: "O Hawdha, indeed, great obstacles have darkened, and souls are in the Fire. The master is only he who protects through faith and then provides piety. A people have prospered through your opinion, so do not cause them misery through it. I command you with the best of what is commanded and forbid you from the worst of what is forbidden. I command you to worship God and forbid you from worshiping Satan. For in worshiping God is Paradise, and in worshiping Satan is the Fire. If you accept, you will attain what you hope for and be safe from what you fear. If you refuse, then between us and you is the lifting of the veil and the terror of the meeting." Hawdha said: "O Sulayt, one who would have honored you if he had honored you has made me great. I had an opinion by which I tested matters, but I have lost it, and its place in my heart is empty. So grant me a respite so that my opinion may return to me, and I will answer you with it, if God wills." Ibn 'Abd al-Barr mentioned his sending to Hawdha, and it has preceded in the letter Sin. Al-Suhayli said: Hawdha said concerning the matter of Sulayt: "Sulayt came to me while calamities were many, / So I said to him: 'What does Sulayt say?' He said: 'That which contains for me humiliation, / And hope for a desire, and despair.' So I said to him: 'The one by whom I used to discern / Matters has left me; so ascent is descent. By God, I had, O Abu al-Nadr, a firm / Heart in matters, reaching their end. But the fear of the Prophet Muhammad has taken it away, / So Hawdha among men is insignificant.'"

So I gathered my affairs from right and left... as if I were the returns of arrows, a foundling. So that opinion vanished when a speaker said: "A messenger of the Prophet has come to you, a reckless one." A messenger, the Messenger of God, riding a camel used for drawing water, upon it a saddle of goat hair from the Hijaz. I became intoxicated, and drowsiness crept into my joints, and a sleep with a snoring breath that rose high in the heart. I fear from him a Hashimite assault 1, whose horsemen in the midst of men are reckless 2. So do not hasten me, O Sulayt, for we are anticipating an affair, and the decree encompasses. Interpretation of its rare words: His saying: "If he asked me for a side 3 of the earth" – al-Jawhari said: "al-sababa" is the side. His saying in the poetry: "fahuwwadha" 4 – al-Jawhari said: "al-fahh" is speech impediment. His saying: "saqit" 5 – al-saqit is the ignoble, lowly in lineage. His saying: "khabit" 6 – al-Jawhari said: "khabata" the camel struck the ground with its foot, and a man "khabata" if he throws himself wherever to sleep. His saying: "riding a nadih" 7 – al-nadih is the camel used for drawing water. His saying: "ghabit" 8 – al-ghabit is the saddle. His saying: "ghatit" 9 – he said: "ghatta" the camel snorts in its guttural pouch, and the she-camel hums but does not snort; and the snoring of a sleeper is his breathing. His saying: "abit" 10 – with the unpointed 'ayn, al-Jawhari said: "abata" so-and-so if he throws himself into battle without compulsion. I say: thus were the Companions, may God be pleased with them, and this was famous from their deeds until they were known by it. His saying: "sura" 11 – al-sura is the assault; it is said: his anger has a sura. And among those to whom he, peace be upon him, wrote: al-Hilal. Ibn Sa'd said: The Messenger of God, peace be upon him, wrote to al-Hilal, the ruler of Bahrain: "Peace be upon you. I praise God to you, besides whom there is no god but He, no partner with Him. I invite you to God alone, that you believe in Him, obey, and enter into the community, for that is better for you. And peace be upon those who follow guidance." Letter Waw And among those to whom he, peace be upon him, wrote: Wa'il ibn Hujr and Hamdan. Ibn Sa'd said in al-Tabaqat: The Messenger of God, peace be upon him, wrote for Wa'il ibn Hujr when he wanted to depart to his country. He said: "O Messenger of God, write a letter to my people." So the Messenger of God, peace be upon him, said: "Write for him, O Mu'awiya: 'To the qayls 12 who are free from taxes 13, that they establish prayer and give zakat, and the charity on the grazing livestock is for its owner, the tithe 14; no mixing 15, no fraud 16, no shighar 17, no jalb 18, no janab 19, no shinaq 20. And they must aid the raiding parties of the Muslims. And for every ten, what the Arabian horses carry from the produce 21; for he who increases, it is usury.'" And Wa'il said: "O Messenger of God, write for me concerning my land that I had in the Jahiliyya." And the qayls of Himyar and the qayls of Hadramawt testified for him. And he wrote for him: "This is a letter from Muhammad, the Messenger of God, to Wa'il ibn Hujr, qayl of Hadramawt. That you have accepted Islam, and I have given you what is in your hands of lands and fortresses. And from you is taken from every ten one, looking into that, two just persons. And I have given you that you shall not be wronged therein as long as religion and the Prophet and the believers are your supporters." He said: And al-Ash'ath and others from Kinda disputed with Wa'il ibn Hujr over a valley in Hadramawt, so they brought their case before the Messenger of God, peace be upon him, and the Messenger of God, peace be upon him, wrote it for Wa'il ibn Hujr. Ibn 'Abd al-Barr said: Wa'il ibn Hujr ibn Rabi'a ibn Wa'il ibn Ya'mur al-Hadrami, his kunya is Abu Hunayda. He was a qayl from the qayls of Hadramawt, and his father was from their kings. He came as a delegation to the Messenger of God, peace be upon him, and accepted Islam. The Messenger of God, peace be upon him, gave glad tidings to his companions before his arrival, saying: "Wa'il ibn Hujr will come to you from a distant land, from Hadramawt, willingly and desiring God Almighty and His Messenger, and he is the remnant of the sons of kings." When he entered upon him, he welcomed him, brought him near, and spread his cloak and seated him upon it with himself on his seat, and said: "O God, bless Wa'il and his children and his children's children." And he appointed him over the qayls of Hadramawt, and wrote with him three letters, including a letter to al-Muhajir ibn Abi Umayya and a letter to the qayls and the free ones 13, and granted him land. He sent Mu'awiya ibn Abi Sufyan with him. Mu'awiya went out walking with him while Wa'il ibn Hujr was riding his she-camel. Mu'awiya complained to him of the heat of the ground, so he said: "Take the shade of the she-camel as your sandal." Mu'awiya said: "What good will that do me? If only you would let me ride behind you." Wa'il said: "Be silent, you are not among the rear riders of kings." Then Wa'il ibn Hujr lived until Mu'awiya became caliph. Wa'il entered upon him, and Mu'awiya recognized him and reminded him of that, welcomed him, and gave him a gift for his delegation, but he refused to accept his gift and bounty. He wanted to give him a stipend, but he refused that, saying: "Take it, for it is more deserving of it than I, and I have no need of it." And Wa'il ibn Hujr was a diviner, good at divination. One day he came out from Ziyad in Kufa, while its governor was al-Mughira ibn