The Prophetic Biography by Ibn Hisham [1]

The Prophetic Biography by Ibn Hisham, Volume One: Text and Indices, Volume Two: Text and Indices, Footnotes.

The Prophetic Biography of Ibn Hisham [1]

Source: https://shamela.ws/book/7450 Extraction date: 2026-06-17

Volume: The First

In the name of Allah, the Most Gracious, the Most Merciful. {And with Him we seek help} Praise be to Allah, Lord of the worlds, and His blessings be upon our master Muhammad and upon all his family. Mention of the Pure Lineage From Muhammad, may Allah bless him and his family and grant him peace, to Adam, peace be upon him. Abu Muhammad 'Abd al-Malik ibn Hisham said: This is the book of the biography of the Messenger of Allah, may Allah bless him and his family and grant him peace, Muhammad ibn 'Abdullah ibn 'Abd al-Muttalib. The name of 'Abd al-Muttalib is Shayba ¹ ibn Hashim. The name of Hashim is 'Amr ² ibn 'Abd Manaf. The name of 'Abd Manaf is al-Mughira ³ ibn Qusayy ⁴, ibn Kilab ⁵, ibn Murra ¹, ibn Ka'b ², ibn Lu'ayy ³, ibn Ghalib, ibn Fihr ⁴, ibn al-Nadr, ibn Kinana, ibn Khuzayma ⁵, ibn Mudrika, the name of Mudrika being 'Amir, ibn Ilyas ⁶, ibn Mudar ⁷, ibn Nizar ¹, ibn Ma'add ², ibn 'Adnan ³, ibn Udd ⁴. It is also said: Udad, ibn Muqawwam, ibn Nahur, ibn Tayrah, ibn Ya'rub, ibn Yashjub ⁵, ibn Nabt, ibn Isma'il ⁶, ibn Ibrahim ⁷—the Friend of the Merciful—ibn Tarikh, who is Azar ⁸, ibn Nahur, ibn Sarugh, ibn Da'u, ibn Falakh ⁹, ibn 'Aybar ¹⁰, ibn Shalakh ¹¹, ibn Arfakhshadh ¹², ibn Sam, ibn Nuh ¹³, ibn Lamak, ibn Mattushalkh ¹⁴, ibn Akhnukh, who is Idris the Prophet—as they claim, and Allah knows best. He was the first among the children of Adam to be given prophethood and to write with the pen—ibn Yard ¹⁵, ibn Mahlil ¹⁶, ibn Qaynan ¹, ibn Yanish ², ibn Shith ³, ibn Adam ⁴, may Allah bless him and grant him peace. Abu Muhammad 'Abd al-Malik ibn Hisham said: Ziyad ibn 'Abdullah al-Bakka'i ⁵ narrated to us from Muhammad ibn Ishaq al-Muttalibi ⁶ this lineage of Muhammad, the Messenger of Allah, may Allah bless him and his family and grant him peace, up to Adam, peace be upon him, including the mention of Idris and others. Ibn Hisham said: And Khallad ibn Qurra ibn Khalid al-Sadusi narrated to me from Shayban ibn Zuhayr ibn Shaqiq ibn Thawr, from Qatada ibn Di'ama, that he said: Isma'il ibn Ibrahim—the Friend of the Merciful—ibn Tarikh, who is Azar, ibn Nahur ibn Asragh ibn Arghu ibn Falakh ibn 'Abir ibn Shalakh ibn Arfakhshadh ibn Sam ibn Nuh ibn Lamak ibn Mattushalkh ibn Akhnukh ibn Yard ibn Mahlail ibn Qaynan ibn Anush ibn Shith ibn Adam, may Allah bless him and grant him peace. Ibn Hisham's Method in Presenting the Biography: Ibn Hisham said: I shall—if Allah wills—begin this book with the mention of Isma'il ibn Ibrahim and those of his descendants from whom the Messenger of Allah, may Allah bless him and grant him peace, was born, and their children in direct lineage, the first then the next, from Isma'il to the Messenger of Allah, may Allah bless him and grant him peace, and whatever of their stories appears, leaving aside the mention of others among the descendants of Isma'il in this manner, for brevity, until the account of the biography of the Messenger of Allah, may Allah bless him and grant him peace. And I shall leave aside some of what Ibn Ishaq mentioned in this book, concerning which there is no mention of the Messenger of Allah, may Allah bless him and grant him peace, nor any revelation of the Qur'an, nor is it a cause for anything in this book, nor an explanation of it, nor a witness to it, due to the brevity I mentioned; and some poems he mentioned which I have not seen any scholar of poetry recognize; and some things, some of which are objectionable to relate, and some whose mention displeases some people, and some which al-Bakka'i did not confirm to us as his narration. And I shall cover fully—if Allah Almighty wills—what is other than that from it, to the extent of the narration of it and knowledge of it. Tracing the Lineage from the Descendants of Isma'il, peace be upon him The Sons of Isma'il, peace be upon him: Ibn Hisham said: Ziyad ibn 'Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq al-Muttalibi, who said: Isma'il ibn Ibrahim—peace be upon them—had twelve sons: Nabt—who was the eldest—and Qaydhar, Adhbul, Mansha, Misma', Masha, Damma, Adhr, Tayma, Yatur, Nabish, and Qaydhuma. Their mother was the daughter of Mudad ibn 'Amr al-Jurhumi. Ibn Hisham said: It is also said: Midad. Jurhum ibn Qahtan—and Qahtan is the father of all Yemen, and to him their lineage traces back—ibn 'Amir ibn Shalakh ibn Arfakhshadh ibn Sam ibn Nuh. Ibn Ishaq said: Jurhum ibn Yaqtan ibn Shalakh, and Yaqtan is Qahtan ibn 'Aybar ibn Shalakh. The Age of Isma'il, the Homeland of His Mother, and His Death: Ibn Ishaq said: The age of Isma'il—as they mention—was one hundred and thirty years. Then he died—the mercy and blessings of Allah be upon him—and was buried in al-Hijr ¹ with his mother Hagar—may Allah have mercy on them both. Ibn Hisham said: The Arabs say Hajar and Ajar, substituting the alif for the ha, as they say: Haraqa al-ma'a and Araqa al-ma'a, and other examples. Hagar was from Egypt. The Hadith about Recommending Good Treatment of the People of Egypt and Its Reason: Ibn Hisham said: 'Abdullah ibn Wahb narrated to us from 'Abdullah ibn Lahi'a, from 'Umar, the freed slave of Ghufra ², that the Messenger of Allah, may Allah bless him and grant him peace, said: "Allah, Allah regarding the people of the dhimma ³, the people of the black mud-brick town, the dark-skinned with curly hair ⁴, for they have lineage and marriage-tie." 'Umar, the freed slave of Ghufra, said: Their lineage is that the mother of Isma'il the Prophet—may Allah bless him and grant him peace—is from them. Their marriage-tie is that the Messenger of Allah, may Allah bless him and grant him peace, took a concubine from among them ⁵. Ibn Lahi'a said: The mother of Isma'il is Hagar, from "Umm al-'Arab," a village that was in front of al-Farama ⁶ in Egypt. And the mother of Ibrahim ⁷ is Mariya ⁸, the concubine of the Prophet—may Allah bless him and grant him peace—whom al-Muqawqis gave him from Hafn ⁹, in the district of Ansina ¹⁰. Ibn Ishaq said: Muhammad ibn Muslim ibn 'Ubaydullah ibn Shihab al-Zuhri narrated to me that 'Abd al-Rahman ibn 'Abdullah ibn Ka'b ibn Malik al-Ansari, then al-Sulami, narrated to him that the Messenger of Allah, may Allah bless him and grant him peace, said: "When you conquer Egypt, treat its people well, for they have a covenant of protection and a kinship tie." I said to Muhammad ibn Muslim al-Zuhri: What is the kinship tie that the Messenger of Allah, may Allah bless him and grant him peace, mentioned for them? He said: Hagar, the mother of Isma'il, was from them. The Origin of the Arabs: Ibn Hisham said: All the Arabs are from the descendants of Isma'il and Qahtan. Some of the people of Yemen say that Qahtan is from the descendants of Isma'il, and they say: Isma'il is the father of all Arabs. Ibn Ishaq said: 'Ad ibn 'Aws ibn Iram ibn Sam ibn Nuh; Thamud and Jadis, sons of 'Abir ibn Iram ibn Sam ibn Nuh; and Tasm, 'Imlaq, and Umaym, sons of Lawidh ibn Sam ibn Nuh—all of them are Arabs. Nabt ibn Isma'il begot Yashjub ibn Nabt. Yashjub begot Ya'rub ibn Yashjub. Ya'rub begot Tayrah ibn Ya'rub. Tayrah begot Nahur ibn Tayrah. Nahur begot Muqawwam ibn Nahur. Muqawwam begot Udad ibn Muqawwam. Udad begot 'Adnan ibn Udad. Ibn Hisham said: It is also said: 'Adnan ibn Udd. Ibn Ishaq said: From 'Adnan, the tribes from the descendants of Isma'il ibn Ibrahim—peace be upon them—branched out. 'Adnan begot two men: Ma'add ibn 'Adnan and 'Akk ibn 'Adnan. Ibn Hisham said: 'Akk settled in the land of Yemen, because 'Akk married among the Ash'aris and stayed with them; thus the land and language became one. The Ash'aris are the sons of Ash'ar ibn Nabt ibn Udad ibn Zayd ibn Humaysi' ibn 'Amr ibn 'Arib ibn Yashjub ibn Zayd ibn Kahlan ibn Saba' ibn Yashjub ibn Ya'rub ibn Qahtan. It is also said: Ash'ar is Nabt ibn Udad. And it is said: Ash'ar is ibn Malik, and Malik is Madhhij ibn Udad ibn Zayd ibn Humaysi'. And it is said: Ash'ar is ibn Saba' ibn Yashjub. Abu Muhriz Khalaf al-Ahmar and Abu 'Ubayda recited to me the verses of 'Abbas ibn Mirdas, one of the Banu Sulaym ibn Mansur ibn 'Ikrima ibn Khasafa ibn Qays ibn 'Aylan ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan, boasting of 'Akk: And 'Akk ibn 'Adnan, who were nicknamed After Ghassan until they were driven out, every driving out. This verse is from a poem of his. Ghassan ¹ is a water source at the dam of Ma'rib in Yemen, which was a watering place for the descendants of Mazin ibn al-Asad ² ibn al-Ghawth, so they were named after it. It is also said: Ghassan ³ is a water source at al-Mushallal near al-Juhfa, and those who drank from it formed parties and were named after it—tribes from the descendants of Mazin ibn al-Asad ibn al-Ghawth ibn Nabt ibn Malik ibn Zayd ibn Kahlan ibn Saba' ibn Yashjub ibn Ya'rub ibn Qahtan.

Hassan ibn Thabit al-Ansari ¹⁷ said—and the Ansar are the Banu al-Aws and al-Khazraj, the two sons of Haritha ibn Tha'laba ibn 'Amr ibn 'Amir ibn Haritha ibn Imri' al-Qays ibn Tha'laba ibn Mazin ibn al-Asad ibn al-Ghawth: "If you ask, then we are a noble people; our lineage is al-Asad ¹⁸ and our water is Ghassan ¹⁹." And this verse is part of a poem of his. Then Yemen said, and some of 'Akk ²⁰—and they are those in Khurasan among them: 'Akk ibn 'Adnan ibn 'Abd Allah ibn al-Asad ibn al-Ghawth. And it is said: 'Adnan ibn al-Dith ibn 'Abd Allah ibn al-Asad ibn al-Ghawth. Ibn Ishaq ²¹ said: Ma'add ibn 'Adnan fathered four men: Nizar ibn Ma'add, and Quda'a ibn Ma'add—and Quda'a was the firstborn of Ma'add, after whom he was named, as they claim—and Qunus ibn Ma'add, and Iyad ibn Ma'add. As for Quda'a, they went to Yemen to Himyar ibn Saba'—and Saba's name was 'Abd Shams, and he was only called Saba' because he was the first to take captives among the Arabs—son of Yashjub ibn Ya'rub ibn Qahtan. Ibn Hisham ²² said: Then Yemen and Quda'a said: Quda'a ibn Malik ibn Himyar. And 'Amr ibn Murra al-Juhani ²³ said—and Juhayna ibn Zayd ibn Layth ibn Sawd ibn Aslam ibn al-Haf ibn Quda'a: "We are the sons of the noble, radiant elder, Quda'a ibn Malik ibn Himyar, of the well-known lineage, not denied, in the engraved stone under the pulpit ²⁴." Qunus ibn Ma'add and the lineage of al-Nu'man ibn al-Mundhir: Ibn Ishaq said: As for Qunus ibn Ma'add, their remnant perished—according to the genealogists of Ma'add—and among them was al-Nu'man ibn al-Mundhir, king of al-Hira ²⁵. Ibn Ishaq said: Ibn Ishaq said: Muhammad ibn Muslim ibn 'Ubayd Allah ibn Shihab al-Zuhri ²⁶ narrated to me that al-Nu'man ibn al-Mundhir was from the descendants of Qunus ibn Ma'add. Ibn Hisham said: And it is said: Qanas. Ibn Ishaq said: And Ya'qub ibn 'Utba ibn al-Mughira ibn al-Akhnas narrated to me from a shaykh of the Ansar from Banu Zurayq that he narrated to him: When 'Umar ibn al-Khattab ²⁷—may Allah be pleased with him—was brought the sword of al-Nu'man ibn al-Mundhir, he summoned Jubayr ibn Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf ibn Qusayy—and Jubayr was among the most knowledgeable of Quraysh about the lineages of Quraysh and all the Arabs, and he used to say: I only learned genealogy from Abu Bakr al-Siddiq ²⁸, may Allah be pleased with him, and Abu Bakr al-Siddiq was the most knowledgeable of the Arabs in genealogy—and he armed him with it, then said: "From whom was al-Nu'man ibn al-Mundhir, O Jubayr?" He said: "He was from the remnants of Qunus ibn Ma'add." Ibn Ishaq said: As for the rest of the Arabs, they claim that he was a man from Lakhm ²⁹, from the descendants of Rabi'a ibn Nasr, and Allah knows best which of that was. Lakhm ibn 'Adi: Ibn Hisham said: Lakhm: son of 'Adi ibn al-Harith ibn Murra ibn Udad ibn Zayd ibn Humaysa' ibn 'Amr ibn 'Urayb ibn Yashjub ibn Zayd ibn Kahlan ibn Saba'. And it is said: Lakhm: son of 'Adi ibn 'Amr ibn Saba'. And it is said: Rabi'a ibn Nasr ibn Abi Haritha ibn 'Amr ibn 'Amir, and he remained in Yemen after the departure of 'Amr ibn 'Amir from Yemen. The matter of 'Amr ibn 'Amir regarding his departure from Yemen and the story of the dam of Ma'rib ³⁰ And the reason for 'Amr ibn 'Amir's departure from Yemen, according to what Abu Zayd al-Ansari ³¹ narrated to me, was that he saw a rat digging in the dam of Ma'rib, which used to hold back the water for them so they could direct it wherever they wished in their land. He knew that the dam would not last under that, so he resolved to move from Yemen. He plotted with his people: he commanded his youngest son, when he [the father] was harsh to him and slapped him, to stand up and slap him back. His son did as he commanded. Then 'Amr said: "I will not stay in a land where my youngest son slapped my face." He offered his property for sale. Some nobles of Yemen said: "Seize the opportunity of 'Amr's anger," so they bought his property from him, and he moved with his children and his children's children. And al-Azd ³² said: "We will not stay behind from 'Amr ibn 'Amir," so they sold their property and went out with him. They traveled until they alighted in the land of 'Akk, passing through, seeking out lands. Then 'Akk fought them, and their battle was back and forth. Concerning that, 'Abbas ibn Mirdas ³³ said the verse we have written. Then they departed from them and dispersed in the lands. The family of Jafna ibn 'Amr ibn 'Amir settled in Syria; al-Aws and al-Khazraj settled in Yathrib ³⁴; Khuza'a ³⁵ settled in Marr ³⁶; Azd al-Sarat ³⁷ settled in al-Sarat ³⁸; and Azd 'Uman ³⁹ settled in 'Uman. Then Allah the Exalted sent the flood upon the dam and destroyed it. Concerning that, Allah—blessed and exalted—revealed to His Messenger Muhammad—may Allah bless him and grant him peace: "Indeed, for Saba' there was a sign in their dwelling place: two gardens on the right and left. Eat from the provision of your Lord and be grateful to Him. A good land and a forgiving Lord. But they turned away, so We sent upon them the flood of al-'Arim ⁴⁰." [Saba': 15] And al-'Arim is the dam; its singular is 'arima, according to what Abu 'Ubayda ⁴¹ narrated to me. Al-A'sha ⁴² said—A'sha of Banu Qays ibn Tha'laba ibn 'Ukaba ibn Sa'b ibn 'Ali ibn Bakr ibn Wa'il ibn Hinb ibn Afsa ibn Jadila ibn Asad ibn Rabi'a ibn Nizar ibn Ma'add: Ibn Hisham said: And it is said: Afsa ibn Du'mi ibn Jadila. And the name of al-A'sha is Maymun ibn Qays ibn Jandal ibn Sharahil ibn 'Awf ibn Sa'd ibn Dubay'a ibn Qays ibn Tha'laba: "And in that is an example for the one who seeks to follow; and Ma'rib, which al-'Arim has effaced; marble built for them by Himyar, when its flood came, it did not cease; it irrigated the crops and their vines, abundantly, when their water was divided; then they became scattered hands, unable to drink from it even a weaned child." And these verses are from a poem of his. And Umayya ibn Abi al-Salt al-Thaqafi ⁴³ said—and the name of Thaqif is Qasiy ibn Munabbih ibn Bakr ibn Hawazin ibn Mansur ibn 'Ikrima ibn Khasafa ibn Qays ibn 'Aylan ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan: "From Saba', the dwellers of Ma'rib, when they built al-'Arim against its flood." And this verse is from a poem of his, and it is also attributed to al-Nabigha al-Ja'di ⁴⁴, whose name is Qays ibn 'Abd Allah, one of Banu Ja'da ibn Ka'b ibn Rabi'a ibn 'Amir ibn Sa'sa'a ibn Mu'awiya ibn Bakr ibn Hawazin. And this is a long account, but what I mentioned of brevity prevented me from covering it fully. The story of Rabi'a ibn Nasr and his dream Rabi'a's dream: Ibn Ishaq said: Rabi'a ibn Nasr, king of Yemen, was among the successive Tubba' ⁴⁵ kings. He saw a dream that frightened him and distressed him greatly. He summoned every soothsayer, sorcerer, augur ⁴⁶, and astrologer in his kingdom and said to them: "I have seen a dream that frightened me and distressed me greatly; so inform me of it and its interpretation." They said to him: "Tell it to us, and we will inform you of its interpretation." He said: "If I tell it to you, I will not be reassured by your report of its interpretation, for only the one who knows it before I tell him can interpret it." Then a man among them said to him: "If the king desires this, let him send for Satih ⁴⁷ and Shiqq ⁴⁸, for there is no one more knowledgeable than them; they will inform him of what he asks." And the name of Satih is Rabi' ibn Rabi'a ibn Mas'ud ibn Mazin ibn Dhi'b ibn 'Adi ibn Mazin Ghassan. And Shiqq: ibn Sa'b ibn Yashkur ibn Ruhm ibn Afrak ibn Qasr ibn 'Aqbar ibn Anmar ibn Nizar. And Anmar is the father of Bajila and Khath'am ⁴⁹. The lineage of Bajila: Ibn Hisham said: And Yemen said: Bajila are the sons of Anmar ibn Irash ibn Lahyan ibn 'Amr ibn al-Ghawth ibn Nabt ibn Malik ibn Zayd ibn Kahlan ibn Saba'. And it is said: Irash ibn 'Amr ibn Lahyan ibn al-Ghawth. And the homeland of Bajila and Khath'am is Yemeni. Ibn Ishaq said: So he sent for them. Satih arrived before Shiqq. He said to him: "I have seen a dream that frightened me and distressed me greatly; so inform me of it, for if you get it right, you will get its interpretation right." He said: "I will. You saw an ember ⁵⁰ that came out of darkness, fell upon a land of Tihama ⁵¹, and every skull-bearing creature ate from it."

The king said to him: "You have not missed anything of it, O Satih. So what do you have regarding its interpretation?" He said: "I swear by what is between the two lava fields of snakes, the Abyssinians will surely descend upon your land, and they will surely possess what is between Abyan and Jurash ⁵²." The king said to him: "By your father, O Satih, this is indeed a painful vexation for us. When will it occur? In my time or after it?" He said: "No, rather after a while, more than sixty or seventy years passing." He said: "Will their rule endure or be cut off?" He said: "No, rather it will be cut off after seventy-some years, then they will be killed and will flee from it." He said: "And who will undertake that killing and expulsion?" He said: "Iram of Dhu Yazan ⁵³ will undertake it, emerging against them from Aden, and he will not leave a single one of them in Yemen." He said: "Will his authority endure or be cut off?" He said: "No, rather it will be cut off." He said: "And who will cut it off?" He said: "A pure prophet, to whom revelation comes, from the side of the Most High." He said: "And from whom is this prophet?" He said: "A man from the descendants of Ghālib ibn Fihr ibn Mālik ibn al-Naḍr. Kingship will be among his people until the end of time." He said: "Does time have an end?" He said: "Yes, a day on which the first and the last will be gathered, on which the doers of good will be happy and the evildoers will be wretched." He said: "Is what you tell me true?" He said: "Yes. By the twilight, the darkness, and the dawn when it spreads, what I have told you is true." Then Shaqq came to him, and he said to him as he had said to Satih, concealing what Satih had said, to see if they would agree or differ. He said: "Yes, I saw an ember that came out of darkness, and fell between a meadow and a hillock, and it ate every living thing from it." When he said that to him, he knew that they had agreed and that their words were one. Except that Satih said: "It fell in the land of Tihama, and ate every skulled thing from it." And Shaqq said: "It fell between a meadow and a hillock, and ate every living thing from it." The king said to him: "You have not missed anything of it, O Shaqq. So what do you have regarding its interpretation?" He said: "I swear by what is between the two lava fields of humans, the black people will surely descend upon your land, and they will surely overcome every girl with soft fingertips, and they will surely possess what is between Abyan and Najran." The king said to him: "By your father, O Shaqq, this is indeed a painful vexation for us. When will it occur? In my time or after it?" He said: "No, rather after a time, then a great one of high status will rescue you from them and make them taste the severest humiliation." He said: "And who is this great one of high status?" He said: "A young man, neither base nor defiled, who will emerge against them from the house of Dhu Yazan, and will not leave a single one of them in Yemen." He said: "Will his authority endure or be cut off?" He said: "Rather it will be cut off by a sent messenger who comes with truth and justice, among the people of religion and virtue. Kingship will be among his people until the Day of Decision." He said: "And what is the Day of Decision?" He said: "A day on which the rulers will be recompensed, and calls will be made from the sky, which the living and the dead will hear, and people will be gathered for the appointed time. On it, for those who fear God, there will be success and good things." He said: "Is what you say true?" He said: "Yes, by the Lord of heaven and earth, and what is between them of elevation and lowness, what I have told you is true, there is no falsehood in it." Ibn Hisham said: "Amḍi" means doubt in the language of Himyar. Abu Amr said: "Amḍ" means false. So what they said settled in the mind of Rabīʿa ibn Naṣr, and he prepared his sons and household for Iraq with what would sustain them, and wrote for them to a king of the Persian kings called Sābūr ibn Khurrazād, and he settled them in al-Ḥīra. Another view on the lineage of al-Nuʿmān ibn al-Mundhir: Among the remaining descendants of Rabīʿa ibn Naṣr is al-Nuʿmān ibn al-Mundhir. According to Yemeni lineage and knowledge: al-Nuʿmān ibn al-Mundhir ibn ʿAmr ibn ʿAdī ibn Rabīʿa ibn Naṣr, that king. Ibn Hisham said: al-Nuʿmān ibn al-Mundhir ibn al-Mundhir, according to what Khalaf al-Aḥmar told me. Ibn Isḥāq said: When Rabīʿa ibn Naṣr died, the kingship of all Yemen returned to Ḥassān ibn Tubān Asʿad ⁵⁴ Abī Karib—and Tubān Asʿad is the latter Tubbaʿ, son of Kalkī Karib ibn Zayd, and Zayd is the first Tubbaʿ, son of ʿAmr Dhu al-Ādhʿār ⁵² ibn Abraha Dhu al-Manār ⁵³ ibn al-Rayyish—Ibn Hisham said: also called al-Rāʾish. Ibn Isḥāq said: son of ʿAdī ibn Ṣayfī ibn Sabaʾ al-Aṣghar, ibn Kaʿb, Kahf al-Ẓulm, ibn Zayd ibn Sahl ibn ʿAmr ibn Qays ibn Muʿāwiya ibn Jusham ibn ʿAbd Shams ibn Wāʾil ibn al-Ghawth ibn Qaṭan ibn ʿArīb ibn Zuhayr ibn Ayman ibn al-Humaysaʿ ibn al-ʿAranjaj. And al-ʿAranjaj is Ḥimyar ibn Sabaʾ al-Akbar ibn Yaʿrub ibn Yashjub ibn Qaḥṭān. Ibn Hisham said: Yashjub ibn Yaʿrub ibn Qaḥṭān. Ibn Isḥāq said: Tubān Asʿad Abū Karib is the one who came to Medina, brought the two rabbis from the Jews of Medina to Yemen, covered the Sacred House and draped it, and his reign was before the reign of Rabīʿa ibn Naṣr. Ibn Hisham said: He is the one of whom it is said: "Would that my share from Abī Karib were that his good deeds compensate for his faults." Tubān becomes angry with the people of Medina: Ibn Isḥāq said: He had made his route—when he came from the east—through Medina, and he had passed by it on his first journey, not harming its people, and left a son of his among them, who was treacherously killed. So he came to it, determined to destroy it, annihilate its people, and cut down its palm trees. The clan of the Anṣār gathered against him, led by ʿAmr ibn Ṭalla, brother of Banī al-Najjār, then one of Banī ʿAmr ibn Mabdhūl—Mabdhūl's name is ʿĀmir ibn Mālik ibn al-Najjār, and al-Najjār's name is Taym Allāh ibn Thaʿlaba ibn ʿAmr ibn al-Khazraj ibn Ḥāritha ibn Thaʿlaba ibn ʿAmr ibn ʿĀmir. ʿAmr ibn Ṭalla and his lineage: Ibn Hisham said: ʿAmr ibn Ṭalla is ʿAmr ibn Muʿāwiya ibn ʿAmr ibn ʿĀmir ibn Mālik ibn al-Najjār, and Ṭalla is his mother: she is bint ʿĀmir ibn Zuraiq ibn ʿĀmir ibn Zuraiq ibn ʿAbd Ḥāritha ibn Mālik ibn Ghaḍb ibn Jusham ibn al-Khazraj. Story of Tubān's fighting against the people of Medina: Ibn Isḥāq said: A man from Banī ʿAdī ibn al-Najjār called Aḥmar had attacked some of Tubbaʿ's companions who had alighted with him and killed him. That was because he found him in his palm tree harvesting dates, struck him with his sickle and killed him, saying: "Dates belong only to the one who pollinated them." This increased Tubbaʿ's rage against them. He said: So they fought. The Anṣār claim that they fought him by day and hosted him by night, and he admired that from them, saying: "By God, our people are generous!" While Tubbaʿ was thus engaged in fighting them, two rabbis from the Jewish rabbis, from Banī Qurayẓa—Qurayẓa, al-Naḍīr, al-Naḥḥām, and ʿAmr (who is Hadal) are sons of al-Khazraj ibn al-Ṣarīḥ ibn al-Tawʾam ⁵⁵ ibn al-Sibṭ ibn al-Yasaʿ ibn Saʿd ibn Lāwī ibn Khayr ibn al-Naḥḥām ibn Tanḥūm ibn ʿĀzar ibn ʿUzrā ibn Hārūn ibn ʿImrān ibn Yaṣhar ibn Qāhith ibn Lāwī ibn Yaʿqūb (who is Israel) ibn Isḥāq ibn Ibrāhīm, the Friend of the Merciful—peace be upon them—two deeply learned scholars, came to him. When they heard what he intended to do regarding the destruction of Medina and its people, they said to him: "O king, do not do it. For if you insist on what you intend, a barrier will be placed between you and it, and we do not feel safe from immediate punishment for you." He said to them: "Why is that?" They said: "It is the place of emigration of a prophet who will emerge from this Sanctuary, from Quraysh, at the end of time. It will be his home and abode." So he desisted from that, seeing that they had knowledge, and he was impressed by what he heard from them. He left Medina and followed their religion. Khālid ibn ʿAbd al-ʿUzzā ibn Ghaziyya ibn ʿAmr ibn ʿAbd ibn ʿAwf ibn Ghunm ibn Mālik ibn al-Najjār boasted about ʿAmr ibn Ṭalla: "Is he well, or has memory forbidden him? Or has he satisfied desire and pleasure? Or have you remembered youth? What is your remembrance of youth or its time? It is a four-year war, the likes of which bring lessons to a youth. Ask ʿImrān or Asad, when it came as an enemy with Venus. A great army in which was Abū Karib, with foul-smelling, flowing bodies."

Then they said: 'Whom shall we lead in prayer... the Banū 'Awf or the Najjār?' ⁵⁶ Rather, the Banū al-Najjār, for we have... among them slain, and we have a blood debt. ⁵⁷ They met them with swords... whose thrusts were like scattered locusts. ⁵⁸ Among them was 'Amr ibn Ṭalla, to whom... God granted his people a long life. ⁵⁹ A chief who poisoned kings, and whoever... seeks 'Amr will not attain his power. And this clan of the Anṣār claim that the only reason Tubba' was enraged against this clan of Jews who lived among them was that he wanted to destroy them, but they prevented him until he left them. That is why he said in his poem: 'In anger against the two tribes who settled in Yathrib, may they deserve the punishment of a corrupt day.' Ibn Hishām said: The poem containing this verse is fabricated, and that is why we did not include it. ⁶⁰ Tubba' goes to Mecca and circumambulates the Ka'ba: Ibn Isḥāq said: Tubba' and his people were idolaters worshipping idols. He set out for Mecca, which was on his way to Yemen, until when he was between 'Usfān and Amaj, a group from Hudhayl ibn Mudrika ibn Ilyās ibn Muḍar ibn Nizār ibn Ma'add came to him and said: 'O king, shall we guide you to a hidden treasure house, which previous kings overlooked, containing pearls, chrysolite, rubies, gold, and silver?' He said: 'Yes.' They said: 'A house in Mecca, which its people worship and pray at.' The Hudhaylites only intended his destruction, knowing that any king who sought it was destroyed. When he resolved to do what they said, he sent for the two rabbis and asked them about it. They said: 'The people only intended your destruction and the destruction of your army. We know of no house that God has taken for Himself on earth other than it. If you do what they invite you to, you will surely perish, and all who are with you will perish.' He said: 'What do you command me to do when I go to it?' They said: 'Do what its people do: circumambulate it, venerate it, honor it, shave your head at it, and humble yourself before it until you leave it.' He said: 'What prevents you two from doing that?' They said: 'By God, it is indeed the house of our father Abraham, and it is as we have told you, but its people have prevented us from it by the idols they have set up around it and the blood they shed there, and they are impure polytheists'—or as they said to him. He recognized their sincerity and truthfulness, so he brought the group from Hudhayl and cut off their hands and feet. Then he proceeded until he entered Mecca, circumambulated the House, sacrificed there, shaved his head, and stayed in Mecca for six days—as they mention—sacrificing animals for the people and feeding its inhabitants and giving them honey to drink. He saw in a dream that he should clothe the House, so he clothed it with palm leaves ⁶⁰; then he saw that he should clothe it with something better, so he clothed it with striped Yemeni cloth ⁶¹; then he saw that he should clothe it with something better, so he clothed it with fine linen and brocade ⁶². Thus Tubba'—as they claim—was the first to clothe the House ⁶³, and he entrusted it to his governors from Jurhum, commanding them to purify it and not to bring near it blood, carrion, or menstrual cloths ⁵⁶. He made for it a door and a key. Subay'a bint al-Aḥabb ibn Zabīna ibn Judhayma ibn 'Awf ibn Mu'āwiya ibn Bakr ibn Hawāzin ibn Manṣūr ibn 'Ikrima ibn Khaṣafa ibn Qays ibn 'Aylān—who was married to 'Abd Manāf ibn Ka'b ibn Sa'd ibn Taym ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghālib ibn Fihr ibn Mālik ibn al-Naḍr ibn Kināna, and had a son from him named Khālid—said, extolling the sanctity of Mecca and warning him against transgression there, and mentioning Tubba' and his submission to it and what he did there: 'O my son, do not wrong in Mecca... neither the small nor the great. Guard its sacred things, my son... and let not the deceiver deceive you. O my son, whoever wrongs in Mecca... meets the ends of evils. O my son, his face is struck... and the blaze clings to his cheeks. O my son, I have tried it... and found its wrongdoer perishes. ⁶⁰ God made it secure, and... no palaces were built in its courtyard. And God made its birds secure... and the mountain goats are safe in Thabīr. ⁶¹ Indeed Tubba' invaded it... and clothed its building with the ḥabīr. ⁶² And my Lord humbled his kingdom... there, so he fulfilled his vows. Walking to it barefoot... with a thousand camels in its courtyard. And he fed its people... the meat of young camels and slaughtered beasts. ⁶³ Giving them strained honey... and barley drink. ⁵⁶ And the elephant—its army was destroyed... pelted with stones. And the kingdom is in the farthest lands... and among the non-Arabs and the Khazīr. ⁵⁷ So listen when you are told, and understand... how the end of matters is.' Ibn Hishām said: Its rhymes are to be paused at, not inflected. The origin of Judaism in Yemen: Then he left Mecca heading for Yemen with his troops and the two rabbis. When he entered Yemen, he called his people to adopt his religion, but they refused until they could take the matter to the fire that was in Yemen. Ibn Isḥāq said: Abū Mālik ibn Tha'laba ibn Abī Mālik al-Quraẓī told me: I heard Ibrāhīm ibn Muḥammad ibn Ṭalḥa ibn 'Ubayd Allāh narrating: When Tubba' approached Yemen to enter it, Ḥimyar prevented him, saying: 'You shall not enter it against us, for you have abandoned our religion.' He invited them to his religion, saying: 'It is better than your religion.' They said: 'Then refer the matter to the fire.' He said: 'Yes.' He said: There was in Yemen—as the people of Yemen claim—a fire that judged between them in their disputes, consuming the wrongdoer and not harming the innocent. So his people came out with their idols and their religious offerings, and the two rabbis came out with their scriptures hanging from their necks, until they sat before the fire at its outlet. The fire came out toward them, and when it approached, they shrank from it in fear. But those present urged them on ⁶⁰ and commanded them to be patient, so they remained until it covered them. It consumed the idols and what they had brought with them, as well as the men of Ḥimyar who carried them. The two rabbis came out with their scriptures on their necks, their foreheads sweating, but it did not harm them. At that, Ḥimyar accepted his religion. From that time and for that reason, Judaism originated in Yemen. Ibn Isḥāq said: A narrator told me that the two rabbis and those of Ḥimyar who went out only followed the fire to repel it, saying: 'Whoever repels it is more deserving of the truth.' So men from Ḥimyar approached it with their idols to repel it, but it came near to consume them, so they shrank from it and could not repel it. Then the two rabbis approached it, reciting the Torah, and it retreated from them until they drove it back to its outlet. At that, Ḥimyar accepted their religion ⁶¹. God knows which of these accounts is correct. The demolition of the house called Ri'ām ⁶²: Ibn Isḥāq said: Ri'ām was a house of theirs which they venerated, sacrificed at, and from which they received oracles while they were still polytheists. The two rabbis said to Tubba': 'It is only a devil that deceives them with that. Let us deal with it.' So they brought out from it—as the people of Yemen claim—a black dog, slaughtered it, then demolished that house. Its remains today—as I was told—still bear traces of the blood that was shed upon it. The reign of Ḥassān ibn Tubba' and his murder by his brother 'Amr: When his son Ḥassān ibn Tubba' As'ad Abī Karib became king, he marched with the people of Yemen, intending to invade the lands of the Arabs and the non-Arabs. When they were in some part of Iraq—Ibn Hishām said: in al-Baḥrayn, as some learned person told me—Ḥimyar and the tribes of Yemen disliked marching with him and wanted to return to their country and families. They spoke to a brother of his named 'Amr, who was with him in his army, and said: 'Kill your brother Ḥassān, and we will make you king over us, and you will return us to our land.' He agreed, and they all concurred except Dhū Ru'ayn al-Ḥimyarī, who forbade him from that, but he did not accept. So Dhū Ru'ayn said ⁶⁰: 'Oh, who will buy sleeplessness for sleep? ... Happy is he who spends the night with eyes at rest. ⁶¹ As for Ḥimyar, they betrayed and were treacherous... so God's excuse is with Dhū Ru'ayn.'

Then he wrote them on a parchment, sealed it, and brought it to ‘Amr, saying to him: “Deposit this writing with me.” He did so. Then ‘Amr killed his brother Ḥassān and returned with those who were with him to Yemen. A man from Ḥimyar said: “May the eye that saw the likes of me be blind— Ḥassān slain in the bygone ages! The chieftains killed him, fearing imprisonment, On the morning they said: ‘Labāb labāb.’ Your dead is the best of us, and your living is a lord over us, and all of you are my lords.” Ibn Isḥāq said: His saying “Labāb labāb” means “No harm, no harm” in the language of Ḥimyar. Ibn Hishām said: It is also transmitted as “Libāb libāb.” **The Destruction of ‘Amr and the Dispersion of Ḥimyar:** Ibn Isḥāq said: When ‘Amr ibn Tubān descended upon Yemen, sleep was withheld from him, and sleeplessness was imposed upon him. When this became severe for him, he asked the physicians, the diviners among the soothsayers, and the augurs about his condition. One of them said to him: “No man has ever killed his brother or a close relative wrongfully as you killed your brother, except that his sleep departs and sleeplessness is imposed upon him.” When this was said to him, he began to kill every one of the nobles of Yemen who had commanded him to kill his brother Ḥassān, until he reached Dhū Ru‘ayn. Dhū Ru‘ayn said to him: “I have a discharge from you.” He said: “What is it?” He said: “The writing that I gave you.” So he brought it out, and there were the two verses. So he spared him, thinking that he had advised him sincerely. Then ‘Amr perished, and the affair of Ḥimyar became confused at that time, and they dispersed. **The Story of Lakhnī‘ah and Dhū Nuwās:** Then a man from Ḥimyar, who was not from the royal houses, called Lakhnī‘ah Yanūf Dhū Shanātir, rose against them. He killed their best men and toyed with the royal houses among them. A man from Ḥimyar said to Lakhnī‘ah: “You kill their sons and exile their nobles, And with their own hands you build humiliation for them, O Ḥimyar! You destroy their worldly life with the folly of their minds, But what they have lost of their religion is greater. Thus were the generations before that, through their injustice And excess, they bring evils and lose.” **The Depravity of Lakhnī‘ah:** Lakhnī‘ah was a depraved man who practiced the deeds of the people of Lot. He would send for a boy from the sons of kings, and he would assault him in a drinking chamber he had made for that purpose, so that he could not be made king afterward. Then he would emerge from that drinking chamber to his guards and those present from his troops, having taken a tooth-stick and placed it in his mouth—that is, to inform them that he had finished with him—until he sent for Zur‘ah Dhū Nuwās ibn Tubān As‘ad, the brother of Ḥassān. He was a small child when Ḥassān was killed, then he grew into a handsome, comely youth of fine appearance and intellect. When his messenger came to him, he knew what he wanted from him. So he took a new, fine knife and hid it between his foot and his sandal. Then he went to him. When he was alone with him, he sprang upon him, and Dhū Nuwās wrestled with him, stabbed him until he killed him, then cut off his head, placed it in the niche from which he used to look out, and put his tooth-stick in his mouth. Then he went out to the people. They said to him: “O Dhū Nuwās, is it moist or dry?” He said: “Sal naḥmās, istarṭubān Dhū Nuwās, istarṭubān lā bās.” Ibn Hishām said: This is the speech of Ḥimyar. “Naḥmās” means “the head.” So they looked at the niche, and there was the head of Lakhnī‘ah cut off. They went out in pursuit of Dhū Nuwās until they caught up with him. They said: “It is not fitting that anyone other than you should rule us, since you have relieved us of this vile one.” **The Reign of Dhū Nuwās:** So they made him king, and Ḥimyar and the tribes of Yemen united behind him. He was the last of the kings of Ḥimyar, and he is the owner of the ditch (al-Ukhdūd). He was called Yūsuf. He remained in his kingship for a time. **The Cause of the Presence of Christianity in Najrān:** In Najrān there were remnants of the people of the religion of Jesus son of Mary (peace be upon him), following the Gospel—people of virtue and uprightness among their coreligionists. They had a leader called ‘Abdullāh ibn al-Thāmir. The origin of that religion in Najrān occurred when it was in the midst of the land of the Arabs at that time, while its people and all the other Arabs were idol worshippers. This was because a man from the remnants of the people of that religion, called Faymiyūn, came among them and led them to it, so they adopted it. **The Story of Faymiyūn:** Ibn Isḥāq said: Al-Mughīrah ibn Abī Labīd, the client of al-Akhnas, narrated to me from Wahb ibn Munabbih al-Yamānī that he told them: The origin of that religion in Najrān was that a man from the remnants of the people of the religion of Jesus son of Mary, called Faymiyūn, was a righteous, devout man, ascetic in the world, whose prayers were answered. He was a wanderer, staying among villages, not known in any village without leaving it for another where he was unknown. He ate only from the labor of his hands, and he was a builder working with clay. He venerated Sunday, and when Sunday came, he did no work on it but went out to a desert place to pray until evening. He was in a village of Syria, doing that work in secret. A man from its people, called Ṣāliḥ, became aware of his affair and loved him with a love he had never felt for anything before. He would follow him wherever he went, but Faymiyūn did not notice him, until one Sunday he went out to a desert place—as was his custom—and Ṣāliḥ followed him, while Faymiyūn did not know. Ṣāliḥ sat within sight of him, hiding from him, not wanting to be known. Faymiyūn stood to pray. While he was praying, the Tinnīn—the serpent with seven heads—approached him. When Faymiyūn saw it, he prayed against it, and it died. Ṣāliḥ saw it but did not know what had struck it, and he feared for him. He was distressed and cried out: “O Faymiyūn! The Tinnīn is coming toward you!” But he did not turn to him and continued his prayer until he finished it. When evening came, he departed, and he knew that he had been recognized. Ṣāliḥ knew that he had seen his place. He said to him: “O Faymiyūn! By Allah, I have never loved anything as I love you. I wish to accompany you and be with you wherever you are.” He said: “As you wish. My affair is as you see. If you know that you can bear it, then yes.” So Ṣāliḥ stayed with him. The people of the village had almost become aware of his affair. Whenever a slave afflicted with harm came to him, he would pray for him, and he would be healed. But if he was called to someone afflicted with harm, he would not go to him. A man from the village had a blind son. He inquired about Faymiyūn’s affair, and it was said to him: “He does not go to anyone who calls him, but he is a man who builds for people for wages.” So the man took his son, placed him in his room, threw a garment over him, then came to him and said: “O Faymiyūn, I want to do some work in my house. Come with me to look at it so I can contract with you for it.” He went with him until he entered his room. Then he said to him: “What do you want to do in this house of yours?” He said: “Such and such.” Then the man uncovered the boy and said: “O Faymiyūn, a servant of Allah afflicted with what you see—pray to Allah for him.” So Faymiyūn prayed for him, and the boy stood up, well, with no ailment. Faymiyūn knew that he had been recognized, so he left the village, and Ṣāliḥ followed him. While he was walking in some part of Syria, he passed by a great tree, and a man called out to him from it: “O Faymiyūn!” He said: “Yes.” He said: “I have been watching you and saying, ‘When will he come?’ until I heard your voice and knew it was you. Do not leave until you stand over me, for I am about to die.” So he died, and he stood over him until he buried him. Then he departed, and Ṣāliḥ followed him, until they set foot in some part of the land of the Arabs. Some people attacked them, and a caravan of some Arabs seized them and took them out until they sold them in Najrān. At that time, the people of Najrān followed the religion of the Arabs, worshipping a tall palm tree among them, for which they had a festival every year. When that festival came, they hung on it every fine garment they found and women’s jewelry, then they went out to it and devoted themselves to it for a day.

So a man from their nobles bought Faymiyun, and another bought Salih. When Faymiyun would get up at night to perform the night vigil prayer ⁶⁴ in a house his master had given him, the house would be illuminated with light until morning without any lamp. His master saw this and was impressed by what he saw, so he asked him about his religion. Faymiyun informed him and said: 'You are in falsehood. This palm tree neither harms nor benefits. If I were to call upon my God, whom I worship, to destroy it, He would destroy it. He is Allah alone, with no partner.' His master said: 'Do it. If you do, we will enter your religion and abandon what we are upon.' So Faymiyun stood, performed purification, prayed two rak'ahs ⁶⁵, and then called upon Allah against it. Allah sent a wind that uprooted it from its base and threw it down. At that, the people of Najran followed him in his religion, and he imposed upon them the law of the religion of Jesus son of Mary, peace be upon him. Then the innovations that befell the people of their religion in every land also befell them. From that time, Christianity existed in Najran in the land of the Arabs. Ibn Ishaq said: This is the account of Wahb ibn Munabbih about the people of Najran. [Account of Abdullah ibn al-Thamir] Abdullah ibn al-Thamir and the Greatest Name ⁶⁶: Ibn Ishaq said: Yazid ibn Ziyad narrated to me from Muhammad ibn Ka'b al-Qurazi, and also some of the people of Najran narrated to me from their people: The people of Najran were polytheists worshipping idols. In a village near Najran—and Najran is the major town to which all the people of that region belong—there was a sorcerer who taught the boys of Najran sorcery. When Faymiyun settled there—and they did not name him to me with the name Wahb ibn Munabbih gave him; they said: a man settled there—he pitched a tent between Najran and that village where the sorcerer was. The people of Najran would send their boys to that sorcerer to learn sorcery. Al-Thamir sent his son Abdullah ibn al-Thamir with the boys of Najran. Whenever he passed by the man in the tent, he was impressed by his prayer and worship. He began to sit with him and listen to him until he submitted ⁶⁷ and affirmed the oneness of Allah ⁶⁸ and worshipped Him. He asked him about the laws of Islam until he understood them. Then he asked him about the Greatest Name ⁶⁶, which he knew, but he concealed it from him and said: 'My nephew, you cannot bear it; I fear you are too weak for it.' Al-Thamir, Abdullah's father, thought that his son was going to the sorcerer like the other boys. When Abdullah saw that his companion was withholding it from him and feared his weakness regarding it, he took some arrows ⁶⁹, gathered them, and did not leave any name of Allah he knew except he wrote it on an arrow, one arrow for each name. When he had enumerated them, he lit a fire and began to throw them into it, one arrow after another. When he came to the Greatest Name ⁶⁶, he threw its arrow into the fire, and the arrow leaped out of it, unharmed. He took it and went to his companion, informing him that he had learned the name he had concealed. He said: 'What is it?' He said: 'It is such and such.' He said: 'How did you learn it?' He told him what he had done. He said: 'My nephew, you have hit upon it. Keep it to yourself, and I do not think you will act upon it.' Abdullah ibn al-Thamir Calls to Monotheism: Whenever Abdullah ibn al-Thamir entered Najran, he would meet anyone afflicted with a ailment and say: 'O servant of Allah, do you affirm the oneness of Allah ⁶⁸ and enter my religion, and I will call upon Allah to cure you of your affliction?' He would say: 'Yes.' So he would affirm the oneness of Allah and submit ⁶⁷, and he would pray for him and he would be healed. This continued until there was no one in Najran with an ailment who did not come to him, follow his command, and be cured. His reputation reached the king of Najran, who summoned him and said: 'You have corrupted my people, opposed my religion and the religion of my fathers. I will surely mutilate you.' He said: 'You cannot do that.' So he sent him to a high mountain to be thrown from its peak, but he fell to the ground unharmed. He sent him to waters in Najran, deep wells ⁷⁰ into which nothing fell without perishing, but he was thrown in and came out unharmed. When he could not overcome him, Abdullah ibn al-Thamir said: 'By Allah, you will not be able to kill me until you affirm the oneness of Allah ⁶⁸ and believe in what I believe. If you do that, you will be given power over me and you will kill me.' So that king affirmed the oneness of Allah Almighty and testified to the testimony of Abdullah ibn al-Thamir. Then he struck him with a staff in his hand, inflicting a small wound on his head, and killed him. Then the king died on the spot. The people of Najran united upon the religion of Abdullah ibn al-Thamir, which was what Jesus son of Mary brought from the Gospel and its rulings. Then they were afflicted with the same innovations that afflicted the people of their religion. From that time originated Christianity in Najran—and Allah knows best. Ibn Ishaq said: This is the account of Muhammad ibn Ka'b al-Qurazi and some of the people of Najran about Abdullah ibn al-Thamir—and Allah knows which of these accounts is correct. Dhu Nuwas Calls the People of Najran to Judaism: Dhu Nuwas marched against them with his armies and called them to Judaism, giving them the choice between that and death. They chose death. So he dug a trench ⁷¹ for them, burned some with fire, killed others with the sword, and mutilated them, killing nearly twenty thousand of them. It was concerning Dhu Nuwas and his army that Allah Almighty revealed to His Messenger, our master Muhammad, may Allah bless him and grant him peace: 'Cursed were the companions of the trench ⁷¹, the fire with abundant fuel, when they sat by it, and they were witnesses to what they did to the believers. And they resented them not except that they believed in Allah, the Almighty, the Praiseworthy.' [Quran 85:4-8] Interpretation of al-Ukhdud ⁷¹: Ibn Hisham said: Al-Ukhdud is an elongated excavation in the ground, like a trench or a stream and the like. Its plural is akhadid. Dhu al-Rummah—whose name is Ghaylan ibn Uqbah, one of the Banu Adi ibn Abd Manaf ibn Udd ibn Tabikhah ibn Ilyas ibn Mudar—said: 'From the Iraqi ones, for which a stream ⁷¹ diverts water for her, between the desert and the palm trees.' He means a stream. This verse is from one of his poems. He said: The trace of a sword or knife on skin, and the trace of a whip and the like, is called ukhdud, and its plural is akhadid. The End of Abdullah ibn al-Thamir: Ibn Ishaq said: It is said that among those killed by Dhu Nuwas was Abdullah ibn al-Thamir, their leader and imam ⁷². Ibn Ishaq said: Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm narrated to me that he was told: A man from Najran, during the time of Umar ibn al-Khattab, may Allah be pleased with him, was digging in one of the ruins of Najran for some need, and they found Abdullah ibn al-Thamir sitting under a burial mound, with his hand placed on a wound on his head, holding it. If his hand was removed, blood would flow; if his hand was put back, it would stop the blood. On his hand was a ring inscribed with: 'My Lord is Allah.' They wrote to Umar ibn al-Khattab informing him of his condition. Umar, may Allah be pleased with him, wrote back: 'Leave him as he is and cover him with the burial mound that was over him.' So they did. The Escape of Daws Dhu Tha'laban from Dhu Nuwas and His Seeking Help from Caesar: Ibn Ishaq said: A man from Saba, called Daws Dhu Tha'laban, escaped from them on his horse, taking the sandy route and eluding them. He went on his way until he reached Caesar, the king of Rome, and sought his help against Dhu Nuwas and his army, informing him of what they had done. Caesar said: 'Your land is far from us, but I will write to the king of Abyssinia, for he follows this religion and is closer to your land.' He wrote to him, commanding him to help him and seek vengeance for his blood.

The Negus ⁷³ supported Daws: Daws came to the Negus with Caesar's letter, and he sent with him seventy thousand Abyssinians, appointing over them a man called Aryat ⁷⁴—and with him in his army was Abraha al-Ashram ⁷⁵. Aryat sailed the sea until he landed on the coast of Yemen, accompanied by Daws Dhu Tha'labān ⁷⁶. The end of Dhu Nuwas: Dhu Nuwas marched against him with Himyar and those tribes of Yemen who obeyed him. When they met, Dhu Nuwas and his companions were defeated. When Dhu Nuwas saw what had befallen him and his people, he turned his horse toward the sea, then struck it, and entered it, wading through the shallows ⁷⁷ until he reached the deep water ⁷⁸, and entered it. That was the last seen of him. Aryat entered Yemen and ruled it. A man from Yemen said, recalling what Daws had brought upon them through the Abyssinians: "Not like Daws, nor like the loads of his saddle." ⁷⁹ This became a proverb in Yemen to this day. The saying of Dhu Jadan al-Himyari ⁸⁰ about this story: Dhu Jadan al-Himyari said: "Take it easy ⁸¹, tears cannot bring back what is lost; do not perish in grief after those who have died. After Baynūn ⁸², no eye nor trace remains; and after Salḥīn ⁸³, people build houses?!" Baynūn, Salḥīn, and Ghumdān ⁸⁴ were fortresses of Yemen that Aryat destroyed; there were none like them among the people. Dhu Jadan also said: "Leave me—may you have no father ⁸⁵—you cannot ⁸⁶; may God curse you! You have exhausted my saliva ⁸⁷. At the strumming of singing girls when we were intoxicated, and when we were given to drink of pure wine ⁸⁸. Then it became ashes after its freshness, and the flame of the fire altered its beauty. Dhu Nuwas surrendered humbly and warned his people of the narrow strait." The saying of Rabīʿa ibn al-Dhi'ba al-Thaqafī ⁸⁹ about this story: ʿAbd Allāh ibn al-Dhi'ba al-Thaqafī said—Ibn Hisham said: al-Dhi'ba was his mother, and his name was Rabīʿa ibn ʿAbd Yālīl ibn Sālim ibn Mālik ibn Ḥuṭayṭ ibn Jusham ibn Qasī: "By your life, a young man has no refuge from death that overtakes him and old age. By your life, a young man has no escape; by your life, he has no protector ⁹⁰. After the tribes of Himyar were destroyed in the morning at Dhāt al-ʿAbar ⁹¹? With a thousand thousand and a raiding party like the sky before rain ⁹². Their clamor deafens the swift horses, and they repel those they fight with the stench ⁹³. Like the number of dust particles, the moist parts of the trees dry up ⁹⁴." The saying of ʿAmr ibn Maʿdīkarib al-Zubaydī ⁹⁵ about this story: ʿAmr ibn Maʿdīkarib al-Zubaydī said concerning something that occurred between him and Qays ibn Makshūḥ al-Murādī ⁹⁶, when he heard that Qays was threatening him, he mentioned Himyar and its glory and what had passed of its kingdom: "Do you threaten me as if you were Dhu Ruʿayn ⁹⁷ in the best of life, or Dhu Nuwas? How many before you had bliss and a firmly established kingdom among the people, Ancient in time from the time of ʿĀd ⁹⁸, mighty, overpowering in tyranny, harsh? Then their people perished, and they became transferred from people ⁹⁹." The lineage of Zubayd and Murād: Ibn Hisham said: Zubayd ibn Salama ibn Māzin ibn Munabbih ibn Ṣaʿb ibn Saʿd al-ʿAshīra ibn Madhḥij. It is also said: Zubayd ibn Munabbih ibn Ṣaʿb ibn Saʿd al-ʿAshīra, and it is said: Zubayd ibn Ṣaʿb ibn Saʿd. Murād: Yuḥābir ibn Madhḥij. Why ʿAmr ibn Maʿdīkarib said this poetry: Ibn Hisham said: Abū ʿUbayda told me: ʿUmar ibn al-Khaṭṭāb—may God be pleased with him—wrote to Salmān ibn Rabīʿa al-Bāhilī—and Bāhila ibn Yaʿṣur ibn Saʿd ibn Qays ibn ʿAylān—who was in Armenia, ordering him to give preference to owners of purebred horses ¹⁰⁰ over owners of mixed-breed horses ¹⁰¹ in stipends. He inspected the horses, and the horse of ʿAmr ibn Maʿdīkarib passed by him. Salmān said to him: "This horse of yours is a mixed-breed." ʿAmr became angry and said: "A bastard recognized a bastard like himself." Qays jumped up and threatened him, so ʿAmr recited these verses. Confirmation of the saying of Saṭīḥ ¹⁰² and Shiqq ¹⁰³: Ibn Hisham said: This is what the soothsayer Saṭīḥ meant by his saying: "The Abyssinians will descend upon your land and rule between Abyan ¹⁰⁴ and Jurash ¹⁰⁵." And what the soothsayer Shiqq meant by his saying: "The blacks will descend upon your land, overcome every tender-fingered ¹⁰⁶ one, and rule between Abyan and Najrān ¹⁰⁷." The conflict over Yemen between Abraha and Aryat: Ibn Isḥāq said: Aryat remained in Yemen for years in his authority. Then Abraha the Abyssinian disputed with him over the rule of the Abyssinians in Yemen, until the Abyssinians split between them. A faction joined each of them. Then one marched against the other. When they drew near, Abraha sent to Aryat: "You gain nothing by having the Abyssinians fight each other until they annihilate one another. Come out to me, and I will come out to you. Whichever of us kills the other, his army will join him." Aryat replied: "You have been fair." So Abraha went out to him—he was a short, fleshy man, and he was a Christian—and Aryat went out to him; he was a handsome, huge, tall man, holding a spear. Behind Abraha was a servant of his called ʿAtwada ¹⁰⁸, protecting his back. Aryat raised his spear and struck Abraha, aiming for his skull, but the spear struck Abraha's forehead, splitting his eyebrow, nose, eye, and lip. That is why he was called Abraha al-Ashram ¹⁰⁹. ʿAtwada attacked Aryat from behind Abraha and killed him. Aryat's army joined Abraha, and the Abyssinians in Yemen united under him. Abraha paid blood money ¹¹⁰ for Aryat. The Negus's anger at Abraha: When the news reached the Negus, he became very angry and said: "He rebelled against my commander and killed him without my order." Then he swore: "He will not leave Abraha until he treads his land and cuts his forelock." So Abraha shaved his head, filled a leather bag with Yemeni soil, and sent it to the Negus. Then he wrote to him: "O king, Aryat was your servant, and I am your servant. We differed concerning your command, and each of us is obedient to you, except that I was stronger over the Abyssinians, more controlling of them, and more politic than he. I have shaved my entire head when I learned of the king's oath, and I have sent him a bag of soil from the land, so that he may place it under his feet and thus fulfill his oath concerning me." When this reached the Negus, he was pleased with him and wrote to him: "Stay in Yemen until my order comes to you." So Abraha remained in Yemen. "al-Qullays" ¹¹¹ or the church of Abraha: Then Abraha built al-Qullays in Ṣanʿāʾ, building a church the like of which had never been seen in any land in its time. Then he wrote to the Negus: "I have built for you, O king, a church the like of which was not built for any king before you. I will not stop until I divert the pilgrimage of the Arabs to it." When the Arabs heard of Abraha's letter to the Negus, a man from the Nasa'a ¹¹²—one of Banū Fuqaym ibn ʿAdī ibn ʿĀmir ibn Thaʿlaba ibn al-Ḥārith ibn Mālik ibn Kināna ibn Khuzayma ibn Mudrika ibn Ilyās ibn Muḍar—became angry. Al-Nasa'a: The Nasa'a were those who used to intercalate the months ¹¹³ among the Arabs in the Jahiliyya ¹¹⁴, making a sacred month profane and making a profane month sacred in its place, to adjust the number of what God had made sacred. They would postpone that month. Concerning this, God—blessed and exalted—revealed: {Indeed, the postponing [of sacred months] is an increase in disbelief, by which those who have disbelieved are led astray; they make it lawful one year and unlawful another year to adjust the number of what God has made sacred} ¹¹⁵. Ibn Hisham said: To make it correspond. Al-muwāṭa'a is agreement. The Arabs say: wāṭa'tuka ʿalā hādhā al-amr, meaning I agreed with you on it. Al-īṭā' in poetry is correspondence, which is the agreement of two rhymes in the same word and same type, like the saying of al-ʿAjjāj—and al-ʿAjjāj's name was ʿAbd Allāh ibn Ru'ba, one of Banū Saʿd ibn Zayd Manāt ibn Tamīm ibn Murr ibn Ad ibn Ṭābikha ibn Ilyās ibn Muḍar ibn Nizār: "In the winding paths of the released mangonel ¹¹⁶" Then he said: "The extension of the canal in the released canal ¹¹⁷" These two lines are in one of his rajaz poems ¹¹⁸.

The first to introduce the nasi' ¹¹⁹ was, according to Ibn Ishaq, al-Qalammas ¹²⁰, who was Hudhayfah ibn 'Abd ibn Fuqaym ibn 'Adi ibn 'Amir ibn Tha'labah ibn al-Harith ibn Malik ibn Kinanah ibn Khuzaymah. After him, his son 'Abbad ibn Hudhayfah took over, then after 'Abbad, Qala' ibn 'Abbad, then after Qala', Umayyah ibn Qala', then after Umayyah, 'Awf ibn Umayyah, and then after 'Awf, Abu Thumamah Junadah ibn 'Awf, who was the last of them, and Islam came during his time. When the Arabs completed their pilgrimage, they would gather to him, and he would declare the four sacred months sacred: Rajab, Dhu al-Qa'dah, Dhu al-Hijjah, and al-Muharram. When he wanted to make something permissible, he would make al-Muharram permissible, so they would consider it permissible, and he would make Safar sacred in its place, so they would consider it sacred, in order to align with the count of the four sacred months. When they wanted to depart ¹²¹, he would stand among them and say: "O Allah, I have made permissible for You one of the two Safars, the first Safar, and I have postponed the other for the coming year ¹²²." Regarding this, 'Umayr ibn Qays, Jidhl al-Ta'an ¹²³, one of the Banu Firas ibn Ghanm ibn Tha'labah ibn Malik ibn Kinanah, boasted about the nasi' over the Arabs: "Ma'add has known that my people are the most noble of people, that they have nobles. So which people have escaped us in vengeance? And which people have we not bridled? Are we not those who postpone for Ma'add the months of non-sacredness, making them sacred?" Ibn Hisham said: The first of the sacred months is al-Muharram ¹²⁴. The Kinani ¹²⁵ defecates in the Qullays ¹²⁶: Ibn Ishaq said: The Kinani went until he came to the Qullays and defecated in it—Ibn Hisham said: meaning he relieved himself in it—Ibn Ishaq said: Then he left and returned to his land. When Abrahah was informed of this, he said: "Who did this?" It was said to him: "A man from the Arabs, from the people of this House to which the Arabs make pilgrimage in Mecca, did this. When he heard your statement, 'I will divert the pilgrimage of the Arabs to it,' he became angry, came, and defecated in it, meaning that it is not worthy of that." Abrahah's march to destroy the Ka'bah: At that, Abrahah became angry and swore that he would march to the House until he destroyed it. Then he ordered the Abyssinians, and they prepared and equipped themselves. Then he set out, and the elephant was brought out with him. When the Arabs heard of this, they considered it grave and were horrified by it, and they saw fighting him as a duty upon them when they heard that he intended to destroy the Ka'bah, the Sacred House of Allah. The nobles of Yemen defend the House: A man from the nobles and kings of Yemen, called Dhu Nafr, went out to him and called his people and those who answered him from the rest of the Arabs to war against Abrahah and to fight him in defense of the Sacred House of Allah and what he intended of its destruction and ruin. Those who answered him did so, then he confronted him and fought him. Dhu Nafr and his companions were defeated, and Dhu Nafr was captured and brought as a prisoner. When he intended to kill him, Dhu Nafr said to him: "O king, do not kill me, for perhaps my remaining with you will be better for you than my killing." So he spared him from death and imprisoned him with him in chains. Abrahah was a forbearing man. Khath'am fights Abrahah: Then Abrahah continued on his way, intending what he had set out for, until when he was in the land of Khath'am ¹²⁷, Nufayl ibn Habib al-Khath'ami confronted him with the two sub-tribes of Khath'am: Shahran and Nahis ¹²⁸, and those who followed him from the Arab tribes. He fought him, but Abrahah defeated him, and Nufayl was captured and brought to him. When he intended to kill him, Nufayl said to him: "O king, do not kill me, for I am your guide in the land of the Arabs, and these two hands of mine are at your service for the two sub-tribes of Khath'am: Shahran and Nahis, in obedience and submission." So he released him. He took him with him as a guide, until when he passed by al-Ta'if, Mas'ud ibn Mu'attib ibn Malik ibn Ka'b ibn 'Amr ibn Sa'd ibn 'Awf ibn Thaqif came out to him with men of Thaqif. The lineage of Thaqif ¹²⁹: The name of Thaqif is Qasi ibn al-Nabit ibn Munabbih ibn Mansur ibn Yaqdum ibn Afsa ibn Du'mi ibn Iyad ibn Nizar ibn Ma'add ibn 'Adnan. Umayyah ibn Abi al-Salt al-Thaqafi ¹³⁰ said: "My people are Iyad, if only they were a nation, or if they would settle, the cattle would become lean. A people who have the plain of Iraq when they all march, and the pen and the paper ¹³¹." And Umayyah ibn Abi al-Salt also said: "If you ask about me, Lubayna, and about my lineage, I will tell you with certainty: For we belong to al-Nabit, father of Qasi, to Mansur ibn Yaqdum, the ancient ones." Ibn Hisham said: Thaqif is Qasi ibn Munabbih ibn Bakr ibn Hawazin ibn Mansur ibn 'Ikrimah ibn Khasafah ibn Qays ibn 'Aylan ibn Mudar ibn Nizar ibn Ma'add ibn 'Adnan. The first two and the last two verses are from two poems by Umayyah. Thaqif makes a truce with Abrahah: Ibn Ishaq said: They said to him: "O king, we are your servants, listening and obedient to you. We have no opposition to you. This house of ours is not the house you intend—meaning al-Lat—we only intend the house in Mecca. We will send with you someone who will guide you to it." So he overlooked them. Al-Lat ¹³²: Al-Lat was a house for them in al-Ta'if which they venerated similarly to the veneration of the Ka'bah. Ibn Hisham said: Abu 'Ubaydah al-Nahwi recited to me the verse of Dirar ibn al-Khattab al-Fihri: "And Thaqif fled to al-Lat, to the place of return of the failing loser." This verse is from a poem of his. Abu Righal and the stoning of his grave: Ibn Ishaq said: They sent with him Abu Righal to guide him on the road to Mecca. Abrahah set out with Abu Righal until he brought him to al-Mughammas ¹³³. When he brought him there, Abu Righal died there, and the Arabs stoned his grave. That is the grave that people stone at al-Mughammas. al-Aswad ibn Maqsud attacks Mecca: When Abrahah camped at al-Mughammas, he sent a man from the Abyssinians called al-Aswad ibn Maqsud ¹³⁴ with his cavalry until he reached Mecca. He drove away the wealth of Tihama from Quraysh and others, and among it he took two hundred camels belonging to 'Abd al-Muttalib ibn Hashim, who was at that time the elder and chief of Quraysh. Quraysh, Kinanah, Hudhayl, and those who were in that sanctuary intended to fight him, but then they realized they had no power against him, so they abandoned that. Abrahah's messenger to Mecca: Abrahah sent Hubatah al-Himyari to Mecca and said to him: "Ask about the chief and noble of this town, then say to him: 'The king says to you: I have not come to fight you; I have only come to destroy this House. If you do not oppose me in war, I have no need for your blood. If he does not want to fight me, bring him to me.'" When Hubatah entered Mecca, he asked about the chief and noble of Quraysh, and it was said to him: "'Abd al-Muttalib ibn Hashim." So he came to him and said what Abrahah had commanded him. 'Abd al-Muttalib said to him: "By Allah, we do not want to fight him, and we have no power for that. This is the Sacred House of Allah and the House of His Friend Ibrahim, peace be upon him—or as he said—if He protects it from him, it is His House and His sanctuary; if He leaves him and it, then by Allah, we have no defense against him." Hubatah said to him: "Then come with me to him, for he has commanded me to bring you to him." Anis intercedes for 'Abd al-Muttalib: So 'Abd al-Muttalib went with him, along with some of his sons, until he came to the camp. He asked about Dhu Nafr, who was his friend, until he entered upon him while he was in his prison. He said to him: "O Dhu Nafr, do you have any help for what has befallen us?" Dhu Nafr said to him: "What help can a prisoner in the hands of a king, waiting to be killed morning or evening, provide? I have no help for anything that has befallen you, except that Anis, the elephant driver, is a friend of mine. I will send to him and commend you to him, emphasize your right, and ask him to seek permission for you to see the king, so you may speak to him as you wish, and he will intercede for you with him if he can." He said: "That is enough for me." So Dhu Nafr sent to Anis and said to him: "'Abd al-Muttalib is the chief of Quraysh and the owner of the caravans of Mecca; he feeds the people in the plain and the wild beasts on the mountaintops ¹³⁵."

Of the mountains, and the king had taken two hundred camels belonging to him. So seek permission for him to enter, and benefit him with him as much as you are able." He said: "I will do so." Anays spoke to Abrahah and said to him: "O king, this is the chief of Quraysh at your gate seeking permission to enter upon you. He is the owner of the caravan of Mecca, and he feeds the people in the plain and the wild beasts on the mountain tops. So grant him permission to enter upon you so that he may speak to you about his need." He said: "So Abrahah granted him permission. The camels are mine, and the House has a Lord who will protect it." He said: "And Abd al-Muttalib was the most handsome, most beautiful, and greatest of people. When Abrahah saw him, he revered him, magnified him, and honored him too much to seat him beneath him, and he disliked that the Abyssinians should see him sitting with him on his throne of kingship. So Abrahah descended from his throne, sat on his carpet, and seated him with him upon it beside him. Then he said to his interpreter: 'Say to him: What is your need?' So the interpreter said that to him. He said: 'My need is that the king return to me the two hundred camels he took from me.' When he said that, Abrahah said to his interpreter: 'Say to him: I was impressed by you when I saw you, but then I became disenchanted with you when you spoke to me. Do you speak to me about two hundred camels I took from you, and leave a House that is your religion and the religion of your fathers, which I have come to destroy, and you do not speak to me about it?' Abd al-Muttalib said to him: 'I am the lord of the camels, and the House has a Lord who will protect it.' He said: 'It could not be protected from me.' He said: 'You and that.' The delegation accompanying Abd al-Muttalib: And there were—according to what some people of knowledge claim—those who went with Abd al-Muttalib to Abrahah, when he sent to him Habatah, Ya'mar ibn Nufathah ibn 'Adi ibn al-Du'il ibn Bakr ibn Manah ibn Kinanah—and he was at that time the chief of Banu Bakr—and Khuwaylid ibn Wathilah al-Hudhali—and he was at that time the chief of Hudhayl. They offered Abrahah a third of the wealth of Tihamah, on condition that he withdraw from them and not destroy the House, but he refused them. And God knows best whether that was so or not. So Abrahah returned to Abd al-Muttalib the camels he had taken from him. Quraysh seeks God's victory against Abrahah: When they departed from him, Abd al-Muttalib returned to Quraysh, told them the news, and ordered them to leave Mecca and take refuge in the mountain peaks and ravines, fearing for them the harm of the army. Then Abd al-Muttalib stood, took hold of the ring of the door of the Kaaba, and stood with him a group of Quraysh, calling upon God and seeking His victory against Abrahah and his army. Abd al-Muttalib said, while holding the ring of the door of the Kaaba: O God, the servant protects his mount, so protect Your sacred precincts. Let not their cross and their cunning overcome Your cunning tomorrow. If You are to leave them and our qiblah (direction of prayer), then command what You will. Ibn Hisham said: This is what is authentic from him of it. Ikrimah ibn Amir calls upon God against al-Aswad: Ibn Ishaq said: And Ikrimah ibn Amir ibn Hashim ibn Abd Manaf ibn Abd al-Dar ibn Qusayy said: O God, disgrace al-Aswad ibn Maqsud, who took the herd of camels with their neck-ropes, Between Hira and Thabir and the desert, holding them back while they were swift, He gathered them to dark, uncouth men. Break his pledge, O Lord, and You are Praised. Ibn Hisham said: This is what is authentic from him of it. And "al-Tamatim" (pl. of ṭumṭum) means the uncouth, non-Arab men. Ibn Ishaq said: Then Abd al-Muttalib released the ring of the door of the Kaaba, and he and those with him from Quraysh went to the mountain peaks and took refuge there, waiting for what Abrahah would do to Mecca when he entered it. Abrahah attacks the Kaaba: When morning came, Abrahah prepared to enter Mecca, readied his elephant, and arrayed his army—and the name of the elephant was Mahmud—and Abrahah was determined to destroy the House, then return to Yemen. When they directed the elephant towards Mecca, Nufayl ibn Habib came forward until he stood beside the elephant, then took its ear and said: "Kneel, Mahmud, or return safely from where you came, for you are in the sacred land of God." Then he released its ear. The elephant knelt, and Nufayl ibn Habib went out running until he ascended the mountain. They struck the elephant to make it stand, but it refused. They struck its head with a broad axe to make it stand, but it refused. They inserted hooked irons into its soft belly and pierced it with them to make it stand, but it refused. They turned it back towards Yemen, and it stood and trotted. They turned it towards Syria, and it did the same. They turned it towards the east, and it did the same. They turned it towards Mecca, and it knelt. God's punishment of Abrahah and his army: So God Almighty sent upon them birds from the sea like swallows and sand martins: with each bird of them were three stones it carried: a stone in its beak and two stones in its claws, like chickpeas and lentils. They did not strike anyone among them except that he perished—and not all of them were struck. They went out fleeing, hastening along the road from which they had come, and asking about Nufayl ibn Habib, so that he might guide them to the road to Yemen. Nufayl said when he saw what God had inflicted upon them of His vengeance: Where is the escape, while God is the Seeker, And al-Ashram (the disfigured one) is vanquished, not the victor? Ibn Hisham said: His saying "not the victor" is from other than Ibn Ishaq. Ibn Ishaq said: And Nufayl also said: O Rudayna, may you be greeted from us! We have favored you with the morning as an eye. Rudayna, if you had seen—and you will not see—what we saw at the side of al-Muhassab, Then you would have excused me and praised my affair, and not grieved over what passed between us. I praised God when I saw birds, and feared stones being thrown upon us. And all the people ask about Nufayl, as if I owe a debt to the Abyssinians. So they went out falling one by one on every road, and perishing in every place of destruction at every watering place. Abrahah was afflicted in his body, and they took him out with them, his finger joints falling off one by one: whenever a finger joint fell, it was followed by pus oozing with pus and blood, until they brought him to Sana'a while he was like a fledgling bird. He did not die until his chest split open from his heart, according to what they claim. Ibn Ishaq said: Ya'qub ibn 'Utbah narrated to me that he was told: The first time measles and smallpox were seen in the land of the Arabs was that year, and that the first time bitter plants like harmal, colocynth, and calotropis were seen there was that year. God—may His Majesty be exalted—mentions the incident of the Elephant and bestows favor upon Quraysh: Ibn Ishaq said: When God Almighty sent Muhammad—may God bless him and grant him peace—it was among the favors that God counted upon Quraysh, of His grace and bounty, what He turned away from them of the matter of the Abyssinians, for the continuation of their affair and their term. So God, Blessed and Exalted, said: {Have you not seen how your Lord dealt with the companions of the Elephant? Did He not make their plot go astray? And He sent against them birds in flocks, striking them with stones of baked clay, and made them like eaten straw} [Al-Fil: 1-5]. And He said: {For the security of Quraysh, their security in the winter and summer journey, let them worship the Lord of this House, who has fed them against hunger and made them safe from fear} [Quraysh: 1-4], meaning so that nothing would change from their state which they were upon, for the good that God intended for them if they had accepted it. Interpretation of the vocabulary of Surat al-Fil and Quraysh: Ibn Hisham said: "Al-Ababīl" (in flocks) means groups, and the Arabs have not used a singular form for it that we know of. As for "al-Sijjīl" (baked clay), Yunus al-Nahwi and Abu 'Ubaydah informed me that it means, according to the Arabs: the very hard, solid. Ru'bah ibn al-'Ajjaj said: And what touched the companions of the Elephant touched them, stones of baked clay striking them, And birds in flocks played with them. These verses are in a rajaz poem of his. Some of the commentators mentioned that they are two words in Persian, which the Arabs made into one word. It is "Sanj" and "Gil," meaning by "Sanj": stone, and by "Gil": clay, meaning stones of these two types: stone and clay. "Al-'Asf" (straw) is the leaf of the crop that has not yet formed a stalk, and its singular is "'Asfah." He said: And Abu 'Ubaydah al-Nahwi informed me that it is called "al-'Usafah" and "al-'Asifah." And he recited to me from 'Alqamah ibn 'Abadah, one of Banu Rabi'ah ibn Malik ibn Zayd Manah ibn Tamim: Watering channels whose straw has bent, their downward slope from the flowing water is filled. This verse is in a poem of his. And the rajaz poet said: So they became like eaten straw. Ibn Hisham said: This verse has a grammatical interpretation.

And the uniting of Quraysh: their uniting for the journey to Syria in their trade, and they had two journeys: a journey in winter and a journey in summer. Abu Zayd al-Ansari informed me that the Arabs say: 'aliftu al-shay'a ilfan' and 'aalaftuhu iilafan,' meaning the same. And he recited to me from Dhu al-Rumma: "From those who make the sand their familiar, a dark free woman... the light of the forenoon in her color becomes clear." This verse is in a poem of his. And Matrud ibn Ka'b al-Khuza'i said: "Those who are favored when the stars change, and those who depart for the journey of the iilaf." This verse is in some lines of his, which I will mention in their place, God willing. And al-iilaf also means that a person has a thousand camels, or cattle, or sheep, or other things. It is said: 'a'lafa so-and-so iilafan.' Al-Kumayt ibn Zayd, one of the Banu Asad ibn Khuzayma ibn Mudrika ibn Ilyas ibn Mudar ibn Nizar ibn Ma'add, said: "In a year when those who make a thousand say: this is our settled one, our cauldron." This verse is in a poem of his. And al-iilaf also means that a group becomes a thousand. It is said: 'a'lafa al-qawmu iilafan.' Al-Kumayt ibn Zayd said: "And the family of Muzayqiya, on the day they met the Banu Sa'd ibn Dubba, making us a thousand." This verse is in a poem of his. And al-iilaf also means that you attach something to something so that it becomes familiar with it and clings to it. It is said: 'aalaftuhu iyyahu iilafan.' And al-iilaf also means that you make what is less than a thousand into a thousand. It is said: 'aliftuhu iilafan.' The fate of the elephant's driver and its keeper: Ibn Ishaq said: 'Abdullah ibn Abi Bakr narrated to me from 'Amra bint 'Abd al-Rahman ibn Sa'd ibn Zurara, from 'A'isha, may God be pleased with her, who said: "I saw the elephant's driver and its keeper in Mecca, both blind and crippled, begging from people."' What was said in poetry about the story of the elephant: Ibn Ishaq said: When God repelled the Abyssinians from Mecca and inflicted upon them what He inflicted of punishment, the Arabs magnified Quraysh and said: "They are the people of God; God fought for them and sufficed them the burden of their enemy." So they composed poems about that, mentioning what God did to the Abyssinians and how He repelled their plot from Quraysh. The poetry of 'Abdullah ibn al-Ziba'ra: 'Abdullah ibn al-Ziba'ra ibn 'Adi ibn Qays ibn 'Adi ibn Sa'id ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr said: "They withdrew from the valley of Mecca, for it was, from ancient times, whose sanctuary cannot be violated. The Pleiades were not created in the nights it was sacred, when no noble among people sought it. Ask the commander of the army about it, what he saw, and soon its knowledgeable one will inform the ignorant. Sixty thousand did not return to their land, and after returning, none of its sick survived. In it were 'Ad and Jurhum before them, and God above the servants establishes it." Ibn Ishaq said: By his saying "after returning, none of its sick survived," Ibn al-Ziba'ra meant Abraha, when they carried him with them when what befell him befell him, until he died in Sana'a. The poetry of Ibn al-Aslat: Abu Qays ibn al-Aslat al-Ansari, then al-Khatmi, whose name is Sayfi—Ibn Hisham said: Abu Qays is Sayfi ibn al-Aslat ibn Jusham ibn Wa'il ibn Zayd ibn Qays ibn 'Amir ibn Murra ibn Malik ibn al-Aws—said: "And from His doing on the day of the elephant of the Abyssinians, when every time they sent it, it knelt down. Their goads were under its belly, and they had slit its nose, so it was torn. And they had made its whip a dagger, when they aimed it, its nape was wounded. So it turned and retreated in its tracks, and he who was there incurred injustice. Then He sent upon them a stone-bearing wind, and wrapped them up like the wrapping of a bundle. Their priests urged patience, and they bleated like the bleating of sheep." Ibn Hisham said: These verses are in a poem of his. The poem is also attributed to Umayya ibn Abi al-Salt. Ibn Ishaq said: And Abu Qays ibn al-Aslat said: The poetry of Abu al-Salt al-Thaqafi: Ibn Ishaq said: And Abu al-Salt ibn Abi Rabi'a al-Thaqafi said concerning the matter of the elephant, mentioning the Hanifiyya, the religion of Abraham, peace be upon him. Ibn Hisham said: It is attributed to Umayya ibn Abi al-Salt ibn Abi Rabi'a al-Thaqafi: "Indeed, the signs of our Lord are clear; none disputes them except the disbeliever. He created the night and the day, and each is clear, its account determined. Then the Merciful Lord brings forth the day with a shining sun whose rays are spread. The elephant was detained at al-Mughammas until it remained hobbling as if it were hamstrung. Clinging to the ring of the collar, as if it were a rock rolled down from a mountain. Around it were kings of Kinda, heroes, steadfast in wars, hawks. They left it, then scattered all together, every one of them with a broken shin. Every religion on the Day of Judgment, except the religion of the Hanifiyya, is worthless." The poetry of al-Farazdaq: Ibn Hisham said: And al-Farazdaq—his name is Hammam ibn Ghalib, one of the Banu Mujashi' ibn Darim ibn Malik ibn Hanzala ibn Malik ibn Zayd Manat ibn Tamim—said, praising Sulayman ibn 'Abd al-Malik ibn Marwan and satirizing al-Hajjaj ibn Yusuf, and mentioning the elephant and its army: "When al-Hajjaj became tyrannical, when his wealth made him tyrannical, he said: 'I am ascending the ladders.' So he was like what the son of Noah said: 'I will ascend to a mountain that will protect me from the water.' God cast into his body the like of what He cast from the white qibla ¹³⁶, the possessor of sanctities, Armies driving the elephant until He made them dust, and they were haughty in their pride. You were helped like the help of the House when its elephant was driven towards it by the great polytheist of the non-Arabs." These verses are in a poem of his. The poetry of Ibn Qays al-Ruqayyat: Ibn Hisham said: And 'Abdullah ibn Qays al-Ruqayyat, one of the Banu 'Amir ibn Lu'ayy ibn Ghalib, said, mentioning Abraha—he is al-Ashram—and the elephant: "Al-Ashram, who came with the elephant, plotted against it, but he turned back and his army was defeated. And the birds rained down upon them with pebbles until it was as if they were stoned. That is, whoever attacks it from among the people returns, and he is a fugitive from the armies, despised." These verses are in a poem of his. The two sons of Abraha: Ibn Ishaq said: When Abraha died, his son Yaksum ibn Abraha ruled over the Abyssinians, and he was his kunya. When Yaksum ibn Abraha died, his brother Masruq ibn Abraha ruled over Yemen among the Abyssinians. The departure of Sayf ibn Dhi Yazan and the rule of Wahriz over Yemen: Sayf complains to Caesar: When the affliction upon the people of Yemen became prolonged, Sayf ibn Dhi Yazan al-Himyari—he was called Abu Murra—set out until he came to Caesar, the king of Rome, and complained to him about their situation. He asked him to drive them out and to rule over them himself, and to send whomever he wished from Rome, so that he would have the kingship of Yemen. But Caesar did not relieve him. Al-Nu'man intercedes for Sayf with Kisra: So he set out until he came to al-Nu'man ibn al-Mundhir—who was the governor of Kisra over al-Hira and the adjoining lands of Iraq—and complained to him about the matter of the Abyssinians. Al-Nu'man said to him: "I have an audience with Kisra every year, so stay until that time." He did so, then he went with him and brought him before Kisra. Kisra used to sit in the iwan ¹³⁷ of his assembly hall, in which was his crown. His crown was like a great basket—as they claim—set with rubies, pearls, and emeralds in gold and silver, suspended by a golden chain at the top of an arch in that assembly hall. His neck could not bear his crown; he was only covered with garments until he sat in that assembly hall, 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. When Sayf ibn Dhi Yazan entered upon him, he prostrated. Kisra's assistance to Sayf: Ibn Hisham said: Abu 'Ubayda narrated to me that when Sayf entered upon him, he lowered his head. The king said: "This fool enters upon me through this tall door, then lowers his head?!" That was said to Sayf, and he replied: "I only did this because of my worry, for everything becomes narrow for it."

Ibn Ishaq said: Then he said to him: 'O king, the crows have overcome us in our land.' Kisra asked him: 'Which crows: the Abyssinians or the Sind?' He replied: 'Rather the Abyssinians, so I have come to you for your support, and the kingship of my land will be yours.' He said: 'Your land is distant with little good, and I would not involve an army from Persia in the land of the Arabs; I have no need for that.' Then he gave him ten thousand full dirhams and clothed him with a fine garment. When Sayf received that from him, he went out and began to scatter those coins among the people. This reached the king, who said: 'This man has a matter.' Then he sent for him and said: 'You took the king's gift and scattered it among the people.' He replied: 'What should I do with this? The mountains of my land from which I came are nothing but gold and silver'—making it seem desirable to him. So Kisra gathered his marzubans ¹³⁸ and said to them: 'What do you see regarding this man and what he has come for?' One speaker said: 'O king, in your prisons there are men you have imprisoned for execution. If you were to send them with him, then if they perish, that is what you intended for them, and if they triumph, it will be a kingdom you have gained.' So Kisra sent with him those who were in his prisons, and they were eight hundred men. Sayf's victory: He appointed over them a man called Wahriz, who was advanced in age among them and the noblest in lineage and house. They set out in eight ships; two ships sank, and six ships reached the coast of Aden. Sayf gathered to Wahriz whoever he could from his people and said to him: 'My foot is with your foot until we die together or triumph together.' Wahriz said to him: 'You have been fair.' Masruq ibn Abraha, the king of Yemen, came out against him and gathered his army. Wahriz sent a son of his to fight them to test their fighting, but Wahriz's son was killed, which increased his rage against them. When the people faced each other in battle array, Wahriz said: 'Show me their king.' They said to him: 'Do you see a man on an elephant with his crown on his head, and between his eyes a red ruby?' He said: 'Yes.' They said: 'That is their king.' He said: 'Leave him.' They waited a long time, then he said: 'What is he on?' They said: 'He has moved to a horse.' He said: 'Leave him.' They waited a long time, then he said: 'What is he on?' They said: 'He has moved to a mule.' Wahriz said: 'The daughter of a donkey? Humiliation and humiliation to 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 and crowding around him, then I have hit the man, so charge against them.' Then he strung his bow, which, they claim, no one else could string due to its strength, and ordered his eyebrows to be bound for him. Then he shot him, and the arrow struck the ruby between his eyes, penetrated his head, and came out from the back of his neck. He fell headlong from his mount, and the Abyssinians circled and crowded around him. The Persians charged against them, and they were defeated, killed, and fled in every direction. Wahriz advanced to enter San'a ¹³⁸, until 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. Poetry of Sayf ibn Dhi Yazan on this story: Sayf ibn Dhi Yazan al-Himyari said: The people think that the two kings have become united. But whoever hears of their union, indeed the calamity has become great. We killed the qayl ¹³⁹ Masruq and watered the sand dune with blood. Indeed, the qayl of the people and Wahriz made an oath. He tastes a mixed drink until the captives and cattle return. Ibn Hisham said: These verses are among his verses. Khallad ibn Qurra al-Sadusi recited to me the last of them as a verse by A'sha of Banu Qays ibn Tha'laba in one of his poems, but other scholars of poetry deny it for him. Poetry of Abu al-Salt: Ibn Ishaq said, and Abu al-Salt ibn Abi Rabi'a al-Thaqafi said—Ibn Hisham said: It is also attributed to Umayya ibn Abi al-Salt: Let those like Ibn Dhi Yazan seek vengeance; he sailed in the sea against enemies for years. He headed to Caesar when his journey was due, but did not find with him some of what he asked. Then he turned to Kisra after ten years, humbling himself and his wealth. Until he brought free men carrying them—by your life, you have hastened quickly! By God, what a group they were who set out; I see no one like them among people. White-skinned marzubans, sturdy, armleted ¹⁴⁰, lions raising cubs in thickets. They shoot from fortresses like hills with swift arrows that hasten the target. You sent lions against black dogs; their scattered ones have become fugitives in the land. So drink in welcome, with the crown upon you, reclining in the head of Ghumdan ¹⁴¹, a dwelling from you that is frequented. And drink in welcome, for their ostriches have fled ¹⁴², and let down today your two garments flowing. Those are the noble deeds, not two measures of milk mixed with water that become urine. Ibn Hisham said: This is what is authentic for him from what Ibn Ishaq narrated of them, except the last verse, his saying: 'Those are the noble deeds, not two measures of milk,' for it is by al-Nabigha al-Ja'di. His name is Hibban ibn Abdullah ibn Qays ¹⁴³, one of Banu Ja'da ibn Ka'b ibn Rabi'a ibn Amir ibn Sa'sa'a ibn Mu'awiya ibn Bakr ibn Hawazin, in one of his poems. Poetry of Adi ibn Zayd: Ibn Ishaq said, and Adi ibn Zayd al-Hiri said—he was one of Banu Tamim. Ibn Hisham said: Then one of Banu Imri' al-Qays ibn Zayd Manat ibn Tamim, and it is said: Adi was from the 'Ibad ¹⁴⁴ of the people of al-Hira: What is after San'a, which was inhabited by rulers of generous gifts? It was raised by one who built upon the clouds of rain, and its chambers drip with musk. Surrounded by mountains beyond the heights of the schemer, whose steep slopes are not climbed. In it the sound of the dove is heard when its singer answers it in the evening. The causes brought to it the army of the free men, whose horsemen were in procession. And they succeeded with mules laden with death, and their reinforcements hastened with them. Until the tribes saw it from the pass, its battalions green. On the day they call out: 'O people of Barbar and Yaksum ¹⁴⁵, their fugitives will not succeed.' And it was the day of the rest of the story, and a community of established ranks departed. And the infantry ¹⁴⁶ was replaced by the giraffe and the days, dark, full of wonders. After the Tubba's ¹⁴⁷, noble leaders, whose marzubans were settled. Ibn Hisham said: These verses are in one of his poems. Abu Zayd al-Ansari recited to me, and al-Mufaddal al-Dabbi narrated to me, his saying: 'On the day they call out: O people of Barbar and Yaksum.' This is what Satih meant by his saying: 'He will be followed by Iram of Dhi Yazan, who will come out against them from Aden, and will not leave any of them in Yemen.' And what Shiqq meant by his saying: 'A boy, not base nor lowly, will come out against them from the house of Dhi Yazan.' Mention of what became of the Persians in Yemen: Duration of the Abyssinian stay in Yemen: Ibn Ishaq said: Wahriz and the Persians remained in Yemen. From the remnants of that army of Persians are the Abna' ¹⁴⁸ who are in Yemen today. The rule of the Abyssinians in Yemen, from the time Aryat entered it until the Persians killed Masruq ibn Abraha and expelled the Abyssinians, was seventy-two years, inherited by four of them: Aryat, then Abraha, then Yaksum ibn Abraha, then Masruq ibn Abraha. Governors of the Persians in Yemen: Ibn Hisham said: Then Wahriz died, and Kisra ¹⁴⁹ appointed his son al-Marzuban ibn Wahriz over Yemen. Then al-Marzuban died, and Kisra appointed his son al-Tinujan ibn al-Marzuban over Yemen. Then al-Tinujan died, and Kisra appointed the son of al-Tinujan over Yemen. Then he dismissed him and appointed Badhan, and Badhan remained over it until Allah sent Muhammad the Prophet, peace be upon him. Muhammad—peace be upon him—prophesies the death of Kisra: It reached me from al-Zuhri that he said: Kisra wrote to Badhan: 'It has reached me that a man from Quraysh has appeared in Mecca, claiming to be a prophet. So go to him...'

So call him to repent; if he repents, [well and good], otherwise send me his head. Badhan then sent Kisra's letter to the Messenger of Allah (peace be upon him), and the Messenger of Allah (peace be upon him) wrote to him: 'Indeed, Allah has promised me that Kisra will be killed on such-and-such a day of such-and-such a month.' ¹⁵⁰ When the letter reached Badhan, he waited to see, and said: 'If he is a prophet, then what he said will happen.' So Allah killed Kisra on the very day that the Messenger of Allah (peace be upon him) had said. Ibn Hisham said: He was killed at the hands of his son Shirwayh. And Khalid ibn Hiq al-Shaybani said: And Kisra, when his sons divided him With swords, as meat is divided. Fate conceived for him a day Of calamity, and every pregnant one has her term. ¹⁵¹ THE CONVERSION OF BADHAN: Al-Zuhri said: When that reached Badhan, he sent his conversion and the conversion of the Persians with him to the Messenger of Allah (peace be upon him). The messengers from the Persians said to the Messenger of Allah (peace be upon him): 'To whom do we belong, O Messenger of Allah?' He said: 'You are from us and to us, O people of the House.' ¹⁵² Ibn Hisham said: It reached me from al-Zuhri that he said: Hence the Messenger of Allah (peace be upon him) said: 'Salman is from us, the people of the House.' ¹⁵³ Ibn Hisham said: It is he whom Satih meant by his saying: 'A pure prophet, to whom revelation comes from the Most High,' and whom Shiqq meant by his saying: 'Rather, it will be cut off by a sent messenger, who brings truth and justice, from the people of religion and virtue; sovereignty will be among his people until the Day of Decision.'

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1. Ghassan : A water source; also the name of a tribe that migrated from Yemen.
2. al-Asad : Meaning 'the lion'; a name.
3. Ghassan : Another water source near al-Juhfa; the tribe named after it.
4. al-suhm al-ji'ad : Dark-skinned with curly hair; referring to the Egyptians.
5. tasarra fihim : Took a concubine from among them; referring to Mariya al-Qibtiyya.
6. al-Farama : An ancient city in Egypt, near the Mediterranean coast.
7. Ibrahim : Ibrahim ibn Muhammad, the son of the Prophet from Mariya.
8. Mariya : Mariya al-Qibtiyya, a Coptic Christian slave girl given to the Prophet, mother of Ibrahim.
9. Hafn : A village in Upper Egypt.
10. Ansina : A district in Upper Egypt, also known as Antinoöpolis.
11. Shalakh : The biblical Salah; a descendant of Shem.
12. Arfakhshadh : The biblical Arpachshad; son of Shem.
13. Nuh : The biblical Noah; a prophet in Islam.
14. Mattushalkh : The biblical Methuselah; a patriarch.
15. Yard : The biblical Jared; a patriarch.
16. Mahlil : The biblical Mahalalel; a patriarch.
17. Hassan ibn Thabit al-Ansari : A companion of the Prophet Muhammad and a poet known for defending Islam.
18. al-Asad : A tribe; here it refers to the lion, symbolizing nobility.
19. Ghassan : A tribe that settled in Syria; also refers to water, indicating generosity.
20. 'Akk : A tribe from Yemen.
21. Ibn Ishaq : Muhammad ibn Ishaq, an early Muslim historian and author of a biography of the Prophet.
22. Ibn Hisham : Abu Muhammad 'Abd al-Malik ibn Hisham, a scholar who edited Ibn Ishaq's biography.
23. 'Amr ibn Murra al-Juhani : A poet from the tribe of Juhayna.
24. the engraved stone under the pulpit : Refers to a stone in the Prophet's Mosque in Medina where genealogies were recorded.
25. al-Hira : An ancient city in Iraq, capital of the Lakhmid kingdom.
26. Muhammad ibn Muslim ibn 'Ubayd Allah ibn Shihab al-Zuhri : A prominent early Muslim scholar and hadith narrator.
27. 'Umar ibn al-Khattab : The second Caliph of Islam.
28. Abu Bakr al-Siddiq : The first Caliph of Islam, known for his knowledge of genealogy.
29. Lakhm : An ancient Arab tribe.
30. Ma'rib : An ancient city in Yemen, known for its great dam.
31. Abu Zayd al-Ansari : A scholar of Arabic language and genealogy.
32. al-Azd : A large Arab tribe.
33. 'Abbas ibn Mirdas : A companion and poet.
34. Yathrib : The former name of Medina.
35. Khuza'a : An Arab tribe.
36. Marr : A place near Mecca.
37. Azd al-Sarat : A branch of the Azd tribe living in the Sarat mountains.
38. al-Sarat : A mountain range in western Arabia.
39. Azd 'Uman : A branch of the Azd tribe that settled in Oman.
40. al-'Arim : The dam; also refers to the flood that destroyed the dam.
41. Abu 'Ubayda : A scholar of Arabic language and history.
42. al-A'sha : A famous pre-Islamic poet.
43. Umayya ibn Abi al-Salt al-Thaqafi : A pre-Islamic poet who sought the truth but did not accept Islam.
44. al-Nabigha al-Ja'di : A pre-Islamic poet who later became Muslim.
45. Tubba' : Title of kings of Himyar in Yemen.
46. augur : A person who interprets omens.
47. Satih : A legendary soothsayer known for his prophecies.
48. Shiqq : Another legendary soothsayer.
49. Bajila and Khath'am : Two Arab tribes.
50. ember : A glowing piece of coal or wood; here symbolic.
51. Tihama : A coastal region in western Arabia.
52. Abyan and Jurash : Regions in Yemen; Abyan is a coastal area, Jurash is a mountainous region.
53. Iram of Dhu Yazan : A legendary figure from the tribe of Dhu Yazan in Yemen, associated with the expulsion of the Abyssinians.
54. Satih : A legendary Arabian soothsayer (kāhin) known for his cryptic prophecies.
55. Tubbaʿ : Title of Himyarite kings in pre-Islamic Yemen, often used for a series of rulers.
56. awlā : First; here meaning the first to clothe the Ka'ba.
57. maḥāyiḍ : Menstrual cloths; items considered ritually impure.
58. yabūr : Perishes; is ruined or destroyed.
59. Thabīr : A mountain near Mecca, known as a sanctuary for wildlife.
60. Ibn Hishām : Abū Muḥammad 'Abd al-Malik ibn Hishām (d. 833 CE), early Islamic historian and editor of Ibn Isḥāq's Sīra.
61. khaṣaf : Palm leaves or palm-fiber mats used for covering.
62. ma'āfir : Striped Yemeni cloth, named after the region Ma'āfir.
63. mulā' wa al-waṣā'il : Fine linen and brocade; luxurious fabrics.
64. tahajjud : The night vigil prayer, a supererogatory prayer performed after sleeping at night.
65. rak'ah : A unit of Islamic prayer, consisting of a sequence of standing, bowing, prostrating, and sitting.
66. al-ism al-a'zam : The Greatest Name of Allah, believed to be the most powerful name by which supplication is answered.
67. aslama : To submit or surrender to Allah, i.e., to become a Muslim.
68. wahhada : To affirm the oneness of Allah (tawhid), the core Islamic belief in monotheism.
69. qidah : Arrows or lots used for divination or casting lots; here, pieces of wood or arrows used for writing names.
70. bahr : A deep well or body of water; here, a deep well or pit.
71. ukhdud : A trench or ditch; specifically, the trench of fire mentioned in Surah al-Buruj.
72. imam : A leader, especially in prayer; here, a religious leader or guide.
73. al-Najāshī : Title of the ruler of Abyssinia (Ethiopia) at the time; a Christian king.
74. Aryāṭ : An Abyssinian commander sent by the Negus to Yemen.
75. Abraha al-Ashram : Abraha the Scarred; an Abyssinian general who later ruled Yemen and led the expedition against Mecca (Year of the Elephant).
76. Daws Dhū Thaʿlabān : A Yemeni leader who sought Abyssinian help against Dhu Nuwas.
77. ḍaḥḍāḥ : Shallow water near the shore.
78. ghamr : Deep water.
79. Lā ka-Daws wa-lā ka-aʿlāqi raḥlih : A proverb meaning 'not like Daws nor like the loads of his saddle,' i.e., something incomparably bad.
80. Dhū Jadan al-Ḥimyarī : A poet from the Himyar tribe in Yemen.
81. Hawnaki : An expression meaning 'take it easy' or 'be gentle.'
82. Baynūn : A famous fortress in Yemen destroyed by Aryat.
83. Salḥīn : Another famous fortress in Yemen destroyed by Aryat.
84. Ghumdān : A renowned fortress/palace in Yemen, also destroyed.
85. lā abā laki : An Arabic expression of reproach or anger, literally 'no father for you.'
86. lan tuṭīqī : You cannot (bear or do something).
87. anẓafti rīqī : You have exhausted my saliva, i.e., worn me out with talk.
88. al-rahīq : Pure, unadulterated wine.
89. Rabīʿa ibn al-Dhi'ba al-Thaqafī : A poet from the Thaqif tribe; his mother was al-Dhi'ba.
90. wazar : Refuge, shelter, or protector.
91. Dhāt al-ʿAbar : A place name; possibly a location where a battle occurred.
92. ḥurrāba : A raiding party or army.
93. al-dhafar : Stench, foul smell (from sweat or bodies).
94. saʿālī : Like dust particles; a simile for great number.
95. ʿAmr ibn Maʿdīkarib al-Zubaydī : A famous pre-Islamic and early Islamic poet and warrior from the Zubayd tribe.
96. Qays ibn Makshūḥ al-Murādī : A companion of the Prophet and a leader from the Murād tribe.
97. Dhū Ruʿayn : A Himyarite king known for his power.
98. ʿĀd : An ancient Arabian tribe mentioned in the Quran, known for their might and destruction.
99. yuḥawwal min anās : They became transferred from people, i.e., their rule passed to others.
100. al-khayl al-ʿirāb : Purebred Arabian horses.
101. al-khayl al-maqārif : Mixed-breed horses (not purebred).
102. Saṭīḥ : A famous pre-Islamic soothsayer (kāhin) from Yemen.
103. Shiqq : Another famous pre-Islamic soothsayer from Yemen.
104. Abyan : A region in Yemen.
105. Jurash : A town in Yemen.
106. ṭaflat al-banān : Tender-fingered, i.e., delicate women.
107. Najrān : A city in southern Arabia (now in Saudi Arabia near Yemen).
108. ʿAtwada : A servant of Abraha who killed Aryat.
109. al-Ashram : The scarred; referring to the wound on Abraha's face.
110. wadā : Blood money (diya) paid for manslaughter.
111. al-Qullays : A church built by Abraha in Ṣanʿāʾ, intended to rival the Kaaba.
112. al-Nasa'a : A group of Arabs who practiced intercalation (nasi') of months.
113. yansa'ūna al-shuhūr : They intercalated the months, i.e., postponed or added months to adjust the lunar calendar.
114. al-Jāhiliyya : The pre-Islamic period of ignorance.
115. Quran 9:37 : The verse condemning the practice of intercalation.
116. al-manjanūn al-mursal : A mangonel (siege engine) that is released or fired.
117. al-khalīj al-mursal : A canal that is released or flowing.
118. rajaz : A meter in Arabic poetry, often used for improvisation and battle poems.
119. nasi' : The practice of intercalating or postponing months to adjust the lunar calendar, making certain months sacred or permissible as needed.
120. al-Qalammas : A title meaning 'the one who postpones' or 'the intercalator,' referring to the person responsible for the nasi'.
121. al-sadar : The departure from Mina after the pilgrimage rites.
122. nassa'tu al-akhara lil-'am al-muqbil : I have postponed the other (Safar) for the coming year, meaning the intercalation of months.
123. Jidhl al-Ta'an : A nickname meaning 'the stump of the stabber,' indicating a warrior known for his spear thrusts.
124. al-Muharram : The first month of the Islamic lunar calendar, one of the four sacred months.
125. al-Kinani : A man from the tribe of Kinanah.
126. al-Qullays : A church built by Abrahah in Sana'a, intended to divert pilgrimage from Mecca.
127. Khath'am : An Arab tribe in the region of Yemen and Asir.
128. Shahran and Nahis : Two sub-tribes of Khath'am.
129. Thaqif : An Arab tribe from the Ta'if region.
130. Umayyah ibn Abi al-Salt al-Thaqafi : A pre-Islamic poet from Thaqif, known for his monotheistic inclinations.
131. al-qatt wa al-qalam : The pen and the paper, symbolizing writing and civilization.
132. al-Lat : A pre-Islamic Arabian goddess, whose temple was in Ta'if.
133. al-Mughammas : A place near Mecca where Abrahah's army camped.
134. al-Aswad ibn Maqsud : An Abyssinian commander under Abrahah.
135. yu'timu al-nas bi al-sahl wa al-wuhush fi ru'us al-jibal : A phrase indicating 'Abd al-Muttalib's generosity, feeding people in the plains and wild animals on the mountains.
136. qibla : Direction of prayer; here referring to the Kaaba in Mecca.
137. iwan : A large vaulted hall or porch in Persian architecture.
138. marzuban : A Persian military governor or margrave.
139. qayl : A Himyarite title for a tribal chief or king.
140. asawira : Elite Persian cavalrymen, often armleted.
141. Ghumdan : The famous palace-fortress in San'a, Yemen.
142. shalat na'amatu-hum : An Arabic idiom meaning 'their good fortune has departed' or 'they have been humiliated'.
143. Hibban ibn Abdullah ibn Qays : Full name of al-Nabigha al-Ja'di, a pre-Islamic and early Islamic poet.
144. al-'Ibad : A Christian Arab tribe from al-Hira, known for their learning.
145. Yaksum : An Abyssinian ruler of Yemen, son of Abraha.
146. fayj : A Persian term for infantry or a military unit.
147. Tubba' : Title of Himyarite kings of Yemen.
148. Abna' : Descendants of Persian soldiers who settled in Yemen.
149. Kisra : The Persian title for the Sasanian emperor, equivalent to 'Chosroes'.
150. Kisra : Title of the Sasanian emperor of Persia.
151. Kisra : Here referring to the Sasanian emperor Khosrow II.
152. Ahl al-Bayt : The household of the Prophet Muhammad, including his family members.
153. Salman : Salman al-Farsi, a Persian companion of the Prophet Muhammad.