Shu'ba. He saw a crow cawing, so he returned to Ziyad and said: "O Abu al-Mughira, this crow is moving you from here to something better." Then the messenger of Mu'awiya came to Ziyad that same day, saying: "Proceed to Basra as governor." Section on the reason for his Islam Ibn Zafar said in the book Khayr al-Bashar: It is narrated that Wa'il ibn Hujr, who was an obeyed king, had an idol of carnelian 22 that he worshipped and loved, and he did not speak to it except that he hoped for its speech. He used to prostrate much to it and offer to it al-'ata'ir 23, which were sacrifices that the polytheists used to draw near to idols with. While he was sleeping at noon, a strange voice woke him from the storeroom 24 where the idol was. He stood up and prostrated before it, and behold, a speaker said: "O wonder at Wa'il ibn Hujr! He thinks he knows, but he does not know. What hope is there from a carved rock, which has no knowledge nor recognition, nor benefit nor harm? If it had intelligence 25, it would obey my command." He said: I raised my head, then sat up straight, then said: "You have made me hear, O caller! So what do you command me?" He said: "Depart to Yathrib, the land of palm trees, and travel there with swift travel 26, before the appointed life ends. Draw near to the religion of the fasting, praying one, Muhammad the Messenger, the best of messengers." Then the idol fell on its face, its neck breaking. I went to it and made it into dust 27. Then I traveled quickly until I came to Medina. I came to the mosque. When the Messenger of God, peace be upon him, saw me, he brought me near and spread his cloak for me, so I sat on it. Then he ascended the pulpit and stood me before him, then said: "O people, this is Wa'il ibn Hujr. He has come to you from a distant land, from Hadramawt, desiring Islam." I said: "O Messenger of God, news of your appearance reached me while I was in great kingship. God favored me that I abandoned all that and preferred the religion of God." He said: "You have spoken truth. O God, bless Wa'il ibn Hujr and his children and his children's children." Wa'il said: "No one from his companions met me except that he said: 'The Messenger of God, peace be upon him, gave us glad tidings of you three days before your arrival.'" Interpretation Al-'atira and al-'itr – with the third letter ta – is a sheep that they used to slaughter in Rajab for their gods. It is said: these are days of tarjib and ta'tir. Al-makhda' – with damma or kasra on the mim – is the storeroom, like mus-haf and mis-haf; Ya'qub narrated it from al-Farra', who said: its origin is damma, but they broke it due to heaviness. His saying in the poetry: "law kana dha hijr" – al-hijr (with kasr ha) is intelligence. God Almighty said: {Is there in that an oath for one of understanding?} 28. Al-mushmi'il is the one who hastens and hurries; it is said: a she-camel mushmi'il, i.e., swift. Al-raft is the debris; from it: {When we become bones and debris} 29. Ibn Sa'd also mentioned him in al-Wufud, saying: Wa'il ibn Hujr came as a delegate to the Messenger of God, peace be upon him, and said: "I have come desiring Islam and emigration." So he prayed for him and wiped his head, and it was announced for the people to gather for the congregational prayer out of joy at the arrival of Wa'il ibn Hujr. And the Messenger of God, peace be upon him, ordered Mu'awiya to host him. He walked with him while Wa'il was riding. Mu'awiya said to him: "Throw me your sandals." He said: "No, I would not wear them after having worn them." He said: "Then let me ride behind you." He said: "You are not from the rear riders of kings." He said: "The hot ground has burned my feet." He said: "Walk in the shade of my she-camel; that is sufficient honor for you." And Qadi Abu al-Fadl 'Iyad said, and it is what I narrated in al-Shifa: "And his speech, peace be upon him, with Quraysh and the Ansar is not like his speech with Dhu al-Mish'ar al-Hamdani, Tahfa al-Nahdi, Qatan ibn Haritha al-'Ulaymi, al-Ash'ath ibn Qays, Wa'il ibn Hujr al-Kindi, and others from the qayls of Hadramawt and the kings of Yemen." And look at his letter to Hamdan: "Indeed, for you are its fira' 30, wahat 31, and 'izaz 32; you eat its 'ilaf 33 and graze its 'afa' 34; for us is from their daf' 35 and siram 36 as long as they keep the covenant and trust; and for them from the sadaqa is the thalab 37, nab 38, fasil 39, farid 40, dajin 41, and kabsh hawri 42; and upon them therein is the saligh 43 and qarih 44." And his saying to Nahd: "O God, bless for them its mahd 45, makhd 46, and madhq 47; and send its shepherd in the dathir 48; and cause the thamad 49 to gush forth for him; and bless him in wealth."

And the child: whoever establishes prayer is a Muslim, and whoever gives zakat is a good-doer, and whoever testifies that there is no god but Allah is sincere to you, O sons of Nahd. The deposits of polytheism and the duties of sovereignty: do not be negligent in zakat, do not deviate in life, and do not be sluggish in prayers. The obligatory duty is prescribed for you, and for you are the old camel, the young camel, and the riding horse with the rein, and the colt that is difficult to handle. Your grazing livestock shall not be prevented, your acacia trees shall not be cut, and your milk shall not be withheld, as long as you do not conceal the flock 50 and eat the ropes 51. Whoever accepts, for him is fulfillment of the covenant and protection; whoever refuses, upon him is the increase 52. And from his letter to Wa'il ibn Hujr to the kings 53 who are left in power 54 and the noble chiefs 55 who are white-skinned with black hair 56. In it: concerning the flock of forty sheep 57, one sheep, not with shrunken skin 58 nor fat 59; and give the middle-grade 60; and in buried treasures 61, one-fifth. And whoever commits fornication, if a virgin, flog him a hundred [lashes] and exile him for a year; and whoever commits fornication, if a married person, then cover him with stones 62 gathered together 63. There is no stoning to death 64 in religion, and no concealment in the ordinances of Allah. Every intoxicant is forbidden. And Wa'il ibn Hujr is given precedence over the kings 53. Interpretation of its obscure words: Shaykh Imam, linguist, grammarian, minister Taj al-Din 'Abd al-Baqi ibn 'Abd al-Majid ibn 'Abd Allah al-Qurashi al-Yamani, resident of the sanctuary of Allah and the sanctuary of His Messenger, may Allah bless him and grant him peace, said in the book al-Iktifa' fi Sharh Alfaz al-Shifa' bi Ta'rif Huquq al-Mustafa, may Allah bless him and grant him peace: I found it in his handwriting and copied from it. He said: He mentioned his letter to Hamdan and Nahd. Hamdan, with the letter mim unvocalized, is the tribe, with the letter dal unpointed; and with its opening and the letter dhal pointed, it is a land in Persia. Hamdan is a large tribe in Yemen, attributed to Hamdan, whose name is Awsala (with the letter sin opened or broken) ibn Malik ibn Zayd ibn Awsala ibn Rabi'a ibn al-Khiyar ibn Malik ibn Zayd in Kahlan ibn Saba'. Their idol was Ya'uq. His saying: "Indeed, for you are its highlands 65, its lowlands 66, and its hard ground 67; you eat its fodder 68 and graze its common land 69. For us is from their camels 70 and their flocks 71, as long as they keep the covenant and the trust. And for them from the charity is the camel with broken teeth 72, the old she-camel 73, the weaned young camel 74, the old cow 75, the domestic sheep 76, and the white ram 77. And upon them concerning it is the full-grown 78 and the mature 79." Al-Fira': what is elevated of the land. Al-Wahat: what is low of it. Al-'Azaz (with two zays): hard ground. We have 'azzaza: we entered it. 