Volume One

The Book of the Stone in Yemen: Ibn Isḥāq said: There was in a stone in Yemen—according to what they claim—an inscription in the Zabūr ¹ written in ancient times: "To whom belongs the dominion of Dhimār ²? To the good Ḥimyar ³. To whom belongs the dominion of Dhimār? To the evil Abyssinians ⁴. To whom belongs the dominion of Dhimār? To the free Persians ⁵. To whom belongs the dominion of Dhimār? To the merchant Quraysh ⁶." Dhimār: Yemen or Ṣanʿāʾ. Ibn Hishām said: Dhimār, with a fatḥa ⁷, according to what Yūnus informed me. Al-Aʿshā mentions the prophecy of Shaqq and Saṭīḥ: Ibn Isḥāq said: Al-Aʿshā, the Aʿshā of Banū Qays ibn Thaʿlaba, said concerning the fulfillment of what Saṭīḥ and his companion had said: "No one with eyelids ⁸ looked like her look ... truly, as the Dhībī ⁹ spoke truth when he chanted." The Arabs used to call Saṭīḥ "al-Dhībī" because he was Saṭīḥ ibn Rabīʿa ibn Masʿūd ibn Māzin ibn Dhiʾb. Ibn Hishām said: This verse is in a poem of his. The story of the king of al-Ḥaḍr ¹⁰: Ibn Hishām said: Khallād ibn Qurra ibn Khālid al-Sadūsī narrated to me, from Jannād, or from some genealogical scholars of Kufa, that it is said: al-Nuʿmān ibn al-Mundhir was from the descendants of Sāṭirūn ¹¹, the king of al-Ḥaḍr. Al-Ḥaḍr was a great fortress like a city, on the bank of the Euphrates. It is the one that ʿAdī ibn Zayd mentioned in his saying: "And the brother of al-Ḥaḍr when he built it, and when ... the Tigris and the Khābūr ¹² were brought to it. He built it with marble and clad it with ... plaster, so birds had nests in its heights. The vicissitudes of fate did not spare it, so the kingdom ... departed from it, and its gate is deserted." Ibn Hishām said: These verses are in a poem of his. And what Abū Duwād al-Iyādī ¹³ mentioned in his saying: "And I see death has descended from al-Ḥaḍr ... upon the lord of its people, al-Sāṭirūn." This verse is in a poem of his. It is said that it is by Khalaf al-Aḥmar, and it is said by Ḥammād al-Rāwiya ¹⁴. Sābūr ¹⁵ seizes al-Ḥaḍr: Kisrā Sābūr Dhū al-Aktāf ¹⁶ campaigned against Sāṭirūn, the king of al-Ḥaḍr, and besieged him for two years. One day, the daughter of Sāṭirūn ¹⁷ looked out and saw Sābūr, wearing garments of brocade, with a crown of gold studded with emeralds, rubies, and pearls on his head. He was handsome. She sent a message to him: "Will you marry me if I open the gate of al-Ḥaḍr for you?" He said: "Yes." When evening came, Sāṭirūn drank until he was drunk—he never spent the night except drunk. She took the keys to the gate of al-Ḥaḍr from under his head and sent them with a client of hers, who opened the gate. Sābūr entered, killed Sāṭirūn, plundered al-Ḥaḍr, and destroyed it. He took her with him and married her. One night, while she was sleeping on her bed, she began to toss and turn and could not sleep. He called for a candle, and her bed was searched. A myrtle leaf was found on it. Sābūr said to her: "Is this what kept you awake?" She said: "Yes." He said: "What did your father do for you?" She said: "He would spread brocade for me, clothe me in silk, feed me marrow, and give me wine to drink." He said: "Was that the reward for your father for what you did to him? You would do the same to me sooner!" Then he ordered that the locks of her hair be tied to the tail of a horse, and then the horse was spurred until it killed her. Concerning this, Aʿshā Banī Qays ibn Thaʿlaba said: The saying of Aʿshā Qays about the story of al-Ḥaḍr: "Did you not see al-Ḥaḍr when its people ... were in bliss? And who remains forever in bliss? Shāhābūr ¹⁸ encamped armies around it ... for two years, striking with spears ¹⁹. When he called upon his Lord with a supplication ... He turned to Him and did not take vengeance." These verses are in a poem of his. The saying of ʿAdī ibn Zayd: And ʿAdī ibn Zayd said concerning that: "And al-Ḥaḍr—a calamity befell it ... from above, a mighty one with strong shoulders ²⁰. A young woman who did not spare her father ... at her fate when her guardian failed ²¹. When she gave him a pure amber-colored wine to drink at night ... and wine is a delusion, its drinker goes mad ²². So she betrayed her people that night ... thinking that the king was her suitor. But the bride's lot, when dawn broke, was ... blood flowing in streams ²³. And al-Ḥaḍr was ruined and plundered, and ... its tent poles were burned in its curtained chamber ²⁴." These verses are in a poem of his. Mention of the children of Nizār ibn Maʿadd: Ibn Isḥāq said: Nizār ibn Maʿadd had three sons: Muḍar ²⁵ ibn Nizār, Rabīʿa ibn Nizār, and Anmār ²⁶ ibn Nizār. Ibn Hishām said: And Iyād ibn Nizār. Al-Ḥārith ibn Daws al-Iyādī said—and it is also attributed to Abū Duwād al-Iyādī, whose name is Jāriya ibn al-Ḥajjāj: "And young men with beautiful faces ... from Iyād ibn Nizār ibn Maʿadd." This verse is in a poem of his. The mother of Muḍar and Iyād was Sawda bint ʿAkk ibn ʿAdnān. The mother of Rabīʿa and Anmār was Shuqayqa bint ʿAkk ibn ʿAdnān, and it is also said: Jumʿa bint ʿAkk ibn ʿAdnān. The children of Anmār: Ibn Isḥāq said: Anmār is the father of Khathʿam ²⁷ and Bajīla ²⁸. Jarīr ibn ʿAbd Allāh al-Bajalī said—and he was the chief of Bajīla, and it is he about whom the poet said: "Were it not for Jarīr, Bajīla would have perished ... What a fine young man, and what a bad tribe!" He competed ²⁹ with al-Furāfiṣa ³⁰ al-Kalbī before al-Aqraʿ ibn Ḥābis al-Tamīmī: "O Aqraʿ ibn Ḥābis, O Aqraʿ ... If you throw your brother, you will be thrown." He said: "O two sons of Nizār, support your brother ... I found my father to be your father. Today a brother will not be defeated, and you two ... and he turned southward and joined Yemen." Ibn Hishām said: The Yemenis said: Bajīla is Anmār ibn Irāsh ibn Laḥyān ibn ʿAmr ibn al-Ghawth ibn Nabt ibn Mālik ibn Zayd ibn Kahlān ibn Sabaʾ. It is also said: Irāsh ibn ʿAmr ibn Laḥyān ibn al-Ghawth. The homeland of Bajīla and Khathʿam is Yemeni. The two sons of Muḍar: Ibn Isḥāq said: Muḍar ibn Nizār had two sons: Ilyās ³¹ ibn Muḍar and ʿAylān ³² ibn Muḍar. Ibn Hishām said: Their mother was a Jurhumite ³³. The children of Ilyās: Ibn Isḥāq said: Ilyās ibn Muḍar had three sons: Mudrika ibn Ilyās, Ṭābikha ibn Ilyās, and Qamaʿa ibn Ilyās. Their mother was Khindif ³⁴, a woman from Yemen. Ibn Hishām said: Khindif bint ʿImrān ibn al-Ḥāf ibn Quḍāʿa. Ibn Isḥāq said: Mudrika's name was ʿĀmir, and Ṭābikha's name was ʿAmr. They claimed that they were with their camels, grazing them, and they hunted some game. They sat down to cook it, and a raiding party attacked their camels. ʿĀmir said to ʿAmr: "Will you catch the camels, or cook this game?" ʿAmr said: "I will cook." So ʿĀmir went after the camels and brought them back. When they returned to their father in the evening, they told him their story. He said to ʿĀmir: "You are Mudrika (the one who catches up)," and to ʿAmr: "You are Ṭābikha (the cook)." As for Qamaʿa, the genealogists of Muḍar claim that Khuzāʿa ³⁵ is from the descendants of ʿAmr ibn Luḥayy ibn Qamaʿa ibn Ilyās. The account of ʿAmr ibn Luḥayy and the mention of the idols of the Arabs: ʿAmr ibn Luḥayy dragging his intestines in the Fire: Ibn Isḥāq said: ʿAbd Allāh ibn Abī Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm narrated to me from his father, who said: I was told that the Messenger of God—may God bless him and grant him peace—said: "I saw ʿAmr ibn Luḥayy dragging his intestines ³⁶ in the Fire. I asked him about the people between me and him, and he said: 'They are destroyed.'" Ibn Isḥāq said: Muḥammad ibn Ibrāhīm al-Ḥārith al-Taymī narrated to me that Abū Ṣāliḥ al-Sammān narrated to him that he heard Abū Hurayra—Ibn Hishām said: Abū Hurayra's name is ʿAbd Allāh ibn ʿĀmir, and it is also said his name is ʿAbd al-Raḥmān ibn Ṣakhr—saying: I heard the Messenger of God—may God bless him and grant him peace—say to Aktham ibn al-Jawn al-Khuzāʿī: "O Aktham, I saw ʿAmr ibn Luḥayy ibn Qamaʿa ibn Khindif dragging his intestines in the Fire. I have never seen a man more resembling a man than you resemble him, nor you resemble him." Aktham said: "Might his resemblance harm me, O Messenger of God?" He said: "No, you are a believer and he is an unbeliever. He was the first to change the religion of Ishmael, set up idols, declare the baḥīra ³⁷, release the sāʾiba ³⁸, join the waṣīla ³⁹, and protect the ḥāmī ⁴⁰." The origin of idol worship in the land of the Arabs:

Ibn Hisham said: Some scholars told me that 'Amr ibn Luhayy left Mecca for Syria on some business. When he arrived at Ma'ab in the land of al-Balqa', where the Amalekites ⁴¹ were at that time—they being the descendants of 'Imlaq, also said to be 'Imliq ibn Lawidh ibn Sam ibn Nuh—he saw them worshipping idols. He said to them, "What are these idols that I see you worshipping?" They replied, "These are idols we worship; we seek rain from them and they give us rain, and we seek victory from them and they give us victory." He said to them, "Will you not give me an idol to take to the land of the Arabs so that they may worship it?" So they gave him an idol called Hubal ⁴². He brought it to Mecca, set it up, and commanded the people to worship and venerate it. The reason for idol worship: Ibn Ishaq said: They claim that the first worship of stones among the Banu Isma'il was that whenever a traveler left Mecca—when it became too crowded for them and they sought open spaces in the land—he would carry a stone from the stones of the Sanctuary out of reverence for the Sanctuary. Wherever they settled, they would set it up and circumambulate it as they circumambulated the Ka'ba, until this led them to worship whatever stones they found pleasing and admirable. Then later generations ⁴³ succeeded them, forgot what they had been upon, and replaced the religion of Ibrahim and Isma'il with something else. They worshipped idols and reverted to the same misguidance as the nations before them. Yet among them remained some traces from the covenant of Ibrahim which they clung to: veneration of the House, circumambulation of it, Hajj and 'Umra, standing at 'Arafa and Muzdalifa, offering sacrificial camels, and raising the talbiya ⁴⁴ for Hajj and 'Umra, while introducing into it what was not part of it. Thus Kinana and Quraysh, when they raised the talbiya, would say: "Here I am, O Allah, here I am. Here I am, You have no partner, except a partner who is Yours; You possess him and what he possesses." So they affirmed His oneness in the talbiya, then they included their idols with Him, making their possession in His hand. Allah, Blessed and Exalted, said to Muhammad, peace be upon him: {And most of them believe not in Allah except while they associate others with Him} [Yusuf: 106]—meaning, they do not acknowledge My oneness with true knowledge of My right except that they set up a partner with Me in My creation. The idols of the people of Nuh: The people of Nuh had idols which they devoted themselves to. Allah, Blessed and Exalted, related their story to His Messenger, peace be upon him, saying: {And they said, "Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr." And they have led many astray} [Nuh: 23-24]. Arab tribes and their idols: Those who adopted these idols among the descendants of Isma'il and others, and named themselves after them when they departed from the religion of Isma'il, were: Hudhayl ibn Mudrika ibn Ilyas ibn Mudar—they adopted Suwa' ⁴⁵, and it was theirs at Ruhat ⁴⁶. And Kalb ibn Wabara from Quda'a—they adopted Wadd ⁴⁷ at Dumat al-Jandal ⁴⁸. Ibn Ishaq said: Ka'b ibn Malik al-Ansari said: "And we forget al-Lat and al-'Uzza and Wadd, and we strip them of necklaces and earrings." ⁴⁹ Ibn Hisham said: This verse is from a poem of his which I will mention in its place, God willing. Ibn Hisham said: Kalb ibn Wabara ibn Taghlib ibn Hulwan ibn 'Imran ibn al-Haf ibn Quda'a. Worshippers of Yaghuth: Ibn Ishaq said: An'um ⁵⁰ from Tayyi' and the people of Jurash from Madhhij adopted Yaghuth ⁵¹ at Jurash. Ibn Hisham said: It is also said: An'am. Tayyi' ibn Adad ibn Malik, and Malik is Madhhij ibn Adad; also said: Tayyi' ibn Udda ibn Zayd ibn Kahlan ibn Saba'. Worshippers of Ya'uq: Ibn Ishaq said: Khaywan, a sub-tribe of Hamdan, adopted Ya'uq ⁵² in the land of Hamdan in Yemen. Ibn Hisham said: Malik ibn Namat al-Hamdani said: "Allah enriches and impoverishes in the world, but Ya'uq neither impoverishes nor enriches." ⁵³ This verse is from a poem of his. Ibn Hisham said: The name of Hamdan is Awsala ibn Malik ibn Zayd ibn Rabi'a ibn Awsala ibn al-Khiyar ibn Malik ibn Zayd ibn Kahlan ibn Saba'. Also said: Awsala ibn Zayd ibn Awsala ibn al-Khiyar. Also said: Hamdan ibn Awsala ibn Rabi'a ibn Malik ibn al-Khiyar ibn Malik ibn Zayd ibn Kahlan ibn Saba'. Worshippers of Nasr: Ibn Ishaq said: Dhu al-Kula' from Himyar adopted Nasr ⁵⁴ in the land of Himyar. Worshippers of 'Umyanis: Khawlan had an idol called 'Umyanis ⁵⁵ in the land of Khawlan. They would allocate a portion of their livestock and crops to it, dividing between it and Allah, as they claimed. Whatever fell into the share of 'Umyanis from Allah's right—which they had assigned to Him—they left for 'Umyanis, and whatever fell into Allah's right from 'Umyanis' share they returned to it. They are a sub-tribe of Khawlan called al-Adim. Concerning them, Allah, Blessed and Exalted, revealed, as they claim: {And they assign to Allah from that which He has created of crops and livestock a portion and say, "This is for Allah," by their claim, "and this is for our partners." But what is for their partners does not reach Allah, while what is for Allah reaches their partners. Evil is what they judge} [al-An'am: 136]. Ibn Hisham said: Khawlan ibn 'Amr ibn al-Haf ibn Quda'a; also said: Khawlan ibn 'Amr ibn Murra ibn Adad ibn Zayd ibn Mihsa' ibn 'Amr ibn 'Urayb ibn Zayd ibn Kahlan ibn Saba'; also said: Khawlan ibn 'Amr ibn Sa'd al-'Ashira ibn Madhhij. Worshippers of Sa'd: Ibn Ishaq said: The Banu Milkan ⁵⁶ ibn Kinana ibn Khuzayma ibn Mudrika ibn Ilyas ibn Mudar had an idol called Sa'd ⁵⁷—a tall rock in a desolate area of their land. A man from Banu Milkan came with his camels—a large herd—to stop them near it, seeking its blessing, as they claimed. When the camels saw it—they were pastured and not ridden, and blood was poured over it—they shied away from it and scattered in every direction. The Milkani owner became angry, took a stone, threw it at the idol, and said, "May Allah not bless you! You have scattered my camels!" Then he went out in search of them until he gathered them. When they were all together, he said: "We came to Sa'd to unite our scattered flock, but Sa'd scattered us, so we are not of Sa'd." "And what is Sa'd but a rock in a barren land, that calls neither to error nor to guidance?" ⁵⁸ Daws and their idol: Daws had an idol belonging to 'Amr ibn Humama al-Dawsi. Ibn Hisham said: I will mention his story in its place, God willing. Daws ibn 'Udthan ibn 'Abd Allah ibn Zuhran ibn Ka'b ibn al-Harith ibn Ka'b ibn 'Abd Allah ibn Malik ibn Nasr ibn al-Asad ibn al-Ghawth. Also said: Daws ibn 'Abd Allah ibn Zuhran ibn al-Asad ibn al-Ghawth. Worshippers of Hubal: Ibn Ishaq said: Quraysh had set up an idol at a well inside the Ka'ba called Hubal ⁴². Ibn Hisham said: I will mention its story in its place, God willing. Isaf and Na'ila: Ibn Ishaq said: They set up Isaf ⁵⁹ and Na'ila ⁶⁰ at the place of Zamzam, sacrificing near them. Isaf and Na'ila were a man and a woman from Jurhum: Isaf ibn Baghy and Na'ila bint Dik. Isaf had intercourse with Na'ila inside the Ka'ba, so Allah turned them into two stones ⁶¹. Hadith of 'A'isha about Isaf and Na'ila: Ibn Ishaq said: 'Abd Allah ibn Abi Bakr ibn Muhammad ibn 'Amr ibn Hazm narrated to me from 'Amra bint 'Abd al-Rahman ibn Sa'd ibn Zurara that she said: I heard 'A'isha, may Allah be pleased with her, say: We have always heard that Isaf and Na'ila were a man and a woman from Jurhum who committed a sin ⁶² in the Ka'ba, so Allah, Exalted, turned them into two stones—and Allah knows best. Ibn Ishaq said: Abu Talib said: "And where the Ash'ariyun ⁶³ make their camels kneel at the confluence of torrents from Isaf and Na'il." ⁶⁴ Ibn Hisham said: This verse is from a poem of his which I will mention in its place, God willing.

The Arabs acted with their idols: Ibn Ishaq said: The people of every house took for themselves an idol in their house which they worshipped. When a man among them intended to travel, he would wipe himself against it ⁶⁵ when he mounted, and that was the last thing he did when setting out on his journey. When he returned from his journey, he would wipe himself against it, and that was the first thing he did before entering upon his family. When Allah sent His Messenger Muhammad (peace be upon him) with monotheism, Quraysh said: {Has he made the gods one God? Indeed, this is a strange thing!} [Surah Sad: 5]. The Taghuts ⁶⁶: The Arabs had taken, along with the Kaaba, Taghuts, which were houses they venerated like the veneration of the Kaaba, having custodians ⁶⁷ and chamberlains ⁶⁸, and they would offer gifts to them as they offered gifts to the Kaaba, and they would circumambulate them as they circumambulated it, and they would sacrifice at them, while they recognized the superiority of the Kaaba over them, because they knew that it was the house of Ibrahim al-Khalil and his mosque. Al-Uzza and its custodians and chamberlains: Quraysh and Banu Kinana had al-Uzza at Nakhla, and its custodians and chamberlains were Banu Shayban from Sulaym, allies of Banu Hashim. Ibn Hisham said: Allies specifically of Banu Abi Talib, and Sulaym is Sulaym ibn Mansur ibn Ikrima ibn Khasafa ibn Qays ibn Aylan. Ibn Ishaq said: A poet from the Arabs said: "Asma' has married the head of a small cow ⁶⁹ Of leather, gifted by a man from Banu Ghanm He saw a defect in its eye when driving it To the Ghabghab ⁷⁰ of al-Uzza, so he widened in the division ⁷¹" And thus they would do when they sacrificed a gift, they would divide it among those present with them. Al-Ghabghab: the place of sacrifice and the pouring of blood. Ibn Hisham said: These two verses are by Abu Khirash al-Hudhali, whose name is Khuwaylid ibn Murra, in some of his verses. Who are the custodians? The custodians are those who manage the affairs of the Kaaba. Ru'ba ibn al-Ajjaj said: "No, by the Lord of the secure ones, the cotton-clad ⁷² They inhabit securely in the sacred sanctuary At the place of confinement of the gifts and the house of the custodianship" These two verses are in a rajaz poem of his, and I will mention its story, Allah willing, in its place. Al-Lat and its custodians: Ibn Ishaq said: Al-Lat belonged to Thaqif at Ta'if, and its custodians and chamberlains were Banu Mu'attib from Thaqif. Ibn Hisham said: I will mention its story, Allah willing, in its place. Manat and its custodians: Ibn Ishaq said: Manat belonged to al-Aws and al-Khazraj, and those who followed their religion from the people of Yathrib, on the coast of the sea from the direction of al-Mushallal at Qudayd. Ibn Hisham said: Al-Kumayt ibn Zayd, one of Banu Asad ibn Mudrika, said: "And the tribes have sworn not to turn Their backs to Manat, turning aside" This verse is in a poem of his. The demolition of Manat: Ibn Hisham said: The Messenger of Allah (peace be upon him) sent to it Abu Sufyan ibn Harb, and he demolished it. It is also said: Ali ibn Abi Talib. Dhu al-Khalasa and its worshippers and its demolition: Ibn Ishaq said: Dhu al-Khalasa belonged to Daws, Khath'am, and Bajila, and those Arabs who were in their lands at Tabala. Ibn Hisham said: It is also said: Dhu al-Khulusa. A man from the Arabs said: "If you, O Dhu al-Khulusa, the bereaved one, Were like me, and your shaykh was buried, You would not forbid killing the enemies falsely" He said: His father had been killed, so he wanted to seek vengeance. He came to Dhu al-Khalasa and sought divination with arrows ⁷³ there. The arrow came out forbidding him from that, so he said these verses. Some people attribute them to Imru' al-Qays ibn Hujr al-Kindi. The Messenger of Allah (peace be upon him) sent Jarir ibn Abdullah al-Bajali to it, and he demolished it. Fals and its worshippers and its demolition: Ibn Ishaq said: Fals belonged to Tayy and those adjacent to them at the two mountains of Tayy, meaning Salma and Aja. Ibn Hisham said: Some scholars told me that the Messenger of Allah (peace be upon him) sent Ali ibn Abi Talib to it, and he demolished it. He found in it two swords, one called al-Rasub and the other al-Mikhdham. He brought them to the Messenger of Allah (peace be upon him), who gave them to him, and they are the two swords of Ali (may Allah be pleased with him). Ri'am: Ibn Ishaq said: Himyar and the people of Yemen had a house in Sana'a called Ri'am. Ibn Hisham said: I have mentioned its story earlier. Ruda' and its worshippers and its demolition: Ibn Ishaq said: Ruda' was a house for Banu Rabi'a ibn Ka'b ibn Sa'd ibn Zayd Manat ibn Tamim. Al-Mustawghir ⁷⁴ ibn Rabi'a ibn Ka'b ibn Sa'd said about it when he demolished it in Islam: "And I indeed attacked Ruda' with a strong attack And left it desolate in a blackened plain" Ibn Hisham said: His saying: "And left it desolate in a blackened plain" Is from a man of Banu Sa'd. The age of al-Mustawghir: It is said that al-Mustawghir lived three hundred and thirty years, and he was the longest-lived of all Mudar. He is the one who said: "And I have become weary of life and its length And I have lived hundreds of years A hundred followed by two hundred for me And I have added years from the count of months Is what remains but like what has passed us? A day passes and a night drives us" Some people attribute these verses to Zuhayr ibn Janab al-Kalbi. Dhu al-Ka'bat and its worshippers: Ibn Ishaq said: Dhu al-Ka'bat belonged to Bakr and Taghlib, the two sons of Wa'il, and Iyad, at Sindad. The A'sha of Banu Qays ibn Tha'laba said about it: "Between al-Khawarnaq and al-Sadir and Bariq And the house of Dhu al-Ka'bat from Sindad" Ibn Hisham said: This verse is by al-Aswad ibn Ya'fur al-Nahshali: Nahshal ibn Darim ibn Malik ibn Zayd ibn Manat ibn Tamim, in a poem of his. Abu Muhriz Khalaf al-Ahmar recited it to me: "The people of al-Khawarnaq and al-Sadir and Bariq And the house with the balconies from Sindat" Al-Bahira, al-Sa'iba, al-Wasila, and al-Hami: Ibn Ishaq's view on them: Ibn Ishaq said: As for al-Bahira, it is the daughter of al-Sa'iba. Al-Sa'iba is the she-camel that, if she gave birth to ten females consecutively with no male between them, she was set free ⁷⁵; her back was not ridden, her wool was not cut, and her milk was not drunk except by a guest. Then whatever female she gave birth to after that had its ear slit, then it was left free with its mother; its back was not ridden, its wool was not cut, and its milk was not drunk except by a guest, as was done with its mother. That is al-Bahira, the daughter of al-Sa'iba. Al-Wasila is the ewe that, if she gave birth to ten females consecutively in five pregnancies with no male between them, she was made a wasila. They said: She has connected ⁷⁶. So whatever she gave birth to after that was for their males, not their females, unless something among them died, then they would share in eating it, both males and females. Ibn Hisham said: It is also narrated: So whatever she gave birth to after that was for their sons, not their daughters. Ibn Ishaq said: Al-Hami is the stallion that, if he had ten female offspring consecutively with no male between them, his back was protected ⁷⁷; he was not ridden, his hair was not cut, and he was left among his camels to mate, with no other use from him. Ibn Hisham disagrees with Ibn Ishaq: Ibn Hisham said: According to the Arabs, this is different except for al-Hami, for according to them it is as Ibn Ishaq said. Al-Bahira according to them is the she-camel whose ear is slit; her back is not ridden, her wool is not cut, and her milk is not drunk except by a guest, or it is given in charity, and she is left for their gods. Al-Sa'iba is the one that a man vows to set free if he recovers from his illness or if he achieves something he seeks. So if he sets free a she-camel from his camels, or a camel for some of their gods, it is left free to graze, with no benefit taken from it. Al-Wasila is the one whose mother gives birth to two in each pregnancy, so the owner gives the female to his gods and keeps the male for himself. So when its mother gives birth to it along with a male in a pregnancy, they say: It has connected its brother, so its brother is set free with it, and no benefit is taken from it. Ibn Hisham said: Yunus ibn Habib al-Nahwi and others narrated it to me. Some narrated what others did not.

Ibn Ishaq said: When Allah, Blessed and Exalted, sent His Messenger Muhammad ⁷⁸, He revealed to him: {Allah has not appointed [any] Bahirah ⁷⁹ or Sa'ibah ⁸⁰ or Wasilah ⁸¹ or Ham ⁸², but those who disbelieve invent lies against Allah, and most of them do not reason} [Al-Ma'idah 5:103]. And Allah, Exalted, revealed: {And they say, "What is in the bellies of these cattle is exclusively for our males and forbidden to our wives. But if it is [born] dead, then they all share in it." He will punish them for their description. Indeed, He is Wise and Knowing} [Al-An'am 6:139]. And Allah, Exalted, revealed: {Say, "Have you considered what provision Allah has sent down for you and you have made some of it unlawful and some lawful?" Say, "Has Allah permitted you, or do you invent lies against Allah?"} [Yunus 10:59]. And He revealed to him: {Eight pairs: of sheep two, and of goats two. Say, "Has He forbidden the two males or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful." And of camels two, and of cattle two. Say, "Has He forbidden the two males or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie against Allah to mislead the people without knowledge? Indeed, Allah does not guide the wrongdoing people} [Al-An'am 6:144]. Bahirah, Wasilah, and Ham in linguistic terms: Ibn Hisham said: The poet said: "The Wasail ⁸³ around a Sharif ⁸⁴ are a Hiqqah ⁸⁵, And the Ham ⁸² whose backs are protected, and the Sayb ⁸⁶." And Tamim ibn Ubayy ibn Muqbil, one of Banu 'Amir ibn Sa'sa'ah, said: "In it from the Akhraj ⁸⁷ the Mirba' ⁸⁸ is a Qarqarah ⁸⁹, The Hadr ⁹⁰ of the Diyafi ⁹¹ amidst the Hajmah ⁹² the Buhur ⁹³." This verse is in a poem of his. The plural of Bahirah is Bahair and Buhur. The plural of Wasilah is Wasail and Wusul. The plural of Sa'ibah is mostly Sawai'b and Suyyab. The plural of Ham is mostly Huwwam. Return to Genealogy The Genealogy of Khuza'ah: Ibn Ishaq said: Khuza'ah says: We are the sons of 'Amr ibn 'Amir from Yemen. Ibn Hisham said: Khuza'ah says: We are the sons of 'Amr ibn Rabi'ah ibn Harithah ibn 'Amr ibn 'Amir ibn Harithah ibn Imru' al-Qays ibn Tha'labah ibn Mazin ibn al-Asad ibn al-Ghawth, and Khindif is our mother, according to what Abu 'Ubaydah and other scholars narrated to me. And it is said: Khuza'ah: the sons of Harithah ibn 'Amr ibn 'Amir. They were only called Khuza'ah because they separated ⁹⁴ from the descendants of 'Amr ibn 'Amir when they came from Yemen heading to Syria, and they camped at Marr al-Zahran ⁹⁵, and they settled there. 'Awf ibn Ayyub al-Ansari, one of Banu 'Amr ibn Sawad ibn Ghanm ibn Ka'b ibn Salamah from al-Khazraj, said in Islam: "When we descended the valley of Marr ⁹⁵, Khuza'ah separated ⁹⁴ From us among horses like Karakir ⁹⁶. They protected every valley of Tihamah and fortified themselves With solid spears and sharp swords." These two verses are in a poem of his. And Abu al-Mutahhar Isma'il ibn Rafi' al-Ansari, one of Banu Harithah ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws, said: "When we descended the valley of Mecca, Khuza'ah praised The home of the eater, the oppressor. They settled in groups, and they sent detachments Against every tribe between Najd and the coast. They expelled Jurhum from the valley of Mecca, and they seized With the might of a Khuza'i, strong of shoulders." Ibn Hisham said: These verses are in a poem of his - and I will, Allah willing, mention their expulsion of Jurhum in its place. The Children of Mudrikah and Khuzaymah: Ibn Ishaq said: Mudrikah ibn Ilyas fathered two men: Khuzaymah ibn Mudrikah and Hudhayl ibn Mudrikah, and their mother was a woman from Quda'ah. Khuzaymah ibn Mudrikah fathered four men: Kinanah ibn Khuzaymah, Asad ibn Khuzaymah, Asadah ibn Khuzaymah, and al-Hawn ibn Khuzaymah. The mother of Kinanah was 'Uwanah bint Sa'd ibn Qays 'Aylan ibn Mudar. Ibn Hisham said: It is said: al-Hawn ibn Khuzaymah. The Children of Kinanah and Their Mothers: Ibn Ishaq said: Kinanah ibn Khuzaymah fathered four men: al-Nadr ibn Kinanah, Malik ibn Kinanah, 'Abd Manah ibn Kinanah, and Milkan ibn Kinanah. The mother of al-Nadr was Barrah bint Murr ibn Add ibn Tabikhah ibn Ilyas ibn Mudar, and the rest of his sons were from another woman. Ibn Hisham said: The mother of al-Nadr, Malik, and Milkan was Barrah bint Murr, and the mother of 'Abd Manah was Halah bint Suwayd ibn al-Ghitrif from Azd Shanu'ah. Shanu'ah: 'Abd Allah ibn Ka'b ibn 'Abd Allah ibn Malik ibn Nasr ibn al-Asad ibn al-Ghawth: They were only called Shanu'ah because of hatred ⁹⁷ among them. Al-Shan'an: hatred. Who is Called Qurayshi: Ibn Hisham said: Al-Nadr: Quraysh, so whoever is from his descendants is Qurayshi, and whoever is not from his descendants is not Qurayshi. Jarir ibn 'Atiyyah, one of Banu Kulayb ibn Yarbu' ibn Hanzalah ibn Malik ibn Zayd Manah ibn Tamim, said, praising Hisham ibn 'Abd al-Malik ibn Marwan: "The mother who gave birth to Quraysh is not Of lowly lineage nor barren. And no chief is nobler than your father, And no maternal uncle is more generous than Tamim." Meaning Barrah bint Murr, the sister of Tamim ibn Murr, the mother of al-Nadr. These two verses are in a poem of his. Why Quraysh Was Named So: And it is said: Fihr ibn Malik: Quraysh, so whoever is from his descendants is Qurayshi, and whoever is not from his descendants is not Qurayshi. They were only called Quraysh from al-taqarrush ⁹⁸. Al-taqarrush: trade and earning. Ru'bah ibn al-'Ajjaaj said: "They would have been enriched from al-shaghush ⁹⁹ And al-khashl ¹⁰⁰ from the falling of al-qurush ⁹⁸ With fat and pure milk, not adulterated." Ibn Hisham said: Al-shaghush is a type of wheat called al-shaghush. Al-khashl: the heads of anklets and bracelets and the like. Al-qurush: trade and earning. He says: They would have been enriched from this by fat and pure milk, and al-mahd: pure fresh milk. These verses are in a rajaz poem of his. And Abu Jildah al-Yashkuri, and Yashkur: ibn Bakr ibn Wa'il, said: "Brothers who gathered ⁹⁸ sins upon us In a matter of our recent and ancient life." This verse is in a poem of his. Ibn Ishaq said: And it is said: They were only called Quraysh because of their gathering after their dispersal. And gathering is called al-taqarrush ⁹⁸. The Children of al-Nadr and Their Mothers: Al-Nadr ibn Kinanah fathered two men: Malik ibn al-Nadr and Yakhlud ibn al-Nadr. The mother of Malik was 'Atikah bint 'Adwan ibn 'Amr ibn Qays ibn 'Aylan, and I do not know if she was the mother of Yakhlud or not. Ibn Hisham said: And al-Salt ibn al-Nadr - according to what Abu 'Amr al-Madani said - and their mother was all the daughter of Sa'd ibn Zarb al-'Adwani, and 'Adwan: ibn 'Amr ibn Qays ibn 'Aylan. Kathir ibn 'Abd al-Rahman - and he is Kathir 'Azzah, one of Banu Mulayh ibn 'Amr, from Khuza'ah, said: "Is not my father al-Salt, and are not my brothers For every noble one from Banu al-Nadr, bright? I saw the garments of 'Asb ¹⁰¹ mixed with warp Among us and them, and the Hadrami ¹⁰² striped. If you are not from Banu al-Nadr, then leave The Arak ¹⁰³ at the tails of al-Fawa'ij ¹⁰⁴ green." He said: These verses are in a poem of his. And those who are attributed to al-Salt ibn al-Nadr from Khuza'ah: Banu Mulayh ibn 'Amr, the clan of Kathir 'Azzah. The Children of Malik and Fihr and Their Mothers: Ibn Ishaq said: Malik ibn al-Nadr fathered Fihr ibn Malik. His mother was Jandalah bint al-Harith ibn Mudad al-Jurhumi. Ibn Hisham said: He is not the son of Mudad the elder. Ibn Ishaq said: Fihr ibn Malik fathered four men: Ghalib ibn Fihr, Muharib ibn Fihr, al-Harith ibn Fihr, and Asad ibn Fihr. Their mother was Layla bint Sa'd ibn Hudhayl ibn Mudrikah. Ibn Hisham said: And Jandalah bint Fihr, and she is the mother of Yarbu' ibn Hanzalah ibn Malik ibn Zayd Manah ibn Tamim. Her mother was Layla bint Sa'd. Jarir ibn 'Atiyyah ibn al-Khatafa - and the name of al-Khatafa is Hudhayfah ibn Badr ibn Salamah ibn 'Awf ibn Kulayb ibn Yarbu' ibn Hanzalah - said: "And when I am angry, the sons of Jandalah throw Pebbles behind me, like the best of stones." This verse is in a poem of his.

The children of Ghālib and their mothers: Ibn Isḥāq said: Ghālib ibn Fihr had two sons: Lu'ayy ibn Ghālib and Taym ibn Ghālib, and their mother was Salmā bint 'Amr al-Khuzā'ī. Taym ibn Ghālib are those called Banū al-Adram ¹⁰⁵. Ibn Hishām said: And Qays ibn Ghālib, his mother was Salmā bint Ka'b ibn 'Amr al-Khuzā'ī, and she is the mother of Lu'ayy and Taym, the two sons of Ghālib. The children of Lu'ayy and their mothers: Ibn Isḥāq said: Lu'ayy ibn Ghālib had four sons: Ka'b ibn Lu'ayy, 'Āmir ibn Lu'ayy, Sāmah ibn Lu'ayy, and 'Awf ibn Lu'ayy. The mother of Ka'b, 'Āmir, and Sāmah was Māwiyyah ¹⁰⁶ bint Ka'b ibn al-Qayn ibn Jasr, from Quḍā'ah. Ibn Hishām said: And it is said: al-Ḥārith ibn Lu'ayy, and they are: Jusham ibn al-Ḥārith, among Hizzān of Rabī'ah. Jarīr said: "Banī Jusham, you are not of Hizzān, so trace yourselves To the highest heights of Lu'ayy ibn Ghālib. Do not marry your women to the family of Ḍawr, Nor to Shukays; evil is the abode of strangers." And Sa'd ibn Lu'ayy, and they are Bunānah, among Shaybān ibn Tha'labah ibn 'Ukābah ibn Ṣa'b ibn 'Alī ibn Bakr ibn Wā'il, from Rabī'ah. Bunānah was a wet nurse for them from Banī al-Qayn ibn Jasr ibn Shay' Allāh—and it is said Say' Allāh—ibn al-Asad ibn Wabarah ibn Tha'labah ibn Ḥulwān ibn 'Imrān ibn al-Ḥāf ibn Quḍā'ah. And it is said: she was the daughter of al-Namir ibn Qāsiṭ, from Rabī'ah. And it is said: she was the daughter of Jarm ibn Rabbān ibn Ḥulwān ibn 'Imrān ibn al-Ḥāf ibn Quḍā'ah. And Khuzaymah ibn Lu'ayy ibn Ghālib, and they are 'Ā'idhah, among Shaybān ibn Tha'labah. 'Ā'idhah was a woman from Yemen ¹⁰⁷, and she is the mother of the sons of 'Ubaydah ibn Khuzaymah ibn Lu'ayy. The mother of all the sons of Lu'ayy—except 'Āmir ibn Lu'ayy—was Māwiyyah bint Ka'b ibn al-Qayn ibn Jasr. The mother of 'Āmir ibn Lu'ayy was Makhshiyyah bint Shaybān ibn Muḥārib ibn Fihr, and it is said: Laylā bint Shaybān ibn Muḥārib ibn Fihr. The affair of Sāmah ibn Lu'ayy: His flight from his brother and his death: Ibn Isḥāq said: As for Sāmah ibn Lu'ayy, he went out to 'Umān and stayed there. They claim that 'Āmir ibn Lu'ayy drove him out, because there was something between them, and Sāmah gouged out 'Āmir's eye, so 'Āmir frightened him, and he went out to 'Umān. They claim that while Sāmah ibn Lu'ayy was riding his she-camel, she put her head down to graze, and a snake seized her upper lip, twisted it until the camel fell on its side, then bit Sāmah and killed him. Sāmah said when he felt death, as they claim: "Eye, weep for Sāmah ibn Lu'ayy, The leech ¹⁰⁸ clung to Sāmah's leg. I see none like Sāmah ibn Lu'ayy On the day they settled him, killed by a she-camel. Convey to 'Āmir and Ka'b a message That my soul longs for them. If my abode is in 'Umān, I am A Ghālibī, I left not out of poverty. Many a cup you spilled, O son of Lu'ayy, Fearing death, though it was not to be spilled. You sought to repel death, O son of Lu'ayy, No one who seeks that has power over death. And the night-traveling ¹⁰⁹ you left prostrate After vigor, strength, and elegance." Ibn Hishām said: It reached me that one of his descendants came to the Messenger of Allah, may Allah bless him and grant him peace, and traced his lineage to Sāmah ibn Lu'ayy. The Messenger of Allah, may Allah bless him and grant him peace, said: "The poet?" One of his companions said to him: "It seems, O Messenger of Allah, you meant his saying: 'Many a cup you spilled, O son of Lu'ayy, Fearing death, though it was not to be spilled.'" He said: "Yes." The affair of 'Awf ibn Lu'ayy and his transfer: Reason for his affiliation to Ghatafān: Ibn Isḥāq said: As for 'Awf ibn Lu'ayy, he went out—as they claim—with a group from Quraysh, until when he was in the land of Ghatafān ibn Sa'd ibn Qays ibn 'Aylān, he was delayed, so those of his people who were with him left. Then Tha'labah ibn Sa'd came to him—he was his brother in the lineage of Banī Dhubyān—Tha'labah ibn Sa'd ibn Dhubyān ibn Baghīḍ ibn Rayth ibn Ghatafān. And 'Awf ibn Sa'd ibn Dhubyān ibn Baghīḍ ibn Rayth ibn Ghatafān—so he detained him and his wife, attached him ¹¹⁰, and made him a brother. So his lineage spread among Banī Dhubyān. Tha'labah—as they claim—is the one who said to 'Awf when he was delayed and his people left him: "Detain for me the son of Lu'ayy, your camel, Your people left you, and no one will leave you." The status of Murrah: Ibn Isḥāq said: Muḥammad ibn Ja'far ibn al-Zubayr, or Muḥammad ibn 'Abd al-Raḥmān ibn 'Abd Allāh ibn Ḥuṣayn, told me that 'Umar ibn al-Khaṭṭāb said: "If I were to claim a tribe of the Arabs or affiliate them to us, I would claim Banī Murrah ibn 'Awf. Indeed, we recognize in them the likenesses, along with what we know of the position of that man where he fell," meaning 'Awf ibn Lu'ayy. The lineage of Murrah: Ibn Isḥāq said: So he is in the lineage of Ghatafān: Murrah ibn 'Awf ibn Sa'd ibn Dhubyān ibn Baghīḍ ibn Rayth ibn Ghatafān. And when this lineage is mentioned to them, they say: "We do not deny it, nor do we reject it; indeed, it is the most beloved lineage to us." Al-Ḥārith ibn Ẓālim ibn Jadhīmah ibn Yarbū'—Ibn Hishām said: one of Banī Murrah ibn 'Awf—said when he fled from al-Nu'mān ibn al-Mundhir and joined Quraysh: "My people are not Tha'labah ibn Sa'd, Nor Fazārah of the short necks. My people—if you ask—are Banū Lu'ayy In Mecca, who taught Muḍar how to strike. We were foolish in following Banī Baghīḍ And leaving the nearest kin to us in lineage. The foolishness of one who fails, when he does not reflect, Spills water and follows the mirage. If you had obeyed—by your life—you would have been among them, And I would not have found myself seeking the clouds. And the Qurayshī's evening journey carried my saddle On a swift she-camel, without seeking reward." Ibn Hishām said: This is what Abū 'Ubaydah recited to me from it. Ibn Isḥāq said: Al-Ḥuṣayn ibn al-Ḥumām al-Murrī, then one of Banī Sahm ibn Murrah, replied to al-Ḥārith ibn Ẓālim, claiming affiliation to Ghatafān: "Are you not from us, and we are not from you? We disassociate ourselves from you regarding Lu'ayy ibn Ghālib. We remain in the might of the Hijaz, while you Are in the turbulent lowland of al-Baṭḥā' among the rocky hills." Meaning Quraysh. Then al-Ḥuṣayn regretted what he said, and recognized what al-Ḥārith ibn Ẓālim said, so he claimed affiliation to Quraysh and belied himself, saying: "I regret a saying that passed, which I uttered, I realized it was a lying saying. Would that my tongue were two halves: One struck dumb, and one at the course of the stars. Our father is a Kinānī, his grave in Mecca, In the turbulent lowland of al-Baṭḥā' among the rocky hills. We have a quarter of the Sacred House by inheritance, And a quarter of the courtyards near the house of Ibn Ḥāṭib." Meaning that Banū Lu'ayy were four: Ka'b, 'Āmir, Sāmah, and 'Awf. Ibn Isḥāq said: One whom I do not suspect told me that 'Umar ibn al-Khaṭṭāb, may Allah be pleased with him, said to men from Banī Murrah: "If you wish to return to your lineage, then return to it." The nobles of Murrah: Ibn Isḥāq said: The people were nobles in Ghatafān; they were their chiefs and leaders. Among them: Harim ibn Sinān ibn Abī Ḥārithah, Khārijah ¹¹¹ ibn Sinān ibn Abī Ḥārithah, al-Ḥārith ibn 'Awf, al-Ḥuṣayn ibn al-Ḥumām, and Hāshim ibn Ḥarmalah, about whom the poet said: "He revived his father, Hāshim ibn Ḥarmalah, On the day of al-Hibā'āt and the day of al-Ya'malah. You see kings at his place sifted, He kills the guilty and the innocent." Ibn Hishām said: Abū 'Ubaydah recited these verses to me for 'Āmir al-Khaṣafī: Khaṣafah ibn Qays ibn 'Aylān: "He revived his father, Hāshim ibn Ḥarmalah, On the day of al-Hibā'āt and the day of al-Ya'malah. You see kings at his place sifted, He kills the guilty and the innocent, And his spear is ambiguous for the mothers." Ibn Hishām said: He told me that Hāshim said to 'Āmir: "Say a good verse about me, and I will reward you for it." So 'Āmir said the first verse, but Hāshim was not pleased; then he said the second, but he was not pleased; then he said the third, but he was not pleased. When he said the fourth: "He kills the guilty and the innocent," he was pleased and rewarded him for it. Ibn Hishām said: That is what al-Kumayt ibn Zayd intended in his saying: "And Hāshim of Murrah, who destroys kings Without guilt towards him, and the guilty." This verse is in a poem of his. And 'Āmir's saying: "On the day of al-Hibā'āt" is from other than Abū 'Ubaydah. Ibn Isḥāq said: They were a people with renown and fame in all of Ghatafān and Qays, and they remained on their lineage, and among them was al-Basl ¹¹². The affair of al-Basl: Definition of al-Basl: Al-Basl ¹¹²—as they claim—was their nasi' ¹¹³ of eight sacred months, for them from every...

For a year among the Arabs, the Arabs acknowledged this for them, not denying it nor rejecting it. They traveled with it to any land of the Arabs they wished, fearing nothing from them. Zuhayr ibn Abi Sulma said, meaning the Banu Murra. Genealogy of Zuhayr ibn Abi Sulma: Ibn Hisham said: Zuhayr is one of the Banu Muzayna ibn Ad ibn Tabikha ibn Ilyas ibn Mudar. It is also said: Zuhayr ibn Abi Sulma is from Ghatafan, and it is said: an ally among Ghatafan. Consider: if al-Marurara ¹¹⁴ among them becomes desolate ... and its dwellings do not become desolate from them, then they are palm trees. A land where I kept company with them and became familiar with them ... if they become desolate from them, then they are sacred ¹¹⁵. Meaning: forbidden. He says: they traveled in their sanctuary. Ibn Hisham said: These two verses are from a poem of his. Ibn Ishaq said: And A'sha Banu Qays ibn Tha'laba said: Your neighbor is sacred ¹¹⁵ to us, forbidden ... and our neighbor is lawful for you and her husband. Ibn Hisham said: This verse is from a poem of his. Children of Ka'b and their mother: Ibn Ishaq said: Ka'b ibn Lu'ayy fathered three men: Murra ibn Ka'b, Adi ibn Ka'b, and Husays ibn Ka'b. Their mother: Wahshiyya bint Shayban ibn Muharib ibn Fihr ibn Malik ibn al-Nadr. Children of Murra and their mothers: Murra ibn Ka'b fathered three men: Kilab ibn Murra, Taym ibn Murra, and Yaqaza ibn Murra. The mother of Kilab: Hind bint Surayr ibn Tha'laba ibn al-Harith ibn Fihr ibn Malik ibn Kinana ibn Khuzayma. The mother of Yaqaza: al-Bariqiyya, a woman from Bariq, from al-Azd from Yemen. It is said: she is the mother of Taym. It is also said: Taym is from Hind bint Surayr, the mother of Kilab. Genealogy of Bariq: Ibn Hisham said: Bariq: Banu Adi ibn Haritha ibn Amr ibn Amir ibn Haritha ibn Imri al-Qays ibn Tha'laba ibn Mazin ibn al-Azd ibn al-Ghawth, and they are in Shanu'a. Al-Kumayt ibn Zayd said: And Azd Shanu'a rushed upon us ... with a multitude they think has horns. So we did not say to Bariq, 'You have done wrong' ... nor did we say to Bariq, 'Make amends.' He said: These two verses are from a poem of his. They were named Bariq because they followed the lightning ¹¹⁶. The two sons of Kilab and their mother: Ibn Ishaq said: Kilab ibn Murra fathered two men: Qusayy ibn Kilab and Zuhra ibn Kilab. Their mother: Fatima bint Sa'd ibn Sayal, one of the Banu al-Jadara, from Ju'thuma al-Azd, from Yemen, allies among Banu al-Dayl ibn Bakr ibn Abd Manaf ibn Kinana. Genealogy of Ju'thuma: Ibn Hisham said: It is said: Ju'thuma al-Azd, and Ju'thuma al-Azd, and he is Ju'thuma ibn Yashkur ibn Mubashshir ibn Sa'b Duhman ibn Nasr ibn Zahran ibn al-Harith ibn Ka'b ibn Abd Allah ibn Malik ibn Nasr ibn al-Azd ibn al-Ghawth. It is also said: Ju'thuma ibn Yashkur ibn Mubashshir ibn Sa'b ibn Nasr ibn Zahran ibn al-Azd ibn al-Ghawth. They were named al-Jadara because Amir ibn Amr ibn Ju'thuma married the daughter of al-Harith ibn Mudad al-Jurhumi. And Jurhum were the custodians of the Ka'ba. So he built a wall ¹¹⁷ for the Ka'ba. Thus Amir was called al-Jadir. So his children were called al-Jadara for that reason. Ibn Ishaq said: And of Sa'd ibn Sayal the poet said: We see no single person among the people ... whom we know like Sa'd ibn Sayal. A horseman, strong, with some harshness ... and when he confronts the opponent, he dismounts. A horseman who lures the horses as ... the free man lures the partridge chicks. Ibn Ishaq said: His saying 'as the free man lures' is from some scholars of poetry. Nu'm bint Kilab, her mother, and her two sons: Ibn Hisham said: Nu'm bint Kilab, and she is the mother of Sa'd and Su'ayd, the two sons of Sahm ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy, and her mother: Fatima bint Sa'd ibn Sayal. Children of Qusayy and their mother: Ibn Ishaq said: Qusayy ibn Kilab fathered four men and two women: Abd Manaf ibn Qusayy, Abd al-Dar ibn Qusayy, Abd al-Uzza ibn Qusayy, Abd Qusayy ibn Qusayy, Takhmur bint Qusayy, and Barra bint Qusayy. Their mother: Hubba bint Hulayl ibn Habashiyya ibn Salul ibn Ka'b ibn Amr al-Khuza'i. Ibn Hisham said: It is also said: Hubshiyya ibn Salul. Children of Abd Manaf and their mothers: Ibn Ishaq said: Abd Manaf - his name: al-Mughira ibn Qusayy - fathered four men: Hashim ibn Abd Manaf, Abd Shams ibn Abd Manaf, al-Muttalib ibn Abd Manaf, and their mother: Atika bint Murra ibn Hilal ibn Falij ibn Dhakwan ibn Tha'laba ibn Bahtha ibn Sulaym ibn Mansur ibn Ikrima, and Nawfal ibn Abd Manaf, and his mother: Waqida bint Amr al-Maziniyya. Mazin: ibn Mansur ibn Ikrima. Ibn Hisham said: By this genealogy, Utba ibn Ghazwan ibn Jabir ibn Wahb ibn Nusayb ibn Malik ibn al-Harith ibn Mazin ibn Mansur ibn Ikrima differed from them. Ibn Hisham said: And Abu Amr, Tumadir, Qilaba, Hayya, Rayta, Umm al-Akhtham, and Umm Sufyan: the children of Abd Manaf. The mother of Abu Amr: Rayta, a woman from Thaqif. The mother of the rest of the women: Atika bint Murra ibn Hilal, the mother of Hashim ibn Abd Manaf, and her mother: Safiyya bint Hawza ibn Amr ibn Salul ibn Sa'sa'a ibn Muawiya ibn Bakr ibn Hawazin. And the mother of Safiyya: bint A'idh Allah ibn Sa'd al-Ashira ibn Madhhij. Children of Hashim and their mothers: Ibn Hisham said: Hashim ibn Abd Manaf fathered four men and five women: Abd al-Muttalib ibn Hashim, Asad ibn Hashim, Abu Sayfi ibn Hashim, Nadla ibn Hashim, al-Shifa, Khalida, Da'ifa, Ruqayya, and Hayya. The mother of Abd al-Muttalib and Ruqayya: Salma bint Amr ibn Zayd ibn Labid ibn Khidash ibn Amir ibn Ghanm ibn Adi ibn al-Najjar. And the name of al-Najjar: Taym Allah ibn Tha'laba ibn Amr ibn al-Khazraj ibn Haritha ibn Tha'laba ibn Amr ibn Amir. Her mother: Amira bint Sakhr ibn Habib ibn al-Harith ibn Tha'laba ibn Mazin ibn al-Najjar. And the mother of Amira: Salma bint Abd al-Ashhal al-Najjariyya. The mother of Asad: Qayla bint Amir ibn Malik al-Khuza'i. The mother of Abu Sayfi and Hayya: Hind bint Amr ibn Tha'laba al-Khazrajiyya. The mother of Nadla and al-Shifa: a woman from Quda'a. The mother of Khalida and Da'ifa: Waqida bint Abi Adi al-Maziniyya. Children of Abd al-Muttalib ibn Hashim: Children of Abd al-Muttalib and their mothers: Ibn Hisham said: Abd al-Muttalib ibn Hashim fathered ten men and six women: al-Abbas, Hamza, Abd Allah, Abu Talib - his name: Abd Manaf - al-Zubayr, al-Harith, Hajl, al-Muqawwim, Dirar, Abu Lahab - his name: Abd al-Uzza - Safiyya, Umm Hakim al-Bayda, Atika, Umayma, Arwa, and Barra. The mother of al-Abbas and Dirar: Nutayla bint Janab ibn Kulayb ibn Malik ibn Amr ibn Amir ibn Zayd Manat ibn Amir - and he is al-Dahyan - ibn Sa'd ibn al-Khazraj ibn Taym al-Lat ibn al-Namir ibn Qasit ibn Hinb ibn Afsa ibn Jadila ibn Asad ibn Rabi'a ibn Nizar. It is also said: Afsa ibn Du'mi ibn Jadila. The mother of Hamza, al-Muqawwim, and Hajl - and he was nicknamed al-Ghaydaq for his abundant goodness and wealth - and Safiyya: Hala bint Uhayb ibn Abd Manaf ibn Zuhra ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy. The mother of Abd Allah, Abu Talib, al-Zubayr, and all the women except Safiyya: Fatima bint Amr ibn A'idh ibn Imran ibn Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. Her mother: Sakhra bint Abd ibn Imran ibn Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. The mother of Sakhra: Takhmur bint Abd ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. The mother of al-Harith ibn Abd al-Muttalib: Samra bint Jundub ibn Juhayr ibn Ri'ab ibn Habib ibn Suwa'a ibn Amir ibn Sa'sa'a ibn Muawiya ibn Bakr ibn Hawazin ibn Mansur ibn Ikrima. The mother of Abu Lahab: Lubna bint Hajir ibn Abd Manaf ibn Datir ibn Hubshiyya ibn Salul ibn Ka'b ibn Amr al-Khuza'i.

The mother of the Messenger of God, may God bless him and grant him peace, and her mothers: Ibn Hisham said: Abdullah ibn Abd al-Muttalib fathered the Messenger of God, may God bless him and grant him peace, the master of the children of Adam, Muhammad ibn Abdullah ibn Abd al-Muttalib, may God's blessings, peace, mercy, and blessings be upon him and his family. And his mother: Amina bint Wahb ibn Abd Manaf ibn Zuhra ¹¹⁸ ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. And her mother: Barra bint Abd al-Uzza ibn Uthman ibn Abd al-Dar ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. And the mother of Barra: Umm Habib bint Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. And the mother of Umm Habib: Barra ¹¹⁹ bint Awf ibn Ubayd ibn Uwayj ibn Adi ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr. Ibn Hisham said: The Messenger of God, may God bless him and grant him peace, is the noblest of the children of Adam in lineage and the most excellent in ancestry from his father and mother, may God bless him and grant him peace. The account of the birth of the Messenger of God, may God bless him and grant him peace: The digging of Zamzam: He said: Abu Muhammad Abd al-Malik ibn Hisham narrated to us: Among the accounts of the Messenger of God, may God bless him and grant him peace, is what Ziyad ibn Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq al-Muttalibi: While Abd al-Muttalib ibn Hashim was sleeping in the Hijr ¹²⁰, he was visited and commanded to dig Zamzam, which was a buried well between the two idols of Quraysh: Isaf and Na'ila, near the slaughtering place of Quraysh. The Jurhum ¹²¹ had buried it when they departed from Mecca, and it is the well of Ishmael son of Abraham, peace be upon them, from which God gave him water when he was thirsty as a child, and his mother sought water for him but did not find it, so she went to al-Safa calling upon God and seeking His help for Ishmael, then she came to al-Marwa and did likewise. And God, the Exalted, sent Gabriel, peace be upon him, who struck the ground with his heel ¹²², and water appeared, and his mother heard the sounds of wild beasts and feared for him, so she came running towards him and found him scraping the water with his hand from under his cheek and drinking, so she made it a pool ¹²³. The affair of Jurhum and the burying of Zamzam: The guardians of the House from the descendants of Ishmael: Ibn Hisham said: Among the accounts of Jurhum, their burying of Zamzam, their departure from Mecca, and who took charge of Mecca after them until Abd al-Muttalib dug Zamzam, is what Ziyad ibn Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq al-Muttalibi, who said: When Ishmael son of Abraham died, his son Nabit ibn Ishmael took charge of the House for as long as God willed, then after him Mudad ibn Amr al-Jurhumi took charge. Ibn Hisham said: It is also said: Midad ibn Amr al-Jurhumi. The transgression of Jurhum and Qatura': Ibn Ishaq said: The Banu Ishmael and Banu Nabit were with their maternal grandfather Mudad ibn Amr and their maternal uncles from Jurhum ¹²⁴, and Jurhum and Qatura' ¹²⁵ at that time were the people of Mecca, and they were cousins. They had departed from Yemen and came as travelers. Over Jurhum was Mudad ibn Amr, and over Qatura' was al-Samayda' ¹²⁶, a man from them. Whenever they left Yemen, they would not leave without a king to manage their affairs. When they settled in Mecca, they saw a land with water and trees, which pleased them, so they settled there. Mudad ibn Amr and those with him from Jurhum settled in the upper part of Mecca at Qu'ayqi'an ¹²⁷, and what it encompassed. Al-Samayda' and Qatura' settled in the lower part of Mecca at Ajyad ¹²⁸, and what it encompassed. Mudad would tithe those who entered Mecca from above, and al-Samayda' would tithe those who entered Mecca from below, each among his own people, neither entering upon the other. Then Jurhum and Qatura' began to oppress one another and competed for kingship there. With Mudad at that time were the Banu Ishmael and Banu Nabit, and he held the guardianship of the House, not al-Samayda'. So they turned against each other. Mudad ibn Amr set out from Qu'ayqi'an with his battalion, marching toward al-Samayda', and with his battalion were their equipment of spears, shields, swords, and quivers, making a rattling noise, and it is said that Qu'ayqi'an was named Qu'ayqi'an only because of that ¹²⁹. Al-Samayda' set out from Ajyad with horses and men, and it is said that Ajyad was named Ajyad only because of the horses ¹³⁰ that came out with al-Samayda' from it. They met at Fadih ¹³¹ and fought a fierce battle. Al-Samayda' was killed, and Qatura' was disgraced, and it is said that Fadih was named Fadih only because of that. Then the people called for peace, and they marched until they camped at al-Matabikh ¹³², a valley in upper Mecca, and made peace there, surrendering authority to Mudad. When the command of Mecca was gathered to him and he became its king, he slaughtered animals for the people and fed them, so the people cooked and ate, and it is said that al-Matabikh was named only because of that. Some scholars claim that it was named al-Matabikh when Tubba' ¹³³ slaughtered there and fed people, and it was his residence. This incident between Mudad and al-Samayda' was the first transgression in Mecca, according to what they claim. The dispersion of the descendants of Ishmael: Then God spread the descendants of Ishmael in Mecca, and their maternal uncles from Jurhum were the guardians of the House and the rulers of Mecca, and the descendants of Ishmael did not dispute that with them out of respect for their maternal uncles and kinship, and out of reverence for the sanctity, lest there be transgression or fighting there. When Mecca became too narrow for the descendants of Ishmael, they dispersed throughout the lands, and they did not oppose any people except that God gave them victory over them through their religion, and they subdued them. The transgression of Jurhum and their expulsion from Mecca: The Banu Bakr and Ghubshan drive out Jurhum: Then Jurhum transgressed in Mecca and violated some of the sacred things, oppressing those who entered it from outside its people and consuming the property of the Ka'ba that was brought to it ¹³⁴, so their situation deteriorated. When the Banu Bakr ibn Abd Manat ibn Kinana and Ghubshan ¹³⁵ of Khuza'a saw that, they resolved to fight them and expel them from Mecca. They declared war on them, and they fought, and the Banu Bakr and Ghubshan defeated them and expelled them from Mecca. In the Jahiliyya ¹³⁶, Mecca would not tolerate injustice or transgression, and no one would commit transgression there without being expelled, so it was called al-Nassa ¹³⁷. No king who sought to violate its sanctity would remain there without perishing on the spot. It is said that it was named Bakka ¹³⁸ only because it would break the necks of tyrants when they introduced anything therein. The meaning of Bakka: Ibn Hisham said: Abu Ubayda informed me that Bakka is a name for the valley of Mecca, because they crowd together there, and he recited to me: "When the drinker I seize, let him be, until he crowds his camels at Bakka" meaning: let him leave his camels to the water, and they crowd around it. It is the location of the House and the Mosque. These two lines are by Amman ibn Ka'b ibn Amr ibn Sa'd ibn Zayd Manat ibn Tamim. Ibn Ishaq said: Amr ibn al-Harith ibn Mudad al-Jurhumi departed with the two gazelles of the Ka'ba and the stone of the corner ¹³⁹, and buried them in Zamzam, and he and those with him from Jurhum went to Yemen. They grieved intensely over what they had left behind of the affair of Mecca and its kingship. Amr ibn al-Harith ibn Mudad said concerning that ¹⁴⁰, though he is not the elder Mudad: "And a speaker said, while tears flowed swiftly, and the eyes were choked with tears, As if there had never been between al-Hajun ¹⁴¹ and al-Safa an intimate, nor a night-talker in Mecca. I said to her, while my heart was as if a bird fluttered between my sides, Yes, we were its people, but the vicissitudes of nights and unlucky fates removed us. We were the guardians of the House after Nabit, circumambulating that House while goodness was apparent. We took charge of the House after Nabit with might, so the one who seeks to vie with us does not prosper. We ruled and strengthened, how great was our rule! No other tribe has any boast there. Did you not marry the best person I know? So his sons are from us, and we are the in-laws ¹⁴². If the world turns against us in its state, it has a state, and therein is discord. The King expelled us from it by His power; thus, O people, do destinies run. I say, when the carefree sleeps and I do not, O Lord of the Throne, may Suhayl and Amir ¹⁴³ not be far."

And I was changed from her to faces I do not love... tribes from her: Himyar and Yuhabir. And we became tales, while we were in bliss... with that, the passing years gnawed at us. So the tears of the eye flowed, weeping for a town... in which is a sacred sanctuary, and in it are the rites ¹⁴⁴. And it weeps for a House whose doves are not harmed... it remains secure in it, and in it are the sparrows ¹⁴⁵. And in it are wild beasts, tame, not to be approached... when they leave it, they do not depart ¹⁴⁶. Ibn Hisham said: "His sons are from us" on the authority of someone other than Ibn Ishaq. Ibn Ishaq said: And 'Amr ibn al-Harith also said, mentioning Bakr and Ghubshan and the inhabitants of Mecca who remained there after them: O people, march on! For your limit is... that you become one day, not marching ¹⁴⁷. Urge on the camels, and loosen their reins... before death, and fulfill what you fulfill for us. We were people as you were, then time changed us... so you are as we used to be. Ibn Hisham said: This is what is authentic of it from him. And some scholars of poetry told me that these verses are the first poetry spoken among the Arabs, and that they were found inscribed on a stone in Yemen ¹⁴⁸, and its author was not named to me. THE USURPATION OF THE HOUSE'S GUARDIANSHIP BY A TRIBE FROM KHUZA'A: Ibn Ishaq said: Then Ghubshan from Khuza'a took over the House's guardianship instead of the Banu Bakr ibn 'Abd Manat. The one who undertook it from them was 'Amr ibn al-Harith al-Ghubshani. At that time, Quraysh were scattered as clans and groups among their people from Banu Kinana. So Khuza'a took over the House, inheriting it from generation to generation, until the last of them was Hulayl ibn Habashiya ibn Salul ibn Ka'b ibn 'Amr al-Khuza'i. Ibn Hisham said: It is said Hubshiya ibn Salul. THE MARRIAGE OF QUSAYY IBN KILAB TO HUBBA BINT HULAYL: THE CHILDREN OF QUSAYY AND HUBBA: Ibn Ishaq said: Then Qusayy ibn Kilab proposed to Hulayl ibn Hubshiya for his daughter Hubba. Hulayl was pleased with him and married her to him. She bore him 'Abd al-Dar, 'Abd Manaf, 'Abd al-'Uzza, and 'Abd. When Qusayy's children multiplied, his wealth increased, and his honor became great, Hulayl died. RIZAH'S ASSISTANCE TO QUSAYY IN TAKING OVER THE HOUSE'S AFFAIRS: Qusayy saw that he was more entitled to the Ka'ba and to the authority of Mecca than Khuza'a and the Banu Bakr, and that Quraysh were the pure stock ¹⁴⁹ of Isma'il ibn Ibrahim and his genuine offspring. So he spoke to men from Quraysh and Banu Kinana, calling them to expel Khuza'a and Banu Bakr from Mecca, and they responded to him. Rabi'a ibn Haram from 'Udhra ibn Sa'd ibn Zayd had come to Mecca after the death of Kilab, and married Fatima bint Sa'd ibn Sayal, while Zuhra was then a man and Qusayy was a weaned child. He took her to his country, and she carried Qusayy with her, while Zuhra stayed. She bore to Rabi'a a son named Rizah. When Qusayy grew up and became a man, he came to Mecca ¹⁵⁰ and settled there. When his people responded to his call, he wrote to his maternal half-brother Rizah ibn Rabi'a, calling him to his support and to stand with him. So Rizah ibn Rabi'a set out with his brothers: Hunn ibn Rabi'a, Mahmud ibn Rabi'a, and Julhuma ibn Rabi'a—they were from a different mother than Fatima—along with those who followed them from Quda'a during the Arab pilgrimage season, all united to support Qusayy. Khuza'a claims that Hulayl ibn Hubshiya had bequeathed that to Qusayy and commanded him to do so when his children from his daughter had multiplied, saying: "You are more entitled to the Ka'ba, to its maintenance, and to the authority of Mecca than Khuza'a." So Qusayy sought what he sought ¹⁵¹. We have not heard that from anyone else. God knows best which of these was the case. WHAT AL-GHAWTH IBN MURR USED TO DO REGARDING GRANTING PERMISSION TO PEOPLE FOR THE HAJJ: Al-Ghawth ibn Murr ibn Ad ibn Tabikha ibn Ilyas ibn Mudar used to be in charge of granting permission to people for the Hajj from 'Arafa, and his descendants after him. He and his descendants were called Sufa ¹⁵². He was entrusted with that because his mother was a woman from Jurhum. She was barren, so she vowed to God that if she bore a male child, she would dedicate him to the Ka'ba as a servant to serve her and attend to it. She gave birth, and he used to attend to the Ka'ba in the early days with his maternal uncles from Jurhum. So he was entrusted with granting permission to people from 'Arafa because of his position with the Ka'ba, and his descendants after him until they became extinct. Murr ibn Ad said, fulfilling his mother's vow: "I have made, O Lord, one of my sons... a dedicated servant at the exalted Mecca. So bless him for me as a devoted one... and make him among the righteous creation." Al-Ghawth ibn Murr—according to what they claim—when he gave permission to the people, said: "O God, I am a follower of their following... if there is sin, it is upon Quda'a ¹⁵³." SUFA AND THE STONING OF THE JAMARAT: Ibn Ishaq said: Yahya ibn 'Abbad ibn 'Abd Allah ibn al-Zubayr narrated to me from his father, who said: Sufa used to give permission to the people from 'Arafa and let them pass when they departed from Mina. On the day of departure, they would come for the stoning of the jamarat. A man from Sufa would stone for the people; they would not stone until he stoned. Those with urgent needs who wanted to hasten would come to him and say: "Get up and stone so that we may stone with you." He would say: "No, by God, until the sun declines." So those with urgent needs who wished to hasten would pelt him with stones, urging him, saying: "Woe to you! Get up and stone!" But he would refuse them until, when the sun declined, he would get up and stone, and the people would stone with him. Ibn Ishaq said: When they finished stoning the jamarat and wanted to depart from Mina, Sufa would take hold of both sides of al-'Aqaba and block the people, saying: "Let Sufa pass!" No one would pass until they had passed. When Sufa had passed and gone on their way, the people would follow them. They continued like that until they became extinct. Then that function was inherited after them by al-Qa'qad ¹⁵⁴ from Banu Sa'd ibn Zayd Manat ibn Tamim, specifically from Banu Sa'd in the family of Safwan ibn al-Harith ibn Shajna. THE LINEAGE OF SAFWAN IBN JUNAB: Ibn Hisham said: Safwan ibn Junab ibn Shajna ibn 'Utarid ibn 'Awf ibn Ka'b ibn Sa'd ibn Zayd Manat ibn Tamim. SAFWAN AND HIS SONS AND THEIR GRANTING PERMISSION FOR THE HAJJ: Ibn Ishaq said: Safwan was the one who granted permission to people for the Hajj from 'Arafa, then his sons after him, until the last of them who was alive at the advent of Islam was Karib ibn Safwan. Aws ibn Tamim ibn Migra' al-Sa'di said: "The people will not cease, as long as they perform Hajj at their 'Arafa... until it is said: 'Let the family of Safwan pass.'" Ibn Hisham said: This verse is in a poem by Aws ibn Migra'. WHAT 'ADWAN USED TO DO REGARDING THE DEPARTURE FROM MUZDALIFA: DHU AL-ISBA' MENTIONS THIS DEPARTURE: As for the saying of Dhu al-Isba' al-'Adwani—his name was Hurthan ibn 'Amr, and he was called Dhu al-Isba' because he had a finger that he cut off: "The refuge of the tribe from 'Adwan... they were the serpent of the earth ¹⁵⁵. Some of them wrongfully oppressed... so they did not spare one another. Among them were the lords... and those who fulfill their promises. Among them is one who grants permission to the people... according to the sunna and obligation. Among them is a judge who judges... and his judgment is not overturned." ABU SAYYARA GRANTS PERMISSION TO THE PEOPLE: These verses are in a poem of his. Because the departure from Muzdalifa was in the hands of 'Adwan—according to what Ziyad ibn 'Abd Allah al-Bakka'i narrated to me from Muhammad ibn Ishaq—they inherited it from generation to generation, until the last of them who was alive at the advent of Islam was Abu Sayyara, 'Umayla ibn al-A'zal ¹⁵⁶. About him a poet from the Arabs said: "We defended Abu Sayyara... and his clients, the Banu Fazara. Until his donkey passed safely... facing the qibla, calling his neighbor." He said: Abu Sayyara used to give permission to the people riding on a female donkey of his, so he said: "his donkey passed safely" ¹⁵⁷. THE AFFAIR OF 'AMIR IBN ZARIB IBN 'AMR IBN 'IYADH IBN YASHKUR IBN 'ADWAN: IBN AL-ZARIB, THE ARBITER OF THE ARABS: Ibn Ishaq said: His saying "a judge who judges" refers to 'Amir ibn Zarib ibn 'Amr ibn 'Iyadh ibn Yashkur ibn 'Adwan al-'Adwani. The Arabs would not have any dispute ¹⁵⁸

There was no difficult case in judgment but they referred it to him, then they were satisfied with his judgment. A dispute was brought to him concerning a hermaphrodite ¹⁵⁹ who had both male and female organs. They said, 'Do you consider him a man or a woman?' And they brought him no case more difficult than this. He said, 'Wait until I look into your matter. By Allah, nothing like this has ever come to me from you, O Arabs!' So they withdrew from him. He spent the night sleepless, turning the matter over and examining it, finding no clear way. He had a slave girl named Sukhayla who tended his sheep. He would rebuke her when she went out to pasture, saying, 'You have gone late, by Allah, O Sukhayl!' And when she brought them back, he said, 'You have returned late, by Allah, O Sukhayl!' This was because she would delay the pasturing until some people had preceded her, and delay the return until some people had preceded her. When she saw his sleeplessness and restlessness, and his inability to settle on his bed, she said, 'What is wrong with you? May you have no father! What has befallen you this night?' He said, 'Woe to you! Leave me alone; it is a matter that does not concern you.' Then she repeated her words, and he said to himself, 'Perhaps she may bring relief in what I am facing.' So he said, 'Woe to you! A dispute was brought to me concerning the inheritance of a hermaphrodite: should I consider him a man or a woman? By Allah, I do not know what to do, and I find no clear way.' She said, 'Glory be to Allah! May you have no father! Follow the urine ¹⁶⁰. Seat him, and if he urinates from where a man urinates, he is a man; if he urinates from where a woman urinates, she is a woman.' He said, 'May you be blessed, O Sukhayl, whether you return late or go out early! By Allah, you have brought relief!' Then he went out to the people in the morning and judged according to what she had advised. THE DOMINANCE OF QUSAYY IBN KILAB OVER THE AFFAIRS OF MECCA, HIS UNIFICATION OF THE QURAYSH, AND THE ASSISTANCE OF QUDAA'A TO HIM Qusayy overcomes Sufa: Ibn Ishaq said: When that year came, Sufa did as they used to do, and the Arabs recognized that for them, as it was a religion in their view during the time of Jurhum and Khuza'a and their rule. Qusayy ibn Kilab came with his people from Quraysh, Kinana, and Qudaa'a at al-Aqaba and said, 'We are more entitled to this than you.' So they fought them, and the people fought fiercely. Then Sufa was defeated, and Qusayy overcame them in what they had held. Qusayy fights Khuza'a and Banu Bakr: At that, Khuza'a and Banu Bakr withdrew from Qusayy, knowing that he would prevent them as he had prevented Sufa, and that he would come between them and the Kaaba and the affairs of Mecca. When they withdrew from him, he initiated hostilities and resolved to fight them. Khuza'a and Banu Bakr came out against him, and they met and fought fiercely until there were many casualties on both sides. Then they called for peace and to appoint an arbitrator from among the Arabs. They appointed Ya'mur ibn Awf ibn Ka'b ibn Amir ibn Layth ibn Bakr ibn Abd Manat ibn Kinana, who judged between them that Qusayy was more entitled to the Kaaba and the affairs of Mecca than Khuza'a, and that every blood [claim] Qusayy had incurred from Khuza'a and Banu Bakr was dismissed, crushed under his feet, and that what Khuza'a and Banu Bakr had incurred from Quraysh, Kinana, and Qudaa'a required blood money to be paid, and that Qusayy should be left in charge of the Kaaba and Mecca. So Ya'mur ibn Awf was called on that day al-Shaddakh ¹⁶¹ because of the blood he had crushed and dismissed. Qusayy takes charge of Mecca: Ibn Ishaq said: Qusayy took charge of the House and the affairs of Mecca, gathered his people in their dwellings in Mecca, and became ruler over his people and the people of Mecca, and they made him king, except that he maintained for the Arabs what they had been upon, because he considered it a religion in his view that should not be changed. So he left the families of Safwan, Adwan, al-Nasa'a ¹⁶², and Murra ibn Awf as they were, until Islam came, and Allah destroyed all that through it. Qusayy was the first of Banu Ka'b ibn Lu'ayy to attain kingship such that his people obeyed him. He held the offices of al-Hijaba ¹⁶³, al-Siqaya ¹⁶⁴, al-Rifada ¹⁶⁵, al-Nadwa ¹⁶⁶, and al-Liwa' ¹⁶⁷. He thus acquired all the honor of Mecca and divided Mecca into quarters among his people, settling each clan of Quraysh in their dwellings in Mecca as they came to be. People claim that Quraysh feared to cut the trees of the sanctuary for their dwellings, but Qusayy cut them with his own hand and his helpers, so Quraysh called him Mujammi' ¹⁶⁸ because he gathered their affairs. They sought blessings from his authority: no woman was married, no man of Quraysh married, they did not consult each other about any matter that befell them, nor did they tie a banner for war against any people other than themselves except in his house—some of his children would tie it for them—and no girl of Quraysh, when she reached the age to wear a garment, would put on a garment except in his house, where a garment would be split for her, then she would put it on, and then she would be taken to her family. His authority among his people of Quraysh during his life and after his death was like a followed religion, with no alternative. He built for himself Dar al-Nadwa ¹⁶⁹ and made its door facing the Mosque of the Kaaba; in it Quraysh would decide their affairs. Ibn Hisham said: The poet said: Qusayy, by my life, was called Mujammi', Through him Allah gathered the tribes of Fihr. Ibn Ishaq said: Abd al-Malik ibn Rashid narrated to me from his father, who said: I heard al-Sa'ib ibn Habab, the owner of al-Maqsura ¹⁷⁰, narrating that he heard a man narrating to Umar ibn al-Khattab—while he was Caliph—the story of Qusayy ibn Kilab, how he gathered the affairs of his people, expelled Khuza'a and Banu Bakr from Mecca, and took charge of the House and the affairs of Mecca, and he did not refute it nor deny it. Poetry of Rizah ibn Rabi'a about this story: Ibn Ishaq said: When Qusayy finished his war, his brother Rizah ibn Rabi'a returned to his country with his people, and Rizah said in response to Qusayy: When a messenger came from Qusayy, The messenger said: 'Answer the friend.' We rose to him, driving the horses, And casting off from us the heavy burden. We traveled with them by night until dawn, And concealed them by day, lest they be seen. They are swift like the flight of sandgrouse, Responding to us from Qusayy's messenger. We gathered from the secret of Ashmadayn, And from every tribe we gathered a company. O what a troop! What a night! It exceeds a thousand in generous flow. When we passed by Asjar, And descended from a resting place on the way, And passed by the corner of Wariqan, And passed by al-Arj, a settled tribe, We passed by al-Hayl, not tasting it, And struggled through a long night's journey. They drew near to the mother camels, their foals, Seeking to steal the neighing. When we reached Mecca, We attacked the men, company by company. We exchanged with them the edges of swords, And in every turn we stole their minds. We pounded them with hard blows, Like the pounding of the strong, mighty over the weak. We killed Khuza'a in their abode, And Bakr we killed, group after group. We expelled them from the King's land, As they cannot settle in an easy land. So their captives were in chains, And from every tribe we quenched the rancor. Poetry of Tha'laba al-Qudaa'i about this story: And Tha'laba ibn Abd Allah ibn Dhibyan ibn al-Harith ibn Sa'd ibn Hudhaym al-Qudaa'i said concerning that affair of Qusayy when he called them and they answered: We brought the horses, lean and straining, From the heights, the heights of al-Jinab, To the lowlands of Tihama, and we met In the desert, in a barren plain. As for Sufa al-Khuntha ¹⁷¹, they left Their dwellings, fearing the blows. And the sons of Ali stood, when they saw us, To the swords, like restless camels. Poetry of Qusayy: And Qusayy said: I am the son of the protectors, Banu Lu'ayy, In Mecca is my home, and there I was raised. To al-Batha', Ma'add knows, And its Marwa, I am pleased with it, I am pleased. I am not a victor if the children of Qaydhar And al-Nabit do not establish themselves there. Rizah is my helper, and by him I am exalted, So I fear no oppression as long as I live.

When Rizāḥ ibn Rabīʿa settled in his land, Allah caused him and Ḥunnā to multiply, and they are the two tribes of ʿUdhra ¹⁷² today. There had been something between Rizāḥ ibn Rabīʿa, when he came to his land, and Nahd ibn Zayd and Ḥawtaka ibn Aslam ¹⁷³, who were two clans of Quḍāʿa, so he frightened them until they fled to Yemen and were expelled from the land of Quḍāʿa, and they are in Yemen today. Quṣayy ibn Kilāb, who loved Quḍāʿa and their growth and unity in their land, because of the kinship between him and Rizāḥ, and for their service to him when they answered his call for support, and he disliked what Rizāḥ had done to them, said: "Oh, would someone convey from me to Rizāḥ, for I have reproached you for two things: I reproached you for the Banū Nahd ibn Zayd, as you separated them and me, And Ḥawtaka ibn Aslam—indeed, a people who harmed them have harmed me." Ibn Hishām said: These verses are also attributed to Zuhayr ibn Janāb al-Kalbī. Quṣayy favors ʿAbd al-Dār over his other children: Ibn Isḥāq said: When Quṣayy grew old and his bones became fragile—and ʿAbd al-Dār was his firstborn, while ʿAbd Manāf had become eminent in his father's time and had gone every way, as had ʿAbd al-ʿUzzā and ʿAbd—Quṣayy said to ʿAbd al-Dār: "By Allah, my son, I will certainly elevate you among the people, even if they have become eminent over you: no man among them shall enter the Kaʿba until you open it for him, no banner shall be tied for Quraysh for their war except by your hand, no one in Mecca shall drink except from your watering-place, no one from the people of the season ¹⁷⁴ shall eat food except from your food, and Quraysh shall not decide any of their affairs except in your house." So he gave him his house, the house of al-Nadwa ¹⁷⁵, in which Quraysh would decide none of their affairs except there, and he gave him the ḥijāba ¹⁷⁶, the banner, the siqāya ¹⁷⁷, and the rifāda ¹⁷⁸. Al-Rifāda: The rifāda was a levy that Quraysh would contribute from their wealth every season to Quṣayy ibn Kilāb, and he would prepare food for the pilgrims, so that whoever had no means or provisions would eat. That was because Quṣayy had imposed it on Quraysh, saying to them when he ordered them: "O company of Quraysh, you are the neighbors of Allah, the people of His House, and the people of the Sanctuary; the pilgrims are the guests of Allah and the visitors of His House, and they are the most deserving of guests for honor. So provide them with food and drink during the days of the pilgrimage until they depart from you." So they would contribute a levy from their wealth every year and give it to him, and he would prepare food for the people during the days of Minā. This practice continued among his people in the Jāhiliyya ¹⁷⁹ until Islam came, then it continued in Islam until this day of yours. It is the food that the ruler prepares every year at Minā for the people until the pilgrimage ends. Ibn Isḥāq said: This account of Quṣayy ibn Kilāb and what he said to ʿAbd al-Dār regarding what was entrusted to him of what was in his hand was narrated to me by Abū Isḥāq ibn Yasār, from al-Ḥasan ibn Muḥammad ibn ʿAlī ibn Abī Ṭālib (may Allah be pleased with them), who said: I heard him say that to a man from Banū ʿAbd al-Dār called Nubayh ibn Wahb ibn ʿĀmir ibn ʿIkrima ibn ʿĀmir ibn Hāshim ibn ʿAbd Manāf ibn ʿAbd al-Dār ibn Quṣayy. Al-Ḥasan said: So Quṣayy entrusted to him everything that was in his hand concerning the affairs of his people, and Quṣayy was not opposed, nor was anything he did rejected. Mention of what occurred of disagreement among Quraysh after Quṣayy and the alliance of al-Muṭayyabūn ¹⁸⁰: The dispute between Banū ʿAbd al-Dār and their cousins: Ibn Isḥāq said: Then Quṣayy ibn Kilāb died, and his sons after him managed his affairs among his people and others. They divided Mecca into quarters—after he had allotted [land] to his people there, and they would allot it among their people and others, including their allies, and sell it. Quraysh remained with them in that state, with no disagreement or conflict among them. Then Banū ʿAbd Manāf ibn Quṣayy: ʿAbd Shams, Hāshim, al-Muṭṭalib, and Nawfal, agreed to take from Banū ʿAbd al-Dār ibn Quṣayy what Quṣayy had entrusted to ʿAbd al-Dār: the ḥijāba, the banner, the siqāya, and the rifāda, considering themselves more entitled to them due to their eminence over them and their superiority among their people. At that, Quraysh split into factions. One faction sided with Banū ʿAbd Manāf in their view, believing they were more entitled to it than Banū ʿAbd al-Dār because of their position among their people. Another faction sided with Banū ʿAbd al-Dār, believing that what Quṣayy had entrusted to them should not be taken away. The leader of Banū ʿAbd Manāf was ʿAbd Shams ibn ʿAbd Manāf, as he was the eldest of Banū ʿAbd Manāf. The leader of Banū ʿAbd al-Dār was ʿĀmir ibn Hāshim ibn ʿAbd Manāf ibn ʿAbd al-Dār. Allies of Banū ʿAbd al-Dār and allies of their cousins: Banū Asad ibn ʿAbd al-ʿUzzā ibn Quṣayy, Banū Zuhra ibn Kilāb, Banū Taym ibn Murra ibn Kaʿb, and Banū al-Ḥārith ibn Fihr ibn Mālik ibn al-Naḍr sided with Banū ʿAbd Manāf. Banū Makhzūm ibn Yaqaẓa ibn Murra, Banū Sahm ibn ʿAmr ibn Huṣayṣ ibn Kaʿb, Banū Jumaḥ ibn ʿAmr ibn Huṣayṣ ibn Kaʿb, and Banū ʿAdī ibn Kaʿb sided with Banū ʿAbd al-Dār. ʿĀmir ibn Luʾayy and Muḥārib ibn Fihr remained neutral, not joining either party. Each group made a firm alliance among themselves, pledging not to abandon each other and not to surrender one another as long as a wisp of wool moistens the sea ¹⁸¹. Banū ʿAbd Manāf brought out a bowl filled with perfume—it is claimed that one of the women of Banū ʿAbd Manāf brought it out for them—and placed it for their allies in the mosque near the Kaʿba. Then the men dipped their hands in it, made a covenant and pledge with each other and their allies, and then wiped the Kaʿba with their hands to confirm it upon themselves. Thus they were called al-Muṭayyabūn [the Perfumed Ones]. Banū ʿAbd al-Dār and their allies made a firm covenant and pledge at the Kaʿba, agreeing not to abandon each other and not to surrender one another. Thus they were called al-Aḥlāf [the Confederates]. Division of the tribes in this war: Then the tribes were joined together and interlinked, and they were organized under Judʿān ibn ʿAmr ibn Kaʿb ibn Saʿd ibn Taym ibn Murra ibn Kaʿb ibn Luʾayy, due to his nobility and age. His alliance included: Banū Hāshim, Banū al-Muṭṭalib, Asad ibn ʿAbd al-ʿUzzā, Zuhra ibn Kilāb, and Taym ibn Murra. They made a covenant and pledge that they would not find in Mecca any wronged person, whether from its people or others who entered it from the rest of mankind, without standing with him and being against the one who wronged him until his grievance was redressed. Quraysh called this alliance Ḥilf al-Fuḍūl [the Alliance of the Virtuous]. The report of the Messenger of Allah (peace be upon him) concerning it: Ibn Isḥāq said: Muḥammad ibn Zayd ibn al-Muhājir ibn Qunfudh al-Taymī narrated to me that he heard Ṭalḥa ibn ʿAbd Allāh ibn ʿAwf al-Zuhrī say: The Messenger of Allah (peace be upon him) said: "I witnessed an alliance in the house of ʿAbd Allāh ibn Judʿān which I would not exchange for red camels ¹⁸², and if I were called to it in Islam, I would respond."

Al-Husayn threatened al-Walid with calling for the revival of the Hilf al-Fudul ¹⁸³. Ibn Ishaq said: Yazid ibn 'Abd Allah ibn Usama ibn al-Hadi al-Laythi narrated to me that Muhammad ibn Ibrahim ibn al-Harith al-Taymi narrated to him: There was a dispute between al-Husayn ibn 'Ali ibn Abi Talib (may Allah be pleased with them) and al-Walid ibn 'Utba ibn Abi Sufyan—al-Walid at that time was the governor of Medina, appointed by his uncle Mu'awiya ibn Abi Sufyan—over some property they shared at Dhu al-Marwa. Al-Walid, due to his authority, was oppressive toward al-Husayn regarding his right. Al-Husayn said to him: "I swear by Allah, you will either give me my right fairly, or I will take my sword, stand in the mosque of the Messenger of Allah (peace be upon him), and call for the Hilf al-Fudul." 'Abd Allah ibn al-Zubayr, who was with al-Walid when al-Husayn said this, said: "And I swear by Allah, if he calls for it, I will take my sword and stand with him until he is given his right fairly or we die together." This reached al-Miswar ibn Makhrama ibn Nawfal al-Zuhri, and he said the same. It reached 'Abd al-Rahman ibn 'Uthman ibn 'Ubayd Allah al-Taymi, and he said the same. When this reached al-Walid ibn 'Utba, he gave al-Husayn his right fairly until he was satisfied. Concerning the Banu 'Abd Shams and Banu Nawfal leaving the Hilf al-Fudul: Ibn Ishaq said: Yazid ibn 'Abd Allah ibn Usama ibn al-Hadi al-Laythi narrated to me from Muhammad ibn Ibrahim ibn al-Harith al-Taymi who said: Muhammad ibn Jubayr ibn Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf—and Muhammad ibn Jubayr was the most knowledgeable of Quraysh—came and entered upon 'Abd al-Malik ibn Marwan ibn al-Hakam after Ibn al-Zubayr was killed and the people had united behind 'Abd al-Malik. When he entered upon him, 'Abd al-Malik said to him: "O Abu Sa'id, were we not—meaning Banu 'Abd Shams ibn 'Abd Manaf and Banu Nawfal ibn 'Abd Manaf—in the Hilf al-Fudul?" He said: "You know best." 'Abd al-Malik said: "You must tell me the truth about that, O Abu Sa'id." He said: "No, by Allah, we and you have left it." He said: "You have spoken the truth." Hashim took charge of the rifada ¹⁸⁴ and siqaya ¹⁸⁵: Ibn Ishaq said: Hashim ibn 'Abd Manaf took charge of the rifada and siqaya. That was because 'Abd Shams was a frequent traveler who rarely stayed in Mecca, and he was poor with many children, while Hashim was wealthy. It is claimed that when the Hajj season came, he would stand among Quraysh and say: "O company of Quraysh, you are the neighbors of Allah and the people of His House. The visitors of Allah and the pilgrims of His House come to you during this season, and they are the guests of Allah. The most deserving of guests for honor are His guests. So gather for them what you will prepare for them as food during these days when they must stay. For by Allah, if my wealth could suffice for that, I would not have asked you to do it." So they would contribute from their wealth, each according to his means, and food would be prepared for the pilgrims until they departed. The favors of Hashim upon his people: It is claimed that Hashim was the first to institute the two journeys for Quraysh: the winter and summer journeys, and the first to feed tharid ¹⁸⁶ to the pilgrims in Mecca. His name was 'Amr, and he was only called Hashim because he crumbled bread (hashama al-khubz) in Mecca for his people. A poet from Quraysh or the Arabs said: ' Amr who crumbled tharid for his people, A people in Mecca, suffering from drought and emaciated. To him were attributed both journeys, The winter journey and the journey of the ilaf ¹⁸⁷. Ibn Hisham said: Some scholars of poetry from the Hijaz recited to me: "A people in Mecca, suffering from drought and emaciated." Al-Muttalib took charge of the rifada and siqaya: Ibn Ishaq said: Then Hashim ibn 'Abd Manaf died in Ghazza in the land of Syria while trading. After him, al-Muttalib ibn 'Abd Manaf took charge of the siqaya and rifada. He was younger than 'Abd Shams and Hashim, and he had honor and excellence among his people. Quraysh used to call him al-Fayd ¹⁸⁸ due to his generosity and virtue. The marriage of Hashim ibn 'Abd Manaf: Hashim ibn 'Abd Manaf came to Medina and married Salma bint 'Amr, one of the Banu 'Adi ibn al-Najjar. She had previously been married to Ahyaha ibn al-Julah ibn al-Harish. Ibn Hisham said: It is also said: al-Harish ibn Jahjabi ibn Kulafa ibn 'Awf ibn 'Amr ibn 'Awf ibn Malik ibn al-Aws. She bore him 'Amr ibn Ahyaha. She would only marry men on the condition that her affair was in her own hands; if she disliked a man, she could separate from him. The reason for 'Abd al-Muttalib's name: She bore Hashim 'Abd al-Muttalib, and she named him Shayba. Hashim left him with her until he was a young boy or older. Then his uncle al-Muttalib came to take him and bring him to his country and people. Salma said to him: "I will not send him with you." Al-Muttalib said to her: "I will not leave until I take him with me. My brother's son has grown up, and he is a stranger among people not his own. We are a family of honor among our people, and we manage much of their affairs. His people, country, and tribe are better for him than staying among others," or words to that effect. Shayba said to his uncle al-Muttalib—as they claim—"I will not leave her unless she gives me permission." So she gave him permission and handed him over to him. He took him and entered Mecca with him riding behind him on his camel. Quraysh said: "'Abd al-Muttalib ¹⁸⁹ has bought him." Thus Shayba was named 'Abd al-Muttalib. Al-Muttalib said: "Woe to you! He is my brother's son Hashim; I brought him from Medina." The death of al-Muttalib: Then al-Muttalib died in Radman in the land of Yemen. A man from the Arabs said, mourning him: The pilgrims have become thirsty after al-Muttalib, After the basins and the abundant drink. Would that Quraysh were after him in hardship. Matrud mourns al-Muttalib and the Banu 'Abd Manaf: Matrud ibn Ka'b al-Khuza'i said, mourning al-Muttalib and all the Banu 'Abd Manaf when the news of Nawfal ibn 'Abd Manaf's death reached him—Nawfal was the last of them to die: O night that stirred my nights, One of my harsh nights. And what I endure of worries, and what I have suffered from the affliction of deaths. I only remembered my brother Nawfal; He reminded me of the earlier ones. He reminded me of the red leather ¹⁹⁰ and the Yellow striped garments. Four, all of them lords, Sons of lords for lords. A dead in Radman and a dead in Sal- man and a dead between Ghazzas. And a dead laid in a grave near Al-Mahjub, east of al-Baniyat ¹⁹¹. The purest of them is 'Abd Manaf, for they are Safe from the blame of any blamer. Indeed, al-Mughirat ¹⁹² and their sons are From the best of the living and the dead. The name of 'Abd Manaf and the order of his sons' deaths: 'Abd Manaf's name was al-Mughira. The first of the Banu 'Abd Manaf to die was Hashim, in Ghazza in the land of Syria; then 'Abd Shams in Mecca; then al-Muttalib in Radman in the land of Yemen; then Nawfal in Salman in the region of Iraq. Another poem by Matrud: It is said that Matrud was told: "You have spoken well, but if it were more eloquent, it would be better." He said: "Give me a few nights." He waited some days, then said: O eye, weep and pour tears and flow, And weep for the secret of Ka'b of al-Mughirat. O eye, shed tears profusely and be diligent, And weep for the hidden one of my soul in calamities. And weep for every generous, trustworthy brother, Great of gift, bestower of large gifts. Pure of nature, high of ambition, distinguished, Strong of resolve, bearing great burdens. Firm in judgment, not base nor weak, Resolute in determination, squandering noble things. A falcon who stood among Ka'b when they are traced, In the midst of glory and the lofty heights. Then mourn al-Fayd and al-Fayyad, Muttalib, And wail after floods with tears. He has become in Radman, far from us today, Alas for my soul over him among the dead. And weep—woe to you—if you remain, For 'Abd Shams east of al-Thaniyyat ¹⁹³. And Hashim in a grave in a barren plain, The winds blow over it between Ghazzas. And Nawfal, who was the purest of the people to me, Has become in Salman in a grave in a desert. I have not met their like among non-Arabs or Arabs, When the riding beasts carry them away. Their dwellings have become empty of them, Though they were an adornment in expeditions.