'Alafuha: what is eaten from it. Al-'Alaf is the fruit of the acacia tree, which is like fresh beans; it comes out and camels graze it; one piece is called 'alfa, like qabr and qabra. Al-'Afa': what is not owned. Al-'Afw: land that has not been trodden. Al-'Afa' (with elongation and kasra of the 'ayn): ostrich feathers and camel fur. Daf'uhum and Siramuhum: their camels and sheep. Ibn Faris said: Al-Midfa'a: camels abundant in fur and fat; al-midfa'a: abundant, because some warm others with their breath. Al-Daf' among the Arabs is the offspring of camels, their milk, and benefiting from them. Allah Almighty said: {For you therein is warmth 80 and benefits}. Siramuhum: plural of sirmah, which is a group of camels, about thirty. Al-Thalib (with kasra of the unpointed tha'): the camel whose teeth are broken due to old age. Al-Nab: the old she-camel; plural: al-nib. In the proverb: "I will not do that as long as the old she-camels low." Al-Fasil: the young camel when it is weaned from its mother; plural: fusalan. Al-Fasil: a short wall between the city wall and the fortress. Fasilat al-rajul: his close relatives. You say: "They came with their fasilah," meaning all of them, just as you say: "They came with their entire group." Al-Farid: the old cow. Allah Almighty said: {Neither old 81 nor young}. Al-Dajin: the sheep that stays in houses and becomes familiar with them. You say: "a dajin sheep" and "rajin." Al-Jawhari said: Some Arabs say it with the feminine ending, and likewise for other than sheep. Al-Huri: the white, good-quality. Al-Jawhari said: Al-Hur: red skins used to cover baskets; singular: hurrah. Al-Ahwari: white and soft. Women are called al-hawariyyat for their whiteness. Al-Hawar also: intense whiteness of the eye with intense blackness; a woman is hawra', clearly having hawar. Ahwarra al-shay': it became white. Al-Asma'i said: I do not know what hawar is in the eye. Al-Saligh (with the pointed 'ayn): the aged among sheep and cattle. Al-Mahd: pure milk. With the pointed kha': what has been churned. Al-Madhaq (with the pointed dhal): what has been mixed with water. Sometimes it is affected by dust, so they liken the color of the wolf to it. The rajaz poet said: "They brought a madhaq; have you seen the wolf at all?" The meaning is "said about it," because declarative sentences do not occur as attributes, as they are not judged true or false. Al-Dathar (with the unpointed tha'): wealth. Al-Thamad: little water. Wada'i' al-mulk: its duties and functions. Al-Wada'i': the covenants. "La tulattitu fi al-zakat": do not give in zakat the aged she-camel, for they call the aged she-camel "lattit"; or: do not withhold. Al-Farid: the aged. Al-Farish: young camels; al-farsh is similar. Allah Almighty said: {Load-bearing and small cattle 82}. Al-Faluw al-dabis: al-faluw (with shaddah on the waw): the foal, because it is weaned; they say for the female: faluwah, just as they say 'aduww and 'aduwwah; plural: afla' and falawi. Abu Zayd said: If you open the fa', you double the waw; if you break it, you lighten it, so you say: faluw like jaruw. Al-Dabis: the wicked. Dhu al-'inan al-rukub: the horse that is ridden. Al-Sarh: grazing livestock. Al-Jawhari said: Al-Su'am and al-sa'im have the same meaning, i.e., livestock that grazes. It is said: "The cattle saimat (grazed) tasumu sawman," i.e., they grazed; so they are sa'imah. The plural of sa'imah and sa'im is sawa'im. "Asamtuha" I: if I take them out to pasture. Allah Almighty said: {Wherein you pasture your cattle 83}. Al-Khayl al-musawwamah: pastured; al-musawwamah: marked. Al-Akhfash said: It can mean "marked" or "sent forth" from your saying "sawwama fiha al-khayl," i.e., he sent them; from it is al-sa'imah. It came with ya' and nun because the horses were sent forth with their riders. His saying, Almighty: {Stones of baked clay, marked 84}, i.e., on them were like seals. Abu Zayd said: "Sawwamtu al-rajul" if you left him to do what he wants; "sawwamtu 'ala al-qawm" if you raided them and caused havoc among them. Al-Talh: large trees of the 'idah type. Al-Durr: rain. "Tudmiru al-rimaq": you hide the flock; al-rimaq: the flock of sheep; Persian, arabicized. "Ta'kuluna al-ribaq": al-ribaq (with kasr of the ra'): a rope with several loops used to tie lambs; one loop is called ribqah; plural: ribaq, arbaq, and ribaq. The Prophet, may Allah bless him and grant him peace, metaphorically called sheep "ribaq," which is a metonymy of adjacency, like saying "the gutter flowed." Al-Ribwah: the increase over what Allah has prescribed; with kasr, damm, and fath of the ra'; it is also said: ribawah; it also means elevated ground. From his letter to Wa'il ibn Hujr to the kings 53 who are left in power 54: al-aqyal: the minor kings of Himyar; or those who deputize for kings when they are absent; its derivation is from the execution of command; its origin is qayl (with tashdid); plural: aqyal and aqwal. Whoever forms the plural as aqyal makes the singular without tashdid; the female is qaylah. It is said for al-qayl: maqwal, so it is pluralized as maqawil. Al-'abahilah (with the unpointed ba'): the kings of Yemen who were left in their kingship, not removed from it. Al-Arwa': the masters; singular: arwa'; or: one whose beauty pleases you; a woman: raw'a'. Al-Mashabib: men whose colors are white and hair black; or: the intelligent; or: the chiefs and masters. "Fihi fi al-tay'ah": he means by it the nisab, which is forty sheep. Al-Muqawwarah: cut; you say: qawwarahu, iqtawwarahu, iqtarahu, all meaning: he cut it; or: flabby in flesh from emaciation. Al-Alyat: plural of layt; al-layt: plural of laytah, which is the skin of the reed; he means that it is not cut-skinned. Al-Dinak (with the pointed dad): the fat; he means that this sheep is neither fat nor lean, but of moderate condition. "Anitu": meaning "give"; it is read in the anomalous reading: "inna anataynaka al-kawthar." Al-Thabjah: from sheep, the middle-grade, neither the best nor the worst. Al-Suyub: buried treasures, i.e., the buried wealth of the Jahiliyyah. "Fasqa'uhu" (with qaf): i.e., strike him on his saqa'ah, i.e., the middle of his head. "Istawfiduhu 'aman": i.e., exile him. "Man zana mim mubkar": this is the dialect of the people of Yemen; they make "min" a definite article "am"; and with it came the hadith: "There is no fasting in the journey 85." "Fadarriju'uhu": i.e., make him bloody. Al-Adhamim: what is gathered and collected of stones. Al-Tawsim (with the unpointed sad): breaking; he says: do not intend to break him with stones. Al-Tarafful (with fa'): leadership. Al-Jawhari said: al-tarfil: magnification. Its author, may Allah forgive him, said: Everything that was in it, al-Jawhari said: I have added it from al-Sihah. Letter Ya' Among those to whom the Prophet, may Allah bless him and grant him peace, wrote: Yuhannah ibn Ru'bah from Aylah and the Jews of Maqna, who are near Aylah. Ibn Sa'd said in al-Tabaqat: The Messenger of Allah, may Allah bless him and grant him peace, wrote to Yuhannah ibn Ru'bah and the nobles of the people of Aylah: "Peace be upon you. I praise to you Allah, besides whom there is no god. I was not going to fight you until I wrote to you. So submit or pay the jizyah, and obey Allah and His Messenger and the messengers of His Messenger, honor them and clothe them with good clothing, not the clothing of the ghaza' 86, and clothe Zayd with good clothing. Whatever my messengers are pleased with, I am pleased with. And the jizyah is known. If you want the sea and the land to be safe, then obey Allah and His Messenger, and He will ward off from you every right that the Arabs and non-Arabs had, except the right of Allah and the right of His Messenger. And if you refuse and are not pleased with them, I will not take anything from you."

Until I fight you, capturing the young and killing the old, for I am the Messenger of God in truth. I believe in God, His Books, His Messengers, and in the Messiah, son of Mary, that he is the Word of God 87, and I believe that he is the Messenger of God. Come before evil befalls you, for I have instructed my messengers concerning you. Give Harmala 88 three wasqs 89 of barley, for Harmala interceded for you. Were it not for God and that, I would not have corresponded with you at all until you see the army. If you obey my messengers, then God is your protector, and Muhammad and those who are with him. My messengers are Shurahbil 90, Abi 91, Harmala, and Hurayth ibn Zayd al-Ta'i 92. Whatever they agree with you upon, I am pleased with it. You have the covenant of God and the covenant of Muhammad, the Messenger of God, may God bless him and grant him peace. Peace be upon you if you obey. And send the people of Maqna 93 to their land.

A written correspondence and permission was sent to me from Damascus in the months of the year seven hundred and twenty-one [721 AH] by the venerable, noble shaykh, the musnid (transmitter of chains), the prolific, the long-lived, the remnant of the shaykhs, Shams al-Dīn Abū Naṣr Muḥammad ibn Muḥammad ibn Qāḍī al-Quḍāt Muḥammad ibn Hibat Allāh ibn Mumayl al-Shīrāzī, from his grandfather Abū Naṣr Qāḍī al-Quḍāt Muḥammad, from Abū al-Waqt ‘Abd al-Awwal. And he informed me of it via the path of Karīmah, the two shaykhs, al-Ṣadr al-Ra’īs Jamāl al-Dīn ‘Abd al-Raḥīm ibn Abī al-Makārim ‘Abd Allāh ibn Yūsuf ibn Muḥammad al-Anṣārī, known as Shāhid al-Juyūsh, in Miṣr al-Maḥrūsah (Cairo), by reading to him while I listened in his residence in Ḥārat Zuwaylah of al-Qāhirah al-Mu‘izziyyah in the months of the year seven hundred and forty-five [745 AH]; and the venerable, musnid shaykh, Najm al-Dīn Abū al-Ṭāhir Ismā‘īl ibn Ibrāhīm ibn Abī Bakr al-Tiflīsī, in his residence opposite the dye-house of al-Azwaq near Jāmi‘ al-Azhar of al-Qāhirah in the months of the year seven hundred and forty-five [745 AH] as well. They both said: The three shaykhs informed us: Abū al-‘Abbās Aḥmad ibn Qāḍī al-Quḍāt Abī al-Ḥasan ‘Alī ibn Yūsuf al-Dimashqī, and Abū ‘Amr ‘Uthmān ibn ‘Abd al-Raḥmān ibn Rashīq al-Rib‘ī, and Abū al-Ṭāhir Ismā‘īl ibn ‘Abd al-Qawī ibn Abī al-‘Izz ‘Azzūn al-Anṣārī. He said: The first—and he is Shāhid al-Juyūsh—by reading to them while I listened, except for three gaps: the first from the chapter of the traveler, when his journey becomes urgent, he hastens to his family, at the end of the Book of Pilgrimage to the beginning of the Book of Fasting; the second from the chapter of what is permissible of conditions in the contract of manumission (mukātabah) to the chapter of conditions in jihad; and the third from the chapter of a woman’s marriage by proxy at sea to the chapter of the Prophet’s (peace be upon him) call to Islam. And he also said: The Ḥāfiẓ Abū al-Ḥusayn Yaḥyā ibn ‘Alī ibn ‘Abd Allāh al-Qurashī informed us by permission (ijāzah) which he wrote to me in his own hand. And the second—and he is al-Tiflīsī—said: By reading to them—meaning the three shaykhs—while I listened, for the first two sections from the gaps of Shāhid al-Juyūsh. The four shaykhs—al-Dimashqī, Ibn Rashīq, Ibn ‘Azzūn, and Yaḥyā al-Qurashī—said: The two shaykhs informed us: Abū al-Qāsim Hibat Allāh ibn ‘Alī ibn Mas‘ūd ibn Thābit al-Anṣārī al-Abūṣīrī, and Abū ‘Abd Allāh Muḥammad ibn Ḥamd ibn Ḥāmid al-Artaḥī al-Anṣārī, by reading to them while we listened. And al-Abūṣīrī said: Abū ‘Abd Allāh Muḥammad ibn Barakāt ibn Hilāl al-Sa‘dī al-Naḥwī informed us by reading to him while I listened. And al-Artaḥī said: Abū al-Ḥasan ‘Alī ibn al-Ḥusayn ibn ‘Umar al-Farrā’ al-Mawṣilī informed us by permission (idhnan). They both said: Umm al-Kirām Karīmah bint Aḥmad ibn Muḥammad ibn Ḥātim al-Marwaziyyah informed us. Ibn Barakāt said: By my reading to her in the year four hundred and fifty-six [456 AH] in Makkah—may Allāh protect it. And al-Farrā’ said: By reading to her while I listened. And the Ḥāfiẓ Abū al-Ḥusayn also said: Abū al-Fatḥ Nāṣir ibn ‘Abd Allāh ibn ‘Abd al-Raḥmān al-Shāfi‘ī al-Miṣrī al-‘Aṭṭār informed us by reading to him while I listened in Makkah. He said: Abū al-Ḥasan ‘Alī ibn Ḥumayd ibn ‘Ammār al-Ṭarāblusī informed us by reading to him. He said: Abū Maktūm ‘Īsā ibn al-Ḥāfiẓ Abī Dharr ‘Abd ibn Aḥmad ibn Muḥammad al-Harawī informed us. He said: My father informed us. They both said: Abū al-Haytham Muḥammad ibn Makkī ibn Zurā‘ al-Kashmīhīnī informed us by hearing (samā‘an) from him. Abū Dharr alone said: And Abū Muḥammad ‘Abd Allāh ibn Aḥmad ibn Ḥamawayh al-Ḥamawī al-Sarakhsī also informed me in Herat, and Abū Isḥāq Ibrāhīm ibn Aḥmad ibn Ibrāhīm ibn Dāwūd al-Mustamlī al-Balkhī in Balkh. They all three said: Abū ‘Abd Allāh Muḥammad al-Firabrī informed us. He said: Al-Bukhārī informed us. I have other chains (asānīd) for it besides these, which I have omitted for fear of prolongation. **Chain of Ṣaḥīḥ Muslim** And the venerable, imam, musnid shaykh, Zayn al-Dīn Abū al-Qāsim Muḥammad ibn al-Imām al-Ḥāfiẓ Abī ‘Amr Muḥammad ibn Muḥammad ibn Sayyid al-Nās al-Ya‘murī (may Allāh have mercy on him) informed me of all of al-Jāmi‘ al-Musnad al-Ṣaḥīḥ of the imam, ḥāfiẓ Muslim ibn al-Ḥajjāj al-Qushayrī al-Naysābūrī (may Allāh have mercy on him), by my reading to him in twenty-six sessions, the last of which was on Sunday, the twenty-first of the noble month of Ramaḍān in the year seven hundred and forty-six [746 AH] in the mosque of al-Jayshī in Ḥukr al-Khāzin of al-Qāhirah al-Mu‘izziyyah. I said to him: Did the musnid shaykh, Zayn al-Dīn Abū Bakr Muḥammad ibn Ismā‘īl ibn ‘Abd Allāh ibn ‘Abd al-Muḥsin al-Anmāṭī inform you by reading to him while you listened, from the Book of Funerals to the chapter on the mention of the Ḥarūriyyah and whoever adorns himself with the religion of Islam, and by permission (ijāzah) for what remained if it was not hearing (samā‘an), in the months of the year six hundred and eighty-three [683 AH] in al-Ḥusayniyyah of al-Qāhirah, by his hearing from