Did time annihilate them, or did their swords grow blunt? Or is everyone who lives provisioned by deaths? I have come to be content with people after them—a cheerful face and the offering of greetings. O eye, weep for Abu al-Sha‘th ¹⁹⁴ the sorrowful; they weep for him, grieving like calamities. They weep for the most generous of those who walk on foot; they wail for him with tears after sobs. They weep for a person of long reach ¹⁹⁵, of noble descent, refusing humiliation, reliever of great burdens. They weep for ‘Amr ¹⁹⁶ of high status when his death came—easy-natured, smiling in the evenings. They weep for him, humbled in grief—how long that grief and wailing! They weep, when time unveiled them to him, with green cheeks ¹⁹⁷ like shields. Girded around their waists for what time has brought of calamitous events. I spend my night watching the star from pain, weeping, and with me weep in sorrow my little daughters. There is no equal or match to the noble ones, nor any substitute for those they left behind.

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1. Zabūr : The Psalms; a scripture revealed to David, but here used generically for an ancient script.
2. Dhimār : A name for Yemen or its capital Ṣanʿāʾ.
3. Ḥimyar : An ancient South Arabian tribe that ruled Yemen.
4. Abyssinians : People from Ethiopia, often referred to as al-Aḥbāsh.
5. Persians : The Sasanian Empire, often called Fārs.
6. Quraysh : The dominant tribe of Mecca, to which the Prophet Muhammad belonged.
7. fatḥa : A diacritical mark in Arabic indicating the vowel 'a'.
8. eyelids : Literally 'possessors of eyelids', meaning women.
9. Dhībī : A nickname for Saṭīḥ, meaning 'wolf-like', from his ancestor Dhiʾb (wolf).
10. al-Ḥaḍr : An ancient fortress city on the Euphrates, also known as Hatra.
11. Sāṭirūn : The king of al-Ḥaḍr; also spelled Sāṭirūn or Sātirūn.
12. Khābūr : A river in Mesopotamia, tributary of the Euphrates.
13. Abū Duwād al-Iyādī : A pre-Islamic poet from the tribe of Iyād.
14. Ḥammād al-Rāwiya : A famous transmitter of pre-Islamic poetry from the Umayyad period.
15. Sābūr : Shapur II, the Sasanian king (r. 309–379 CE).
16. Dhū al-Aktāf : Title of Shapur II, meaning 'he of the shoulders', referring to his broad shoulders.
17. daughter of Sāṭirūn : Her name is not given; she betrayed her father to Shapur.
18. Shāhābūr : Another name for Shapur (Sābūr).
19. spears : Literally 'feet', but idiomatically 'striking with spears' in battle.
20. strong shoulders : Metaphor for a powerful calamity.
21. guardian : Her father or protector who failed to guard her.
22. delusion : Wine is described as a delusion that leads to madness.
23. streams : Literally 'flowing streams' of blood.
24. curtained chamber : The women's quarters or a tent with curtains.
25. Muḍar : Ancestor of the northern Arab tribes, including Quraysh.
26. Anmār : Ancestor of the tribes Khathʿam and Bajīla.
27. Khathʿam : A South Arabian tribe.
28. Bajīla : A South Arabian tribe.
29. competed : In a contest of honor or poetry.
30. al-Furāfiṣa : A poet from the tribe of Kalb.
31. Ilyās : Ancestor of the Quraysh and other northern tribes.
32. ʿAylān : Ancestor of the tribe of ʿAylān, also known as Qays ʿAylān.
33. Jurhumite : From the ancient Arab tribe of Jurhum.
34. Khindif : A woman from Yemen, mother of Mudrika, Ṭābikha, and Qamaʿa.
35. Khuzāʿa : A South Arabian tribe that settled in Mecca.
36. intestines : Literally 'his intestines' or 'his guts'.
37. baḥīra : A she-camel whose ear was slit after bearing a certain number of young, then set free.
38. sāʾiba : A camel set free for a vow, not to be ridden or milked.
39. waṣīla : A ewe that gave birth to a ewe and a ram, then was set free.
40. ḥāmī : A stallion camel that had sired a certain number of offspring, then set free.
41. al-ʿAmālīq : The Amalekites, a ancient people mentioned in the Bible and Islamic tradition, considered descendants of ʿImlāq or ʿImliq.
42. Hubal : A major idol worshipped in pre-Islamic Mecca, placed inside the Kaʿba.
43. al-khulūf : Later generations who succeeded the earlier righteous ones, often used pejoratively to indicate a decline in religious practice.
44. talbiya : The ritual chant recited by pilgrims during Hajj and ʿUmra, beginning with 'Labbayka Allāhumma labbayk'.
45. Suwāʿ : An idol of the tribe of Hudhayl, mentioned in the Quran (71:23).
46. Ruhāṭ : A place in the region of Mecca, associated with the idol Suwāʿ.
47. Wadd : An idol of the tribe of Kalb, mentioned in the Quran (71:23).
48. Dūmat al-Jandal : An ancient city in northern Arabia, now in Saudi Arabia.
49. al-Lāt wa-l-ʿUzzā wa-Wadd : Three pre-Islamic Arabian goddesses; al-Lāt and al-ʿUzzā are mentioned in the Quran (53:19-20).
50. Anʿum : A sub-tribe of Tayyiʾ, also pronounced Anʿam.
51. Yaghūth : An idol mentioned in the Quran (71:23), worshipped by the tribes of Tayyiʾ and Madhhij.
52. Yaʿūq : An idol mentioned in the Quran (71:23), worshipped by the tribe of Hamdan.
53. Malik ibn Namat al-Hamdānī : A pre-Islamic poet from the tribe of Hamdan.
54. Nasr : An idol mentioned in the Quran (71:23), worshipped by the tribe of Himyar.
55. ʿUmyānis : An idol of the tribe of Khawlan, associated with a practice of dividing offerings between Allah and the idol.
56. Banū Milkān : A sub-tribe of Kinana, also spelled Milkan.
57. Saʿd : An idol of the Banu Milkan, a large rock.
58. tanūfa : A barren, desolate land or desert.
59. Isāf : A pre-Islamic idol, originally a man from Jurhum turned into stone.
60. Nāʾila : A pre-Islamic idol, originally a woman from Jurhum turned into stone.
61. masakhahumā Allāhu ḥajarayn : Allah transformed them into two stones as a punishment for their sin.
62. aḥdathā : They committed a sin, specifically illicit sexual intercourse.
63. al-Ashʿariyyūn : The Ashʿarites, a tribe from Yemen, descendants of Ashʿar.
64. Isāf wa-Nāʾil : The two idols mentioned earlier, located near Zamzam.
65. tamassaḥa bihi : To wipe oneself against the idol as a form of seeking blessing or consecration.
66. ṭawāghīt : Plural of ṭāghūt; objects of worship other than Allah, often referring to idols or false deities.
67. sadana : Custodians or caretakers of a sacred house or idol.
68. ḥujjāb : Chamberlains or gatekeepers of a sacred precinct.
69. buqayra : A small cow or heifer, likely a sacrificial animal.
70. ghabghab : The place of sacrifice or slaughter, where blood is poured.
71. qasm : Division or distribution of the sacrificial meat.
72. al-āmināt al-qaṭṭan : The secure ones wearing cotton garments, possibly referring to pilgrims or those in a state of ritual purity.
73. azlām : Divinatory arrows used for seeking omens or decisions.
74. al-Mustawghir : A nickname meaning 'the one who has become weary' or 'the long-lived'.
75. suyyibat : Set free, let loose without restriction.
76. waṣalat : Connected or joined, referring to the ewe having connected her offspring.
77. ḥumiya ẓahruhu : His back was protected, meaning he was not ridden.
78. ṣallā llāhu ʿalayhi wa-sallam : Arabic phrase meaning 'may Allah bless him and grant him peace', used after mentioning the Prophet Muhammad.
79. baḥīrah : A she-camel whose ear was slit after she had given birth to a certain number of offspring, then left to roam freely and forbidden to be used for work or milk.
80. sāʾibah : A she-camel that was left to roam freely after being dedicated to idols, often after a vow or for a specific reason.
81. waṣīlah : A ewe that gave birth to a male and female twin, then was left to roam freely and not slaughtered.
82. ḥām : A male camel that had sired a certain number of offspring, then was left to roam freely and not ridden or used for work.
83. waṣāʾil : Plural of waṣīlah, referring to ewes dedicated to idols.
84. sharīf : A noble or elevated place; here possibly a proper name or a place.
85. ḥiqqah : A she-camel in her fourth year.
86. sayb : A flowing gift or something given freely; here possibly a proper name or a type of animal.
87. akhraj : A camel with a white patch on its body; or a type of camel.
88. mirbāʿ : A camel that stays in the spring pasture; or a camel that gives much milk.
89. qarqarah : A sound made by a camel's stomach; or a type of camel.
90. hadr : A rumbling sound in the throat; or a type of camel.
91. diyāfī : A type of camel attributed to Diyaf, a place or tribe.
92. hajmah : A herd of camels; or a large number.
93. buḥur : Plural of baḥīrah; also means 'seas' but here refers to the slit-eared camels.
94. takhazzaʿū : They separated or withdrew; from the root kh-z-ʿ, giving the name Khuza'ah.
95. Marr al-Ẓahrān : A valley near Mecca, also known as Wadi Fatimah.
96. karākir : Plural of kurkūr, a type of large, strong horse.
97. shanʾān : Hatred or enmity; from which the name Shanu'ah is derived.
98. taqarrush : Gathering, trading, or earning; the root from which Quraysh is derived.
99. shaghūsh : A type of wheat or grain.
100. khashl : The heads of anklets or bracelets; broken pieces of jewelry.
101. ʿaṣb : A type of striped Yemeni garment.
102. Ḥaḍramī : A type of striped cloth from Hadramawt.
103. arāk : A tree (Salvadora persica) whose twigs are used as toothbrushes.
104. al-Fawāʾij : A place name; or plural of fāʾijah, meaning a road or path.
105. al-Adram : Al-Adram is a nickname meaning 'the one with a defect or blemish', possibly referring to a physical characteristic.
106. Māwiyyah : Māwiyyah is a female proper name, possibly derived from 'mā' (water) or related to beauty.
107. Yemen : Yemen refers to the southern region of the Arabian Peninsula, often associated with ancient tribes and kingdoms.
108. leech : The 'leech' (al-'allāqah) is a metaphorical reference to a snake or a clinging creature that causes harm.
109. night-traveling : Kharūs al-sarā means 'one who travels by night', referring to a she-camel accustomed to night journeys.
110. attached him : Al-tāṭahu means he attached him to himself, i.e., he incorporated him into his tribe or family.
111. Khārijah : Khārijah is a male proper name, meaning 'the one who goes out' or 'the outsider'.
112. al-Basl : Al-Basl refers to a practice of intercalation or postponement of sacred months, associated with the tribe of Murrah.
113. nasi' : Nasi' is the pre-Islamic practice of postponing or intercalating months to adjust the lunar calendar, often for warfare or trade.
114. al-Marurara : A place name, likely a valley or region.
115. basl : Sacred, forbidden, inviolable; often used in pre-Islamic context for a protected sanctuary.
116. Bariq : Literally 'lightning'; the tribe was named so because they followed a lightning bolt as a sign.
117. jadar : Wall; from which the name al-Jadara (the wall-builders) is derived.
118. Zuhra : Zuhra is an ancestor of the Prophet Muhammad, part of the Quraysh tribe.
119. Barra : Barra is a common female name in pre-Islamic Arabia, meaning 'pious' or 'virtuous'.
120. Hijr : The Hijr is a semicircular area adjacent to the Ka'ba, also known as the Hatim, considered part of the original Ka'ba built by Abraham.
121. Jurhum : Jurhum was an ancient Arab tribe that settled in Mecca and were the guardians of the Ka'ba before being expelled.
122. struck the ground with his heel : This refers to the miraculous spring of Zamzam, which appeared when Gabriel struck the ground.
123. pool : A 'hisy' is a pool or waterhole, here referring to the well of Zamzam.
124. Jurhum : Jurhum were the maternal uncles of the Banu Ishmael, as Hagar was from Jurhum.
125. Qatura' : Qatura' was another tribe related to Jurhum, also from Yemen.
126. al-Samayda' : Al-Samayda' was the leader of the Qatura' tribe.
127. Qu'ayqi'an : Qu'ayqi'an is a mountain or district in upper Mecca, named for the rattling of weapons.
128. Ajyad : Ajyad is a district in lower Mecca, named for the horses (jiyad) that came out from there.
129. Qu'ayqi'an : The name Qu'ayqi'an is derived from the rattling (qa'qa'a) of weapons.
130. horses : The word 'ajyad' is the plural of 'jawad', meaning a swift horse.
131. Fadih : Fadih is a place name meaning 'disgrace', referring to the defeat of Qatura'.
132. al-Matabikh : Al-Matabikh means 'the kitchens', where food was cooked after the peace treaty.
133. Tubba' : Tubba' was a title for Himyarite kings of Yemen.
134. property of the Ka'ba : This refers to offerings and donations made to the Ka'ba.
135. Ghubshan : Ghubshan is a clan of Khuza'a, an Arab tribe.
136. Jahiliyya : Jahiliyya refers to the pre-Islamic period of ignorance.
137. al-Nassa : Al-Nassa means 'the expeller', because it expelled wrongdoers.
138. Bakka : Bakka is another name for Mecca, derived from 'bakka' meaning to crowd or to break necks.
139. two gazelles of the Ka'ba and the stone of the corner : These were treasures of the Ka'ba: two golden gazelles and the Black Stone.
140. Amr ibn al-Harith ibn Mudad : He was a leader of Jurhum who composed this poem after their expulsion.
141. al-Hajun : Al-Hajun is a cemetery in Mecca.
142. in-laws : The poet refers to the marriage alliances between Jurhum and the Banu Ishmael.
143. Suhayl and Amir : Suhayl and Amir are two stars, used here as symbols of distant or lost things.
144. al-masha'ir : The sacred rites or places of the Hajj pilgrimage, such as 'Arafat, Muzdalifa, and Mina.
145. hamamuh : Doves; specifically, the doves of the Ka'ba sanctuary, which are protected and not harmed.
146. la turamu : Not to be approached or disturbed; the wild animals in the Haram (sacred precinct) are safe and tame.
147. la tasiruna : You will not march; i.e., you will be dead and unable to travel.
148. hajar bil-Yaman : A stone in Yemen; an ancient inscription.
149. qur'at Isma'il : The pure stock or direct lineage of Isma'il; Quraysh are considered the pure descendants of Isma'il.
150. ata Makka : He came to Mecca; Qusayy returned to Mecca after being raised in the country of his stepfather.
151. talaba Qusayy ma talaba : Qusayy sought what he sought; i.e., he claimed the guardianship of the Ka'ba.
152. Sufa : A title for al-Ghawth ibn Murr and his descendants, meaning 'wool' or 'flock'; they were responsible for granting permission for the Hajj.
153. Quda'a : A large tribal confederation; al-Ghawth shifts blame to them if there is sin.
154. al-Qa'qad : A clan or family name; possibly a variant of al-Qa'qa'.
155. hayyat al-ard : Serpent of the earth; a metaphor for a powerful and feared tribe.
156. Abu Sayyara : A title meaning 'father of the small donkey'; his real name was 'Umayla ibn al-A'zal.
157. himarahu : His donkey; the poet refers to Abu Sayyara's donkey, which he rode to give permission.
158. na'ira : A dispute or conflict; the Arabs would bring their disputes to 'Amir ibn Zarib for judgment.
159. khuntha : A hermaphrodite; a person with both male and female reproductive organs.
160. al-mabal : The urine; here referring to the method of determining sex by observing the urination position.
161. al-Shaddakh : A nickname meaning 'the crusher' because he crushed blood claims.
162. al-Nasa'a : The postponers; a group that practiced intercalation (nasi') in the pre-Islamic calendar.
163. al-Hijaba : The office of guarding the Kaaba and holding its keys.
164. al-Siqaya : The office of providing water to pilgrims.
165. al-Rifada : The office of providing food to pilgrims.
166. al-Nadwa : The council; the assembly where Quraysh deliberated on important matters.
167. al-Liwa' : The banner; the office of bearing the military standard.
168. Mujammi' : A nickname meaning 'the gatherer' because he united Quraysh.
169. Dar al-Nadwa : The House of Assembly; the meeting place of the Quraysh council.
170. al-Maqsura : An enclosure in the mosque; possibly a reference to a specific place or office.
171. Sufa al-Khuntha : Sufa, the hermaphrodite; a derogatory term for the tribe of Sufa, implying weakness.
172. ʿUdhra : A tribe from Quḍāʿa, known for their poetry and love stories.
173. Nahd ibn Zayd and Ḥawtaka ibn Aslam : Two clans of the Quḍāʿa tribe.
174. season : Refers to the pilgrimage season (ḥajj).
175. Dār al-Nadwa : The assembly house in Mecca where Quraysh held their councils.
176. ḥijāba : The office of guarding the Kaʿba and controlling its key.
177. siqāya : The office of providing water to pilgrims.
178. rifāda : The office of providing food to pilgrims.
179. Jāhiliyya : The pre-Islamic period of ignorance.
180. al-Muṭayyabūn : The Perfumed Ones; an alliance of clans who dipped their hands in perfume to seal their pact.
181. as long as a wisp of wool moistens the sea : An Arabic idiom meaning 'forever' or 'eternally'.
182. red camels : A metaphor for the most valuable possessions.
183. Hilf al-Fudul : The 'League of the Virtuous' was a pre-Islamic pact in Mecca to support the oppressed and uphold justice, later praised by the Prophet Muhammad.
184. rifada : The provision of food and hospitality to pilgrims during the Hajj season.
185. siqaya : The provision of water to pilgrims during the Hajj season.
186. tharid : A dish of bread soaked in broth, often with meat.
187. ilaf : The trade caravans of Quraysh, mentioned in Surah Quraysh (106) of the Quran.
188. al-Fayd : A nickname meaning 'the overflowing' due to his generosity.
189. 'Abd al-Muttalib : Literally 'servant of al-Muttalib'; he was named so because people thought al-Muttalib had bought him as a slave.
190. red leather : Symbolic of luxury or nobility; possibly referring to leather tents or furnishings.
191. al-Mahjub, east of al-Baniyat : Place names; al-Mahjub is a location, and al-Baniyat may refer to hills or landmarks.
192. al-Mughirat : The plural of al-Mughira, which was the name of 'Abd Manaf.
193. al-Thaniyyat : A mountain pass or defile near Mecca.
194. Abu al-Sha‘th : A nickname meaning 'father of disheveled hair', referring to a person known for his unkempt appearance, possibly a specific individual.
195. long reach : Metaphor for generosity and magnanimity; a person of long reach is one who is bountiful and far-reaching in his giving.
196. ‘Amr : A proper name; here likely referring to a specific noble figure, possibly ‘Amr ibn al-‘As or another notable person.
197. green cheeks : A metaphor for young women or maidens, possibly referring to their fresh, youthful appearance or to the custom of dyeing cheeks green in mourning.

Volume: The First

Their sons are the best of sons, and their souls ... are the best of souls in the time of hardship of the oaths ¹. How many did they give of a swift, galloping, fiery steed ... and of a mare seized in plunderings ²? And of swords from India, refined ... and of spears like the ropes of wells ³. And of followers ⁴ with which they bestow ... at the time of requests, in giving gifts. If I were to praise and the reckoners were to count with me ... I could not fulfill those delightful deeds of theirs. They are the boastful ones, when a people boast ... at boasting, with pure lineages. The adornment of the houses they inhabited ... which became, after them, desolate and empty. I say, while my eyes do not stop their tears ... May God not distance the people of the calamities ⁵. Ibn Hisham said: al-Fajr ⁶ means al-ʿAṭāʾ (the gift). Abu Khirāsh al-Hudhalī said: "My guests were weakened by Jamīl ibn Maʿmar ... at Dhī Fajr ⁷, where the widows seek refuge." Ibn Isḥāq said: Abū al-Shuʿathth al-Shajiyyāt ⁸ is Hāshim ibn ʿAbd Manāf. ʿAbd al-Muṭṭalib undertakes the siqāya ⁹ and the rifāda ¹⁰: He said: Then ʿAbd al-Muṭṭalib ibn Hāshim undertook the siqāya and the rifāda after his uncle al-Muṭṭalib, and he established them for the people, and he established for his people what his fathers had established before him for their people concerning their affairs, and he became honored among his people with an honor that none of his fathers had attained, and his people loved him and his importance grew among them. Mention of the digging of Zamzam and what occurred of dispute concerning it: The reason for digging Zamzam: Then, while ʿAbd al-Muṭṭalib was sleeping in the Ḥijr ¹¹, someone came to him and he was commanded to dig Zamzam. Ibn Isḥāq said: The first thing with which ʿAbd al-Muṭṭalib began in digging it, as Yazīd ibn Abī Ḥabīb al-Miṣrī narrated to me from Muthaddith ibn ʿAbd Allāh al-Yazanī from ʿAbd Allāh ibn Zurayr al-Ghāfiqī: that he heard ʿAlī ibn Abī Ṭālib, may God Almighty be pleased with him, narrating the story of Zamzam when ʿAbd al-Muṭṭalib was commanded to dig it. He said: ʿAbd al-Muṭṭalib said: I was sleeping in the Ḥijr when a visitor came to me and said: Dig Ṭayba ¹². I said: What is Ṭayba? Then he left me. The next day I returned to my sleeping place and slept there, and he came to me and said: Dig Barra ¹³. I said: What is Barra? Then he left me. The next day I returned to my sleeping place and slept there, and he came to me and said: Dig al-Maḍnūna ¹⁴. I said: What is al-Maḍnūna? Then he left me. The next day I returned to my sleeping place and slept there, and he came to me and said: Dig Zamzam. I said: What is Zamzam? He said: It never runs dry and is never blamed ¹⁵, it gives drink to the great pilgrimage, and it is between the dung and the blood, at the pecking of the white-footed crow ¹⁶, near the ant village ¹⁷. Quraysh dispute with ʿAbd al-Muṭṭalib over Zamzam: Ibn Isḥāq said: When its matter was clarified to him, and he was guided to its location, and he knew that he had been confirmed, he went out with his pickaxe and with him his son al-Ḥārith ibn ʿAbd al-Muṭṭalib—he had no other son at that time—and he dug in it. When the side ¹⁸ appeared to ʿAbd al-Muṭṭalib, he said the takbīr ¹⁹. Arbitration over the well of Zamzam: Quraysh realized that he had attained his goal, so they came to him and said: O ʿAbd al-Muṭṭalib, it is the well of our father Ishmael, and we have a right in it, so include us with you in it. He said: I will not do that; this matter has been singled out for me over you, and I have been given it from among you. They said to him: Then be fair to us, for we will not leave you until we dispute with you over it. He said: Then appoint between me and you whomever you wish, and I will submit to his judgment. They said: The priestess of Banī Saʿd Hudhaym. He said: Yes. He said: And she was in the highlands of Syria. So ʿAbd al-Muṭṭalib set out with a group from his father's clan, Banī ʿAbd Manāf, and a group from each tribe of Quraysh set out. He said: And the land at that time was a desert. He said: They set out until, when they were in some of those deserts between the Hijaz and Syria, the water of ʿAbd al-Muṭṭalib and his companions ran out, and they became thirsty until they were certain of destruction. They asked for water from those with them from the tribes of Quraysh, but they refused them, saying: We are in a desert, and we fear for ourselves what has befallen you. When ʿAbd al-Muṭṭalib saw what the people did and what he feared for himself and his companions, he said: What do you think? They said: Our opinion is only a follower of your opinion, so command us as you wish. He said: I think that each man among you should dig a pit for himself with the strength you have now, and whenever a man dies, his companions should push him into his pit and cover him, until the last of you remains one man. The loss of one man is easier than the loss of a whole company. They said: Excellent is what you have commanded. So each one of them stood and dug his pit, then they sat waiting for death from thirst. Then ʿAbd al-Muṭṭalib said to his companions: By God, throwing ourselves into death like this, without striking out in the land or seeking for ourselves, is weakness. Perhaps God will provide us with water in some part of the land. Move on. So they moved on, and when they had set out, and those with them from the tribes of Quraysh were watching what they would do, ʿAbd al-Muṭṭalib went forward to his riding camel and mounted it. When it set off with him, a spring of sweet water burst forth from under its hoof. ʿAbd al-Muṭṭalib said the takbīr, and his companions said the takbīr. Then he dismounted and drank, and his companions drank, and they drew water until they filled their waterskins. Then he called the tribes of Quraysh and said: Come to the water, for God has given us drink. So drink and draw water. Then they said: By God, judgment has been given against us, O ʿAbd al-Muṭṭalib. By God, we will never dispute with you over Zamzam. Indeed, He who gave you this water in this desert is the One who gave you Zamzam. So return to your siqāya, rightly guided. So he returned, and they returned with him, and they did not reach the priestess, and they left him and the well. Ibn Isḥāq said: This is what has reached me of the narration of ʿAlī ibn Abī Ṭālib, may God be pleased with him, concerning Zamzam. And I have heard someone narrating from ʿAbd al-Muṭṭalib that he was told when he was commanded to dig Zamzam: "Then call for abundant water, not turbid ... giving drink to the pilgrims of God in every place of honor ²⁰. Nothing is feared from it as long as it remains." So ʿAbd al-Muṭṭalib went out when that was said to him to Quraysh and said: Know that I have been commanded to dig Zamzam for you. They said: Has it been clarified to you where it is? He said: No. They said: Return to your sleeping place in which you saw what you saw; if it is true from God, it will be clarified to you, and if it is from Satan, it will not return to you. So ʿAbd al-Muṭṭalib returned to his sleeping place and slept there, and someone came to him and said: Dig Zamzam; if you dig it, you will not regret it, and it is an inheritance from your great ancestor ²¹; it never runs dry and is never blamed; it gives drink to the great pilgrimage; like a flock of startled ostriches ²² that has not been divided; a vow is made in it by a vower for a benefactor; it will be an inheritance and a firm covenant; it is not like some of what you know; and it is between the dung and the blood. Ibn Hisham said: This speech, and the speech before it, from the narration of ʿAlī concerning the digging of Zamzam, from his saying: "It never runs dry and is never blamed" to his saying: "near the ant village" is, in our view, rhymed prose and not poetry. Ibn Isḥāq said: They claimed that when that was said to him, he said: Where is it? He was told: Near the ant village, where the crow will peck tomorrow. And God knows best which of that was.

Abd al-Muttalib digs Zamzam: So Abd al-Muttalib went out with his son al-Harith, having no other son at that time. He found the ant colony and the raven pecking near it between the two idols, Isaf and Na'ila, at which Quraysh used to slaughter their sacrifices. He brought a pickaxe and stood to dig where he was commanded. Quraysh rose against him when they saw his determination, saying: 'By Allah, we will not let you dig between these two idols of ours, at which we slaughter our sacrifices.' Abd al-Muttalib said to his son al-Harith: 'Defend me until I dig, for by Allah, I will carry out what I have been commanded.' When they realized he would not desist, they left him to dig and refrained from him. He had dug only a little until the well's masonry appeared, so he exclaimed 'Allahu Akbar' and knew he had been truthful. When he continued digging, he found two golden gazelles in it—the two gazelles that Jurhum had buried when they left Mecca—and he found Qal'iyya swords and coats of mail. Quraysh said to him: 'O Abd al-Muttalib, we have a share and a right with you in this.' He said: 'No, but come to a fair agreement between me and you: we will cast lots with arrows over them.' They said: 'How will you do it?' He said: 'I will assign two arrows for the Ka'ba, two for me, and two for you. Whose two arrows come out for something, it is his; whose two arrows are left out, he gets nothing.' They said: 'You have been fair.' So he made two yellow arrows for the Ka'ba, two black arrows for Abd al-Muttalib, and two white arrows for Quraysh. Then they gave the arrows to the keeper of the arrows who cast them before Hubal ²³—Hubal was an idol inside the Ka'ba, the greatest of their idols, the one Abu Sufyan ibn Harb meant on the day of Uhud when he said: 'Exalt Hubal,' i.e., make your religion manifest—and Abd al-Muttalib stood supplicating Allah Almighty. The keeper cast the arrows, and the two yellow ones came out for the two gazelles for the Ka'ba, the two black ones came out for the swords and coats of mail for Abd al-Muttalib, and Quraysh's two arrows were left out. So Abd al-Muttalib made the swords into a door for the Ka'ba and fixed the two golden gazelles on the door, and that was the first gold with which the Ka'ba was adorned—so they claim. Then Abd al-Muttalib established the watering of Zamzam for the pilgrims. Mention of the wells of the Quraysh tribes: Ibn Hisham said: Before the digging of Zamzam, Quraysh had dug wells in Mecca, according to what Ziyad ibn Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq, who said: Abd Shams digs al-Tawi: Abd Shams ibn Abd Manaf dug al-Tawi, which is the well at the upper part of Mecca near al-Bayda', the house of Muhammad ibn Yusuf. Hashim digs Badhdhar ²⁴: Hashim ibn Abd Manaf dug Badhdhar ²⁴, which is the well near al-Mustandhar, Khatm al-Khandama at the mouth of Shi'b Abi Talib. They claimed that when he dug it, he said: 'I will make it a provision for the people.' Ibn Hisham said: The poet said: 'May Allah water the waters whose places I knew: Ju'rab, Malkum, Badhdhar, and al-Ghamr.' Sajla and the dispute over who dug it: Ibn Ishaq said: And he dug Sajla, which is the well of al-Mut'im ibn Adi ibn Nawfal ibn Abd Manaf from which they water today. The Banu Nawfal claim that al-Mut'im bought it from Asad ibn Hashim, while the Banu Hashim claim that he gave it to him as a gift when Zamzam appeared, and they became independent of those wells ²³. Umayya ibn Abd Shams digs al-Hafr: Umayya ibn Abd Shams dug al-Hafr for himself. Banu Asad dig Suqayya: The Banu Asad ibn Abd al-Uzza dug Suqayya, which is the well of Banu Asad ²⁴. Banu Abd al-Dar dig Umm Ahrad: The Banu Abd al-Dar dug Umm Ahrad ²⁵. Banu Jumah dig al-Sunbula: The Banu Jumah dug al-Sunbula, which is the well of Khalaf ibn Wahb ²³. Banu Sahm dig al-Ghamr: The Banu Sahm dug al-Ghamr, which is the well of Banu Sahm ²⁴. The owners of Rumm, Khumm, and al-Hafr: There were ancient wells outside Mecca from the time of Murra ibn Ka'b, Kilab ibn Murra, and the early leaders of Quraysh from whom they drank, namely Rumm ²⁵—Rumm is the well of Murra ibn Ka'b ibn Lu'ayy—Khumm ²⁶—Khumm is the well of Banu Kilab ibn Murra—and al-Hafr. Hudhayfa ibn Ghanim, brother of Banu Adi ibn Ka'b ibn Lu'ayy, said: Ibn Hisham said: He is the father of Abu Jahm ibn Hudhayfa: 'And long ago we were rich before that time, and we only drew water from Khumm or al-Hafr.' Ibn Hisham said: This verse is from a poem of his, which I will mention, Allah willing, in its place. The superiority of Zamzam over other waters: Ibn Ishaq said: Zamzam prevailed over the waters from which the pilgrims had previously been watered, and the people turned to it because of its location in the Sacred Mosque, its superiority over other waters, and because it is the well of Isma'il ibn Ibrahim, peace be upon them. Banu Abd Manaf boast of Zamzam: The Banu Abd Manaf boasted of it over all of Quraysh and over the rest of the Arabs. Musafir ibn Abi Amr ²³ ibn Umayya ibn Abd Manaf said, boasting over Quraysh of the watering and provisioning they undertook, and what they established for the people, and of Zamzam when it appeared to them—for the Banu Abd Manaf were one house, the honor of some of them being honor for others, and the merit of some being merit for others: 'We inherited glory from our fathers, so it increased us in ascent. Did we not water the pilgrims and sacrifice the generous gifts? ²⁴ And we meet, at the turning of fates, severe hardships with support. ²⁵ If we perish, we are not owned—and who is immortal forever? And Zamzam is in our roots, and we gouge out the eye of whoever envies.' Ibn Hisham said: These verses are from a poem of his. Ibn Ishaq said: Hudhayfa ibn Ghanim, brother of Banu Adi ibn Ka'b ibn Lu'ayy, said: 'And the waterer of the pilgrims, then for bread, Hashim and Abd Manaf, that noble Fihri, He enclosed Zamzam near the Maqam, so his watering became a pride over every possessor of pride.' Ibn Hisham said: He means Abd al-Muttalib ibn Hashim. These two verses are from a poem of Hudhayfa ibn Ghanim, which I will mention in its place, Allah Almighty willing. Mention of Abd al-Muttalib's vow to sacrifice his son: Ibn Ishaq said: Abd al-Muttalib ibn Hashim—so they claim, and Allah knows best—had vowed, when he encountered from Quraysh what he encountered during the digging of Zamzam, that if he were granted ten sons and they grew up with him until they could protect him, he would sacrifice one of them to Allah at the Ka'ba. When his sons reached ten and he knew they would protect him, he gathered them, informed them of his vow, and called them to fulfill it for Allah. They obeyed him and said: 'How shall we do it?' He said: 'Let each of you take an arrow, write his name on it, and bring it to me.' They did so, then came to him. He entered with them to Hubal inside the Ka'ba—Hubal was over a well inside the Ka'ba, and that well was where what was donated to the Ka'ba was collected. The seven arrows of Hubal: Hubal had seven arrows, each with an inscription. An arrow with 'al-'Aql' [blood money]: when they disputed over who among them should bear the blood money, they cast the seven arrows, and if the 'al-'Aql' arrow came out, the one for whom it came out had to bear it. An arrow with 'Na'am' [yes] for a matter they intended: they cast the arrows, and if the 'Na'am' arrow came out, they acted accordingly. An arrow with 'La' [no]: when they intended a matter, they cast the arrows, and if that arrow came out, they did not do that matter. An arrow with 'Minkum' [from among you], an arrow with 'Mulhaq' [attached], an arrow with 'Min Ghayrikum' [from others], and an arrow with 'al-Miyah' [waters]: when they wanted to dig for water, they cast the arrows, and that arrow was among them; wherever it came out, they acted accordingly.

When they wanted to circumcise a boy, or arrange a marriage, or bury a dead person, or if they doubted the lineage of one of them, they would take him to Hubal ²⁷ with a hundred dirhams and a camel, and give them to the keeper of the divination arrows ²⁸ who would cast them. Then they would bring forward the person concerned and say: 'O our god, this is so-and-so son of so-and-so; we intend such-and-such for him, so bring out the truth concerning him.' Then they would say to the keeper of the arrows: 'Cast!' If the arrow came out 'from among you,' he was considered one of them; if it came out 'from outside you,' he was an ally; if it came out 'attached,' he remained in his position among them, having neither lineage nor alliance. If any other result came out, such as 'yes,' they would act accordingly; if 'no,' they would postpone it for a year, until they brought him again. They would abide by whatever the arrows indicated in their affairs. 'Abd al-Muttalib ²⁹ resorts to the divination arrows: 'Abd al-Muttalib said to the keeper of the arrows: 'Cast for these sons of mine with these arrows of theirs,' and informed him of the vow he had made. Each man gave him the arrow bearing his name. 'Abd Allah b. 'Abd al-Muttalib was the youngest of his father's sons; he, al-Zubayr, and Abu Talib were from Fatima bt. 'Amr b. 'A'idh b. 'Imran b. Makhzum b. Yaqaza b. Murra b. Ka'b b. Lu'ayy b. Ghalib b. Fihr. Ibn Hisham said: 'A'idh b. 'Imran b. Makhzum. The arrows fall on 'Abd Allah: Ibn Ishaq said: 'Abd Allah, they claim, was the most beloved of 'Abd al-Muttalib's children to him, and 'Abd al-Muttalib thought that if the arrow missed him, it would be a near miss. He was the father of the Messenger of God (peace be upon him). When the keeper of the arrows took the arrows to cast them, 'Abd al-Muttalib stood by Hubal praying to God. Then the keeper cast, and the arrow fell on 'Abd Allah. 'Abd al-Muttalib tries to sacrifice his son and the Quraysh prevent him: So 'Abd al-Muttalib took him by the hand and took a knife, then proceeded with him to Isaf and Na'ila ³⁰ to sacrifice him. The Quraysh rose from their assemblies and said: 'What do you intend, O 'Abd al-Muttalib?' He said: 'I will sacrifice him.' The Quraysh and his sons said: 'By God, you shall never sacrifice him until you have an excuse for it. If you do this, men will keep bringing their sons to sacrifice them, and what will become of the people?' Al-Mughira b. 'Abd Allah b. 'Amr b. Makhzum b. Yaqaza said to him—and 'Abd Allah was the nephew of the tribe—: 'By God, you shall never sacrifice him until you have an excuse. If his ransom is with our wealth, we will ransom him.' The Quraysh and his sons said: 'Do not do it. Take him to the Hijaz, for there is a soothsayer ³¹ there who has a familiar spirit. Consult her, then you are free to do as you wish: if she commands you to sacrifice him, sacrifice him; if she commands something that is a relief for you and him, accept it.' What the soothsayer of the Hijaz advised: So they set out until they reached Medina, but they found her—they claim—in Khaybar. They rode until they came to her, asked her, and 'Abd al-Muttalib told her his story and that of his son, and what he intended and his vow concerning him. She said to them: 'Leave me today until my familiar spirit comes to me, so I can ask him.' They left her, and when they had gone, 'Abd al-Muttalib stood praying to God. Then they came to her the next morning, and she said: 'The news has come to me. How much is the blood-wit among you?' They said: 'Ten camels'—that was the amount. She said: 'Return to your land, then bring forward your man and ten camels, and cast the arrows over them and him. If the arrow falls on your man, add more camels until your lord is satisfied; if it falls on the camels, sacrifice them for him, for your lord is satisfied and your man is saved.' Carrying out the soothsayer's instruction and the salvation of 'Abd Allah: So they left until they reached Mecca. When they agreed on that course, 'Abd al-Muttalib stood praying to God. Then they brought forward 'Abd Allah and ten camels, while 'Abd al-Muttalib stood by Hubal praying to God Almighty. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making twenty, and 'Abd al-Muttalib stood praying to God Almighty. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making thirty, and 'Abd al-Muttalib stood praying to God. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making forty, and 'Abd al-Muttalib stood praying to God. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making fifty, and 'Abd al-Muttalib stood praying to God Almighty. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making sixty, and 'Abd al-Muttalib stood praying to God. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making seventy, and 'Abd al-Muttalib stood praying to God. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making eighty, and 'Abd al-Muttalib stood praying to God Almighty. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making ninety, and 'Abd al-Muttalib stood praying to God. Then they cast, and the arrow fell on 'Abd Allah. They added ten camels, making a hundred, and 'Abd al-Muttalib stood praying to God. Then they cast, and the arrow fell on the camels. The Quraysh and those present said: 'Your lord is satisfied, O 'Abd al-Muttalib.' They claim that 'Abd al-Muttalib said: 'No, by God, until I cast over them three times.' So they cast over 'Abd Allah and the camels, while 'Abd al-Muttalib stood praying to God, and the arrow fell on the camels. Then they did it a second time, with 'Abd al-Muttalib standing praying to God, and they cast, and the arrow fell on the camels. Then they did it a third time, with 'Abd al-Muttalib standing praying to God, and they cast, and the arrow fell on the camels. So they were sacrificed, and then left, with no one—human or beast—being prevented from them. Ibn Hisham said: It is said: 'no human or beast.' Ibn Hisham said: Interspersed in this account is some rajaz ³² poetry that we do not consider authentic from any scholar of poetry. Mention of the woman who offered herself in marriage to 'Abd Allah b. 'Abd al-Muttalib: 'Abd Allah refuses her: Ibn Ishaq said: Then 'Abd al-Muttalib departed, taking 'Abd Allah by the hand. They passed by—they claim—a woman from Banu Asad b. 'Abd al-'Uzza b. Qusayy b. Kilab b. Murra b. Ka'b b. Lu'ayy b. Ghalib b. Fihr; she was the sister of Waraqa b. Nawfal b. Asad b. 'Abd al-'Uzza, and she was at the Ka'ba. When she saw his face, she said: 'Where are you going, O 'Abd Allah?' He said: 'With my father.' She said: 'You may have the like of the camels that were sacrificed for you if you lie with me now.' He said: 'I am with my father; I cannot oppose him or leave him.' 'Abd Allah marries Amina bt. Wahb: So 'Abd al-Muttalib took him until he brought him to Wahb b. 'Abd Manaf b. Zuhra b. Kilab b. Murra b. Ka'b b. Lu'ayy b. Ghalib b. Fihr—who at that time was the chief of Banu Zuhra in lineage and nobility—and he married him to his daughter Amina bt. Wahb, who at that time was the best woman among Quraysh in lineage and position. The mothers of Amina: She was from Barra bt. 'Abd al-'Uzza b. 'Uthman b. 'Abd al-Dar b. Qusayy b. Kilab b. Murra b. Ka'b b. Lu'ayy b. Ghalib b. Fihr. And Barra was from Umm Habib bt. Asad b. 'Abd al-'Uzza b. Qusayy b. Kilab b. Murra b. Ka'b b. Lu'ayy b. Ghalib b. Fihr. And Umm Habib was from Barra bt. 'Awf b. 'Ubayd b. 'Uwayj b. 'Adiyy b. Ka'b b. Lu'ayy b. Ghalib b. Fihr.

The reason for the woman who objected to Abdullah's marriage to her was: They claimed that he entered upon her when he was about to marry her, and he had intercourse with her, and she became pregnant with the Messenger of God ³³ - may God bless him and grant him peace - then he left her and went to the woman who had offered herself to him the day before, and said to her: 'Why do you not offer yourself to me today as you did yesterday?' She said to him: 'The light that was with you yesterday has left you, so I have no need of you today.' She had heard from her brother Waraqa ibn Nawfal - who had become a Christian and followed the scriptures - that a prophet would arise in this nation. The story of Amina's pregnancy with the Messenger of God - may God bless him and grant him peace: Ibn Ishaq said: My father, Ishaq ibn Yasar, told me that it was narrated that Abdullah only entered upon a woman he had alongside Amina bint Wahb, and he had been working in clay, with traces of clay on him. He invited her to himself, but she delayed because of the clay she saw on him. So he left her, performed ablution, and washed off the clay, then set out towards Amina. He passed by her (the other woman), and she invited him to herself, but he refused her and went to Amina, entered upon her, and had intercourse with her, and she became pregnant with Muhammad - may God bless him and grant him peace. Then he passed by that woman and said to her: 'Would you like (to come)?' She said: 'No. You passed by me with a white blaze between your eyes, and I invited you but you refused me, and you entered upon Amina and she took it (the light).' Ibn Ishaq said: They claimed that that woman used to relate: 'He passed by me with a blaze between his eyes like the blaze of a horse.' She said: 'I invited him hoping that that (light) would be with me, but he refused me and entered upon Amina and had intercourse with her, and she became pregnant with the Messenger of God - may God bless him and grant him peace.' So the Messenger of God - may God bless him and grant him peace - was the most noble in lineage among his people and the greatest in honor from his father's and mother's side - may God bless him and grant him peace. Mention of what was said to Amina at the time of her pregnancy with the Messenger of God - may God bless him and grant him peace Amina's vision: They claim - according to what people narrate - and God knows best - that Amina bint Wahb, the mother of the Messenger of God - may God bless him and grant him peace - used to relate: That when she became pregnant with the Messenger of God - may God bless him and grant him peace - someone came to her and said: 'You have conceived the master of this nation. When he falls to the ground, say: I seek protection for him with the One, from the evil of every envier. Then name him Muhammad.' ³³ And she saw when she became pregnant with him that a light came out of her by which she saw the palaces of Busra in the land of Syria. The death of Abdullah: Then Abdullah ibn Abd al-Muttalib, the father of the Messenger of God - may God bless him and grant him peace - did not remain long before he died, while the mother of the Messenger of God - may God bless him and grant him peace - was pregnant with him. ³³ The birth of the Messenger of God - may God bless him and grant him peace: Ibn Ishaq specifies the birth: Abu Muhammad Abd al-Malik ibn Hisham said: Ziyad ibn Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq, who said: The Messenger of God - may God bless him and grant him peace - was born on Monday, the twelfth night of the month of Rabi' al-Awwal, in the Year of the Elephant. ³⁴ Ibn Ishaq said: Al-Muttalib ibn Abdullah ibn Qays ibn Makhrama narrated to me from his father from his grandfather Qays ibn Makhrama, who said: I and the Messenger of God - may God bless him and grant him peace - were born in the Year of the Elephant, so we are of the same age. Ibn Ishaq said: Salih ibn Ibrahim ibn Abd al-Rahman ibn Awf narrated to me from Yahya ibn Abdullah ibn Abd al-Rahman ibn Sa'd ibn Zurara al-Ansari, who said: Someone I trust from among my people narrated to me from Hassan ibn Thabit, who said: By God, I was a young boy, seven or eight years old, understanding everything I heard, when I heard a Jew shouting at the top of his voice from a fortress in Yathrib: 'O assembly of Jews!' When they gathered around him, they said: 'Woe to you! What is the matter with you?' He said: 'Tonight the star of Ahmad has risen, the one under which he was born.' Ibn Ishaq said: I asked Sa'id ibn Abd al-Rahman ibn Hassan ibn Thabit: 'How old was Hassan ibn Thabit when the Messenger of God - may God bless him and grant him peace - arrived in Medina?' He said: 'Sixty years old, and the Messenger of God - may God bless him and grant him peace - arrived when he was fifty-three years old. So Hassan heard what he heard when he was seven years old.' Announcement of his birth to his grandfather and what he did with him: Ibn Ishaq said: When his mother gave birth to him - may God bless him and grant him peace - she sent word to his grandfather Abd al-Muttalib: 'A boy has been born to you, so come and see him.' He came and looked at him, and she told him what she had seen when she became pregnant with him, what was said to her about him, and what she was commanded to name him. They claim that Abd al-Muttalib took him, entered the Kaaba with him, stood and prayed to God, thanking Him for what He had given him. ³³ Then he went out with him to his mother and handed him over to her, and they sought wet nurses for the Messenger of God - may God bless him and grant him peace. ³³ Ibn Hisham said: 'Al-maradi' (wet nurses). And in the Book of God, Blessed and Exalted, in the story of Moses, peace be upon him: {And We had forbidden him the wet nurses} ³⁴ [Al-Qasas: 12]. His wet nurse Halima: Ibn Ishaq said: They sought a wet nurse for him from among the Banu Sa'd ibn Bakr, a woman called Halima bint Abi Dhu'ayb. Lineage of his wet nurse: Abu Dhu'ayb: Abdullah ibn al-Harith ibn Shijna ibn Jabir ibn Rizam ibn Nasira ibn Fusayya ibn Nasr ibn Sa'd ibn Bakr ibn Hawazin ibn Mansur ibn Ikrima ibn Khasafa ibn Qays ibn Aylan. Halima's husband and his lineage: The name of the father of the one who nursed him - may God bless him and grant him peace - was al-Harith ibn Abd al-Uzza ibn Rifa'a ibn Milan ibn Nasira ibn Fusayya ibn Nasr ibn Sa'd ibn Bakr ibn Hawazin. ³³ Ibn Hisham said: It is also said: Hilal ibn Nasira. Halima's children: Ibn Ishaq said: His siblings through nursing were: Abdullah ibn al-Harith, Anisa bint al-Harith, and Khidhama ³⁴ bint al-Harith, who is al-Shayma', this name overcame her original name so she was only known by it among her people. They were the children of Halima bint Abi Dhu'ayb, Abdullah ibn al-Harith, the mother of the Messenger of God - may God bless him and grant him peace. They mention that al-Shayma' used to take care of him with her mother when he was with them. Ibn Ishaq said: Jahm ibn Abi Jahm, the freed slave of al-Harith ibn Hatib al-Jumahi, narrated to me from Abdullah ibn Ja'far ibn Abi Talib, or from someone who narrated to him from him, who said: Halima's account: Halima bint Abi Dhu'ayb al-Sa'diyya, the mother of the Messenger of God - may God bless him and grant him peace - who nursed him ³³, used to relate: She set out from her country with her husband and a young son she was nursing, along with some women from Banu Sa'd ibn Bakr, seeking wet nurses. She said: That was in a barren year that left us nothing. She said: I set out on a gray she-donkey of mine, with a she-camel of ours that, by God, did not give a drop of milk, and we could not sleep all night because of our baby with us, crying from hunger, while there was nothing in my breasts to satisfy him, and nothing in our she-camel to feed him - Ibn Hisham said: It is also said: 'yughaddihi' (to feed him) ³⁴ - but we were hoping for rain and relief. So I set out on that donkey of mine, and I lagged behind the caravan, so much so that it became difficult for them because of its weakness and emaciation, until we arrived in Mecca seeking wet nurses. There was not a woman among us to whom the Messenger of God - may God bless him and grant him peace - was not offered, but she refused him when it was said to her that he was an orphan. That was because we hoped for kindness from the father of the child, and we would say: 'An orphan? What can his mother and grandfather do?' So we disliked him for that reason. Not a woman who came with me remained except she took a nursing child, except me. When we decided to leave, I said to my companion: 'By God, I hate to return among my companions without having taken a nursing child. By God, I will go to that orphan and take him.' He said: 'There is no harm in doing so; perhaps God will grant us blessing through him.' She said: So I went to him and took him. Nothing made me take him except that I found no other.

The good that befell Halimah: She said: When I took him, I returned with him to my dwelling. When I placed him in my lap, my breasts flowed with as much milk as he wanted ³⁵, so he drank until he was satisfied, and his foster-brother drank with him until he was satisfied. Then they both slept, whereas before that we could not sleep with him. My husband got up and went to our she-camel, and behold, she was full of milk. He milked from her what he drank, and I drank with him until we were fully quenched and satisfied. We spent the best night. She said: My husband said to me in the morning: 'By Allah, O Halimah, you have taken a blessed child.' She said: I said: 'By Allah, I hope so.' She said: Then we set out, and I mounted my she-donkey, carrying him with me. By Allah, she outran the entire caravan, such that none of their donkeys could keep up with her, until my companions said to me: 'O daughter of Abu Dhu'ayb, woe to you! Slow down for us! Is this not your she-donkey that you rode when we set out?' I said: 'Yes, by Allah, it is the very same.' They said: 'By Allah, she has something special.' She said: Then we arrived at our homes in the land of Banu Sa'd, and I know of no land on earth more barren than it. Yet when we brought him with us, my sheep would return to me in the evening full of milk. We would milk and drink, while no one else could milk a single drop of milk nor find any in the udder. Until the people of our tribe who were present said to their shepherds: 'Woe to you! Let your flocks graze where the shepherd of the daughter of Abu Dhu'ayb grazes.' So their sheep would return hungry, yielding not a drop of milk, while my sheep returned full of milk. We continued to experience increase and good from Allah until two years passed and I weaned him. He grew in a way that no other boy grew, and before he reached two years, he was a strong lad.

Ibn Hisham said: The mother of 'Abd al-Muttalib ibn Hashim was Salma bint 'Amr al-Najjariyya. This is the maternal lineage that Ibn Ishaq mentioned for the Messenger of God, may God bless him and grant him peace, among them. 'Abd al-Muttalib's reverence for him, may God bless him and grant him peace: Ibn Ishaq said: The Messenger of God, may God bless him and grant him peace, was with his grandfather 'Abd al-Muttalib ibn Hashim. A mattress was placed for 'Abd al-Muttalib in the shade of the Ka'ba, and his sons would sit around that mattress until he came out to them; none of his sons would sit on it out of reverence for him. He said: The Messenger of God, may God bless him and grant him peace, would come, while he was a young boy, and sit on it. His uncles would take him to move him away from it, but 'Abd al-Muttalib, when he saw that from them, would say: "Leave my son, for by God, he has a great matter." Then he would seat him with him on the mattress, wipe his back with his hand, and be pleased with what he saw him doing. The death of 'Abd al-Muttalib and the elegies composed for him in poetry: When the Messenger of God, may God bless him and grant him peace, reached eight years of age, 'Abd al-Muttalib ibn Hashim died. That was eight years after the Year of the Elephant ³⁶. Ibn Ishaq said: Al-'Abbas ibn 'Abd Allah ibn Ma'bad ibn 'Abbas narrated to me from some of his family that 'Abd al-Muttalib died when the Messenger of God, may God bless him and grant him peace, was eight years old. 'Abd al-Muttalib asks his daughters to eulogize him: Ibn Ishaq said: Muhammad ibn Sa'id ibn al-Musayyab narrated to me: When death approached 'Abd al-Muttalib and he knew he was dying, he gathered his daughters—there were six women: Safiyya, Barra, 'Atika, Umm Hakim al-Bayda', Umayma, and Arwa—and said to them: "Weep for me so that I may hear what you say before I die." Ibn Hisham said: I have not found anyone among the scholars of poetry who knows this poetry, except that since it was narrated from Muhammad ibn Sa'id ibn al-Musayyab, we have recorded it: Elegy of Safiyya bint 'Abd al-Muttalib for her father: Safiyya bint 'Abd al-Muttalib said, weeping for her father: I lay awake at the sound of a wailing woman at night / Over a man in the open plain Then my tears flowed at that / On my cheeks like a rolling pearl ³⁷ Over a noble man, not a base one / He has clear superiority over the servants Over the generous Shayba ³⁸, possessor of high qualities / Your good father, inheritor of all generosity Truthful in situations, not a weakling / Nor of low standing, nor a follower Long-armed, majestic, tall, and noble / Obeyed among his tribe, praiseworthy Of lofty house, radiant, possessing abundant virtues / And a rain for people in the barren time Noble in lineage, without blemish / He shines upon the master and the servant Great in forbearance, from a noble folk / Generous, patient, like lions If any man could be immortal for ancient glory / But there is no way to immortality He would be immortal for the rest of the nights / For the excellence of glory and inherited honor Elegy of Barra bint 'Abd al-Muttalib for her father: Barra bint 'Abd al-Muttalib said, weeping for her father: O my two eyes, flow with streaming tears / Over the pure-natured and the chosen Over the noble of lineage, whose fire-stick kindles ³⁹ / Beautiful of face, great of standing Over Shayba of praise, possessor of noble deeds / And of glory, might, and pride Possessor of forbearance and decisive judgment in calamities / Abundant in noble qualities, vast in pride He has a preeminent glory over his people / Radiant, shining like the light of the moon Death came to him, but did not disfigure him / With the vicissitudes of nights and the vicissitudes of fate Elegy of 'Atika bint 'Abd al-Muttalib for her father: 'Atika bint 'Abd al-Muttalib said, weeping for her father: O my two eyes, flow and do not be stingy / With your tears after the sleep of the sleeping O my two eyes, flow abundantly and pour / And mix your weeping with wailing O my two eyes, sob and shed tears / Over a man not weak or dull Noble in endeavors, faithful to his pledge / Over Shayba of praise, whose fire-stick kindles Possessor of truthfulness, firm in standing / And a sword, sharp in war And one who humiliates the opponent in disputes / Gentle in nature, open-handed A pure, solid, noble lion / His house is established in a lofty place High of crest, difficult to reach Elegy of Umm Hakim bint 'Abd al-Muttalib for her father: Umm Hakim al-Bayda' bint 'Abd al-Muttalib said, weeping for her father: O eye, flow and pour forth / And weep for the possessor of generosity and noble deeds O eye, woe to you, help me / With tears from pouring tears And weep for the best of those who rode mounts / Your good father, the flowing river Long-armed, Shayba of high qualities / Noble of nature, praiseworthy of gifts Upholder of kinship, a lion / And a rain in the barren years And a lion when the lances clash / The eyes of onlookers admire him The intellect of Banu Kinana ⁴⁰ and the hope / When time brings calamities And their refuge when a turmoil arises / With a disaster, and the resolver of intractable problems So weep for him and do not cease in grief / And weep as long as the weepers remain Elegy of Umayma bint 'Abd al-Muttalib for her father: Umayma bint 'Abd al-Muttalib said, weeping for her father: Indeed, the shepherd of the tribe, the one of loss, has perished / And the waterer of pilgrims, the defender of glory And the one who welcomes the guest and the stranger in his homes / When the sky of people is stingy with rain You have earned a son, the best that a young man earns / And you did not cease increasing, O Shayba of praise Father of al-Harith ⁴¹, the generous, he has left his place / So do not be far, for every living thing goes to distance Indeed, I will weep as long as I live and grieve / And he was worthy of what I feel of longing May the Guardian of people water you in the grave with rain / For I will weep for you, even if you are in the tomb He was an adornment for the whole tribe / And he was praiseworthy wherever praise was given Elegy of Arwa bint 'Abd al-Muttalib for her father: Arwa bint 'Abd al-Muttalib said, weeping for her father: My eyes wept, and weeping was due for them / Over a generous one, whose nature is modesty Over the gentle-natured, the one from the valley ⁴² / Noble of nature, whose aim is high Over the generous Shayba of high qualities / Your good father, who has no equal Long-armed, smooth, tall, and noble / Radiant, as if his brightness were light Slender-waisted, majestic, possessing abundant virtues / He has precedence in glory and high status Proud against oppression, radiant, a lion / Of ancient glory, not hidden And the refuge of Malik ⁴³, and the spring of Fihr ⁴⁴ / And their judge when judgment is sought He was the young man in generosity and nobility / And in bravery when blood is shed When the brave fear death until / The hearts of most of them become empty He went forward with a gray-haired old man / Upon whom, when you see him, is splendor 'Abd al-Muttalib's admiration for the elegy: Ibn Ishaq said: Muhammad ibn Sa'id ibn al-Musayyab claimed that he nodded his head, though he was mute, as if to say: "Thus, weep for me." The lineage of al-Musayyab ibn Hazn: Ibn Hisham said: Al-Musayyab ibn Hazn ibn Abi Wahb ibn 'Amr ibn 'A'idh ibn 'Imran ibn Makhzum. Elegy of Hudhayfa ibn Ghanim for 'Abd al-Muttalib: Ibn Ishaq said: Hudhayfa ⁴⁵ ibn Ghanim, brother of Banu 'Adi ibn Ka'b ibn Lu'ayy, said, weeping for 'Abd al-Muttalib ibn Hashim ibn 'Abd Manaf, mentioning his virtue and the virtue of Qusayy ⁴⁶ over Quraysh, and the virtue of his children after him over them. This was because he was held liable for a debt of four thousand dirhams in Mecca, and he stood there. Abu Lahab ⁴⁷, 'Abd al-'Uzza ibn 'Abd al-Muttalib, passed by him and ransomed him: O my two eyes, flow with tears over the chest / And do not tire, may you be given the pouring rain And flow with tears, and shed every morning / The weeping of a man whom the calamity of time did not disfigure And pour, and accumulate, and flow as long as you remain / Over a man of modesty from Quraysh, and of concealment Over a strong man, of vigilance / Beautiful of face, not weak nor foolish Over the noble, generous one, of long arm and bounty / The spring of Lu'ayy ⁴⁸ in drought and hardship Over the best of those who walk barefoot or shod from Ma'add ⁴⁹ / Noble in endeavors, pure of nature and origin And the best of them in root, branch, and mine / And the most fortunate in noble deeds and remembrance And the foremost in glory, forbearance, and intellect / And in virtue during distressing times of dust Over Shayba of praise, whose face / Would light up the darkness of night like the full moon And the waterer of pilgrims; then for bread, Hashim ⁵⁰ / And 'Abd Manaf ⁵¹, that noble one of Fihr He folded Zamzam ⁵² at the Station ⁵³, so his watering became / A pride over every possessor of pride Let every captive in distress weep for him / The family of Qusayy, both the poor and the wealthy His sons are noble, their elder and youth / The egg of the falcon bird has been refined from them

Qusayy who opposed all of Kinanah... and guarded the House of Allah in hardship and ease. If the fates and their turns have taken him away... he lived blessed in nature and command. And he left behind lords, not defenseless... valiant ones, like the brown spear-shafts. Abu 'Utbah, whose gift is bestowed upon me... white-skinned, pure of color, from a noble folk. And Hamza, like the full moon, quivering with generosity... pure in garments and honor from treachery. And 'Abd Manaf, noble, possessed of vigilance... reaching out to kin, merciful to in-laws. Their elders are the best of elders, and their offspring... like the offspring of kings, neither corrupt nor deviating. Whenever you meet a youth from them in time... you find him following the path of his forebears. They filled al-Batha' with glory and might... when good deeds were sought in bygone ages. Among them are builders of highness and construction... and 'Abd Manaf, their grandfather, mender of breaks. By marrying 'Awfi his daughter to protect us... from our enemies when Banu Fihr abandoned us. So we traveled through the lowlands and highlands of Tihama... in his security until the caravan crossed the sea. And they attended while the people were scattered... and there were only the elders of Banu 'Amr. They built many dwellings, and dug therein... wells gushing water from the sea's torrent. So that the pilgrims and others might drink from them... when they rush to them at the morning of the day of sacrifice. For three days their mounts remain... encamped between al-Akhashib and al-Hijr. And long before that we were rich for a time... and we drew water only from Khumm or al-Hafr. And they forgive sins that would be avenged... and pardon foolish and abusive speech. And they gathered all the alliance of al-Ahabish... and they repelled from us the misguided ones of Banu Bakr. So, if you perish, do not cease... to be thankful to them until you are buried in the grave. And do not forget what Ibn Lubna bestowed; for he... gave a hand deserving of your gratitude. And you are the son of Lubna from Qusayy when they trace... to where the heart's intention ends from the chest. And you attained highness, gathering it... to a noble origin of glory, vast and mighty. You preceded and surpassed the people in generosity and giving... and you became chief, outstripping every overflowing lord. And your mother is a secret from Khuza'a, a jewel... when those with knowledge examine lineages. To Saba' of the heroes she is traced and attributed... so how noble is that lineage among the lofty stars. Abu Shamir is among them, and 'Amr ibn Malik... and Dhu Jadan from her people, and Abu al-Jabr. And As'ad led the people for twenty pilgrimages... supported in those places with victory. Ibn Hisham said: "Your mother is a secret from Khuza'a," meaning Abu Lahab's mother: Lubna bint Hajir al-Khuza'i. And his saying: "bi-ijriyya awa'iluhu" is from other than Ibn Ishaq. Elegy of Matrud al-Khuza'i for 'Abd al-Muttalib: Ibn Ishaq said: Matrud ibn Ka'b al-Khuza'i said, weeping for 'Abd al-Muttalib and the sons of 'Abd Manaf: O man who changes his abode... why not ask about the family of 'Abd Manaf? May your mother lose you, if you stayed in their abode... they would protect you from crime and sin. Those who mix their rich with their poor... until their poor becomes like the sufficient. Those who bestow favors when the stars change... and those who depart for the journey of the ilaf. And those who feed when the winds blow fiercely... until the sun sets in the deep sea. If you have perished, O father of deeds, then no one... has surpassed you in binding the cord of honor. Except your father, the brother of noble qualities, alone... and the overflowing one sought by the host of guests. Ibn Ishaq said: When 'Abd al-Muttalib ibn Hashim died, Zamzam and the watering were taken over after him by al-'Abbas ibn 'Abd al-Muttalib, who was at that time the youngest of his brothers. It remained in his hands until Islam came, and it was in his possession. The Messenger of Allah, may Allah bless him and grant him peace, confirmed it to him as per his previous stewardship, and it remains with the family of al-'Abbas, through al-'Abbas's stewardship, to this day. The guardianship of Abu Talib over the Messenger of Allah, may Allah bless him and grant him peace: After 'Abd al-Muttalib, the Messenger of Allah, may Allah bless him and grant him peace, was with his uncle Abu Talib. 'Abd al-Muttalib—as they claim—used to entrust him to his uncle Abu Talib; this was because 'Abdullah, the father of the Messenger of Allah, may Allah bless him and grant him peace, and Abu Talib were full brothers. Their mother was Fatimah bint 'Amr ibn 'A'idh ibn 'Abd ibn 'Imran ibn Makhzum. Ibn Hisham said: 'A'idh ibn 'Imran ibn Makhzum. Ibn Ishaq said: Abu Talib was the one who took charge of the Messenger of Allah, may Allah bless him and grant him peace, after his grandfather, and he was with him. The diviner from Lahb: Ibn Ishaq said: Yahya ibn 'Abbad ibn 'Abdullah ibn al-Zubayr told me that his father told him: A man from Lahb—Ibn Hisham said: Lahb is from Azd Shanu'a—was a diviner. Whenever he came to Mecca, the men of Quraysh would bring their boys to him to look at them and divine for them. He said: Abu Talib brought him, and he was a boy with those who came to him. He looked at the Messenger of Allah, may Allah bless him and grant him peace, then something distracted him from him. When he finished, he said: "The boy! Bring him to me!" When Abu Talib saw his eagerness for him, he hid him from him. He began to say: "Woe to you! Return to me the boy I saw just now, for by Allah, he will have a great matter." He said: So Abu Talib left. The story of Bahira: Muhammad, may Allah bless him and grant him peace, goes out with his uncle to Syria: Ibn Ishaq said: Then Abu Talib set out with a caravan of merchants to Syria. When he prepared for departure and decided to travel, the Messenger of Allah, may Allah bless him and grant him peace, clung to him—as they claim—so he felt compassion for him and said: "By Allah, I will take him out with me, and he will never leave me, nor will I ever leave him," or as he said. So he took him out with him. Bahira honors the Quraysh merchants: When the caravan alighted at Busra in Syria, there was a monk there named Bahira in his cell. He had the knowledge of the Christians, and there had always been a monk in that cell to whom their knowledge came from a book in it—as they claim—inherited from generation to generation. That year they alighted at Bahira's place, though they had often passed by him before without him speaking to them or paying them any attention, until that year. When they alighted near his cell, he prepared a large meal for them. That—as they claim—was because of something he saw in his cell. They claim that he saw the Messenger of Allah, may Allah bless him and grant him peace, in the caravan as they approached, with a cloud shading him from among the people. He said: Then they came and alighted in the shade of a tree near him. He looked at the cloud when it shaded the tree, and the branches of the tree bent down over the Messenger of Allah, may Allah bless him and grant him peace, until he was shaded beneath it. When Bahira saw that, he came down from his cell, having ordered that food to be prepared. Then he sent to them, saying: "I have prepared food for you, O company of Quraysh. I would like you all to attend, young and old, slave and free." One of them said to him: "By Allah, O Bahira, you have something special today! You never used to do this for us, and we have often passed by you. What is the matter with you today?" Bahira said to him: "You have spoken the truth. It is as you say. But you are guests, and I wanted to honor you and prepare food for you, so that all of you may eat." So they gathered to him, but the Messenger of Allah, may Allah bless him and grant him peace, stayed behind from the people, due to his young age, among the baggage of the people under the tree. When Bahira looked at the people, he did not see the description that he knew and found with him. He said: "O company of Quraysh! Let none of you stay away from my food." They said to him: "O Bahira, no one who should come to you has stayed away except a boy, the youngest of the people, who stayed behind with their baggage." He said: "Do not do that. Call him, let him attend this food with you." He said: A man from Quraysh among the people said: "By al-Lat and al-'Uzza, it would be disgraceful for us if the son of 'Abdullah ibn 'Abd al-Muttalib stays away from food among us." Then he went to him, embraced him, and seated him with the people.

**Bahīrā Confirms Muḥammad (ṣallā Llāhu ʿalayhi wa-sallam):** When Bahīrā saw him, he began to gaze at him intently, looking at certain features of his body which he found matched the description he had of him. When the people had finished their meal and dispersed, Bahīrā approached him and said, "O boy, I ask you by (the right of) al-Lāt and al-ʿUzzā, except that you inform me about what I ask you." Bahīrā said this only because he had heard his people swearing by them. They claimed that the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) said: "Do not ask me by al-Lāt and al-ʿUzzā for anything, for by Allāh, I have never hated anything as much as I hate them." So Bahīrā said to him: "Then by Allāh, except that you inform me about what I ask you." He said to him: "Ask me about whatever you wish." So he began to ask him about aspects of his state: his sleep, his appearance, and his affairs. The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) would inform him, and that would correspond to what Bahīrā had of his description. Then he looked at his back and saw the Seal of Prophethood (khātam al-nubuwwa) between his shoulders, in the place described in the description he had. Ibn Hishām said: It was like the mark of a cupping glass (miḥjam). **Bahīrā Advises Abū Ṭālib Concerning Muḥammad (ṣallā Llāhu ʿalayhi wa-sallam):** Ibn Isḥāq said: When he finished, he turned to his uncle Abū Ṭālib and said to him: "What is this boy to you?" He said: "My son." Bahīrā said to him: "He is not your son, nor should this boy's father be alive." He said: "He is my brother's son." He said: "What happened to his father?" He said: "He died while his mother was pregnant with him." He said: "You have spoken the truth. Return with your brother's son to his country, and beware of the Jews against him. For by Allāh, if they see him and recognize from him what I have recognized, they will surely seek to harm him. Indeed, this brother's son of yours will have a great matter. So hasten with him to his land." **Some of the People of the Book Seek Evil Against Muḥammad (ṣallā Llāhu ʿalayhi wa-sallam):** So his uncle Abū Ṭālib departed with him quickly, until he brought him to Mecca when he had finished his trade in Syria. They claimed, according to what the people narrated, that Zurair, Tammām, and Darīs—a group of the People of the Book—had seen from the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) the same as what Bahīrā had seen on that journey in which he was with his uncle Abū Ṭālib. They intended (to harm) him, but Bahīrā turned them away from him, reminding them of Allāh and what they found in the Scripture concerning his mention and description, and that if they united for what they intended against him, they would not succeed against him. He continued with them until they recognized what he said to them and believed him in what he said, so they left him and departed from him. **Muḥammad (ṣallā Llāhu ʿalayhi wa-sallam) Grows Up with Noble Character:** The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) grew up, and Allāh the Exalted protected him, guarded him, and shielded him from the filth of the Jāhiliyya (pre-Islamic ignorance), for what He intended for him of His honor and His message, until he reached (the point of) being a man, the most excellent of his people in manliness (murūʾa), the best of them in character, the noblest of them in lineage, the best of them in neighborliness, the greatest of them in forbearance (ḥilm), the most truthful of them in speech, the greatest of them in trustworthiness (amāna), and the farthest of them from obscenity and the morals that defile men, out of purity and nobility, until his name among his people was none other than "al-Amīn" (the Trustworthy), because of the good qualities that Allāh had gathered in him. **The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) Narrates About Allāh's Protection of Him:** The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam), according to what was narrated to me, used to relate about what Allāh protected him with in his childhood and during the time of Jāhiliyya, that he said: "I saw myself among the boys of Quraysh carrying stones for some of what the boys played with. All of us had undressed and taken our waist-wraps (izār) and placed them on our necks, carrying stones on them. I was going back and forth with them like that, when someone I did not see struck me a painful blow and then said: 'Tie your waist-wrap tightly on you.'" He said: "So I took it and tied it tightly on me, then I began to carry stones on my neck while my waist-wrap was on me, unlike my companions." **The Sacrilegious War (Ḥarb al-Fijār):** Ibn Hishām said: When the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) reached fourteen or fifteen years of age—according to what Abū ʿUbayda al-Naḥwī narrated to me from Abū ʿAmr ibn al-ʿAlāʾ—the Sacrilegious War (Ḥarb al-Fijār) broke out between Quraysh and those with them from Kināna, and between Qays ʿAylān. **Its Cause:** The cause of it was that ʿUrwa al-Raḥḥāl ibn ʿUtba ibn Jaʿfar ibn Kilāb ibn Rabīʿa ibn ʿĀmir ibn Ṣaʿṣaʿa ibn Muʿāwiya ibn Hawāzin granted protection to a caravan (laṭīma) belonging to al-Nuʿmān ibn al-Mundhir. Al-Barrāḍ ibn Qays, one of Banī Ḍamra ibn Bakr ibn ʿAbd Manāt ibn Kināna, said to him: "Do you grant it protection against Kināna?" He said: "Yes, and against all creation." So ʿUrwa al-Raḥḥāl set out with it, and al-Barrāḍ set out seeking an opportunity to catch him off guard. When he was at Tayman Dhī Ṭilāl in al-ʿĀliya, ʿUrwa became heedless, so al-Barrāḍ leaped upon him and killed him during the sacred month (al-shahr al-ḥarām). For that reason it was called "al-Fijār" (the Sacrilege). Al-Barrāḍ said concerning that: "And a calamity that worried people before me—I strengthened my ribs against it, (O) Banī Bakr. I demolished with it the houses of Banī Kilāb, and made the clients suckle from the udders. I raised my hand against him at Dhī Ṭilāl, so he fell swaying like a felled trunk." Labīd ibn Mālik ibn Jaʿfar ibn Kilāb said: "Convey, if you pass by, to Banī Kilāb and ʿĀmir—and calamities are their allies— And convey, if you pass by, to Banī Numayr and the maternal uncles of the slain, Banī Hilāl, That the traveler al-Raḥḥāl has become a resident at Tayman Dhī Ṭilāl." These verses are among his verses, according to what Ibn Hishām mentioned. **The Battle of Hawāzin Against Quraysh:** Ibn Hishām said: A messenger came to Quraysh and said: "Indeed, al-Barrāḍ has killed ʿUrwa, and they are in the sacred month at ʿUkāẓ, while Hawāzin are unaware." Then the news reached them, so they followed them. They caught up with them before they entered the Sacred Precinct (al-ḥaram), and they fought until night came, and they entered the Sacred Precinct. Hawāzin held back from them. Then they met again after this day for several days, the people supporting each other, with every tribe of Quraysh and Kināna having a leader from among them, and every tribe of Qays having a leader from among them. **The Messenger (ṣallā Llāhu ʿalayhi wa-sallam) Witnesses the Fighting While Young:** The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) witnessed some of their days; his uncles took him out with them. The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) said: "I was handing arrows (anabbilu) to my uncles," meaning I would return the arrows of their enemy to them when they shot them. **The Age of the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) in This War:** Ibn Isḥāq said: The Sacrilegious War (Ḥarb al-Fijār) broke out when the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) was twenty years old. **The Reason for Naming This Day "al-Fijār":** It was only called the Day of al-Fujjār (the Sacrilegious) because of what these two tribes, Kināna and Qays ʿAylān, made lawful of forbidden things among themselves. **The Leader of Quraysh and Kināna:** The leader of Quraysh and Kināna was Ḥarb ibn Umayya ibn ʿAbd Shams. Victory was with Qays over Kināna at the beginning of the day, until in the middle of the day, victory was with Kināna over Qays. Ibn Hishām said: The account of al-Fijār is longer than what I have mentioned. What prevented me from detailing it fully is that it interrupts the account of the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam). **The Account of the Marriage of the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) to Khadīja (raḍiya Llāhu ʿanhā):** **His Age (ṣallā Llāhu ʿalayhi wa-sallam) at the Time of His Marriage:** Ibn Hishām said: When the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) reached twenty-five years of age, he married Khadīja bint Khuwaylid ibn Asad ibn ʿAbd al-ʿUzzā ibn Quṣayy ibn Kilāb ibn Murra ibn Kaʿb ibn Luʾayy ibn Ghālib, according to what more than one scholar narrated to me from Abū ʿAmr al-Madanī. **His Departure (ṣallā Llāhu ʿalayhi wa-sallam) for Trade with Khadīja's Wealth:** Ibn Isḥāq said: Khadīja bint Khuwaylid was a merchant woman of noble lineage and wealth. She would hire men to work with her wealth and enter into partnerships (muḍāraba) with them, giving them a share of the profit. Quraysh were a trading people. When news reached her about the Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam)—what reached her of the truthfulness of his speech, the greatness of his trustworthiness (amāna), and the nobility of his character—she sent to him and offered that he should go out with some of her wealth to Syria as a trader, and she would give him more than she gave other merchants, along with a slave of hers named Maysara. The Messenger of Allāh (ṣallā Llāhu ʿalayhi wa-sallam) accepted it from her and set out with that wealth of hers, accompanied by her slave Maysara, until he reached Syria.

His ﷺ conversation with the monk: The Messenger of Allah ﷺ dismounted in the shade of a tree near a monk's hermitage. The monk looked down at Maysarah and asked him, 'Who is this man who has dismounted under this tree?' Maysarah replied, 'This is a man from Quraysh, from the people of the Sanctuary.' The monk said, 'No one has ever descended under this tree except a prophet ⁵⁴.' Then the Messenger of Allah ﷺ sold the goods he had brought and bought what he wished to buy. Then he set out on the return journey to Mecca, accompanied by Maysarah. Maysarah—as they claim—when the midday heat became intense, would see two angels shading him from the sun as he rode on his camel. When he arrived in Mecca with Khadijah's property, she sold what he had brought, and the profit doubled or nearly so. Maysarah told her about the monk's words and what he had seen of the two angels shading him. Khadijah desires to marry him ﷺ: Khadijah was a decisive, noble, and intelligent woman, along with what Allah willed of honor for her. When Maysarah informed her of what he had told her, she sent for the Messenger of Allah ﷺ and said to him—as they claim—'O cousin, I have desired you because of your kinship, your standing ⁵⁵ among your people, your trustworthiness, your good character, and your truthfulness.' Then she offered herself in marriage to him. At that time, Khadijah was the most noble in lineage among the women of Quraysh, the greatest in honor, and the wealthiest. All of her people were eager for that from her if they could attain it. The lineage of Khadijah, may Allah be pleased with her: She is Khadijah bint Khuwaylid ibn Asad ibn 'Abd al-'Uzza ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. Her mother was Fatimah bint Za'idah ibn al-Asamm ibn Rawahah ibn Hajar ibn 'Abd ibn Ma'is ibn 'Amir ibn Lu'ayy ibn Ghalib ibn Fihr. The mother of Fatimah was Halah bint 'Abd Manaf ibn al-Harith ibn 'Amr ibn Munqidh ibn 'Amr ibn Ma'is ibn 'Amir ibn Lu'ayy ibn Ghalib ibn Fihr. The mother of Halah was Qilabah bint Su'ayd ibn Sa'd ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. The Messenger ﷺ marries Khadijah after consulting his uncles: When she said that to the Messenger of Allah ﷺ, he mentioned it to his uncles. His uncle Hamzah ⁵⁶ ibn 'Abd al-Muttalib—may Allah have mercy on him—went out with him until he entered upon Khuwaylid ⁵⁷ ibn Asad and proposed to her on his behalf, and he married her. Khadijah's dowry: Ibn Hisham said: The Messenger of Allah ﷺ gave her a dowry of twenty young she-camels. She was the first woman the Messenger of Allah ﷺ married, and he did not marry any other woman while she was alive until she died, may Allah be pleased with her. His ﷺ children from Khadijah: Ibn Ishaq said: She bore to the Messenger of Allah ﷺ all his children except Ibrahim: al-Qasim—after whom he ﷺ was called Abu al-Qasim—al-Tahir, al-Tayyib ⁵⁸, Zaynab, Ruqayyah, Umm Kulthum, and Fatimah, peace be upon them. Order of their births: Ibn Hisham said: The eldest of his sons was al-Qasim, then al-Tayyib, then al-Tahir. The eldest of his daughters was Ruqayyah, then Zaynab, then Umm Kulthum, then Fatimah. Ibn Ishaq said: As for al-Qasim, al-Tayyib, and al-Tahir, they died in the Jahiliyyah ⁵⁹. As for his daughters, all of them lived to see Islam, embraced it, and migrated with him ﷺ. Ibrahim and his mother: Ibn Hisham said: As for Ibrahim, his mother was Mariyah al-Qibtiyyah. 'Abdullah ibn Wahb narrated to us from Ibn Lahi'ah, who said: The mother of Ibrahim was Mariyah, the concubine ⁶⁰ of the Prophet ﷺ, whom al-Muqawqis had gifted to him from Hafn, a district of Ansina. Waraqah predicts prophethood for him ﷺ: Ibn Ishaq said: Khadijah bint Khuwaylid had mentioned to Waraqah ⁶¹ ibn Nawfal ibn Asad ibn 'Abd al-'Uzza—who was her cousin, a Christian who had studied the scriptures and acquired knowledge from the people—what her servant Maysarah had told her about the monk's words and what he had seen of the two angels shading him. Waraqah said, 'If this is true, O Khadijah, then Muhammad is the prophet of this nation. I know that a prophet is awaited for this nation; this is his time,' or words to that effect. Poetry of Waraqah: Waraqah began to grow impatient for the event and said, 'How long?' Waraqah composed the following: I persisted, and in remembrance I was persistent, For a sorrow that long stirred up wailing, And a description from Khadijah after a description, Long has been my waiting, O Khadijah, In the valley of the two Meccas ⁶², hoping For your news that I might see its fulfillment, By what you told us from the saying of a monk Among the monks—I dislike that it should be distorted— That Muhammad will rule among us And overcome whoever argues against him, A light of illumination will appear in the lands, By which creation will be kept from turmoil, Then whoever fights him will meet loss, And whoever makes peace with him will meet success, Would that I, when that happens, Might witness it and be the first to enter, Enter into that which Quraysh detests, Even if they clamor in their Mecca with great clamor, I hope, despite all they detest, For the One who chose the One who ascended the constellations, Is the matter of baseness anything but disbelief? To the Owner of the Throne, if they sink low, is ascent? If they remain and I remain, there will be events At which the disbelievers will clamor greatly, And if I perish, every youth will meet From the decrees a destructive death. The story of the rebuilding of the Ka'bah and the judgment of the Messenger of Allah ﷺ among Quraysh regarding the placement of the Black Stone Reason for this rebuilding: Ibn Ishaq said: When the Messenger of Allah ﷺ reached the age of thirty-five, Quraysh gathered to rebuild the Ka'bah ⁶³. They had been intending to do so, to roof it, but they feared demolishing it. It was originally a low wall ⁶⁴ above a man's height, so they wanted to raise it and roof it. This was because some people had stolen a treasure of the Ka'bah, which used to be kept in a well inside the Ka'bah. The one with whom the treasure was found was Duwayk, a freed slave of Banu Mulayh ibn 'Amr of Khuza'ah. Ibn Hisham said: Quraysh cut off his hand. Quraysh claimed that the thieves had placed it with Duwayk. The sea had cast a ship ashore at Jeddah belonging to a Roman merchant; it broke up, so they took its wood and prepared it for roofing the Ka'bah. There was a Coptic carpenter ⁶⁵ in Mecca, so they prepared in their minds some of what would repair it. There was a snake that used to come out of the well of the Ka'bah, into which offerings were thrown daily, and it would bask ⁶⁶ on the wall of the Ka'bah. They were in awe of it, because if anyone approached it, it would coil and hiss ⁶⁷, opening its mouth. They feared it. One day, while it was basking on the wall as usual, Allah sent a bird that snatched it and flew away. Quraysh said, 'We hope that Allah is pleased with what we intend. We have a skilled worker, we have wood, and Allah has rid us of the snake.' Abu Wahb—the maternal uncle of the father of the Messenger of Allah ﷺ—and what happened to him during the building of the Ka'bah: When they resolved to demolish and rebuild it, Abu Wahb ibn 'Amr ibn 'A'idh ibn 'Abd ibn 'Imran ibn Makhzum stood up. Ibn Hisham said: 'A'idh ibn 'Imran ibn Makhzum. He took a stone from the Ka'bah, but it leaped from his hand until it returned to its place. He said, 'O people of Quraysh, do not include in its construction anything but what is lawful. Let no prostitute's wage, no usurious profit, and no injustice to anyone enter it.' People attribute this saying to al-Walid ibn al-Mughirah ibn 'Abdullah ibn 'Umar ibn Makhzum.

Ibn Ishaq said: 'Abdullah ibn Abi Najih al-Makki narrated to me that he was told by 'Abdullah ibn Safwan ibn Umayyah ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy that he saw a son of Ja'dah ibn Hubayrah ibn Abi Wahb ibn 'Amr circumambulating the House, and when asked about him, it was said: "This is a son of Ja'dah ibn Hubayrah." Thereupon 'Abdullah ibn Safwan said: "The grandfather of this one—meaning Abu Wahb—who took a stone from the Ka'bah when Quraysh agreed to demolish it, and it leaped from his hand until it returned to its place. Then he said: 'O company of Quraysh, do not include in its construction anything from your earnings except what is pure. Do not include therein the dowry of a prostitute, nor the profit of usury, nor any injustice done to anyone.'" Poetry about Abu Wahb: Ibn Ishaq said: Abu Wahb was the maternal uncle of the father of the Messenger of Allah, may Allah bless him and grant him peace, and he was noble. A poet of the Arabs said about him: "If I had halted my mount at Abu Wahb's, it would depart with its saddle not disappointed by his generosity. A white-skinned man from the two branches of Lu'ayy ibn Ghalib, when lineages are traced back to the roots. Proud against accepting humiliation, eager for generosity, his two grandfathers stood among the best of the noble. Great in the ashes of his cooking pot, his bowls are filled with bread, topped with something like white cloths." Division of the Ka'bah among Quraysh tribes: Then Quraysh divided the Ka'bah among themselves. The side of the door was for Banu 'Abd Manaf and Zuhrah. The area between the Black Stone and the Yemeni Corner was for Banu Makhzum and some tribes of Quraysh who joined them. The back of the Ka'bah was for Banu Jumah and Banu Sahm, the two sons of 'Amr ibn Husays ibn Ka'b ibn Lu'ayy. The side of the Hijr was for Banu 'Abd al-Dar ibn Qusayy, Banu Asad ibn 'Abd al-'Uzza ibn Qusayy, and Banu 'Adi ibn Ka'b ibn Lu'ayy—and that is the Hatim. Al-Walid ibn al-Mughirah begins demolishing the Ka'bah: Then the people feared demolishing it and were afraid of it. Al-Walid ibn al-Mughirah said: "I will start you in its demolition." He took a pickaxe, stood upon it, and said: "O Allah, do not frighten [us]"—Ibn Hisham said: It is also said: "We have not deviated." "O Allah, we intend nothing but good." Then he demolished from the side of the two corners. The people waited that night and said: "Let us see. If he is struck [by punishment], we will not demolish anything and will restore it as it was. But if nothing happens to him, then Allah has approved our deed, and we will demolish." So al-Walid arose the next morning continuing his work, and he demolished, and the people demolished with him, until when the demolition reached the foundation—the foundation of Ibrahim, peace be upon him—they came upon green stones like camel humps, interlocked with one another. Quraysh refrains from demolishing the foundation and the reason: Ibn Ishaq said: Someone who narrates hadith told me that a man from Quraysh, among those who were demolishing it, inserted a crowbar between two stones to pry one of them loose. When the stone moved, all of Mecca shook, so they stopped at that foundation. The writing found in the corner: Ibn Ishaq said: I was told that Quraysh found in the corner a writing in Syriac, and they did not know what it was until a Jewish man read it for them. It said: "I am Allah, the Lord of Bakkah ⁶⁸. I created it on the day I created the heavens and the earth, and I formed the sun and the moon. I surrounded it with seven righteous angels. It will not cease until its two mountains cease. Blessed for its people in water and milk." Ibn Hisham said: "Its two mountains" means its two mountains. The writing found in the Maqam: Ibn Ishaq said: I was told that they found in the Maqam ⁶⁹ a writing: "Mecca is the sacred House of Allah. Its provision comes to it from three directions. The first of its people will not make it lawful." The stone of the Ka'bah with an inscription of admonition: Ibn Ishaq said: Layth ibn Abi Sulaym claimed that they found a stone in the Ka'bah forty years before the Prophet's mission—if what is mentioned is true—inscribed with: "Whoever sows good will reap joy; whoever sows evil will reap regret. Do you commit evil deeds and be rewarded with good? No, just as grapes are not gathered from thorns." Dispute among Quraysh over placing the Stone: Ibn Ishaq said: Then the tribes of Quraysh gathered stones for its construction, each tribe collecting separately. Then they built it until the construction reached the place of the Stone. They disputed over it, each tribe wanting to raise it to its place without the other, until they argued and formed alliances, and prepared for battle. The Licking of Blood: Banu 'Abd al-Dar brought a bowl filled with blood, then they and Banu 'Adi ibn Ka'b ibn Lu'ayy made a pact of death and dipped their hands in that blood in the bowl. They were called "The Lickers of Blood." Quraysh remained in that state for four or five nights. Then they gathered in the mosque, consulted, and sought fairness. Abu Umayyah ibn al-Mughirah finds a solution: Some narrators claimed that Abu Umayyah ibn al-Mughirah ibn 'Abdullah ibn 'Umar ibn Makhzum, who was at that time the oldest of all Quraysh, said: "O company of Quraysh, make the first person to enter through the gate of this mosque judge between you in what you differ." So they did. The Messenger of Allah, may Allah bless him and grant him peace, places the Stone: The first to enter upon them was the Messenger of Allah, may Allah bless him and grant him peace. When they saw him, they said: "This is the Trustworthy One. We are satisfied. This is Muhammad." When he reached them and they told him the news, he said, may Allah bless him and grant him peace: "Bring me a cloth." So it was brought. He took the Stone and placed it in it with his own hand, then said: "Let each tribe take hold of a side of the cloth, then raise it all together." They did so, and when they reached its place, he placed it with his own hand, then built upon it. Quraysh used to call the Messenger of Allah, may Allah bless him and grant him peace, before revelation came down to him: "The Trustworthy One." Poetry of al-Zubayr about the snake that prevented Quraysh from building the Ka'bah: When they finished the construction and built it as they intended, al-Zubayr ibn 'Abd al-Muttalib said, concerning the matter of the snake that Quraysh feared to build the Ka'bah because of it: "I marvel at how the eagle swooped down toward the serpent, while it was agitated. It used to hiss, and sometimes it would leap. When we stood to lay the foundation, it tightened, frightening us from building, and it was feared. When we feared the punishment, an eagle came, swooping down with a plunge. It embraced it, then left for us the building, with no veil. We arose hastening to a building whose foundations and earth were ours. On the morning we raised its foundation, while those who leveled us had no garments. Through it, the King honored Banu Lu'ayy, so their root has no extinction. Banu 'Adi gathered there, and Murrah, preceded by Kilab. Through that, the King established for us honor, and with Allah is the reward sought." Ibn Hisham said: It is also narrated: "While those who leveled us had no garments." Height of the Ka'bah and its covering: The Ka'bah during the time of the Messenger of Allah, may Allah bless him and grant him peace, was eighteen cubits. It was covered with Coptic cloth, then with striped Yemeni cloth. The first to cover it with brocade was al-Hajjaj ibn Yusuf. The Hadith of the Hums: Quraysh innovates the Hums: Ibn Ishaq said: Quraysh—I do not know whether before the Elephant or after—innovated the idea of the Hums ⁷⁰, an opinion they devised and circulated. They said: "We are the children of Ibrahim, the people of the Sanctuary, the custodians of the House, the inhabitants of Mecca and its residents. No Arab has a right like ours, nor a status like ours, nor do the Arabs recognize for anyone what they recognize for us. So do not venerate anything from the profane land as you venerate the Sanctuary, for if you do that, the Arabs will belittle your sanctity and say: 'They have venerated from the profane land what they venerated from the Sanctuary.'" So they abandoned standing at 'Arafah and departing from it, while they knew and acknowledged that it was among the rites, the Hajj, and the religion of Ibrahim, peace be upon him, and they considered it permissible for other Arabs to depart from it. However, they said: "We are the people of the Sanctuary, so it is not fitting for us to leave the sanctity nor to venerate anything else as we venerate it." They were the Hums, and the Hums are the people of the Sanctuary. Then they made for those born to them from the Arabs, whether residents of the profane land or the Sanctuary, the same as for themselves, by virtue of their birth to them: what is lawful for them is lawful for them, and what is forbidden for them is forbidden for them.

The tribes that believed with Quraysh in al-Ḥums: Kinānah and Khuzāʿah had joined them in that. Ibn Hishām said: Abū ʿUbaydah al-Naḥwī narrated to me that Banū ʿĀmir ibn Ṣaʿṣaʿah ibn Muʿāwiyah ibn Bakr ibn Hawāzin joined them in that, and he recited to me the verse of ʿAmr ibn Maʿdīkarib: "O ʿAbbās, if our horses were beautiful at Tathlīth, you would not have fought the Aḥāmis after me." Ibn Hishām said: Tathlīth is a place in their land. Al-Shiyār means the beautiful ones. By al-Aḥāmis he means Banū ʿĀmir ibn Ṣaʿṣaʿah. And by ʿAbbās he means ʿAbbās ibn Mirdās al-Sulamī, who had raided Banū Zubayd at Tathlīth. This verse is in a poem by ʿAmr. And he recited to me the verse of Laqīṭ ibn Zurārah al-Dārimī on the day of Jabalah: "Come to me, for they are Banū ʿAbs, the clan of the Ḥillah among the people, the Ḥums." Because Banū ʿAbs on the day of Jabalah were allies among Banū ʿĀmir ibn Ṣaʿṣaʿah. The day of Jabalah: The day of Jabalah was a day between Banū Ḥanẓalah ibn Mālik ibn Zayd Manāt ibn Tamīm and Banū ʿĀmir ibn Ṣaʿṣaʿah. The victory was for Banū ʿĀmir ibn Ṣaʿṣaʿah over Banū Ḥanẓalah. On that day, Laqīṭ ibn Zurārah ibn ʿUdus was killed, Ḥājib ibn Zurārah ibn ʿUdus was captured, and ʿAmr ibn ʿAmr ibn ʿUdus ibn Zayd ibn ʿAbd Allāh ibn Dārim ibn Mālik ibn Ḥanẓalah fled. Concerning this, Jarīr said to al-Farazdaq: "As if you had not witnessed Laqīṭ and Ḥājib, and ʿAmr ibn ʿAmr when they called: 'O Banū Dārim!'" This verse is in a poem of his. The day of Dhī Najab: Then they met on the day of Dhī Najab, and the victory was for Ḥanẓalah over Banū ʿĀmir. On that day, Ḥassān ibn Muʿāwiyah al-Kindī, who is Abū Kabshah, was killed. Yazīd ibn al-Ṣaʿiq al-Kilābī was captured, and al-Ṭufayl ibn Mālik ibn Jaʿfar ibn Kilāb, the father of ʿĀmir ibn al-Ṭufayl, fled. Concerning this, al-Farazdaq said: "And among them, when Ṭufayl ibn Mālik was saved on a Qurzul, a swift-footed runner of the defeated." "And we struck the head of Ibn Khuwaylid, increasing upon the mother of chicks, the sitting ones." These two verses are in a poem of his. Jarīr said: "And we dyed the crown of Ibn Kabshah, and he met a man in the embrace of the cavalry, eloquent." This verse is in a poem of his. The story of the day of Jabalah and the day of Dhī Najab is longer than what we have mentioned. What prevented me from detailing it is what I mentioned in the story of the day of al-Fijār. What Quraysh added to al-Ḥums: Ibn Isḥāq said: Then they innovated matters that were not for them, until they said: It is not fitting for al-Ḥums to collect dried curd or clarify butter while they are in a state of iḥrām, nor to enter a tent of hair, nor to seek shade—if they seek shade—except in houses of leather as long as they are in iḥrām. Then they went further and said: It is not fitting for the people of al-Ḥill to eat from the food they brought with them from al-Ḥill to al-Ḥaram when they come as pilgrims or for ʿumrah, nor to circumambulate the House when they first arrive except in the garments of al-Ḥums. If they cannot find any of them, they circumambulate the House naked. Al-Laqā among al-Ḥums: If a generous person, man or woman, honors them and cannot find garments of al-Ḥums, and circumambulates in the garments he brought from al-Ḥill, he must discard them when he finishes his circumambulation, and he may not benefit from them, nor may he or anyone else ever touch them. The Arabs used to call those garments al-Laqā. So they imposed that on the Arabs. They adhered to it, and they stood at ʿArafāt, and they departed from it, and they circumambulated the House naked. As for men, they circumambulated naked. As for women, one of them would remove all her clothes except a loose shift, then circumambulate in it. A woman of the Arabs said while circumambulating the House like that: "Today part of it appears, or all of it, and what appears of it I do not make lawful." Whoever among them circumambulated in the garments he came in from al-Ḥill would discard them, and neither he nor anyone else would benefit from them. A poet of the Arabs said, mentioning something he left of his garments and did not approach, though he loved it: "Sufficient sorrow is my returning to her as if she were al-Laqā among the hands of the circumambulators, forbidden." He means: not touched. Islam abolishes the customs of al-Ḥums: They continued like that until Allah the Exalted sent Muḥammad, may Allah bless him and grant him peace, and revealed to him when He established his religion for him and prescribed for him the rites of his pilgrimage: {Then depart from where the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful} [2:199], meaning Quraysh, and "the people" means the Arabs. So He raised them in the rite of pilgrimage to ʿArafāt, standing there, and departing from it. And Allah revealed to him concerning what they had forbidden to the people of their food and clothing at the House, when they circumambulated naked, and forbade what they brought from al-Ḥill of food: {O children of Adam, take your adornment at every mosque and eat and drink, but be not excessive. Indeed, He does not like the excessive. Say, "Who has forbidden the adornment of Allah which He has brought forth for His servants and the good things of provision?" Say, "They are for those who believe in the worldly life, exclusively for them on the Day of Resurrection." Thus do We detail the verses for a people who know} [7:31-32]. So Allah the Exalted removed the matter of al-Ḥums and what Quraysh had innovated from it from the people through Islam, when Allah sent His Messenger, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, opposed al-Ḥums before the message: Ibn Isḥāq said: ʿAbd Allāh ibn Abī Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm narrated to me from ʿUthmān ibn Abī Sulaymān ibn Jubayr ibn Muṭʿim, from his uncle Nāfiʿ ibn Jubayr, from his father Jubayr ibn Muṭʿim. He said: I saw the Messenger of Allah, may Allah bless him and grant him peace, before revelation came down to him, standing on his camel at ʿArafāt with the people, among his own people, until he departed with them from it, by way of Allah's guidance for him, may Allah bless him and grant him much peace. The reports of the soothsayers of the Arabs, the rabbis of the Jews, and the monks of the Christians: The soothsayers, rabbis, and monks spoke of his coming: Ibn Isḥāq said: The rabbis of the Jews, the monks of the Christians, and the soothsayers of the Arabs had spoken of the matter of the Messenger of Allah, may Allah bless him and grant him peace, before his mission, when his time drew near. As for the rabbis of the Jews and the monks of the Christians, it was based on what they found in their scriptures of his description and the description of his time, and what was covenanted to them by their prophets concerning him. As for the soothsayers of the Arabs, the devils among the jinn brought it to them through what they eavesdropped from heaven, when they were not prevented from that by being pelted with stars. The soothsayer and the soothsayeress would occasionally mention some of his matters, but the Arabs paid no attention to that until Allah the Exalted sent him, and those matters they mentioned occurred, so they recognized them. The pelting of the jinn with meteors as a sign of his coming, may Allah bless him and grant him peace: When the matter of the Messenger of Allah, may Allah bless him and grant him peace, drew near and his mission was imminent, the devils were prevented from eavesdropping, and a barrier was placed between them and the positions they used to sit in for eavesdropping. So they were pelted with stars. The jinn knew that this was due to an event from Allah's command concerning the servants. Allah the Blessed and Exalted says to His Prophet Muḥammad, may Allah bless him and grant him peace, when He sent him, relating to him the story of the jinn when they were prevented from eavesdropping, and they recognized what they recognized and denied what they denied when they saw what they saw: {Say, "It has been revealed to me that a group of the jinn listened" [72:1] and they said, "Indeed, we have heard a wondrous Qur'an..."}

Amazing! It guides to right conduct, so we have believed in it, and we will never associate anyone with our Lord. And He—exalted is the majesty of our Lord—has taken neither a wife nor a son. And that the foolish among us used to say about Allah an excessive transgression. And we had thought that mankind and jinn would never speak about Allah a lie. And there were men from mankind who sought refuge in men from the jinn, so they increased them in burden ⁷¹. (Quran 72:1-6) up to His saying: And we used to sit in positions for listening, but whoever listens now finds a flame lying in wait for him. And we do not know whether evil is intended for those on earth or whether their Lord intends for them right conduct. (Quran 72:9-10). When the jinn heard the Quran, they knew that they had been prevented from listening before that, lest the revelation be confused with any news from heaven, and thus what came to the people from Allah therein would be ambiguous, due to the establishment of proof and the removal of doubt ⁷². So they believed and affirmed, then: They turned back to their people as warners. They said, 'O our people, indeed we have heard a Book revealed after Moses, confirming what was before it, guiding to the truth and to a straight path.' (Quran 46:29-30) and the verses. And the saying of the jinn: And there were men from mankind who sought refuge in men from the jinn, so they increased them in burden (Quran 72:6) means that a man from the Arabs, from Quraysh and others, when traveling and stopping in a valley to spend the night, would say: 'I seek refuge in the master of this valley from the jinn tonight, from the evil of what is in it.' Ibn Hisham said: 'Al-Rahaq ⁷³ means tyranny and foolishness. Ru'bah ibn al-'Ajjaaj said: When the bewildered one ⁷⁴ seeks to seduce the one burdened ⁷⁵. And this verse is in his rajaz poem. Al-Rahaq also means: your seeking something until you draw near to it, or you do not take it. Ru'bah ibn al-'Ajjaaj said, describing wild donkeys: They blinked and bristled from fear of the pursuit ⁷⁶. And this verse is in his rajaz poem. Al-Rahaq also is a verbal noun from a man's saying: 'I have burdened myself with sin or hardship that has burdened me heavily,' meaning: I have carried the sin or hardship that burdened me heavily. And in the Book of Allah Almighty: So we feared that he would overburden them with transgression and disbelief (Quran 18:80) and His saying: And do not burden me with hardship from my affair (Quran 18:73). Thaqif were the first to be alarmed by the shooting of the jinn: Ibn Ishaq said: Ya'qub ibn 'Utbah ibn al-Mughirah ibn al-Akhnas narrated to me that he was told that the first of the Arabs to be alarmed by the shooting of stars—when they were shot—was this clan of Thaqif, and that they came to a man among them called 'Amr ibn Umayyah, one of Banu 'Ilaj—he said: He was the most astute of the Arabs and the most peculiar in opinion—and they said to him: 'O 'Amr, have you not seen what has happened in the sky from the shooting of these stars?' He said: 'Yes. So look: if the landmarks of the stars by which one is guided on land and sea, and by which the seasons of summer and winter are known for what benefits people in their livelihoods, are the ones being shot, then by Allah, that is the folding up of the world and the destruction of these creatures in it. But if they are other stars, and they remain fixed in their state, then this is for an affair that Allah intends for these creatures. So what is it?' The Messenger asks the Ansar about their saying regarding the stoning of the jinn with meteors and clarifies the matter: Ibn Ishaq said: Muhammad ibn Muslim ibn Shihab al-Zuhri mentioned, from 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib, from 'Abdullah ibn al-'Abbas, from a group of the Ansar: that the Messenger of Allah, peace be upon him, said to them: 'What did you used to say about this star that is shot?' They said: 'O Prophet of Allah, when we saw them being shot, we used to say: A king has died, a king has been appointed, a child has been born, a child has died.'