the beginning of the book to his saying: "The Book of Faith," and from the midst of the Book of Prayer to the end of the book—I mean the book of Muslim—by attendance (ḥuḍūran) from the judge Abī al-Qāsim ‘Abd al-Ṣamad ibn Muḥammad ibn Abī al-Faḍl al-Anṣārī al-Ḥarastānī, and by his permission (ijāzah) for the specified portion of it if it was not hearing (samā‘an). He said: The two shaykhs informed me: Abū al-Ḥasan ‘Alī ibn Sulaymān ibn Aḥmad al-Murādī, and Abū al-Qāsim ‘Alī ibn al-Ḥasan ibn Hibat Allāh ibn ‘Asākir al-Shāfi‘ī, by reading to them, except for the fourth, nineteenth, twentieth, and twenty-first parts, and the first half of the twenty-second, and the second half of the twenty-ninth part—for he did not hear that from Ibn ‘Asākir—and by the permission (ijāzah) of Zayn al-Dīn al-Anmāṭī from Abī al-Ḥasan al-Mu’ayyad ibn Muḥammad ibn ‘Alī al-Ṭūsī. They said: Abū ‘Abd Allāh Muḥammad ibn al-Faḍl al-Farāwī informed us. And al-Ḥarastānī said: And Abū ‘Abd Allāh Muḥammad ibn al-Faḍl al-Farāwī, and Abū Muḥammad Ismā‘īl ibn Abī Bakr ibn Abī al-Qāsim al-Qārī, and Abū Muḥammad ‘Abd al-Jabbār ibn Muḥammad ibn Aḥmad al-Khawārī, and Fāṭimah bint Abī al-Ḥasan ‘Alī ibn al-Muẓaffar ibn Za‘bal al-Baghdādiyyah informed me by permission (idhnan). They said: Abū al-Ḥusayn ‘Abd al-Ghāfir ibn Muḥammad ibn ‘Abd al-Ghāfir ibn Aḥmad al-Fārisī informed us by reading to him. He said: Abū Aḥmad Muḥammad ibn ‘Īsā ibn Muḥammad ibn ‘Abd al-Raḥmān ibn ‘Amrawayh ibn Manṣūr al-Julūdī informed us. He said: Abū Isḥāq Ibrāhīm ibn Muḥammad ibn Sufyān al-Naysābūrī narrated to us. He said: The imam, ḥāfiẓ Muslim ibn al-Ḥajjāj al-Qushayrī narrated to us with his chain (sanad) to his shaykhs. **Chain of Jāmi‘ al-Tirmidhī** And the venerable, imam, musnid, prolific shaykh, Najm al-Dīn Abū al-Karam ‘Abd al-‘Azīz ibn ‘Abd al-Qādir ibn Abī al-Karam ibn Abī al-Dharr al-Rib‘ī al-Baghdādī informed me of all of al-Jāmi‘ al-Musnad and the Book of al-‘Ilal (Defects) to its end of the imam, ḥāfiẓ Abī ‘Īsā Muḥammad ibn ‘Īsā ibn Sawrah al-Tirmidhī, by reading to him while I listened in twelve sessions, the last of which was on Monday, the fifteenth of Jumādā al-Ūlā in the year seven hundred and forty-five [745 AH]. And the three shaykhs informed me of the final session only, and its beginning from the Virtues of ‘Alī ibn Abī Ṭālib (may Allāh be pleased with him) to the end of the Book of al-‘Ilal: the ‘allāmah Bahā’ al-Dīn Abū ‘Abd Allāh Muḥammad ibn al-Qāḍī Rukn al-Dīn Muḥammad ibn Muḥammad ibn Muḥammad ibn Abī al-Qāsim ibn Aḥmad ibn Abī Sa‘d ‘Abd al-Ṣamad ibn Ḥamawayh al-Shāfi‘ī, and the learned imam Fatḥ al-Dīn Muḥammad ibn Muḥammad ibn Muḥammad ibn al-Qalānisī al-Ḥanbalī, and the noble musnid Muḥibb al-Dīn Abū ‘Abd Allāh Aḥmad ibn al-Ḥāfiẓ Sharaf al-Dīn ‘Abd al-Mu’min ibn Khalaf al-Dumyāṭī, along with the first listener (musmi‘), by hearing (samā‘an) from them for this portion, and by permission (ijāzah) for what remained of the book, with the reading and the aforementioned date, at the residence of the shaykhs in the Khānqāh of Sa‘īd al-Su‘adā’ of al-Qāhirah al-Mu‘izziyyah. The first—and he is Ibn Abī al-Dharr—said: The four shaykhs informed me: Abū Muḥammad ‘Abd Allāh ibn Abī al-Qāsim ibn Warakhz al-Baghdādī, and Abū al-Muẓaffar Shams al-Dīn Yūsuf ibn Abī al-Qāsim ibn Masrūr al-Wakīl, and Abū al-Barakāt ‘Imād al-Dīn Ismā‘īl ibn Abī al-Ḥasan ‘Alī ibn Aḥmad ibn al-Ṭabbāl, and Abū al-Ḥasan Fakhr al-Dīn ‘Alī ibn Aḥmad ibn ‘Abd al-Wāḥid al-Maqdisī ibn al-Bukhārī. Ibn Warakhz said: The four shaykhs informed me: Abū Muḥammad ‘Abd al-‘Azīz ibn Maḥmūd ibn al-Mubārak ibn al-Akhḍar al-Bazzār, and Abū al-Fatḥ Aḥmad ibn ‘Alī ibn al-Ḥusayn al-Ghaznawī, and Abū Aḥmad al-Akmal ibn Aḥmad ibn Maṭar al-‘Abbāsī, and Abū al-Ma‘ālī Muḥammad ibn Aḥmad ibn Ṣāliḥ ibn Shāfi‘ al-Jīlī. And the second—and he is Ibn Masrūr al-Wakīl—said: Abū Muḥammad ‘Abd al-‘Azīz ibn al-Akhḍar informed me. And the third—and he is

And he is Ibn al-Ṭabbāl. I am Abū Ḥafṣ ʿUmar ibn Karam al-Dīnawarī. And the fourth said—and he is Ibn al-Bukhārī—I am Abū Ḥafṣ ʿUmar ibn Muḥammad ibn Muʿammar ibn Ṭabarzad al-Dāriqazzī. The other four said—and they are Ibn al-Akhḍar, al-Ghaznawī, Ibn Maṭar al-ʿAbbāsī, and Ibn Shāfiʿ al-Jīlī, and Abū Ḥafṣ al-Dīnawarī—I am Abū al-Fatḥ ʿAbd al-Malik ibn Abī al-Qāsim ʿAbd Allāh ibn Abī Sahl al-Karūkhī al-Bazzār. And Ibn Shāfiʿ also said: I am Ibn Ṭabarzad and Abū al-Faraj ʿAbd al-Munʿim ibn ʿAbd al-Wahhāb ibn Saʿd ibn Ṣadaqa ibn Kulayb al-Ḥarrānī. He said: I am Abū al-ʿAlāʾ Ṣāʿid ibn Sayyār al-Isḥāqī. He said: I am the Judge Abū ʿĀmir Maḥmūd ibn al-Qāsim ibn Muḥammad al-Azdī. And al-Karūkhī al-Bazzār said: I am the four shaykhs: the aforementioned Judge Abū ʿĀmir al-Azdī, Abū Bakr Aḥmad ibn ʿAbd al-Ṣamad al-Ghūrjī, Abū Naṣr ʿAbd al-ʿAzīz ibn Muḥammad al-Tiryāqī, and Abū Muḥammad ʿAbd Allāh ibn ʿAṭāʾ ibn Yāsīn al-Dahhān al-Baghāwardānī. They said: Abū Muḥammad ʿAbd al-Jabbār ibn Muḥammad ibn ʿAbd Allāh ibn Abī al-Jarrāḥ al-Jarrāḥī informed us. He said: I am Abū al-ʿAbbās Muḥammad ibn Aḥmad ibn Maḥbūb al-Maḥbūbī. He said: The ḥāfiẓ Abū ʿĪsā al-Tirmidhī narrated to us with his chain of transmission from his shaykhs, except for the chapters and headings, for they are from the narration of ʿAbd Allāh ibn ʿAṭāʾ al-Dahhān from al-Jarrāḥī. And Ibn Ḥamawayh, one of the three first reciters, said: I am Shihāb al-Dīn Abū ʿAbd Allāh Muḥammad ibn Abī Muḥammad ʿAbd al-Munʿim al-Shāfiʿī, known as Ibn al-Khaymī. And the second and third—they are Ibn al-Qalānisī and Ibn al-Dumyāṭī—said: I am Abū ʿAbd Allāh Muḥammad ibn Ibrāhīm ibn Turjum. Ibn Turjum and Ibn al-Khaymī said: I am Abū al-Ḥasan ʿAlī ibn Abī al-Karam Naṣr ibn al-Mubārak ibn al-Bannā. And Ibn al-Khaymī said: And Abū Shujāʿ Zāhir ibn Rustam ibn Abī al-Barḥāʾ al-Iṣbahānī informed us. Ibn al-Bannā and Ibn Rustam said: I am Abū al-Fatḥ ʿAbd al-Malik al-Karūkhī with his aforementioned chain of transmission to al-Tirmidhī—may Allah the Exalted have mercy on them. The chain of transmission of the noble Sīrah of Ibn Hishām from al-Bakkāʾī from Ibn Isḥāq. And he informed me of the entire book of the Sīrah of the learned Imām Abū Marwān ʿAbd al-Malik ibn Hishām ibn Ayyūb al-Dhuhlī al-Baṣrī, the shaykh, the imām, the righteous one, the great leader, the neighbor of the sanctuary of Allah and the sanctuary of His Prophet—may Allah bless him and grant him peace—and of the noble Jerusalem, Quṭb al-Dīn Abū Bakr ibn the learned Imām Jamāl al-Dīn Muḥammad ibn Abī al-ʿIzz al-Mukarram al-Anṣārī, by reading to him while I listened at the Qubbat al-Sharāb opposite the honored and venerated Kaʿbah in sessions, the last of which was on Saturday, the third of the month of Rabīʿ al-Awwal in the year seven hundred and forty-seven, by virtue of his hearing from his aforementioned father. He said: I am the aged shaykh Abū al-Ḥasan ʿAlī ibn Abī ʿAbd Allāh al-Ḥusayn ibn ʿAlī ibn Manṣūr ibn al-Muqayyir al-Najjār al-Baghdādī. I am and Abū al-Faḍl Muḥammad ibn Nāṣir ibn Muḥammad ibn ʿAlī al-Sulamī. I am the Judge Abū al-Ḥasan ʿAlī ibn al-Ḥasan al-Khulaʿī and Abū Isḥāq Ibrāhīm ibn Saʿīd ibn ʿAbd Allāh al-Ḥabbāl. They said: I am Abū Muḥammad ʿAbd al-Raḥmān ibn ʿUmar ibn Muḥammad al-Naḥḥās, and by the hearing