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1. alīyāt : Oaths; literally 'swearings' or 'solemn affirmations'.
2. ṭimirrāt : Plunderings; raids or expeditions for booty.
3. ashṭān al-rakīyāt : Ropes of wells; long ropes used to draw water from deep wells.
4. tawābiʿ : Followers; dependents or retainers, possibly referring to slaves or servants given as gifts.
5. al-razīyāt : Calamities; great afflictions or losses, often referring to the death of noble persons.
6. al-Fajr : A place name; also interpreted as 'the gift' (al-ʿAṭāʾ) by Ibn Hisham.
7. Dhī Fajr : A location; possibly a valley or a place known for generosity.
8. Abū al-Shuʿathth al-Shajiyyāt : A nickname for Hāshim ibn ʿAbd Manāf; 'al-Shajiyyāt' may refer to 'the cleft ones' or 'the split ones'.
9. siqāya : The office of providing water to pilgrims; the well of Zamzam and its administration.
10. rifāda : The office of providing food and provisions to pilgrims.
11. Ḥijr : The semicircular walled area adjacent to the Kaaba; also known as Ḥijr Ismāʿīl.
12. Ṭayba : One of the names for Zamzam; literally 'the good' or 'the pleasant'.
13. Barra : Another name for Zamzam; literally 'the righteous' or 'the pious'.
14. al-Maḍnūna : Another name for Zamzam; literally 'the treasured' or 'the hidden'.
15. lā tundhamu : It is not blamed; i.e., its water is never criticized or found lacking.
16. nuqrat al-ghurāb al-aʿṣam : The pecking of the white-footed crow; a metaphorical description of the location.
17. qaryat al-naml : Ant village; a place where ants gather, indicating a specific spot near the Kaaba.
18. al-ṭayy : The side; the edge or the first sign of the well's structure.
19. takbīr : Saying 'Allāhu Akbar' (God is Greatest).
20. kulli mabarr : Every place of honor; every place where pilgrims perform rites.
21. abīka al-aʿẓam : Your great ancestor; referring to Abraham or Ishmael.
22. naʿām jāfil : A flock of startled ostriches; a simile for scattered or abundant water.
23. Hubal : A major idol of the pre-Islamic Quraysh, placed inside the Ka'ba. It was used for divination by casting arrows.
24. Badhdhar : A well dug by Hashim ibn Abd Manaf in Mecca.
25. Rumm : An ancient well in Mecca, attributed to Murra ibn Ka'b.
26. Khumm : An ancient well in Mecca, attributed to Banu Kilab ibn Murra.
27. Hubal : A major idol worshipped in pre-Islamic Mecca, placed inside the Kaaba.
28. qidāḥ : Divination arrows used for seeking omens or decisions; plural of qidḥ.
29. ʿAbd al-Muṭṭalib : Grandfather of the Prophet Muhammad and chief of the Quraysh tribe.
30. Isāf and Nāʾila : Two idols near the Kaaba, associated with a legend of a couple turned to stone.
31. ʿarrāfa : A female soothsayer or diviner, believed to have a familiar spirit (tābiʿ).
32. rajaz : A meter of Arabic poetry, often used for improvisational or simple verses.
33. Rasul Allah : Messenger of God, a title for the Prophet Muhammad.
34. Muhammad : The name of the Prophet, meaning 'the praised one'.
35. thadyayya : Dual form of 'thady' meaning 'breasts'; here referring to her two breasts.
36. al-Fīl : The Year of the Elephant, referring to the year of the Abyssinian attack on Mecca led by Abraha, which is traditionally dated to 570 CE, the year of the Prophet's birth.
37. al-farīd : A large, precious pearl; metaphor for tears.
38. Shayba : The given name of 'Abd al-Muttalib, meaning 'white-haired' or 'old man'.
39. wārī al-zinād : Idiom meaning 'whose fire-stick produces sparks quickly', i.e., generous and quick to help.
40. Banū Kināna : A major Arab tribe to which Quraysh belonged.
41. Abū al-Ḥārith : A kunya (patronymic) of 'Abd al-Muttalib, meaning 'father of al-Harith'.
42. abṭaḥī : One from al-Baṭḥā', the valley of Mecca.
43. Mālik : Refers to Malik ibn al-Nadr, an ancestor of Quraysh.
44. Fihr : Fihr ibn Malik, an ancestor of Quraysh.
45. Ḥudhayfa : Hudhayfa ibn Ghanim, a companion of the Prophet.
46. Quṣayy : Qusayy ibn Kilab, the ancestor who established Quraysh's control over Mecca.
47. Abū Lahab : The Prophet's uncle, known for his opposition to Islam.
48. Lu'ayy : Lu'ayy ibn Ghalib, an ancestor of Quraysh.
49. Ma'add : The progenitor of the northern Arab tribes.
50. Hāshim : The great-grandfather of the Prophet, known for establishing the tradition of feeding pilgrims.
51. 'Abd Manāf : An ancestor of the Prophet, father of Hashim.
52. Zamzam : The sacred well in Mecca.
53. al-Maqām : The Station of Abraham, near the Ka'ba.
54. nabiyy : A prophet; one chosen by God to convey His message to humanity.
55. sitat : Standing, status, or honor among one's people.
56. Hamzah : Hamzah ibn 'Abd al-Muttalib, the Prophet's uncle and a prominent companion.
57. Khuwaylid : Khuwaylid ibn Asad, Khadijah's father.
58. al-Tahir, al-Tayyib : Names meaning 'the pure' and 'the good'; some sources consider them as separate sons or as epithets for the same son.
59. Jahiliyyah : The pre-Islamic period of ignorance before the advent of Islam.
60. surriyyah : A concubine; a female slave with whom her master has a sexual relationship.
61. Waraqah : Waraqah ibn Nawfal, a Christian scholar and cousin of Khadijah.
62. al-Makkatayn : The two Meccas; a poetic reference to Mecca and its surrounding valley.
63. Ka'bah : The sacred cube-shaped building in Mecca, the qiblah for Muslims.
64. radm : A low wall or structure made of stones without mortar.
65. najjar : A carpenter; a skilled woodworker.
66. tasharraq : To bask in the sun or lie stretched out on a wall.
67. ihza'allat wa kashshat : Coiled up and hissed; a description of a snake's defensive posture and sound.
68. Bakkah : An ancient name for Mecca, often used in the Qur'an (3:96). It is considered a sacred name for the city.
69. Maqam : Literally 'station' or 'place of standing'; refers to the Station of Ibrahim, a stone near the Ka'bah where Ibrahim stood during construction.
70. Hums : A term for the Quraysh and allied tribes who considered themselves the people of the Haram (Sanctuary) and adopted special religious practices, such as not leaving the Haram during Hajj.
71. rahq : Burden, oppression, or transgression; here it refers to the jinn increasing the humans in fear, sin, or servitude.
72. shubhah : Doubt or ambiguity; the prevention of eavesdropping was to eliminate any confusion between divine revelation and celestial news.
73. al-rahaq : Tyranny, foolishness, or burden; also can mean pursuit or nearness to something.
74. al-hayyaamah : A bewildered or distracted she-camel; metaphorically, a person who is confused or lost.
75. al-murahaq : One who is burdened or oppressed; the one who is made to bear a heavy load.
76. al-rahaq : Here, pursuit or chase; the fear of being overtaken.

Volume: The First

The Messenger of Allah, may Allah bless him and grant him peace, said: "It is not as such. Rather, when Allah, Blessed and Exalted, decrees a matter among His creation, the Bearers of the Throne ¹ hear it and glorify [Him]. Then those beneath them glorify, and those beneath them glorify in response to their glorification. The glorification continues descending until it reaches the lowest heaven, and they glorify. Then some of them say to others: 'Why did you glorify?' They reply: 'Those above us glorified, so we glorified in response to their glorification.' They say: 'Why do you not ask those above you why they glorified?' And they say the same, until they reach the Bearers of the Throne. It is said to them: 'Why did you glorify?' They reply: 'Allah decreed such and such among His creation,' regarding the matter that occurred. Then the news descends from heaven to heaven until it reaches the lowest heaven, and they speak of it. The devils ² eavesdrop on it, with conjecture and discrepancy, then they bring it to the soothsayers ³ among the people of the earth and inform them of it. They err and hit the mark. The soothsayers then speak of it, hitting the mark in some and erring in others. Then Allah, Mighty and Majestic, blocked the devils by these stars with which they are pelted ⁴. So soothsaying has been cut off today; there is no soothsaying." ¹ Ibn Ishaq said: 'Amr ibn Abi Ja'far narrated to me from Muhammad ibn 'Abd al-Rahman ibn Abi Labiba, from 'Ali ibn al-Husayn ibn 'Ali, may Allah be pleased with them, similar to the hadith of Ibn Shihab from him. Al-Ghaytala and her companion: Ibn Ishaq said: Some people of knowledge narrated to me: A woman from Banu Sahm called al-Ghaytala was a soothsayer in the Jahiliyya ⁵. When her companion ⁶ came to her one night, he made a cracking sound beneath her, then said: "Adri ma adri. Yawma 'aqrin wa nahrin." Quraysh, when they heard that, said: "What does he mean?" Then he came to her another night, made a cracking sound beneath her, then said: "Shu'ub, ma shu'ub; tusra'u fihi ka'bun li junub." When Quraysh heard that, they said: "What does he mean? This is a matter that will happen. Look into what it is." They did not understand it until the battle of Badr and Uhud occurred at al-Shi'b ⁷; then they knew that it was what had come to his companion. Genealogy of al-Ghaytala: Ibn Hisham said: Al-Ghaytala is from Banu Murra ibn 'Abd Manat ibn Kinana, the brothers of Mudlij ibn Murra ¹. She is the mother of the Ghayati ⁸ whom Abu Talib mentioned in his verse: "Indeed, the minds of a people who exchanged Banu Khalaf for us as a substitute, and the Ghayati, have become foolish." It is said that her children are from Banu Sahm ibn 'Amr ibn Husays. This verse is from a poem of his which I will mention in its place, Allah willing. The soothsayer of Janb ⁹ mentions the news of the Messenger, may Allah bless him and grant him peace: Ibn Ishaq said: 'Ali ibn Nafi' al-Jurashi narrated to me: Janb, a sub-tribe of Yemen, had a soothsayer in the Jahiliyya. When the matter of the Messenger of Allah, may Allah bless him and grant him peace, was mentioned and spread among the Arabs, Janb said to him: "Look into this man's affair for us." They gathered for him at the foot of his mountain. He descended to them when the sun rose, stood before them leaning on his bow, raised his head to the sky for a long time, then began to leap. Then he said: "O people, Allah has honored Muhammad and chosen him, purified his heart and filled it. His stay among you, O people, is short." Then he ascended his mountain quickly, returning from where he came. Suwad ibn Qarib narrates to 'Umar ibn al-Khattab about his companion from the jinn: Ibn Ishaq said: Someone I do not suspect narrated to me from 'Abdullah ibn Ka'b, the freed slave of 'Uthman ibn 'Affan, that he was told: 'Umar ibn al-Khattab was sitting in the mosque of the Messenger of Allah, may Allah bless him and grant him peace, when a man ¹ from the Arabs entered the mosque, heading for 'Umar ibn al-Khattab. When 'Umar, may Allah be pleased with him, saw him, he said: "This man is still in his polytheism; he has not left it yet. He was a soothsayer in the Jahiliyya." The man greeted him, then sat down. 'Umar, may Allah be pleased with him, said to him: "Have you embraced Islam?" He said: "Yes, O Commander of the Faithful." He said: "Were you a soothsayer in the Jahiliyya?" The man said: "Glory be to Allah, O Commander of the Faithful! You have thought ill of me ² and greeted me with something I do not think you have said to any of your subjects since you assumed authority." 'Umar said: "O Allah, forgive! We were in the Jahiliyya in a worse state than this, worshipping idols and embracing false gods, until Allah honored us with His Messenger and with Islam." He said: "Yes, by Allah, O Commander of the Faithful, I was a soothsayer in the Jahiliyya." He said: "Tell me what your companion brought to you." He said: "He came to me a month or so ³ before Islam and said: 'Have you not seen the jinn and their despair, their hopelessness of their religion, and their clinging to the swift she-camels and their dreams?'" Ibn Hisham said: This speech is rhymed prose, not poetry. 'Abdullah ibn Ka'b said: 'Umar ibn al-Khattab then said, narrating to the people: "By Allah, I was at an idol of the Jahiliyya with a group of Quraysh. A man from the Arabs had slaughtered a calf for it, and we were waiting for its division so that he could divide it among us, when I heard from inside the calf a voice—I have never heard a voice more piercing than it—and that was about a month or so before Islam, saying: 'O Dharieh ¹, a successful matter, a man crying out, saying: There is no god but Allah.'" Ibn Hisham said: It is also said: "A man crying out, with an eloquent tongue, saying: There is no god but Allah." And some people of knowledge recited to me in poetry: "I marvel at the jinn and their despair, and their urging the camels with their saddles, hurrying to Mecca seeking guidance—the believing jinn are not like their impure ones." Ibn Ishaq said: This is what has reached us about the soothsayers of the Arabs. Warning of the Jews about the Messenger of Allah, may Allah bless him and grant him peace: The Jews—may Allah curse them—recognize him and disbelieve in him: Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada narrated to me from men of his people, who said: Among what called us to Islam, along with Allah's mercy and guidance, was what we used to hear from Jewish men. We were polytheists, worshippers of idols, while they were people of the Book, possessing knowledge that we did not have. There were constant hostilities between us and them. When we afflicted them with something they disliked, they would say to us: 'The time of a prophet is near; he will be sent soon, and we will kill you along with him like the killing of 'Ad and Iram ¹.' We often heard that from them. When Allah sent His Messenger, may Allah bless him and grant him peace, we responded to him when he called us to Allah, and we recognized what they had threatened us with. So we hastened to him, believed in him, while they disbelieved in him. Concerning us and them, these verses from Surah al-Baqara were revealed: {And when there came to them a Book from Allah confirming what was with them—although before they used to pray for victory against those who disbelieved—but when there came to them what they recognized, they disbelieved in it; so the curse of Allah is upon the disbelievers} [Al-Baqara: 89]. Ibn Hisham said: "Yastaftihun" means they seek victory; also "yastaftihun" means they seek judgment. In the Book of Allah: {Our Lord, decide between us and our people in truth, and You are the best of deciders} [Al-A'raf: 89].

Salamah mentioned the hadith of the Jew who foretold the Messenger (peace be upon him). Ibn Ishaq said: Salih ibn Ibrahim ibn Abd al-Rahman ibn Awf narrated to me from Mahmud ibn Labid, brother of Banu Abd al-Ashhal, from Salamah ibn Salamah ibn Waqsh ¹⁰—and Salamah was among the Companions of Badr—who said: We had a Jewish neighbor among Banu Abd al-Ashhal. One day he came out of his house and stopped before Banu Abd al-Ashhal. Salamah said: At that time I was the youngest among them, wearing a cloak of mine, lying in it in the courtyard of my family. He mentioned the Resurrection, the Reckoning, the Balance, Paradise, and Hell. He said that to a people who were polytheists, worshippers of idols, who did not believe that any resurrection would occur after death. They said to him: Woe to you, O so-and-so! Do you think this will happen—that people will be raised after their death to a realm containing Paradise and Hell, where they will be recompensed for their deeds? He said: Yes, by Him whom one swears by. And he wished that for his share of that Fire, he would have the largest oven in the house; they would heat it, then put him in it and seal it with clay, so that he might be saved from that Fire tomorrow. They said to him: Woe to you, O so-and-so! What is the sign of that? He said: A prophet sent from the direction of this land—and he pointed with his hand toward Mecca and Yemen. They said: When do you see him? He looked at me, for I was the youngest among them, and said: If this boy lives out his life, he will reach him. Salamah said: By Allah, night and day had not passed before Allah sent Muhammad, His Messenger (peace be upon him), while he was alive among us. We believed in him, but he disbelieved out of transgression and envy. We said to him: Woe to you, O so-and-so! Are you not the one who said to us about him what you said? He said: Yes, but it is not him. Ibn al-Hayyaban the Jew causes the conversion of Tha'labah and Usayd, sons of Sa'yah, and Asad ibn Ubayd. Ibn Ishaq said: Asim ibn Umar ibn Qatadah narrated to me from a shaykh of Banu Qurayzah who said: Do you know what caused the conversion of Tha'labah ibn Sa'yah, Usayd ibn Sa'yah ¹¹, and Asad ibn Ubayd—a group from Banu Hadl, brothers of Banu Qurayzah, who were with them in the Jahiliyyah ¹² and then became their leaders in Islam? He said: I said: No. He said: A man from the Jews of Syria, called Ibn al-Hayyaban ¹⁰, came to us a few years before Islam and settled among us. By Allah, we never saw a man who did not pray the five prayers better than him. He stayed with us, and when rain was withheld from us, we said to him: Go out, O Ibn al-Hayyaban, and ask for rain for us. He would say: No, by Allah, until you give charity before your departure. We would say: How much? He would say: A sa' ¹³ of dates or two mudds ¹⁴ of barley. He said: So we would give it, then he would go out with us to the outskirts of our lava plain and ask Allah for rain for us. By Allah, he would not leave his place until clouds passed and we were watered. He did that more than once, twice, or thrice. He said: Then death came to him while he was with us. When he knew he was dying, he said: O company of Jews, what do you think brought me from the land of wine and leavened bread to the land of hardship and hunger? He said: We said: You know best. He said: I only came to this town awaiting the emergence of a prophet whose time has drawn near. This town is his place of emigration. I hoped he would be sent so I could follow him. His time has come upon you, so do not be preceded to him, O company of Jews. For he will be sent with the shedding of blood and the captivity of children and women from those who oppose him. Do not let that prevent you from him. When the Messenger of Allah (peace be upon him) was sent and besieged Banu Qurayzah, these young men—who were youths—said: O Banu Qurayzah, by Allah, he is the prophet about whom Ibn al-Hayyaban made a covenant with you. They said: It is not him. They said: Yes, by Allah, he is indeed the one with his description. So they descended, converted, and preserved their blood, wealth, and families. Ibn Ishaq said: This is what has reached us of the reports of the Jews. Hadith of the conversion of Salman (may Allah be pleased with him): Salman (may Allah be pleased with him) yearns for Christianity after Magianism. Ibn Ishaq said: Asim ibn Umar ibn Qatadah al-Ansari narrated to me from Mahmud ibn Labid, from Abdullah ibn Abbas, who said: Salman al-Farisi narrated to me from his own mouth, saying: I was a Persian man from the people of Isfahan ¹⁰, from a village called Jayy. My father was the dihqan ¹¹ of his village, and I was the most beloved of Allah's creation to him. His love for me never ceased until he confined me in his house as a maiden is confined. I strove hard in Magianism until I became the keeper of the fire who kindles it, never letting it go out for an hour. He said: My father had a large estate. One day he was busy with some construction, so he said to me: O my son, I am occupied today with this building of mine from my estate, so go to it and inspect it—and he ordered me regarding it with some of what he wanted—then he said: Do not delay from me, for if you delay from me, you will be more important to me than my estate and will distract me from all my affairs. He said: So I went out intending his estate to which he had sent me. I passed by a church of the Christians and heard their voices in it as they were praying. I did not know what the people were about, because my father had confined me in his house. When I heard their voices, I entered upon them to see what they were doing. When I saw them, their prayer pleased me, and I became desirous of their religion. I said: By Allah, this is better than the religion we are upon. By Allah, I did not leave them until the sun set, and I abandoned my father's estate and did not go to it. Then I said to them: Where is the origin of this religion? They said: In Syria. So I returned to my father, who had sent for me, and I had distracted him from all his work. When I came to him, he said: O my son, where were you? Did I not make a covenant with you as I did? He said: I said to him: O father, I passed by people praying in a church of theirs, and what I saw of their religion pleased me. By Allah, I remained with them until the sun set. He said: O my son, there is no good in that religion. Your religion and the religion of your fathers is better than it. I said: No, by Allah, it is better than our religion. He said: So he feared for me and put fetters on my legs, then confined me in his house. Salman escapes to Syria. He said: I sent word to the Christians, saying: When a caravan from Syria comes to you, inform me of them. He said: A caravan of Christian merchants from Syria came to them, and they informed me of them. I said to them: When they finish their business and wish to return to their land, let me know. He said: When they wished to return to their land, they informed me. So I cast off the iron from my legs and went out with them until I arrived in Syria. When I arrived there, I said: Who is the most knowledgeable among the people of this religion? They said: The bishop in the church. Salman with the evil Christian bishop. He said: So I came to him and said: I have become desirous of this religion, and I would like to be with you, serve you in your church, learn from you, and pray with you. He said: Enter. So I entered with him. He said: He was an evil man. He would command them to give charity and encourage them in it, but when they collected something of it for him, he would hoard it for himself and not give it to the poor, until he had amassed seven jars of gold and silver. He said: So I hated him intensely for what I saw him doing. Then he died, and the Christians gathered to bury him. I said to them: This was an evil man. He commanded you to give charity and encouraged you in it, but when you brought it to him, he hoarded it for himself and gave nothing of it to the poor. They said to me: How do you know that? I said: I will show you his treasure. They said: Show us. So I showed them its location, and they brought out seven jars filled with gold and silver. When they saw them, they said: By Allah, we will never bury him. So they crucified him and stoned him with stones, and brought another man and put him in his place.

Salman ¹⁵ and the righteous bishop of the Christians: He said: Salman said: I have never seen a man who does not pray the five [daily prayers] whom I considered more virtuous than him, more ascetic in this world, more desirous of the Hereafter, or more diligent night and day than him. He said: So I loved him with a love I had never loved anything before like it. He said: I stayed with him for a time, then death approached him. I said to him: O so-and-so, I have been with you and loved you with a love I had never loved anything before you, and you are facing what you see of the command of Allah Almighty. To whom do you entrust me? And what do you command me? He said: O my son, by Allah, I do not know today anyone upon what I was upon. The people have perished, changed, and abandoned most of what they were upon, except a man in Mosul ¹⁶, who is upon what I was upon. So go to him. Salman goes to the bishop of Mosul: When he died and was buried, I went to the man of Mosul and said to him: O so-and-so, so-and-so entrusted me to you at his death and told me that you are upon his matter. He said: He said to me: Stay with me. So I stayed with him and found him a good man upon the matter of his companion. He did not stay long before he died. When death approached him, I said to him: O so-and-so, so-and-so entrusted me to you and commanded me to go to you, and you are facing what you see of the command of Allah. To whom do you entrust me? And what do you command me? He said: O my son, by Allah, I do not know a man upon what we were upon except a man in Nisibis ¹⁷, and he is so-and-so. So go to him. Salman goes to the bishop of Nisibis: When he died and was buried, I went to the man of Nisibis and told him my story and what my two companions had commanded me. He said: Stay with me. So I stayed with him and found him upon the matter of his two companions. I stayed with a good man. By Allah, he did not stay long before death came to him. When he was dying, I said to him: O so-and-so, so-and-so entrusted me to so-and-so, then so-and-so entrusted me to you. To whom do you entrust me? And what do you command me? He said: O my son, by Allah, I do not know anyone remaining upon our matter whom I would command you to go to except a man in Amuriyya ¹⁸ in the land of the Romans ¹⁹, for he is upon what we are upon. If you wish, go to him, for he is upon our matter. Salman goes to the man of Amuriyya: When he died and was buried, I went to the man of Amuriyya and told him my story. He said: Stay with me. So I stayed with a good man, upon the guidance of his companions and their matter. He said: And I earned [livelihood] until I had cows and a small flock of sheep. He said: Then the command of Allah came to him. When he was dying, I said to him: O so-and-so, I was with so-and-so, and he entrusted me to so-and-so, then so-and-so entrusted me to so-and-so, then so-and-so entrusted me to you. To whom do you entrust me? And what do you command me? He said: O my son, by Allah, I do not know anyone today among the people upon what we were upon whom I would command you to go to. But the time of a prophet has overshadowed you, and he is to be sent with the religion of Ibrahim ²⁰, peace be upon him. He will emerge in the land of the Arabs, his migration will be to a land between two lava fields ²¹, between which are palm trees. He has signs that are not hidden: he eats the gift ²² but does not eat the charity ²³, and between his shoulder blades is the seal of prophethood ²⁴. If you are able to reach that land, do so. Salman goes to Wadi al-Qura ²⁵: He said: Then he died and was buried, and I stayed in Amuriyya as long as Allah willed. Then a group of traders from Kalb ²⁶ passed by me, and I said to them: Carry me to the land of the Arabs, and I will give you these cows and this flock of sheep. They said: Yes. So I gave them to them, and they carried me with them until, when they reached Wadi al-Qura, they wronged me and sold me as a slave to a Jewish man. I stayed with him and saw the palm trees, so I hoped that it might be the land my companion had described to me, but it was not certain in my mind. Salman goes to Medina: While I was with him, a cousin of his from Banu Qurayza ²⁷ came from Medina and bought me from him. He took me to Medina. By Allah, as soon as I saw it, I recognized it by the description of my companion. So I stayed there. Then the Messenger of Allah, may Allah bless him and grant him peace, was sent [as a prophet]. He stayed in Mecca as long as he stayed, and I heard no mention of him due to my preoccupation with slavery. Then he migrated to Medina. Salman hears of the Prophet's migration to Medina: By Allah, I was at the top of a palm tree working for my master, while my master was sitting below me, when a cousin of his came and stopped by him and said: O so-and-so, may Allah destroy Banu Qayla ²⁸! By Allah, they are now gathered at Quba' ²⁹ with a man who has come to them from Mecca today, claiming to be a prophet. The lineage of Qayla: Ibn Hisham said: Qayla bint Kahil ibn 'Udhra ibn Sa'd ibn Zayd ibn Layth ibn Sud ibn Aslam ibn al-Haf ibn Quda'a, the mother of al-Aws and al-Khazraj ³⁰. Al-Nu'man ibn Bashir al-Ansari said, praising al-Aws and al-Khazraj: "Nobles from the children of Qayla, no associate found fault with them in companionship. Generous heroes, they go to generosity, considering the deeds of their fathers as a vow." These two lines are from a poem of his. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada al-Ansari narrated to me from Mahmud ibn Labid from 'Abdullah ibn 'Abbas, who said: Salman said: When I heard that, I was seized by al-'Urawra' ³¹. Ibn Hisham said: Al-'Urawra' is shivering from cold and trembling; if accompanied by sweat, it is al-Ruhada' ³², both are long [vowel]. I thought I would fall on my master, so I came down from the palm tree and began saying to that cousin: What are you saying? My master became angry and struck me a severe blow, then said: What is it to you and this? Get back to your work. I said: Nothing, I only wanted to verify what he said. Salman verifies the message of Muhammad, may Allah bless him and grant him peace: He said: I had some savings. When evening came, I took it and went to the Messenger of Allah, may Allah bless him and grant him peace, while he was at Quba'. I entered upon him and said to him: It has reached me that you are a righteous man, and you have companions who are strangers in need. This is something I had for charity, and I considered you more deserving of it than others. He said: I brought it near him. The Messenger of Allah, may Allah bless him and grant him peace, said to his companions: Eat, but he withheld his hand and did not eat. I said to myself: This is one [sign]. Then I left him and gathered some more. The Messenger of Allah, may Allah bless him and grant him peace, moved to Medina. Then I came to him with it and said: I have seen that you do not eat charity, so this is a gift with which I honor you. He said: So the Messenger of Allah, may Allah bless him and grant him peace, ate from it and commanded his companions, and they ate with him. I said to myself: These are two [signs]. Then I came to the Messenger of Allah, may Allah bless him and grant him peace, while he was at Baqi' al-Gharqad ³³, having followed the funeral of a man from his companions. I was wearing two cloaks. He was sitting with his companions. I greeted him and then turned around to look at his back, to see the seal that my companion had described to me. When the Messenger of Allah, may Allah bless him and grant him peace, saw me turning behind him, he knew that I was verifying something described to me, so he threw his cloak from his back. I looked at the seal and recognized it. I bent over him, kissing it and weeping. The Messenger of Allah, may Allah bless him and grant him peace, said to me: "Turn around." So I turned around and sat before him, and I told him my story as I have told you, O Ibn 'Abbas. The Messenger of Allah, may Allah bless him and grant him peace, was pleased that his companions should hear that. Then slavery occupied Salman until he missed [the battles of] Badr and Uhud with the Messenger of Allah, may Allah bless him and grant him peace.

Salman freed himself from slavery by the command of the Messenger of Allah and his help, peace be upon him. Salman said: Then the Messenger of Allah, peace be upon him, said to me: 'Make a contract of manumission ³⁴, O Salman.' So I made a contract with my master for three hundred palm trees to revive for him with the fagir ³⁵, and forty uqiyyas ³⁶. The Messenger of Allah, peace be upon him, said to his Companions: 'Help your brother.' So they helped me with palm saplings: one man with thirty saplings, another with twenty, another with fifteen, another with ten—each man helped according to what he had—until three hundred saplings were gathered for me. The Messenger of Allah, peace be upon him, said to me: 'Go, O Salman, and dig holes for them. When you finish, come to me, and I will plant them with my own hands.' So I dug holes, and my Companions helped me. When I finished, I came and informed him. Then the Messenger of Allah, peace be upon him, went out with me to them. We brought the saplings to him, and the Messenger of Allah, peace be upon him, planted them with his hand until we finished. By Him in Whose hand is the soul of Salman, not a single sapling died. He said: So I paid the palm trees, and the money remained due from me. Then the Messenger of Allah, peace be upon him, was brought a piece of gold like a hen's egg from some mine. He said: 'What has the Persian manumitted slave done?' He said: So I was called to him. He said: 'Take this and pay off what is due from you, O Salman.' I said: 'O Messenger of Allah, how much of what I owe will this cover?' He said: 'Take it, for Allah will pay off your debt through it.' He said: So I took it and weighed out for them from it—by Him in Whose hand is the soul of Salman—forty uqiyyas, and I paid them their full right from it, and Salman was freed. Then I witnessed the Battle of the Trench ³⁷ with the Messenger of Allah, peace be upon him, as a free man, and thereafter I never missed any battle with him. Ibn Ishaq said: Yazid ibn Abi Habib narrated to me from a man of Abd al-Qays from Salman that he said: When I said, 'O Messenger of Allah, how much of what I owe will this cover?' the Messenger of Allah, peace be upon him, took it and turned it over on his tongue, then said: 'Take it and pay them fully from it.' So I took it and paid them their full right from it, all forty uqiyyas. The story of Salman with the man in Amuriyya ³⁸: Ibn Ishaq said: Asim ibn Umar ibn Qatada narrated to me, saying: One whom I do not suspect narrated to me from Umar ibn Abd al-Aziz ibn Marwan, saying: I was told from Salman al-Farisi that he said to the Messenger of Allah, peace be upon him, when he told him his story: The man of Amuriyya said to him: 'Go to such-and-such a place in the land of Syria, for there is a man ³⁹ between two thickets. He comes out every year from this thicket to that thicket, crossing over. People with ailments intercept him, and he does not supplicate for any of them except that they are healed. Ask him about this religion you seek, for he will inform you about it.' Salman said: So I set out until I came to where he was described to me. I found the people gathered there with their sick, until he came out that night crossing from one thicket to the other. The people thronged him with their sick—he did not supplicate for any sick person except that he was healed—and they overwhelmed me, so I could not get to him until he entered the thicket he intended to enter, except for his shoulder. He said: So I grabbed him. He said: 'Who is this?' and turned to me. I said: 'May Allah have mercy on you, tell me about the Hanifiyya ⁴⁰, the religion of Abraham.' He said: 'You ask me about something that people do not ask about today. The time of a Prophet who will be sent with this religion from the people of the Sanctuary ⁴¹ has come upon you. Go to him, for he will guide you to it.' He said: Then he entered. He said: The Messenger of Allah, peace be upon him, said to Salman: 'If you have told me the truth, O Salman, you have met Jesus son of Mary'—upon our Prophet and him be peace. Mention of Waraqa ibn Nawfal ibn Asad ibn Abd al-Uzza, and Ubayd Allah ibn Jahsh, and Uthman ibn al-Huwayrith, and Zayd ibn Amr ibn Nufayl: Their doubt about idolatry: Ibn Ishaq said: Quraysh gathered one day for a festival of theirs at one of their idols which they venerated, sacrificed to, and around which they performed devotions and circumambulation. That was a festival for them every year on a day. Four men withdrew privately, then said to one another: 'Be truthful with each other, and let each conceal the others' secrets.' They said: 'Agreed.' They were: Waraqa ibn Nawfal ibn Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy; and Ubayd Allah ibn Jahsh ibn Ri'ab ibn Ya'mar ibn Sabra ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad ibn Khuzayma—his mother was Umayma bint Abd al-Muttalib; and Uthman ibn al-Huwayrith ibn Asad ibn Abd al-Uzza ibn Qusayy; and Zayd ibn Amr ibn Nufayl ibn Abd al-Uzza ibn Abd Allah ibn Qurt ibn Riyah ibn Rizah ibn Adi ibn Ka'b ibn Lu'ayy. They said to one another: 'By Allah, you know that your people are upon nothing! They have indeed strayed from the religion of their father Abraham. What is a stone that we circumambulate? It neither hears nor sees, nor harms nor benefits! O people, seek for yourselves, for by Allah you are upon nothing.' So they dispersed in the lands seeking the Hanifiyya, the religion of Abraham. Waraqa and Ibn Jahsh become Christians: As for Waraqa ibn Nawfal, he became firmly established in Christianity and followed the scriptures from its people until he acquired knowledge from the People of the Book. As for Ubayd Allah ibn Jahsh, he remained in his state of confusion until he embraced Islam, then he migrated with the Muslims to Abyssinia, along with his wife Umm Habiba bint Abi Sufyan, who was a Muslim. When he arrived there, he became a Christian and abandoned Islam, until he died there as a Christian. Ibn Jahsh tempts the Abyssinian emigrants to become Christians: Ibn Ishaq said: Muhammad ibn Ja'far ibn al-Zubayr narrated to me, saying: When Ubayd Allah ibn Jahsh became a Christian, he used to pass by the Companions of the Messenger of Allah, peace be upon him, while they were there in the land of Abyssinia, and say: 'We have opened our eyes, while you are still blinking ⁴²'—meaning, we have seen, while you are seeking sight and have not yet seen. That is because a puppy, when it wants to open its eyes to look, blinks to see. His saying 'opened our eyes' means opened his eyes. The Messenger of Allah, peace be upon him, marries the wife of Ibn Jahsh after his death: Ibn Ishaq said: After his death, the Messenger of Allah, peace be upon him, married his wife Umm Habiba bint Abi Sufyan ibn Harb. Ibn Ishaq said: Muhammad ibn Ali ibn Husayn narrated to me that the Messenger of Allah, peace be upon him, sent Amr ibn Umayya al-Damri to the Negus ⁴³ concerning her, and the Negus proposed to her on his behalf, married her to him, and gave her a dowry from the Messenger of Allah, peace be upon him, of four hundred dinars. Muhammad ibn Ali said: We think that Abd al-Malik ibn Marwan set the dowry of women at four hundred dinars only because of that. The one who gave her in marriage to the Prophet, peace be upon him, was Khalid ibn Sa'id ibn al-As. Uthman ibn al-Huwayrith becomes a Christian and goes to Caesar: Ibn Ishaq said: As for Uthman ibn al-Huwayrith, he went to Caesar, the king of Rome, became a Christian, and gained a good standing with him. Ibn Hisham said: Uthman ibn al-Huwayrith has a story with Caesar which I refrained from mentioning due to what I mentioned in the story of the Sacrilegious War ⁴⁴. Zayd refrains from all religions: Ibn Ishaq said: As for Zayd ibn Amr ibn Nufayl, he stopped and did not enter Judaism or Christianity. He abandoned the religion of his people, so he withdrew from idols, carrion, blood, and the sacrifices offered to idols. He forbade the killing of infant girls ⁴⁵ and said: 'I worship the Lord of Abraham,' and he openly criticized his people for what they were upon. Ibn Ishaq said: Hisham ibn Urwa narrated to me from his father, from his mother Asma bint Abi Bakr, may Allah be pleased with her.

May Allah be pleased with them both. He said: I saw Zayd ibn 'Amr ibn Nufayl, an old man leaning his back against the Ka'bah, saying: 'O tribe of Quraysh, by Him in Whose hand is the soul of Zayd ibn 'Amr, none of you follows the religion of Ibrahim except me.' Then he would say: 'O Allah, if I knew which face is most beloved to You, I would worship You with it, but I do not know it.' Then he would prostrate on his palm. Ibn Ishaq said: I was told that his son Sa'id ibn Zayd ibn 'Amr ibn Nufayl and 'Umar ibn al-Khattab, who was his cousin, said to the Messenger of Allah, may Allah bless him and grant him peace: 'Do you ask forgiveness for Zayd ibn 'Amr?' He said: 'Yes, for he will be raised as a nation alone.' Poetry of Zayd on forsaking idolatry: Zayd ibn 'Amr ibn Nufayl said concerning his abandonment of his people's religion and what he suffered from them on that account: One Lord, or a thousand lords? / Shall I worship when affairs are divided? I have set aside al-Lat and al-'Uzza both / Thus does the patient, resolute one do. I worship not al-'Uzza nor her two daughters / Nor do I visit the idols of Banu 'Amr. Nor do I worship Hubal, though he was a lord / To us in time past, when my understanding was weak. I marvel—and in the nights are wondrous things / And in the days, which the discerning knows— That Allah has destroyed many men / Whose way was wickedness, And spared others for the righteousness of a people / So that the young child grows up among them. While a man stumbles, one day he recovers / Like the moistened branch that revives. But I worship the Most Merciful, my Lord / That the Forgiving Lord may forgive my sin. So fear Allah, your Lord—preserve it; / Whenever you preserve it, you will not perish. You see the righteous, their abode is Gardens / And for the disbelievers a blazing Fire, And disgrace in life, and if they die / They meet what breasts cannot contain. Zayd ibn 'Amr ibn Nufayl also said—Ibn Hisham said: These verses are by Umayyah ibn Abi al-Salt in a poem of his, except the first two lines, the fifth line, and the last line. The first hemistich of the first line is from other than Ibn Ishaq: To Allah I direct my praise and my thanks / And a firm word that will not cease to endure forever. To the Most High King, above Whom / There is no god, nor any lord near. O man, beware of destruction / For you cannot hide anything from Allah. And do not set up any other with Allah / For the path of guidance has become clear. Your mercy! Indeed the jinn were their hope / But You are my God, our Lord, and my hope. I am content with You, O Allah, as Lord, so I will not / See myself worshipping any god other than Allah as a second. And You are the One Who, from bounty and mercy / Sent to Musa a messenger, a caller. I said to him: Go, you and Harun, and call / To Allah, Pharaoh who was a tyrant. And say to him: Did you set up these [heavens] / Without pegs, until they stood firm as they are? And say to him: Did you raise this [sky] without / Pillars? Then be gentle with you, O builder. And say to him: Did you set in its midst / A luminous [moon] when night covers it, a guide? And say to him: Who sends the sun at morn / So that whatever it touches of the earth becomes bright? And say to him: Who causes the grain to grow in / The soil, so that the vegetation springs up, quivering, rising? And brings forth its grain at its tips / In that are signs for those who are mindful. And You, by grace from You, saved Yunus / When he spent nights in the belly of a fish. And if I were to glorify Your Name, our Lord / I would do much, unless You forgive my sins. So Lord of servants, bestow blessing and mercy / Upon me, and bless my sons and my wealth. Zayd ibn 'Amr reproaching his wife Safiyyah bint al-Hadrami: Genealogy of al-Hadrami: Ibn Hisham said: The name of al-Hadrami is 'Abdullah ibn 'Abbad, one of al-Sadaf. Al-Sadaf is 'Amr ibn Malik, one of al-Sakun ibn Ashras ibn Kindi. It is also said: Kindah ibn Thawr ibn Muratti' ibn 'Ufayr ibn 'Adi ibn al-Harith ibn Murrah ibn Adad ibn Zayd ibn Muhsa' ibn 'Amr ibn 'Urayb ibn Zayd ibn Kahlan ibn Saba'. It is also said: Muratti' ibn Malik ibn Zayd ibn Kahlan ibn Saba'. Zayd reproaches his wife for preventing him from seeking the Hanifiyyah: Ibn Ishaq said: Zayd ibn 'Amr had resolved to leave Mecca to travel the earth seeking the Hanifiyyah, the religion of Ibrahim—peace be upon him. Whenever Safiyyah bint al-Hadrami saw him preparing to leave and intending to do so, she would inform al-Khattab ibn Nufayl. Al-Khattab ibn Nufayl was his paternal uncle and maternal brother, and he would reproach him for abandoning his people's religion. Al-Khattab had appointed Safiyyah over him, saying: 'If you see him intending something, inform me.' So Zayd said: Do not think me in humiliation, / O Safiyyah, as long as my mount and his mount are [different]. Indeed, when I fear humiliation, / I follow the tracks of his riding camel. A diver into the doors of kings, / And one who avoids the reckless, his companion. A cutter of ties that humiliate / Without peers, his difficulties. Humiliation only befalls / The donkey when its hide is weakened. He says: I am not humiliated / By striking its sides, its hardness. And my maternal brother, then my paternal uncle, / His speech does not agree with me. And when he reproaches me with evil, / I am not at a loss for an answer. If I wished, I would say what / I have, whose keys and door are with me. Zayd's saying when facing the Ka'bah: Ibn Ishaq said: I was told by some of Zayd ibn 'Amr ibn Nufayl's family that when Zayd faced the Ka'bah inside the mosque, he would say: 'Here I am, truly, truly, in devotion and servitude. I seek refuge in what Ibrahim sought refuge in, facing the qiblah, standing.' When he said: 'I submit my face to You, O Allah, a humble, submissive one. Whatever burden You place on me, I will bear it. I seek righteousness, not uncle [i.e., tribal pride]. One who emigrates is not like one who stays.' Ibn Hisham said: It is also said: 'Righteousness is more lasting, not uncle. One who emigrates is not like one who stays.' He said: His saying 'facing the Ka'bah' is from some scholars. Ibn Ishaq said: Zayd ibn 'Amr ibn Nufayl said: I submit my face to Him to Whom / The earth submits, bearing heavy rocks. He spread it, and when He saw it established / On water, He set mountains upon it. I submit my face to Him to Whom / The clouds submit, bearing sweet, pure water. When they are driven to a land / They obey, and pour down upon it torrents. Al-Khattab harms Zayd and besieges him: Al-Khattab had harmed Zayd until he drove him to the upper part of Mecca, so he settled at Hira' opposite Mecca. Al-Khattab appointed over him some young men of Quraysh and their foolish ones, saying to them: 'Do not let him enter Mecca.' So he would only enter it secretly from them. When they learned of that, they would inform al-Khattab, who would expel him and harm him, disliking that he should corrupt their religion for them or that anyone should follow him in abandoning it. So he said, magnifying his sanctity against those who deemed lawful what they did to him from his people: 'O Allah, I am in a state of ihram ⁴⁶, not of halal ⁴⁷. And my house is in the middle of the settlement, near al-Safa, not a place of error.' Zayd travels to Syria and his death: Then he set out seeking the religion of Ibrahim, peace be upon him, and questioning the monks and rabbis until he reached Mosul and all of the Jazirah. Then he turned back and traversed all of Syria until he came to a monk at Mifa'ah ⁴⁸ in the land of al-Balqa', to whom, they claimed, the knowledge of the Christians was ultimately traced. He asked him about the Hanifiyyah, the religion of Ibrahim. He said: 'You are seeking a religion for which you will find no one to guide you today. But the time of a Prophet has drawn near, who will emerge from your land from which you came, sent with the Hanifiyyah religion of Ibrahim. So go back to it, for he is about to be sent; this is his time.' He had examined Judaism and Christianity but was not satisfied with either. So he departed quickly, when that monk said what he said, heading for Mecca. But when he reached the middle of the land of Lakhm, they attacked him and killed him. Waraqah eulogizes Zayd: Waraqah ibn Nawfal ibn Asad said, weeping for him: You have been guided and favored, O son of 'Amr, for you / Have avoided a blazing oven of Fire. By your religion, a Lord like Whom there is no lord, / And your abandonment of the idols of the Taghut ⁴⁹ as they are. And your attainment of the religion you sought, / And you were not heedless of your Lord's oneness. So you have come to a home whose abode is honorable, / Where you are entertained with generosity, rejoicing. You meet the Friend of Allah [Ibrahim] there, and you were not / Among the people, a tyrant falling into the Fire. And a person may attain his Lord's mercy / Even if he were under the earth, seventy valleys deep.

Ibn Hisham said: The first two verses of it are attributed to Umayya ibn Abi al-Salt, and the last verse is from a poem of his. His statement: "the idols of the tyrants" is from other than Ibn Ishaq. Description of the Messenger of God, may God bless him and grant him peace, from the Gospel: John the Apostle confirms the mission of the Messenger, may God bless him and grant him peace, from the Gospel: Ibn Ishaq said: It has reached me concerning what Jesus son of Mary established, from what came to him from God in the Gospel for the people of the Gospel, regarding the description of the Messenger of God, may God bless him and grant him peace, which John the Apostle confirmed for them when he copied the Gospel for them from the covenant of Jesus son of Mary, peace be upon him, concerning the Messenger of God, may God bless him and grant him peace, to them: he said: "Whoever hates me hates the Lord. And if I had not done before them deeds that no one before me had done, they would have no sin. But now they have become insolent and think that they honor me, and also the Lord. But it is necessary that the word in the Law be fulfilled: 'They hated me without cause,' that is, falsely. So when the Paraclete ⁵⁰ comes, whom God will send to you from the Lord, and the Holy Spirit who came from the Lord, he will testify about me, and you also, because you have been with me from the beginning in this. I have told you so that you may not complain." And "al-Munhamanna" ⁵¹ in Syriac is Muhammad, and in Greek it is the Paraclete, may God bless him and grant him peace. The Mission of the Prophet, may God bless him and grant him peace: God took the covenant from the messengers to believe in him, may God bless him and grant him peace: He said: Abu Muhammad Abd al-Malik ibn Hisham narrated to us, saying: Ziyad ibn Abd Allah al-Bakka'i narrated to us, from Muhammad ibn Ishaq al-Muttalibi, who said: When Muhammad, the Messenger of God, may God bless him and grant him peace, reached forty years of age, God Almighty sent him as a mercy to the worlds and as a bringer of good tidings to all people. And God, Blessed and Exalted, had taken a covenant from every prophet He sent before him to believe in him, affirm him, and support him against those who opposed him, and He took from them that they should convey that to everyone who believed in them and affirmed them. So they fulfilled what was required of them in that regard. God Almighty says to Muhammad, may God bless him and grant him peace: {And when God took the covenant of the prophets: 'Whatever I give you of the Scripture and wisdom, then there comes to you a messenger confirming what is with you, you must believe in him and support him.' He said, 'Do you affirm and take on that My burden?'} [Al-Imran: 81], meaning the weight of what I have charged you with from My covenant: {They said, 'We affirm.' He said, 'Then bear witness, and I am with you among the witnesses.'} [Al-Imran: 81]. So God took the covenant from all the prophets to affirm him and support him against those who opposed him, and they conveyed that to those who believed in them and affirmed them from the people of these two scriptures. The True Dream at the Beginning of the Revelation to the Messenger of God, may God bless him and grant him peace: Ibn Ishaq said: Al-Zuhri mentioned from Urwa ibn al-Zubayr, from Aisha, may God be pleased with her, that she told him: The first thing that began with the Messenger of God, may God bless him and grant him peace, from prophethood, when God intended to honor him and have mercy on the servants through him, was the true dream. The Messenger of God, may God bless him and grant him peace, would not see a dream in his sleep except that it came like the break of dawn. She said: And God Almighty made solitude beloved to him, so nothing was more beloved to him than to be alone. The Greeting of the Stone and the Tree to Him, may God bless him and grant him peace: Ibn Ishaq said: Abd al-Malik ibn Ubayd Allah ibn Abi Sufyan ibn al-Ala ibn Jariya al-Thaqafi, who was a knowledgeable narrator, narrated to me from some scholars: That when God intended to honor the Messenger of God, may God bless him and grant him peace, and began prophethood with him, whenever he went out for his needs, he would go far until the houses were out of sight, and he would go to the ravines of Mecca and the valleys. The Messenger of God, may God bless him and grant him peace, would not pass by a stone or a tree except that it said: "Peace be upon you, O Messenger of God." He said: Then the Messenger of God, may God bless him and grant him peace, would look around him, to his right, left, and behind, and he would see only trees and stones. So the Messenger of God, may God bless him and grant him peace, remained like that, seeing and hearing, as long as God willed. Then Gabriel, peace be upon him, came to him with what came to him from God's honor, while he was in Hira in the month of Ramadan. The Descent of Gabriel upon Him, may God bless him and grant him peace: Ibn Ishaq said: Wahb ibn Kaysan, the freed slave of the family of al-Zubayr, narrated to me. He said: I heard Abd Allah ibn al-Zubayr saying to Ubayd ibn Umayr ibn Qatada al-Laythi: "Tell us, O Ubayd, how did the beginning of what was initiated with the Messenger of God, may God bless him and grant him peace, from prophethood occur, when Gabriel, peace be upon him, came to him?" He said: Ubayd said - and I was present, narrating to Abd Allah ibn al-Zubayr and those with him from the people: "The Messenger of God, may God bless him and grant him peace, used to retreat ⁵² in Hira for a month every year, and that was part of the tahannuth ⁵³ that Quraysh practiced in the Jahiliyya. And tahannuth means devotion." Ibn Ishaq said: Abu Talib said: "And Thawr and the one who firmly set Thabir in its place, and the one who ascends to ascend in Hira and descends." Tahannuth and tahannuf: Ibn Hisham said: The Arabs say tahannuth and tahannuf, meaning al-Hanifiyya ⁵⁴, substituting the fa for the tha, just as they said jadaf and jadath, meaning the grave. Ru'ba ibn al-Ajjaj said: "If only my stones were with the ajdaf ⁵⁵" meaning the ajdath. This verse is in a rajaz poem of his. And the verse of Abu Talib is in a poem of his that I will mention, God willing, in its place. Ibn Hisham said: Abu Ubayda told me that the Arabs say famm in place of thumm, substituting the fa for the tha. Ibn Ishaq said: Wahb ibn Kaysan narrated to me, saying: Ubayd said: The Messenger of God, may God bless him and grant him peace, would retreat that month every year, feeding the poor who came to him. When the Messenger of God, may God bless him and grant him peace, completed his retreat of that month, the first thing he would do upon returning from his retreat was to go to the Kaaba before entering his house, and he would circumambulate it seven times, or as much as God willed, then he would return to his house. Until when the month came in which God Almighty intended for him what He intended of His honor, in the year in which God Almighty sent him, and that month was the month of Ramadan, the Messenger of God, may God bless him and grant him peace, went out to Hira as he used to go out for his retreat, with his family. When the night came in which God honored him with His message and had mercy on the servants through him, Gabriel, peace be upon him, came to him with the command of God Almighty. The Messenger of God, may God bless him and grant him peace, said: "Gabriel came to me while I was asleep, with a brocade cloth ⁵⁶ containing writing, and he said, 'Read!'"