of Ibn al-Ḥabbāl also from al-Zaʿfarānī. They said: Abū Muḥammad ʿAbd Allāh ibn Jaʿfar ibn al-Ward ibn Zanjawayh al-Baghdādī narrated to us. Abū Saʿīd ʿAbd al-Raḥīm ibn ʿAbd Allāh ibn ʿAbd al-Raḥīm ibn al-Barqī narrated to us. Ibn Hishām the grammarian narrated to us. The chain of transmission of al-Shifāʾ bi-Taʿrīf Ḥuqūq al-Muṣṭafā—may Allah bless him and grant him peace—by al-Qāḍī ʿIyāḍ—may Allah the Exalted have mercy on him. And he informed me of the entire book al-Shifāʾ bi-Taʿrīf Ḥuqūq al-Muṣṭafā—may Allah bless him and grant him peace—by the unique Imām, the all-knowing scholar, the Judge Abū al-Faḍl ʿIyāḍ ibn Mūsā ibn ʿIyāḍ al-Yaḥṣubī al-Sabtī—may Allah the Exalted have mercy on him—the two shaykhs: the learned Imām, the neighbor of the sanctuary of Allah the Exalted, Sirāj al-Dīn Abū Ḥafṣ ʿUmar ibn Muḥammad ibn ʿAlī al-Damanhūrī al-Shāfiʿī—may Allah have mercy on him—by my reading to him opposite the venerated Kaʿbah in the Sacred Mosque in the months of the year seven hundred and forty-eight, and the authentic transmitter Najm al-Dīn Yūsuf ibn Muḥammad ibn Muḥammad ibn Abī al-Fatḥ al-Qurashī, the caller to prayer at the Mosque of ʿAmr ibn al-ʿĀṣ in Fusṭāṭ, known as al-Dalāṣī, by reading to him while I listened in the months of the year seven hundred and forty-five. Al-Damanhūrī said: The seven shaykhs informed me: the most eminent of judges Bahāʾ al-Dīn Aḥmad ibn Aḥmad ibn the exemplary Imām Ṣafī al-Dīn Abī ʿAbd Allāh al-Ḥusayn ibn Abī al-Manṣūr al-Azdī al-Anṣārī al-Mālikī, the muḥaddith Kamāl al-Dīn Abū ʿAbd Allāh Muḥammad ibn Asʿad ibn Karīm al-Thaqafī, the reciter Imām Sharaf al-Dīn Abū ʿAbd Allāh al-Zubayr ibn ʿAlī ibn Sayyid al-Kull al-Muhallabī al-Uswānī, the muḥaddith Shihāb al-Dīn Abū al-ʿAbbās Aḥmad ibn Abī Bakr ibn Ḥātim ibn Jaysh al-Zubayrī, the just one Shams al-Dīn Abū ʿAbd Allāh Muḥammad ibn al-Ḥasan al-Jazāʾirī al-Raṣadī, the all-knowing scholar Burhān al-Dīn Ibrāhīm ibn Tāj al-Dīn ʿAbd al-Raḥmān ibn Ibrāhīm ibn Sibāʿ al-Fazārī al-Dimashqī, known as Ibn al-Firkāḥ, and the aged one Abū al-Nūn Yūnus ibn Ibrāhīm ibn ʿAbd al-Qawī al-ʿAsqalānī—may Allah have mercy on them—by reading to the seventh and by hearing from the rest in Cairo, Egypt, and Damascus on various dates, by the hearing of the first four from Ibn Tāmītīt with his authorization from the ḥāfiẓ Abū al-Ḥusayn Yaḥyā ibn Muḥammad ibn ʿAlī al-Anṣārī, known as Ibn al-Ṣāʾigh, with his authorization from the author, and by the hearing of al-Thaqafī and al-Raṣadī also from the two Imām muḥaddiths ʿIlm al-Dīn Muḥammad ibn al-Ḥusayn ibn ʿAtīq ibn Rashīq al-Mālikī and Niẓām al-Dīn Abī ʿAbd Allāh Muḥammad ibn al-Ḥusayn al-Khalīlī al-Dārī, and by the hearing of al-Zubayrī also from al-Aʿazz Abī ʿAbd Allāh Muḥammad ibn Ṭarkhān and from Ibn Rashīq al-Mālikī, except for a few pages that he missed from Ibn Rashīq, so by his authorization from both of them, and by the hearing of al-Raṣadī from Abī ʿAbd Allāh Muḥammad ibn Barṭalla al-Azdī, and by the hearing of al-Fazārī from Abī Muḥammad ʿAbd al-ʿAzīz ibn al-Ḥusayn al-Khalīlī, and by the authorization of al-ʿAsqalānī from Abī ʿAbd Allāh Muḥammad ibn Muḥammad al-Qaysī, by the hearing of Ibn Rashīq, al-Khalīlī, Ibn Ṭarkhān, and al-Dārī from Ibn Jubayr al-Kinānī, with his authorization from Abī ʿAbd Allāh Muḥammad al-Tamīmī, with his authorization from Ibn Tāmītīt, and by the authorization of Ibn Barṭalla from Abī al-Ḥusayn ʿAlī al-Shuqūrī, and by the hearing of Ibn Muḥārib from the khaṭīb Abī Jaʿfar Aḥmad ibn ʿAbd al-ʿAzīz al-Qaysī. Al-Tamīmī and al-Qaysī said: I am the Judge ʿIyāḍ, by hearing from him. And al-Shuqūrī said: by authorization. And our shaykh al-Dalāṣī said: Ibn Tāmītīt informed me of it by reading to him while I listened in Fusṭāṭ of Egypt in the last ten days of Dhū al-Ḥijjah of the year six hundred and seventy-five. He said: Ibn al-Ṣāʾigh informed us. He said: The Judge Abū al-Faḍl ʿIyāḍ—may Allah have mercy on him—informed us. The chain of transmission of al-Rawḍ al-Unuf by al-Suhaylī—may Allah the Exalted have mercy on him. And he handed over to me the entire book al-Rawḍ al-Unuf and al-Mashraʿ al-Rawī by the Imām ḥāfiẓ Abī al-Qāsim ʿAbd al-Raḥmān ibn ʿAbd Allāh ibn Aḥmad al-Khathʿamī al-Suhaylī, the shaykh, the learned Imām, the muḥaddith, the traveler Shams al-Dīn Abū ʿAbd Allāh Muḥammad ibn Abī Sulṭān Jābir ibn Muḥammad ibn Ḥassān al-Qaysī Āshī—may Allah have mercy on him—and he permitted me to narrate it from him with his chain of transmission by way of handover and authorization. He said: Abū al-Ḥusayn Yaḥyā ibn Ibrāhīm ibn al-Ḥajjāj al-Maʿāfirī informed us. He said: Abū al-Ḥusayn Aḥmad ibn Muḥammad ibn Aḥmad ibn al-Sarrāj al-Ishbīlī, resident of Bijāyah, informed us. He said: Al-Suhaylī informed us. And that was on Tuesday, the twelfth of Jumādā al-Ūlā in the year seven hundred and forty-five at the Khānqāh al-Sharābīshiyyah in Cairo al-Muʿizziyyah. The chain of transmission of Akhbār Makkah—may Allah the Exalted honor it—by al-Azraqī. And he informed me of the entire book Akhbār Makkah al-Musharrafah and what occurred therein by the Imām Abī al-Walīd Muḥammad ibn ʿAbd Allāh ibn Aḥmad ibn Muḥammad ibn al-Walīd ibn ʿUqbah ibn al-Azraq ibn Abī Shammar al-Ghassānī al-Azraqī, the shaykh, the learned Imām Shihāb al-Dīn Aḥmad ibn the shaykh, the learned Imām, the all-knowing scholar, the prolific muḥaddith Raḍī al-Dīn Abī Isḥāq Ibrāhīm ibn the Imām Abī ʿAbd Allāh Muḥammad ibn Ibrāhīm ibn Abī Bakr ibn Muḥammad al-Ṭabarī, the Imām of the people of the horizons at the Station of Ibrāhīm—peace be upon him—in the Sacred Mosque, by my reading to him opposite the venerated Kaʿbah in sessions, the last of which was on Wednesday, the end of the month of Ṣafar in the year seven hundred and forty-seven, and from his saying "the pride of the two noble sanctuaries, Makkah and Madīnah" to the end of the book, upon the seven shaykhs: the learned Imām Ḍiyāʾ al-Dīn Abī al-Faḍl Muḥammad, also called Khalīl ibn ʿAbd al-Raḥmān ibn Muḥammad ibn ʿUmar al-Qusṭalānī, the Imām of the Mālikīs in the sanctuary of Allah the Exalted, and the righteous one Fakhr al-Dīn ʿUthmān ibn Aḥmad ibn

Le premier auditeur (al-musmiʿ al-awwal) et son fils Zayn al-Dīn ʿAbd al-Raḥmān, et al-Sayyid Nūr al-Dīn ʿAlī ibn al-Imām al-ʿĀlim al-Sayyid Abī ʿAbd Allāh Muḥammad ibn Muḥammad al-Ḥasanī al-Fāsī, par sa transmission (riwāyah) en tant que présent (ḥuḍūran) à l’âge de cinq ans ; et al-ʿĀlim Ḍiyāʾ al-Dīn ibn ʿAbd Allāh ibn Muḥammad ibn Abī al-Makārim al-Ḥamawī ; et le juriste (al-faqīh) Jamāl al-Dīn Yūsuf ibn Ḥasan ibn ʿAlī al-Ḥanafī ; et le pieux (al-ṣāliḥ) Shams al-Dīn Muḥammad ibn Aḥmad ibn al-Burhān al-Ṭabarī, par leur audition (samāʿan) à tous, auprès du Shaykh Raḍī al-Dīn, père du premier auditeur, à des dates différentes ; et par l’audition de notre maître (shaykhunā) Shihāb al-Dīn, auprès du juge suprême (qāḍī al-quḍāh) de La Mecque protégée (Makkah al-maḥrūsah), Najm al-Dīn Abī ʿAbd Allāh Muḥammad ibn al-Imām al-ʿĀlim Jamāl al-Dīn Muḥammad ibn al-Imām al-ʿAllāmah Muḥibb al-Dīn Aḥmad ibn ʿAbd Allāh ibn Muḥammad ibn Abī Bakr al-Ṭabarī ; et par son autorisation (ijāzah) du Shaykh ʿImād al-Dīn Abī Muḥammad ʿAbd al-Raḥmān ibn Muḥammad ibn ʿAlī ibn al-Ḥusayn al-Ṭabarī. Le Shaykh Raḍī al-Dīn a dit : « Nous a informés le Shaykh Jamāl al-Dīn Yūsuf ibn al-Imām Najīb al-Dīn Abī Bakr ibn Abī al-Fatḥ al-Ḥanafī, par autorisation par correspondance (ijāzah mukātabah) dans la Mosquée Sacrée (al-Masjid al-Ḥarām), il a dit : « Nous a rapporté mon père Najīb al-Dīn, il a dit : « Nous a rapporté le Shaykh al-Ḥāfiẓ Abū Muḥammad al-Mubārak ibn ʿAlī ibn al-Ḥusayn ibn al-Ṭabbākh al-Ḥanbalī al-Baghdādī, il a dit : « Nous a rapporté Abū al-Qāsim Hibat Allāh ibn Aḥmad ibn ʿUmar al-Muqriʾ al-Ḥarīrī. » » » Et le Shaykh Raḍī al-Dīn a dit : « Et nous a rapporté par lui le Shaykh Najm al-Dīn Abū al-Nuʿmān Bashīr ibn Abī Bakr Ḥāmid ibn Sulaymān al-Jaʿfarī al-Tabrīzī, maître du Sanctuaire Noble (Shaykh al-Ḥaram al-Sharīf), par autorisation (ijāzah), en vertu de son audition auprès du Shaykh Ḍiyāʾ al-Dīn Abī Aḥmad ʿAbd al-Wahhāb ibn ʿAlī ibn ʿAbd Allāh ibn Sakīnah, en vertu de son audition auprès du Shaykh Ṣalāḥ al-Dīn Abī Bakr Aḥmad ibn al-Muqarrab ibn al-Ḥusayn ibn Ḥasan al-Ṣūfī al-Karkhī, par son audition auprès d’Abī al-Ḥusayn al-Mubārak ibn ʿAbd al-Jabbār ibn Aḥmad ibn al-Qāsim al-Ṣayrafī, connu sous le nom d’Ibn al-Ṭuyūrī. » Il a dit : « Et il nous a également informés par lui, par autorisation, le Shaykh Najm al-Dīn Abū Dāwūd Sulaymān ibn Khalīl al-ʿAsqalānī al-Shāfiʿī, par son audition auprès d’Abī Bakr ibn Abī al-Fatḥ ibn ʿUmar al-Sijistānī, imam de la station des Ḥanafites (maqām al-Ḥanafiyyah) au Sanctuaire Noble, par son audition auprès d’Ibn al-Ṭabbākh al-Baghdādī. » Et le Shaykh Raḍī al-Dīn a dit : « Et il nous a informés par lui, de manière élevée (ʿāliyan), notre maître Rukn al-Dīn Abū Muḥammad ʿAbd al-Raḥmān ibn Abī Ḥaramī, par autorisation : « Nous a rapporté les deux shaykhs : Ibn al-Ṭabbākh, par audition directe (samāʿan) auprès de lui, avec sa chaîne (sanad) ; et le Shaykh Ṣadr al-Dīn Abū Ḥafṣ ʿUmar ibn ʿAbd al-Majīd ibn ʿUmar al-Qurashī al-Miyānashī, par lecture devant lui (qirāʾatan ʿalayhi) tandis que nous écoutions, le neuvième du mois de Shaʿbān de l’année 682 (huit cent quatre-vingt-deux), en face de la Kaʿba vénérée (al-Kaʿbah al-muʿaẓẓamah). Il a dit : « Nous a rapporté le juge (al-qāḍī) Abū al-Muẓaffar Muḥammad ibn ʿAlī ibn al-Ḥusayn al-Shaybānī al-Ṭabarī, d’après son grand-père le Shaykh al-Imām al-Ḥusayn, et d’après Abī al-Ḥasan ʿAlī ibn Khalaf al-Shāmī, ils ont dit : « Nous a rapporté Abū al-Qāsim Khalaf ibn Hibat Allāh ibn Qāsim al-Shāmī. » Son fils Abū al-Ḥasan ʿAlī a dit, dans la Mosquée Sacrée en l’an 457 (quatre cent cinquante-sept) : « Il a dit : « Nous a rapporté Abū Muḥammad al-Ḥasan ibn Aḥmad ibn Firās, d’après sa propre dictée (min lafẓihi) dans la Mosquée Sacrée en l’an 420 (quatre cent vingt) : « Nous a rapporté Abū Muḥammad al-Ḥasan ibn Aḥmad ibn Nāfiʿ al-Khuzāʿī et Abū Bakr Aḥmad ibn ʿAbd Allāh ibn ʿAbd al-Muʾmin, ils ont dit : « Nous a rapporté Abū Muḥammad Isḥāq ibn Aḥmad ibn Isḥāq al-Khuzāʿī — et il est l’oncle paternel d’Abī Muḥammad al-Khuzāʿī — il a dit : « Nous a rapporté Abū al-Walīd al-Azraqī. » » » » » Et le juge suprême Najm al-Dīn al-Ṭabarī a dit : « M’en a informé, par audition, le Shaykh ʿImād al-Dīn Abū Muḥammad ʿAbd al-Raḥmān al-Ṭabarī, celui qui a accordé l’autorisation au premier auditeur, par son audition auprès de son grand-père maternel, le Shaykh Najm al-Dīn Abī Dāwūd al-ʿAsqalānī, avec sa chaîne mentionnée ; et par son autorisation des deux shaykhs : Najm al-Dīn Abī al-Nuʿmān Bashīr al-Tabrīzī mentionné, avec sa chaîne, et Abī al-Ḥasan ʿAlī ibn Abī ʿAbd Allāh ibn al-Muqayyir, par son autorisation d’Ibn al-Muqarrab al-Karkhī, par son audition auprès d’al-Mubārak ibn al-Ṭuyūrī. Il a dit : « Nous a rapporté Abū Ṭālib Muḥammad ibn ʿAlī ibn al-Fatḥ al-Ḥarbī al-ʿAshārī, par audition. » Et Abū al-Qāsim Hibat Allāh ibn al-Muqriʾ al-Ḥarīrī, mentionné précédemment, par autorisation, par son audition auprès du juge al-Sharīf Aḥmad ibn Muḥammad ibn Abī Mūsā al-Hāshimī, par son audition auprès d’Abī Isḥāq Ibrāhīm ibn ʿAbd al-Ṣamad ibn Mūsā al-Hāshimī, par son audition auprès d’al-Azraqī — que Dieu lui fasse miséricorde — avec sa chaîne, d’après ses maîtres — que la miséricorde de Dieu soit sur eux tous. Et voici ce qui m’a été facilité, parmi ce dont la chaîne de transmission (isnād) m’est parvenue, des livres dont j’ai extrait ce que j’ai rassemblé dans mon présent ouvrage, et ce dont j’ai vérifié la chaîne et qui était consigné chez moi. Et j’ai laissé de côté ce que je n’ai pas vérifié de cela. Louange et grâce à Dieu. Que Dieu prie sur notre maître, notre Prophète et notre Bien-Aimé Muḥammad, Prophète de la miséricorde et intercesseur de la communauté, et sur sa famille et ses Compagnons, et qu’Il les salue, ceux qui ont lutté pour Dieu comme Il le mérite. Et qu’Il nous fasse bénéficier de leur amour à tous, et qu’Il nous fasse mourir attachés au Livre et à la Sunna, sans altérer ni changer. Dieu nous suffit, et Il est le meilleur Garant. Dit son auteur, Abū ʿAbd Allāh Muḥammad ibn notre maître le Shaykh al-Imām al-ʿĀlim al-ʿĀmil, maître des traditionnistes (shaykh al-muḥaddithīn), le modèle (al-qudwah) — que Dieu étende sa durée, l’assiste dans ce qui Lui agrée, et scelle ses œuvres par les bonnes actions — ibn notre maître le Shaykh al-Imām al-ʿĀlim al-ʿĀmil al-Kāmil ʿAlāʾ al-Dīn ʿAlī ibn notre maître le Shaykh al-Imām le défunt Shihāb al-Dīn Abī al-ʿAbbās Aḥmad ibn notre maître l’Imām Zayn al-Dīn ʿAbd al-Raḥmān, connu sous le nom d’Ibn Ḥadīdah al-Anṣārī al-Khazrajī al-Maqdisī, puis al-Miṣrī — que Dieu soit bon avec lui et l’assiste dans ce qui Lui agrée. J’ai achevé sa composition le matin du vendredi, quatrième jour du mois de Dhū al-Qaʿdah béni, de l’an 779 (sept cent soixante-dix-neuf), à la Khānqāh al-Ṣalāḥiyyah Saʿīd al-Suʿadāʾ — que Dieu fasse miséricorde à son fondateur. (Le livre est achevé, et notre Seigneur est le Loué, Et à Lui appartiennent les nobles actions, la hauteur et la générosité.) (Que Dieu prie sur le Prophète Muḥammad, Tant que le basilic verdit et que la branche feuillue.) A achevé la copie de ce livre béni, intitulé al-Miṣbāḥ al-Muḍīʾ, le serviteur pauvre, reconnaissant son erreur et son insuffisance, espérant le pardon de son Seigneur, le Doux, le Connaisseur, l’humble en lui-même, le noble par son nom, Aḥmad ibn le serviteur pauvre en Dieu Très-Haut, Muḥammad ibn le défunt ʿAṭāʾ Allāh al-Sifṭī al-Mālikī — que Dieu Très-Haut pardonne ses erreurs et ses fautes délibérées, et le prenne en charge par une miséricorde de Sa part — le vingt et unième jour du mois de Jumādā al-Ūlā, de l’an 921 (neuf cent vingt et un), louant Dieu et priant sur Son Prophète Muḥammad, sa famille et ses Compagnons, et les saluant. Dieu nous suffit, et Il est le meilleur Garant. Et l’a écrit pour notre maître le serviteur pauvre en Dieu Très-Haut, le Shaykh al-Imām al-ʿĀlim al-ʿAllāmah, le pilier (al-ʿumdah), le vérificateur (al-muḥaqqiq), l’examinateur (al-mudaqqiq), le Shaykh Shams al-Dīn al-Dumyāṭī al-Shāfiʿī, successeur (khalīfah) du Sage al-ʿAzīz dans les terres égyptiennes et son garant en elles, Aḥmad mentionné — que Dieu agisse avec lui par Sa faveur cachée, et réunisse pour lui les biens de ce monde et de l’au-delà, ainsi que pour tous les musulmans. Amen, ô Seigneur des mondes.

  1. sūra : Assault, force, or sudden attack; also used for a violent outburst of anger.
  2. ʿabīṭ : One who throws himself into battle without compulsion; reckless or fearless warrior.
  3. sabāba : Side, direction, or region.
  4. fahuwwadha : A word indicating speech impediment or stammering.
  5. saqīṭ : Ignoble, lowly, or fallen in lineage.
  6. khabīṭ : One who throws himself down anywhere to sleep; reckless or careless.
  7. nāḍiḥ : A camel used for drawing water.
  8. ghabīṭ : A saddle made of goat hair.
  9. ghaṭīṭ : Snorting or heavy breathing, especially of a camel or a sleeping person.
  10. ʿabīṭ : One who throws himself into battle without compulsion; fearless.
  11. sūra : Assault, force, or violent outburst.
  12. qayl : A tribal chief or ruler in Yemen.
  13. ʿabāhila : Free from taxes or tribute; also interpreted as those who let their hair loose.
  14. tayma : A specific due or tithe on livestock.
  15. khilāṭ : Mixing of different types of livestock to reduce zakat.
  16. wirāṭ : Fraud or cheating in zakat.
  17. shighār : A form of marriage exchange without dowry, prohibited in Islam.
  18. jalab : Bringing livestock from a distance to avoid zakat.
  19. janab : Keeping livestock away from the zakat collector.
  20. shināq : A type of unfair dealing in zakat.
  21. ajbā : Produce or crops; also interpreted as the best of property.
  22. ʿaqīq : Carnelian; a type of precious stone.
  23. ʿatāʾir : Sacrifices offered to idols, especially in the month of Rajab.
  24. makhdaʿ : Storeroom or closet.
  25. hijr : Intelligence, understanding.
  26. mushmiʿil : Swift, hastening.
  27. rufāt : Debris, fragments.
  28. Qur'an 89:5 : Reference to the verse: 'Is there in that an oath for one of understanding?'
  29. Qur'an 79:11 : Reference to the verse: 'When we become bones and debris?'
  30. firāʿ : The best or choicest part of land.
  31. wāhāt : Oases or fertile lands.
  32. ʿizāz : Hard or elevated ground.
  33. ʿilāf : Fodder or pasture.
  34. ʿafāʾ : Pasture or herbage.
  35. dafʾ : Warmth or protection from cold.
  36. ṣirām : Cutting off or weaning; also a type of tax.
  37. thalab : A young camel or a specific type of camel.
  38. nāb : An aged camel.
  39. faṣīl : A weaned camel calf.
  40. fāriḍ : A camel that has passed its prime.
  41. dājin : A domestic animal, especially a sheep or goat.
  42. kabsh ḥawrī : A white or reddish ram.
  43. ṣāligḥ : A camel that has shed its teeth.
  44. qāriḥ : A camel that has reached full maturity.
  45. maḥḍ : Pure milk.
  46. makhḍ : Buttermilk or sour milk.
  47. madḥq : Milk mixed with water.
  48. dathir : A place with abundant herbage.
  49. thamad : A small spring or water source.
  50. al-rimaq : A flock of sheep; a Persian word arabicized.
  51. al-ribaq : Ropes with loops used to tie lambs; here metaphorically for sheep.
  52. al-ribwah : Increase or additional burden beyond what is prescribed.
  53. al-aqyal : Minor kings of Himyar; deputies who act in the absence of the king.
  54. al-'abahilah : Kings of Yemen who were left in power and not removed.
  55. al-arwa' : Masters or chiefs; also one whose beauty pleases.
  56. al-mashabib : Men with white skin and black hair; also intelligent or chiefs.
  57. al-tay'ah : The nisab (minimum threshold) for zakat on sheep, which is forty sheep.
  58. muqawwarat al-alyat : With shrunken or cut skin; indicating emaciation.
  59. dinak : Fat; here meaning a sheep that is not excessively fat.
  60. al-thabjah : The middle-grade sheep, neither the best nor the worst.
  61. al-suyub : Buried treasures from the pre-Islamic period (rikaz).
  62. darrjuhu : Make him bloody; here meaning stone him.
  63. al-adhamim : Stones gathered together for stoning.
  64. al-tawsim : Stoning to death; literally 'breaking' with stones.
  65. al-fira' : Highlands or elevated land.
  66. al-wahat : Lowlands or depressed land.
  67. al-'azaz : Hard or solid ground.
  68. al-'alaf : Fodder; specifically the fruit of the acacia tree.
  69. al-'afa' : Common land or land not owned by anyone.
  70. daf'uhum : Their camels; literally 'warmth' from the benefit of camels.
  71. siramuhum : Their flocks; plural of sirmah, a group of about thirty camels.
  72. al-thalib : An old camel with broken teeth due to age.
  73. al-nab : An old she-camel.
  74. al-fasil : A young camel weaned from its mother.
  75. al-farid : An old cow.
  76. al-dajin : A domestic sheep that stays in houses.
  77. al-kabsh al-huri : A white, good-quality ram.
  78. al-saligh : A full-grown or aged sheep or cow.
  79. al-qarih : A mature animal.
  80. daf'an : Warmth; also means benefit from camels.
  81. farid : Old cow; from Quran 2:68.
  82. hamulah wa farshan : Load-bearing cattle and small cattle; Quran 6:142.
  83. tusimun : You pasture your cattle; Quran 16:66.
  84. musawwamah : Marked or sent forth; Quran 11:82.
  85. laysa min amm al-siyam fi al-safar : A hadith meaning 'There is no fasting during travel'; dialectal 'am' for 'min'.
  86. al-ghaza' : A type of clothing; possibly a specific garment.
  87. kalimat Allah : The Word of God, a term referring to Jesus in Islamic theology, signifying his creation by God's command 'Be'.
  88. Harmala : A person, possibly a Jewish leader or intermediary from Maqna.
  89. wasq : A unit of dry measure, approximately 60 sa' (about 130-150 kg).
  90. Shurahbil : A companion of the Prophet, possibly Shurahbil ibn Hasana.
  91. Abi : Possibly Abu Ubayda ibn al-Jarrah or another companion; unclear.
  92. Hurayth ibn Zayd al-Ta'i : A companion of the Prophet from the Tayy tribe.
  93. Maqna : A location near Ayla (modern Aqaba), inhabited by Jews.
Le flambeau lumineux concernant le Livre du Prophète illettré (al-nabiyy al-ummiyy) et ses messagers auprès des rois de la terre, qu’ils soient Arabes ou non-Arabes (ʿajamiyy).100%