"A book," and he said: "Recite!" He said: "I said, 'I am not a reciter.'" He said: "He pressed me with it until I thought it was death, then he released me." Then he said: "Recite!" He said: "I said, 'I am not a reciter?'" He said: "He pressed me with it until I thought it was death, then he released me." Then he said: "Recite!" He said: "I said, 'What shall I recite?'" He said: "He pressed me with it until I thought it was death, then he released me." Then he said: "Recite!" He said: "I said, 'What shall I recite?' I only said that to protect myself from him, lest he do to me again what he had done." He said: "Then he said: {Recite in the name of your Lord who created, created man from a clot. Recite, and your Lord is the Most Generous, who taught by the pen, taught man what he did not know} [Surah al-'Alaq: 1 to its end]." He said: "So I recited it, then he finished and departed from me. I awoke from my sleep, and it was as if a book had been inscribed in my heart." He said: "Then I went out until, when I was in the middle of the mountain, I heard a voice from heaven saying: 'O Muhammad, you are the Messenger of Allah, and I am Jibril (Gabriel).'" He said: "So I raised my head to heaven looking, and behold, Jibril was in the form of a man with his feet set straight on the horizon of the sky, saying: 'O Muhammad, you are the Messenger of Allah, and I am Jibril.'" He said: "So I stood looking at him, neither advancing nor retreating. I began to turn my face away from him to the horizons of the sky." He said: "And I did not look in any direction except that I saw him like that. I continued standing, neither moving forward nor backward, until Khadijah sent her messengers in search of me. They reached the heights of Makkah and returned to her, while I was still standing in that place. Then he departed from me." The Messenger (peace be upon him) informs Khadijah (may Allah be pleased with her) of the descent of Jibril upon him: "Then I departed, returning to my family, until I came to Khadijah. I sat beside her thigh, drawing close to her." She said: "O Aba al-Qasim, where were you? By Allah, I sent my messengers in search of you until they reached Makkah and returned to me." Then he told her what he had seen. She said: "Rejoice, O son of my uncle, and be steadfast. By Him in whose hand is the soul of Khadijah, I truly hope that you are the Prophet of this nation." Khadijah (may Allah be pleased with her) informs Waraqah ibn Nawfal: Then she stood up, gathered her garments around her, and set out to Waraqah ibn Nawfal ibn Asad ibn 'Abd al-'Uzza ibn Qusayy, who was her cousin. Waraqah had become a Christian, read the scriptures, and heard from the people of the Torah and the Gospel. She informed him of what the Messenger of Allah (peace be upon him) had told her—that he had seen and heard. Waraqah ibn Nawfal said: "Holy, Holy! By Him in whose hand is the soul of Waraqah, if you have told me the truth, O Khadijah, then the great Namus (the Angel of Revelation) who used to come to Musa (Moses) has come to him, and he is indeed the Prophet of this nation. Tell him to be steadfast." So Khadijah returned to the Messenger of Allah (peace be upon him) and informed him of Waraqah ibn Nawfal's words. When the Messenger of Allah (peace be upon him) completed his seclusion and departed, he did as he used to do: he began with the Ka'bah, circumambulating it. Waraqah ibn Nawfal met him while he was circumambulating the Ka'bah. He said: "O son of my brother, tell me what you have seen and heard." So the Messenger of Allah (peace be upon him) informed him. Waraqah said to him: "By Him in whose hand is my soul, you are indeed the Prophet of this nation. The great Namus who came to Musa has come to you. You will be denied, you will be harmed, you will be expelled, and you will fight them. If I live to see that day, I will surely support Allah with a support known to Him." Then he brought his head close to him and kissed his forehead. Then the Messenger of Allah (peace be upon him) departed to his home. Khadijah's (may Allah be pleased with her) verification of the revelation: Ibn Ishaq said: Isma'il ibn Abi Hakim, the freed slave of the family of al-Zubayr, narrated to me that he was told about Khadijah (may Allah be pleased with her) that she said to the Messenger of Allah (peace be upon him): "O son of my uncle, can you inform me about this companion of yours who comes to you when he comes?" He said: "Yes." She said: "When he comes to you, inform me of him." So Jibril (peace be upon him) came to him as he used to do. The Messenger of Allah (peace be upon him) said to Khadijah: "O Khadijah, this is Jibril who has come to me." She said: "Stand up, O son of my uncle, and sit on my left thigh." So the Messenger of Allah (peace be upon him) stood and sat on it. She said: "Do you see him?" He said: "Yes." She said: "Then move and sit on my right thigh." She said: "So the Messenger of Allah (peace be upon him) moved and sat on her right thigh." She said: "Do you see him?" He said: "Yes." She said: "Then move and sit in my lap." She said: "So the Messenger of Allah (peace be upon him) moved and sat in her lap." She said: "Do you see him?" He said: "Yes." He said: "Then she uncovered herself and threw off her head covering while the Messenger of Allah (peace be upon him) was sitting in her lap. Then she said to him: 'Do you see him?' He said: 'No.' She said: 'O son of my uncle, be steadfast and rejoice. By Allah, he is an angel, and this is not a devil.'" Ibn Ishaq said: I narrated this hadith to 'Abdullah ibn Hasan, and he said: "I heard my mother, Fatimah bint Husayn, narrating this hadith from Khadijah, except that I heard her say: 'She brought the Messenger of Allah (peace be upon him) between herself and her garment, and at that point Jibril departed. She said to the Messenger of Allah (peace be upon him): "This is an angel, and he is not a devil."'" The Beginning of the Revelation of the Qur'an: When the Qur'an was revealed: Ibn Ishaq said: The revelation began for the Messenger of Allah (peace be upon him) in the month of Ramadan, according to the saying of Allah Almighty: {The month of Ramadan in which the Qur'an was revealed, a guidance for mankind and clear proofs of guidance and the criterion} [Surah al-Baqarah: 185]. And Allah Almighty said: {Indeed, We sent it down during the Night of Decree. And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the break of dawn} [Surah al-Qadr: 1-5]. And Allah Almighty said: {Ha, Meem. By the clear Book, indeed, We sent it down during a blessed night. Indeed, We were ever warning. On that night every precise matter is made distinct—a command from Us. Indeed, We were ever sending messengers} [Surah al-Dukhan: 1-5]. And Allah Almighty said: {If you have believed in Allah and in what We sent down to Our servant on the Day of the Criterion, the day when the two armies met} [Surah al-Anfal: 41]. That was the meeting of the Messenger of Allah (peace be upon him) and the polytheists at Badr. The date of the Battle of Badr: Ibn Ishaq said: Abu Ja'far Muhammad ibn 'Ali ibn Husayn narrated to me that the Messenger of Allah (peace be upon him) and the polytheists met at Badr on Friday, the morning of the seventeenth of Ramadan. Ibn Ishaq said: Then the revelation continued to come to the Messenger of Allah (peace be upon him), while he believed in Allah and affirmed what came to him from Him, accepting it with acceptance and bearing what he was charged with, regardless of the pleasure or displeasure of people. Prophethood is a burden and a hardship; none can bear it or endure it except those of strength and resolve among the messengers, with the help and success of Allah Almighty, because of what they face from people and the rejection they encounter regarding what they bring from Allah, glorified and exalted be He. He said: So the Messenger of Allah (peace be upon him) proceeded with the command of Allah, despite the opposition and harm he received from his people. The Acceptance of Islam by Khadijah bint Khuwaylid: Her standing by his side (peace be upon him): Khadijah bint Khuwaylid believed in him, affirmed what came to him from Allah, supported him in his mission, and was the first to believe in Allah and His Messenger and affirm what came from him. Through her, Allah lightened the burden of His Prophet (peace be upon him). He would not hear anything he disliked—such as rejection or denial—that grieved him, except that Allah would relieve him through her when he returned to her. She would strengthen him, lighten his burden, affirm him, and make the matter of the people easy for him. May Allah Almighty have mercy on her.

The glad tidings to Khadija of a house in Qasab ⁵⁷: Ibn Ishaq said: Hisham ibn Urwa narrated to me from his father Urwa ibn al-Zubayr from Abdullah ibn Ja'far ibn Abi Talib (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "I was commanded to give glad tidings to Khadija of a house in Qasab, wherein there is no clamor nor fatigue." ⁵⁷ Ibn Hisham said: Qasab is hollowed pearl. Gabriel conveys to Khadija the greeting of peace from her Lord: Ibn Hisham said: One whom I trust narrated to me that Gabriel (peace be upon him) came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: "Convey to Khadija the greeting of peace from her Lord." So the Messenger of Allah (peace and blessings of Allah be upon him) said: "O Khadija, this is Gabriel conveying to you the greeting of peace from your Lord." Khadija said: "Allah is Peace, and from Him is peace, and upon Gabriel be peace." The Interruption of Revelation and the Revelation of Surah al-Duha: Ibn Ishaq said: Then the revelation ceased from the Messenger of Allah (peace and blessings of Allah be upon him) for a period, until this became difficult for him and grieved him. Then Gabriel came to him with Surah al-Duha, in which his Lord swore to him, He who had honored him with what He had honored him, that He had not forsaken him nor hated him. Allah the Exalted said: {By the forenoon, and by the night when it covers with darkness, your Lord has not forsaken you, nor has He hated you, and the Hereafter is better for you than the first [life]} [al-Duha: 1-4]. He says: He has not cut you off and left you, nor has He hated you since He loved you. {And the Hereafter is better for you than the first [life]}, meaning what is with Me of your return to Me is better for you than what I have hastened for you of honor in this world. {And your Lord is going to give to you, and you will be satisfied} [al-Duha: 5] with victory in this world and reward in the Hereafter. {Did He not find you an orphan and give [you] refuge? And He found you lost and guided [you], and He found you poor and made [you] self-sufficient} [al-Duha: 6-8]. Allah makes known to him what He had initiated for him of His honor in the immediate matter, and His favor upon him in his orphanhood, poverty, and being lost, and His rescue of him from all that by His mercy. ⁵⁸ Explanation of the vocabulary of Surah al-Duha: Ibn Hisham said: Saja ⁵⁹ means stillness. Umayya ibn Abi al-Salt al-Thaqafi said: "When he came at a time of weakness, while my companions had slept, and the night had become still with the pitch-black darkness." ⁵⁹ This verse is from a poem of his. The eye is called sajiya when its gaze is still, and its gaze has become still (saja). Jarir said: "And indeed we shot you, when you departed, with eyes, still (sawaji), that kill from behind the curtains." This verse is from a poem of his. Al-A'il ⁶⁰ is the poor. Abu Khirash al-Hudhali said: "To his house comes the distressed in winter, and the one who seeks hospitality, worn out in tattered clothes, poor (a'il)." ⁶⁰ Its plural is 'ala and 'ayl. This verse is from a poem of his, which I will mention in its place, Allah willing. Al-A'il also means the one who supports a family. Al-A'il also means the fearful. And in the Book of Allah the Exalted: {That is more suitable that you not be unjust (ta'ulu)} [al-Nisa: 3]. Abu Talib said: "With a just balance that does not diminish a grain, having a witness from himself, not unjust (a'il)." This verse is from a poem of his, which I will mention in its place, Allah willing. Al-A'il also means the heavy, exhausting thing. A man says: "This matter has 'alani," meaning it has weighed me down and exhausted me. Al-Farazdaq said: "You see the noble chiefs of Quraysh, when the matter in calamities becomes heavy (a'ala)." ⁶¹ This verse is from a poem of his. {So as for the orphan, do not oppress [him], and as for the petitioner, do not repel [him]} [al-Duha: 9-10], meaning do not be tyrannical, arrogant, or foul-mouthed and harsh towards the weak among Allah's servants. {And as for the favor of your Lord, proclaim [it]} [al-Duha: 11], meaning what has come to you from Allah of His favor and honor, i.e., prophethood, proclaim it, i.e., mention it and call to it. So the Messenger of Allah (peace and blessings of Allah be upon him) began to mention what Allah had bestowed upon him and upon the servants through prophethood, secretly to those of his family whom he trusted. The Beginning of What Allah the Exalted Made Obligatory upon the Prophet (peace and blessings of Allah be upon him) of Prayer and Its Times And prayer was made obligatory upon him, so the Messenger of Allah (peace and blessings of Allah be upon him) prayed... Prayer was made obligatory as two rak'as, then it was increased: Ibn Ishaq said: Salih ibn Kaysan narrated to me from Urwa ibn al-Zubayr from Aisha (may Allah be pleased with her) who said: Prayer was made obligatory upon the Messenger of Allah (peace and blessings of Allah be upon him) initially as two rak'as for each prayer; then Allah the Exalted completed it as four in residence and confirmed it in travel as its original obligation of two rak'as. ⁶² Gabriel teaches the Messenger (peace and blessings of Allah be upon him) ablution and prayer: Ibn Ishaq said: Some people of knowledge narrated to me that when prayer was made obligatory upon the Messenger of Allah (peace and blessings of Allah be upon him), Gabriel came to him while he was in the upper part of Mecca, and he struck the ground with his heel in a side of the valley, and a spring gushed forth from it. Then Gabriel (peace be upon him) performed ablution, and the Messenger of Allah (peace and blessings of Allah be upon him) watched him, to show him how to purify for prayer. Then the Messenger of Allah (peace and blessings of Allah be upon him) performed ablution as he had seen Gabriel perform ablution. Then Gabriel stood with him and led him in prayer, and the Messenger of Allah (peace and blessings of Allah be upon him) prayed following his prayer. Then Gabriel (peace be upon him) departed. The Messenger (peace and blessings of Allah be upon him) teaches Khadija ablution and prayer: Then the Messenger of Allah (peace and blessings of Allah be upon him) came to Khadija and performed ablution for her to show her how to purify for prayer, as Gabriel had shown him. So she performed ablution as the Messenger of Allah (peace and blessings of Allah be upon him) had performed ablution for her. Then the Messenger of Allah (peace and blessings of Allah be upon him) led her in prayer as Gabriel had led him, and she prayed following his prayer. ⁶³ Gabriel specifies for the Messenger (peace and blessings of Allah be upon him) the times of prayer: Ibn Ishaq said: Utba ibn Muslim, the freed slave of Banu Tamim, narrated to me from Nafi' ibn Jubayr ibn Mut'im—and Nafi' was a frequent narrator—from Ibn Abbas who said: When prayer was made obligatory upon the Messenger of Allah (peace and blessings of Allah be upon him), Gabriel (peace be upon him) came to him and led him in the noon prayer when the sun had declined, then led him in the afternoon prayer when the shadow of an object was equal to its height, then led him in the sunset prayer when the sun had set, then led him in the night prayer when the twilight had disappeared, then led him in the dawn prayer when the dawn had risen. Then he came to him the next day and led him in the noon prayer when the shadow of an object was equal to its height, then led him in the afternoon prayer when the shadow of an object was twice its height, then led him in the sunset prayer at the same time as the previous day, then led him in the night prayer when the first third of the night had passed, then led him in the dawn prayer when it was light but not bright. Then he said: "O Muhammad, the prayer is between your prayer today and your prayer yesterday." ⁶⁴ Mention that Ali ibn Abi Talib (may Allah be pleased with him) was the first male to embrace Islam: Ibn Ishaq said: Then the first male among the people to believe in the Messenger of Allah, pray with him, and affirm what came to him from Allah the Exalted was Ali ibn Abi Talib ibn Abd al-Muttalib ibn Hashim (may Allah's pleasure and peace be upon him), and he was at that time ten years old. Allah's favor upon Ali in his upbringing in the care of the Messenger: And among what Allah favored Ali ibn Abi Talib (may Allah be pleased with him) with was that he was in the care of the Messenger of Allah (peace and blessings of Allah be upon him) before Islam. The reason for this upbringing: Ibn Ishaq said: Abdullah ibn Abi Najih narrated to me from Mujahid ibn Jabr ibn Abi al-Hajjaj who said: Among Allah's favors upon Ali ibn Abi Talib, and what Allah did for him and intended for him, was that Quraysh had suffered a severe drought and famine. Abu Talib had many children and was a man of limited means. So the Messenger of Allah (peace and blessings of Allah be upon him) went to his uncle al-Abbas, who was one of the wealthiest of the Banu Hashim, and said: "O uncle, your brother Abu Talib has many children, and the people are suffering from this drought and famine. Let us go to him and ease his burden; I will take one of his sons, and you take another, and we will support them." Al-Abbas said: "You have done well and acted rightly." So they went to Abu Talib and said: "We want to lighten your burden until the people's situation improves." Abu Talib said: "Leave me with Aqil and do with the rest as you wish." So the Messenger of Allah (peace and blessings of Allah be upon him) took Ali and kept him with him, and al-Abbas took Ja'far. Ali remained with the Messenger of Allah (peace and blessings of Allah be upon him) until Allah sent him as a messenger, and he followed him and believed in him. And Ja'far remained with al-Abbas until he embraced Islam and became independent. ⁶⁵

Among the good that came from it was that Quraysh were struck by a severe famine, and Abu Talib had many dependents. So the Messenger of Allah, may Allah bless him and grant him peace, said to al-‘Abbas, his uncle, who was the wealthiest of Banu Hashim: 'O ‘Abbas, your brother Abu Talib has many dependents, and the people have been afflicted by this famine as you see. Let us go to him and lighten his burden by taking one of his sons: I will take one of his sons, and you take another, and we will relieve him of them.' Al-‘Abbas said: 'Yes.' So they went until they came to Abu Talib and said: 'We want to lighten your burden of dependents until the people are relieved of what they are in.' Abu Talib said to them: 'If you leave me ‘Aqil, do as you wish.' Ibn Hisham said: It is also said: ‘Aqil and Talib ⁶⁶. So the Messenger of Allah, may Allah bless him and grant him peace, took ‘Ali and kept him with him, and al-‘Abbas took Ja‘far and kept him with him. ‘Ali remained with the Messenger of Allah, may Allah bless him and grant him peace, until Allah, Blessed and Exalted, sent him as a prophet, and ‘Ali, may Allah be pleased with him, followed him, believed in him, and affirmed him. Ja‘far remained with al-‘Abbas until he embraced Islam and became independent of him. The Messenger of Allah, may Allah bless him and grant him peace, and ‘Ali going out to pray in the mountain passes of Mecca and Abu Talib discovering them: Ibn Ishaq said: Some scholars mentioned that when the time for prayer came, the Messenger of Allah, may Allah bless him and grant him peace, would go out to the mountain passes of Mecca, and ‘Ali ibn Abi Talib would go out with him, hiding from his father Abu Talib and from all his uncles and the rest of his people, and they would pray the prayers there. When evening came, they would return. They continued like this for as long as Allah willed. Then one day Abu Talib came upon them while they were praying and said to the Messenger of Allah, may Allah bless him and grant him peace: 'O son of my brother! What is this religion that I see you following?' He said: 'O uncle! This is the religion of Allah, the religion of His angels, the religion of His messengers, and the religion of our father Ibrahim'—or as the Prophet, may Allah bless him and grant him peace, said—'Allah sent me with it as a messenger to the servants, and you, O uncle, are the most deserving of those to whom I offer sincere advice and call to guidance, and the most deserving to respond to me and help me in it'—or as he said. Abu Talib said: 'O son of my brother! I cannot abandon the religion of my forefathers and what they followed, but by Allah, nothing you dislike will ever reach you ⁶⁷ as long as I live.' They also mentioned that he said to ‘Ali: 'O my son! What is this religion that you follow?' He said: 'O father, I believe in Allah and the Messenger of Allah, I affirm him in what he brought, I pray with him to Allah, and I follow him.' They claimed that he said to him: 'He has only called you to good, so stick to it.' The conversion of Zayd ibn Haritha, second: Ibn Ishaq said: Then Zayd ibn Haritha ibn Sharhabil ibn Ka‘b ibn ‘Abd al-‘Uzza ibn Imru’ al-Qays al-Kalbi, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace, embraced Islam. He was the first male to embrace Islam and pray after ‘Ali ibn Abi Talib. Genealogy of Zayd: Ibn Hisham said: Zayd ibn Haritha ibn Sharahil ibn Ka‘b ibn ‘Abd al-‘Uzza ibn Imru’ al-Qays ibn ‘Amir ibn al-Nu‘man ibn ‘Amir ibn ‘Abd Wudd ibn ‘Awf ibn Kinana ibn Bakr ibn ‘Awf ibn ‘Udhra ibn Zayd al-Lat ibn Rufayda ibn Thawr ibn Kalb ibn Wabra. Hakim ibn Hizam ibn Khuwaylid had brought some slaves from Syria, among whom was Zayd ibn Haritha ⁶⁶ as a young servant. His aunt Khadija bint Khuwaylid came to him—at that time she was with the Messenger of Allah, may Allah bless him and grant him peace—and he said to her: 'Choose, O aunt, whichever of these boys you wish, he is yours.' She chose Zayd and took him. The Messenger of Allah, may Allah bless him and grant him peace, saw him with her and asked her for him, so she gave him to him. The Messenger of Allah, may Allah bless him and grant him peace, freed him and adopted him, and that was before revelation came to him. Poetry of Haritha, Zayd's father, when he lost him: His father Haritha was extremely distressed over him and wept for him when he lost him. He said: I wept for Zayd, not knowing what he did, Alive, so hoped for, or has death come to him? By Allah, I know not, though I ask, Did the plain take you after me, or the mountain? Would that I knew, will you ever return? Enough for me of the world is your return, enough ⁶⁷? The sun reminds me of him when it rises, And his memory appears when it sets. When the winds blow, they stir his memory, Oh, how great my grief for him and my fear ⁶⁶! I will urge on the camels' noses across the land, striving, And I will not tire of wandering until the camels tire ⁶⁷, As long as I live, or until death comes to me, For every man perishes, though hope deludes him ³. Then he came to him while he was with the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said to him: 'If you wish, stay with me; if you wish, go with your father.' He said: 'Rather, I will stay with you.' He remained with the Messenger of Allah, may Allah bless him and grant him peace, until Allah sent him as a prophet, and he affirmed him, embraced Islam, and prayed with him. When Allah, Mighty and Majestic, revealed: {Call them by their fathers} [al-Ahzab: 5], he said: 'I am Zayd ibn Haritha.' The conversion of Abu Bakr al-Siddiq, may Allah be pleased with him, and his story His genealogy: Ibn Ishaq said: Then Abu Bakr ibn Abi Quhafa embraced Islam. His name is ‘Atiq, and the name of Abu Quhafa is ‘Uthman ibn ‘Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murra ibn Lu’ayy ibn Ghalib ibn Fihr. His name and title: Ibn Hisham said: Abu Bakr's name is ‘Abdullah, and ‘Atiq is a title due to the beauty of his face and his freedom [from Hellfire]. His conversion: Ibn Ishaq said: When Abu Bakr, may Allah be pleased with him, embraced Islam, he made his Islam public and called to Allah and His Messenger. Quraysh's familiarity with him and his call to Islam: Abu Bakr ⁶⁶ was a man well-liked by his people, beloved, easy-going. He was the most knowledgeable of Quraysh about Quraysh, and the most knowledgeable of Quraysh about what good and evil was in them. He was a merchant, a man of good character and kindness. The men of his people would come to him and be familiar with him for many reasons: his knowledge, his trade, and his pleasant company. He began to call to Allah and to Islam those of his people whom he trusted, who visited him and sat with him. Mention of those Companions who embraced Islam through Abu Bakr's call, may Allah be pleased with him: ‘Uthman: He said: Through his call—as has reached me—‘Uthman ibn ‘Affan ibn Abi al-‘As ibn Umayya ibn ‘Abd Shams ibn ‘Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka‘b ibn Lu’ayy ibn Ghalib embraced Islam. Al-Zubayr: And al-Zubayr ibn al-‘Awwam ibn Khuwaylid ibn Asad ibn ‘Abd al-‘Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka‘b ibn Lu’ayy. ‘Abd al-Rahman ibn ‘Awf: And ‘Abd al-Rahman ibn ‘Awf ibn ‘Abd ‘Awf ibn ‘Abd ibn al-Harith ibn Zuhra ibn Kilab ibn Murra ibn Ka‘b ibn Lu’ayy. Sa‘d ibn Abi Waqqas: And Sa‘d ibn Abi Waqqas—the name of Abu Waqqas is Malik ibn Uhayb ibn ‘Abd Manaf ibn Zuhra ibn Murra ibn Kilab ibn Murra ibn Ka‘b ibn Lu’ayy. Talha: And Talha ibn ‘Ubayd Allah ibn ‘Uthman ibn ‘Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murra ibn Ka‘b ibn Lu’ayy. He brought them to the Messenger of Allah, may Allah bless him and grant him peace, when they responded to him, and they embraced Islam and prayed. The Messenger of Allah, may Allah bless him and grant him peace, used to say, as has reached me: 'I never called anyone to Islam without there being in him some hesitation ⁶⁷, reflection, and wavering, except for Abu Bakr ibn Abi Quhafa; he did not hesitate when I mentioned it to him, nor did he waver in it.' Ibn Hisham said: His words: 'through his call' are from other than Ibn Ishaq. Ibn Hisham said: His words: 'hesitate' means delay. Ru’ba ibn al-‘Ajjaaj said: And he turned away and returned with it, and did not hesitate ⁶⁶. Ibn Ishaq said: These eight individuals were the ones who preceded the people in Islam, prayed, and affirmed the Messenger of Allah, may Allah bless him and grant him peace, in what came to him from Allah. Conversion of Abu ‘Ubayda: Then Abu ‘Ubayda ibn al-Jarrah embraced Islam—his name is ‘Amir ibn ‘Abdullah ibn al-Jarrah ibn Hilal ibn Uhayb ibn Dabba ibn al-Harith ibn Fihr. Conversion of Abu Salama: And Abu Salama—his name is ‘Abdullah ibn ‘Abd al-Asad ibn Hilal ibn ‘Abdullah ibn ‘Umar ibn Makhzum ibn Yaqaza ibn Murra ibn Ka‘b ibn Lu’ayy.

The Islam of al-Arqam: Al-Arqam ibn Abi al-Arqam. The name of Abu al-Arqam was 'Abd Manaf ibn Asad—and Asad was known as Abu Jundub—ibn 'Abd Allah ibn 'Umar ibn Makhzum ibn Yaqazah ibn Murrah ibn Ka'b ibn Lu'ayy. The Islam of 'Uthman ibn Maz'un and his two brothers: 'Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafah ibn Jumah ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy. And his two brothers Qudamah and 'Abd Allah, sons of Maz'un ibn Habib. The Islam of 'Ubaydah ibn al-Harith: 'Ubaydah ibn al-Harith ibn al-Muttalib ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy. The Islam of Sa'id ibn Zayd and his wife: Sa'id ibn Zayd ibn 'Amr ibn Nufayl ibn 'Abd al-'Uzza ibn 'Abd Allah ibn Qurt ibn Riyah ibn Rizah ibn 'Adi ibn Ka'b ibn Lu'ayy; and his wife Fatimah bint al-Khattab ibn Nufayl ibn 'Abd al-'Uzza ibn 'Abd Allah ibn Qurt ibn Riyah ibn Rizah ibn 'Adi ibn Ka'b ibn Lu'ayy, the sister of 'Umar ibn al-Khattab. The Islam of Asma' and 'A'ishah, the two daughters of Abu Bakr, and Khabbab ibn al-Aratt: Asma' bint Abi Bakr and 'A'ishah bint Abi Bakr, who was at that time a young girl, and Khabbab ibn al-Aratt, an ally of Banu Zuhrah. Ibn Hisham said: Khabbab ibn al-Aratt was from Banu Tamim, and it is said he was from Khuza'ah. The Islam of 'Umayr, Ibn Mas'ud, and Ibn al-Qari: Ibn Ishaq said: 'Umayr ibn Abi Waqqas, the brother of Sa'd ibn Abi Waqqas, and 'Abd Allah ibn Mas'ud ibn al-Harith ibn Shamkh ibn Makhzum ibn Sahilah ibn Kahil ibn al-Harith ibn Tamim ibn Sa'd ibn Hudhayl. And Mas'ud ibn al-Qari, who is Mas'ud ibn Rabi'ah ibn 'Amr ibn Sa'd ibn 'Abd al-'Uzza ibn Hamalah ibn Ghalib ibn Muhallim ibn 'A'idhah ibn Subay' ibn al-Hawn ibn Khuzaymah from al-Qarah. Ibn Hisham said: Al-Qarah is a nickname, and of them it is said: "He has done justice to al-Qarah who aims at them, And they were a people of archers." The Islam of Salit and his brother, 'Ayyash and his wife, Khunays and 'Amir: Ibn Ishaq said: Salit ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy ibn Ghalib ibn Fihr; and his brother Hatib ibn 'Amr; and 'Ayyash ibn Abi Rabi'ah ibn al-Mughirah ibn 'Abd Allah ibn 'Umar ibn Makhzum ibn Yaqazah ibn Murrah ibn Ka'b ibn Lu'ayy; and his wife Asma' bint Salamah ibn Mukharribah al-Tamimiyyah; and Khunays ibn Hudhafah ibn 'Adi ibn Sa'd ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy; and 'Amir ibn Rabi'ah, from 'Anz ibn Wa'il, an ally of the family of al-Khattab ibn Nufayl ibn 'Abd al-'Uzza. Ibn Hisham said: 'Anz ibn Wa'il is the brother of Bakr ibn Wa'il, from Rabi'ah ibn Nizar. The Islam of the two sons of Jahsh, Ja'far and his wife, Hatib and his brothers and their wives, al-Sa'ib, and al-Muttalib and his wife: Ibn Ishaq said: 'Abd Allah ibn Jahsh ibn Ri'ab ibn Ya'mar ibn Sabirah ibn Murrah ibn Kabir ibn Ghanm ibn Dudan ibn Asad ibn Khuzaymah. And his brother Abu Ahmad ibn Jahsh, both allies of Banu Umayyah ibn 'Abd Shams. And Ja'far ibn Abi Talib; and his wife Asma' bint 'Umays ibn al-Nu'man ibn Ka'b ibn Malik ibn Quhafah, from Khath'am. And Hatib ibn al-Harith ibn Ma'mar ibn Habib ibn Wahb ibn Hudhafah ibn Jumah ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy, and his wife Fatimah bint al-Mujallal ibn 'Abd Allah ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy ibn Ghalib ibn Fihr; and his brother Khattab ibn al-Harith, and his wife Fukayhah bint Yasar; and Ma'mar ibn al-Harith ibn Habib ibn Wahb ibn Hudhafah ibn Jumah ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy; and al-Sa'ib ibn 'Uthman ibn Maz'un ibn Habib ibn Wahb; and al-Muttalib ibn Azhar ibn 'Abd 'Awf ibn 'Abd ibn al-Harith ibn Zuhrah ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy, and his wife Ramlah bint Abi 'Awf ibn Dubayrah ibn Sa'id ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy. The Islam of al-Nahham: Al-Nahham, whose name is Nu'aym ibn 'Abd Allah ibn Asad, brother of Banu Ka'b ibn Lu'ayy. The lineage of Nu'aym: Ibn Hisham said: He is Nu'aym ibn 'Abd Allah ibn Usayd ibn 'Abd 'Awf ibn 'Ubayd ibn 'Uwayj ibn 'Adi ibn Ka'b ibn Lu'ayy. He was called al-Nahham because the Messenger of Allah, may Allah bless him and grant him peace, said: "I have heard his Nahmah in Paradise." Ibn Hisham said: His Nahmah means his voice or his sound. The Islam of 'Amir ibn Fuhayrah: Ibn Ishaq said: 'Amir ibn Fuhayrah, the freed slave of Abu Bakr al-Siddiq, may Allah be pleased with him. His lineage: Ibn Hisham said: 'Amir ibn Fuhayrah was a born slave among the slaves of al-Usayd, a black slave whom Abu Bakr, may Allah be pleased with him, bought from them. The Islam of Khalid ibn Sa'id, his lineage, and the Islam of his wife: Ibn Ishaq said: Khalid ibn Sa'id ibn al-'As ibn Umayyah ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy ibn Murrah ibn Ka'b ibn Lu'ayy. And his wife Aminah bint Khalaf ibn As'ad ibn 'Amir ibn Bayadah ibn Subay' ibn Ju'thumah ibn Sa'd ibn Mulayh ibn 'Amr, from Khuza'ah. Ibn Hisham said: It is also said: Humaynah bint Khalaf. The Islam of Hatib and Abu Hudhayfah: Ibn Ishaq said: Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy ibn Ghalib ibn Fihr, and his name is Muhashshim according to Ibn Hisham, ibn 'Utbah ibn Rabi'ah ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy. The Islam of Waqid and some of his story: Waqid ibn 'Abd Allah ibn 'Abd Manaf ibn 'Arin ibn Tha'labah ibn Yarbu' ibn Hanzalah ibn Malik ibn Zayd Manat ibn Tamim, an ally of Banu 'Adi ibn Ka'b. Ibn Hisham said: Bahilah brought him and sold him to al-Khattab ibn Nufayl, who adopted him. When Allah Almighty revealed: "Call them by their fathers' names" [33:5], he said: "I am Waqid ibn 'Abd Allah," according to what Abu 'Amr al-Madani said. The Islam of the sons of al-Bukayr: Ibn Ishaq said: Khalid, 'Amir, 'Aqil, and Iyas, the sons of al-Bukayr ibn 'Abd Yalil ibn Nashib ibn Ghiyarah ibn Sa'd ibn Layth ibn Bakr ibn 'Abd Manat ibn Kinanah, allies of Banu 'Adi ibn Ka'b. The Islam of 'Ammar: 'Ammar ibn Yasir, an ally of Banu Makhzum ibn Yaqazah. Ibn Hisham said: 'Ammar ibn Yasir was an 'Ansi from Madh'hij. The Islam of Suhayb: Ibn Ishaq said: Suhayb ibn Sinan, one of al-Namir ibn Qasit, an ally of Banu Taym ibn Murrah. The lineage of Suhayb: Ibn Hisham said: Al-Namir ibn Qasit ibn Hinb ibn Afsa ibn Jadilah ibn Asad ibn Rabi'ah ibn Nizar, and it is said: Afsa ibn Du'mi ibn Jadilah ibn Asad; and it is said: Suhayb was a freed slave of 'Abd Allah ibn Jud'an ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym. And it is said that he was a Roman. Some of those who mentioned that he was from al-Namir ibn Qasit said that he was only a captive in the land of the Romans, and was bought from them. And it has come in the hadith from the Prophet, may Allah bless him and grant him peace: "Suhayb is the forerunner of the Romans." The Messenger of Allah's, may Allah bless him and grant him peace, open proclamation to his people, and what happened from them: Allah's command to him, may Allah bless him and grant him peace, to openly proclaim to his people: Ibn Ishaq said: Then people entered Islam in groups, men and women, until the mention of Islam spread in Mecca and was talked about. Then Allah Almighty commanded His Messenger, may Allah bless him and grant him peace, to proclaim openly what had come to him from Him, and to confront the people with His command, and to call them to it. And between the time when the Messenger of Allah, may Allah bless him and grant him peace, concealed his affair and kept it secret until Allah commanded him to make his religion public was three years—according to what has reached me—from his mission; then Allah Almighty said to him: "So proclaim what you are commanded and turn away from the polytheists" [15:94]. And He said: "And warn your closest kindred, and lower your wing to those who follow you of the believers, and say: 'Indeed I am a clear warner.'" The meaning of "So proclaim what you are commanded" [15:94]: Ibn Hisham said: "Proclaim" means separate between truth and falsehood. Abu Dhu'ayb al-Hudhali, whose name is Khuwaylid ibn Khalid, said, describing wild donkeys and their stallion: "And they are like a leather bottle, and he is like a diviner... pouring over the arrows and proclaiming," meaning he distributes the arrows and makes clear their shares. This verse is from a poem of his. And Ru'bah ibn al-'Ajaj said: "You are the clement one and the avenging commander, You proclaim the truth and repel those who wrong." These two verses are from a rajaz poem of his.

The Messenger of Allah ⁶⁸ went out with his companions to pray in the mountain pass. Ibn Ishaq said: When the companions of the Messenger of Allah prayed, they would go into the mountain passes and conceal their prayers from their people. While Sa'd ibn Abi Waqqas was with a group of the companions of the Messenger of Allah in one of the mountain passes of Mecca, a group of polytheists came upon them while they were praying. They reproached them and criticized what they were doing until they fought them. On that day, Sa'd ibn Abi Waqqas struck a man from the polytheists with the jawbone of a camel ⁶⁹ and wounded him. That was the first blood shed in Islam. [The enmity of his people and the support of Abu Talib for him] Ibn Ishaq said: When the Messenger of Allah openly declared Islam to his people and proclaimed it as Allah commanded him, his people did not distance themselves from him nor did they reject him—according to what has reached me—until he mentioned their gods and criticized them. When he did that, they regarded it as grave and opposed him, and they unanimously agreed to oppose and be hostile to him, except those whom Allah protected through Islam, and they were few and concealed [their faith]. His uncle Abu Talib protected the Messenger of Allah, defended him, and stood up for him. The Messenger of Allah continued on Allah's command, openly proclaiming his affair, with nothing turning him back from it. When Quraysh saw that the Messenger of Allah would not relent ⁷⁰ regarding anything they objected to—his separation from them and his criticism of their gods—and they saw that his uncle Abu Talib had protected him and stood up for him and would not surrender him to them, some men from the nobles of Quraysh went to Abu Talib: 'Utba and Shayba, sons of Rabi'a ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib; Abu Sufyan ibn Harb ibn Umayya ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. Ibn Hisham said: Abu Sufyan's name was Sakhr. Ibn Ishaq said: Abu al-Bakhtari, his name was al-'As ibn Hisham ibn al-Harith ibn Asad ibn 'Abd al-'Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy. Ibn Hisham said: Abu al-Bakhtari: al-'As ibn Hashim ⁷¹. Ibn Ishaq said: al-Aswad ibn al-Muttalib ibn Asad ibn 'Abd al-'Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy; Abu Jahl—his name was 'Amr, and he was called Abu al-Hakam—ibn Hisham ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy; al-Walid ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy; Nubayh and Munabbih, sons of al-Hajjaj ibn 'Amir ibn Hudhayfa ibn Sa'd ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy; al-'As ibn Wa'il. Ibn Hisham said: al-'As ibn Wa'il ibn Hashim ibn Sa'id ibn Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy. [A delegation of Quraysh rebukes Abu Talib] Ibn Ishaq said: Or whoever among them went. They said: O Abu Talib, your nephew has insulted our gods, criticized our religion, called our minds foolish, and declared our forefathers misguided. Either you restrain him from us, or you leave him to us, for you are in the same position as we are in opposing him, and we will deal with him. Abu Talib gave them a gentle reply and turned them away with a gracious response, and they left him. [The Messenger continues his call] The Messenger of Allah continued as he was, openly proclaiming the religion of Allah and calling to it. Then the matter intensified ⁷² between him and them until the men became estranged and harbored rancor ⁷³. Quraysh frequently mentioned the Messenger of Allah among themselves, inciting each other against him and urging one another to oppose him ⁷⁴. [The delegation returns to Abu Talib a second time] Then they went to Abu Talib again and said to him: O Abu Talib, you have age, honor, and status among us. We have asked you to restrain your nephew, but you did not restrain him from us. By Allah, we cannot bear this—the insult of our forefathers, the belittling of our minds, and the criticism of our gods—until you restrain him from us, or we will fight him and you over this until one of the two parties perishes—or as they said to him. Then they left him. The separation and enmity of his people weighed heavily on Abu Talib, but he was not pleased to surrender the Messenger of Allah to them nor to abandon him. [What transpired between the Messenger and Abu Talib] Ibn Ishaq said: Ya'qub ibn 'Utba ibn al-Mughira ibn al-Akhnas narrated to me that he was told: When Quraysh said this to Abu Talib, he sent for the Messenger of Allah and said to him: O son of my brother, your people came to me and said such-and-such—what they had said to him. So spare me and yourself, and do not burden me with what I cannot bear. He said: The Messenger of Allah thought that his uncle had changed his mind ⁷⁵ about him, that he would abandon him and surrender him, and that he had become weak in supporting him and standing with him. He said: The Messenger of Allah said: O uncle, by Allah, if they placed the sun in my right hand and the moon in my left ⁷⁶ to abandon this matter until Allah makes it prevail, or I perish in it, I would not abandon it. Then the Messenger of Allah wept, then stood up. When he turned away, Abu Talib called him and said: Come back, O son of my brother. He said: The Messenger of Allah turned to him. He said: Go, O son of my brother, and say what you wish, for by Allah, I will never surrender you to anything. [Quraysh offers 'Umara ibn al-Walid to Abu Talib] Ibn Ishaq said: Then when Quraysh knew that Abu Talib had refused to abandon the Messenger of Allah and surrender him, and had resolved to oppose them and be hostile to them in that, they went to him with 'Umara ibn al-Walid ibn al-Mughira and said to him—according to what has reached me: O Abu Talib, this is 'Umara ibn al-Walid, the most noble ⁷⁷ and handsome young man in Quraysh. Take him; you will have his intelligence and support. Adopt him as a son; he is yours. And surrender to us this nephew of yours, who has opposed your religion and the religion of your forefathers, divided the unity of your people, and belittled their minds, so that we may kill him. For it is a man for a man. He said: By Allah, what an evil thing you propose to me! You give me your son to raise for you, and I give you my son to kill?! By Allah, this will never happen. He said: Then al-Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf ibn Qusayy said: By Allah, O Abu Talib, your people have been fair to you and have striven to free you from what you dislike, but I see you do not want to accept anything from them. Abu Talib said to al-Mut'im: By Allah, they have not been fair to me, but you have resolved to abandon me and support the people against me. So do as you wish—or as he said. He said: Then the matter became serious ⁷⁸, war flared up, the people became hostile, and they openly opposed each other. [Poetry of Abu Talib about al-Mut'im and those who abandoned him] So Abu Talib said at that time, alluding to al-Mut'im ibn 'Adi and including those who abandoned him from Banu 'Abd Manaf and those who opposed him from the tribes of Quraysh, mentioning what they had asked and how far apart their affair had become: "Oh, say to 'Amr and al-Walid and Mut'im: Would that my share of your protection were a young lamb ⁷⁹ From the soft, bleating ones, with much bleating, whose urine drips on the legs ⁸⁰ It lags behind, missing the watering place, not catching up; when it climbs the desert plain, it is called a rock rabbit ⁸¹ I see our two brothers from our father and mother: when asked, they say, 'The matter is for others.' Yes, they have a say, but they have become like rock that has been chipped from the top of Dhu 'Alaq ⁸² I specifically single out 'Abd Shams and Nawfal: they have cast us aside like a hot coal is cast. They incited the people against their two brothers, so their hands have become empty of them ⁸³ They have associated in glory one who has no father among the people, unless his memory is preserved ⁸⁴ And Taym, Makhzum, and Zuhra are among them, and they were our allies when victory was sought. By Allah, enmity will never cease from us, nor from them, as long as a blade ⁸⁵ exists from our offspring. Their minds and intellects have become foolish, and they are like a young she-camel ⁸⁶—how evil is what the young she-camel has done!"

Ibn Hisham said: We omitted two verses from it that were offensive. Quraysh shows its enmity towards the Muslims: Ibn Ishaq said: Then Quraysh conspired among themselves against those of the tribes who were companions of the Messenger of Allah, may Allah bless him and grant him peace, who had embraced Islam with him. So every tribe attacked the Muslims among them, torturing them and trying to turn them away from their religion. And Allah protected His Messenger, may Allah bless him and grant him peace, from them through his uncle Abu Talib. When Abu Talib saw what Quraysh was doing to the Banu Hashim and Banu al-Muttalib, he called them to what he himself was doing: protecting the Messenger of Allah, may Allah bless him and grant him peace, and standing up for him. So they gathered to him, stood with him, and responded to his call, except for Abu Lahab, the accursed enemy of Allah. Abu Talib's poetry praising his people for their support: When Abu Talib saw from his people what pleased him in their efforts with him and their concern for him, he began to praise them, mention their ancient glory, and mention the virtue of the Messenger of Allah, may Allah bless him and grant him peace, among them and his status with them, to strengthen their resolve and to make them continue to support him in his affair. He said: When Quraysh gathers one day for boasting, 'Abd Manaf is its secret and its core ⁸⁷. And if the nobles of 'Abd Manaf are examined, then in Hashim are its nobles and its ancient glory. And if they boast one day, then Muhammad is the chosen one from its secret and its noble. Quraysh, both its worthless and its worthy, conspired against us, but they did not succeed and their minds were confused. And we have never, from ancient times, accepted injustice; when they turn away the cheek, we straighten it ⁸⁸. We protect its sanctuary every fierce day, and we strike those who seek to approach its stones. Through us the withered branch revived, and indeed by our sides its roots are moistened and grow ⁸⁹. Al-Walid ibn al-Mughira: His plot against the Messenger and his stance on the Qur'an Then al-Walid ibn al-Mughira gathered a group of Quraysh to him. He was an elder among them, and the season ⁹⁰ had come. He said to them: O company of Quraysh, this season has come, and the delegations of the Arabs will come to you during it. They have heard about this affair of your companion. So agree on a single opinion about him, and do not differ, lest some of you contradict others and your words refute each other. They said: You, O Abu 'Abd Shams, speak and give us an opinion to say. He said: Rather, you speak and I will listen. They said: We say he is a soothsayer. He said: No, by Allah, he is not a soothsayer. We have seen soothsayers, and he is not like the murmuring ⁹¹ of a soothsayer nor his rhyming prose. They said: Then we say he is mad. He said: He is not mad. We have seen madness and recognized it, and he is not like its choking, its convulsions, or its whispering. They said: Then we say he is a poet. He said: He is not a poet. We have known all poetry: its rajaz, its hazaj, its qarid, its maqbud, and its mabsut ⁹², and he is not like poetry. They said: Then we say he is a sorcerer. He said: He is not a sorcerer. We have seen sorcerers and their sorcery, and he is not like their blowing or their knots ⁹³. They said: Then what do we say, O Abu 'Abd Shams? He said: By Allah, his speech has sweetness, and its root is a fruitful palm tree ⁹⁴, and its branches are laden with fruit—Ibn Hisham said: It is said "ghadaq" ⁹⁵—and you cannot say anything about it except that it will be known as false. The closest statement about it is to say he is a sorcerer who has brought a saying that is sorcery, separating a man from his son, a man from his brother, a man from his wife, and a man from his clan. So they dispersed from him because of that. So they began to sit on the paths of the people when they came to the season, and no one passed by them without them warning him against him and telling him about his affair. Then Allah, the Exalted, revealed concerning al-Walid ibn al-Mughira regarding that statement of his: {Leave Me with him whom I created alone, and made for him wealth extended, and sons present, and smoothed for him a smoothing, then he desires that I increase. No! Indeed, he was to Our signs stubborn} ⁹⁶ [al-Muddaththir: 11-16], i.e., contentious. Ibn Hisham said: 'Anid: obstinate, opposing. Ru'ba ibn al-'Ajjaj said: And we are strikers of the head of the obstinate ⁹⁷ This verse is in a rajaz poem of his. {I will burden him with a difficult ascent. Indeed, he thought and determined. So may he be destroyed, how he determined! Then may he be destroyed, how he determined! Then he looked, then he frowned and scowled} [al-Muddaththir: 17-22]. Ibn Hisham said: Basara: he made his face ugly. Al-'Ajjaj said: With compressed jaws, scowling, biting ⁹⁸ Describing the ugliness of his face. This verse is in a rajaz poem of his. {Then he turned back and was arrogant, and said, "This is not but magic transmitted, this is not but the word of a human being"} [al-Muddaththir: 23-25]. The Qur'an's response to the companions of al-Walid: Ibn Ishaq said: And Allah, the Exalted, revealed concerning His Messenger, may Allah bless him and grant him peace, and what he brought from Allah, the Exalted, and concerning the group who were with him classifying ⁹⁹ statements about the Messenger of Allah, may Allah bless him and grant him peace, and what he brought from Allah, the Exalted: {As We sent down on the dividers, who made the Qur'an into portions. So by your Lord, We will surely question them all, about what they used to do} [al-Hijr: 90-93]. Ibn Hisham said: The singular of 'idin is 'ida. He says: They divided it: they fragmented it. Ru'ba ibn al-'Ajjaj said: And the religion of Allah is not fragmented ¹⁰⁰ This verse is in a rajaz poem of his.

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1. حملة العرش : The Bearers of the Throne: angels who carry the Throne of Allah, as mentioned in the Quran (40:7, 69:17).
2. الشياطين : Devils: rebellious jinn who attempt to eavesdrop on heavenly news.
3. الكهان : Soothsayers: individuals in pre-Islamic Arabia who claimed to receive knowledge from jinn.
4. يُقْذَفون بها : Pelting with stars: refers to the Quranic concept of shooting stars used to drive away devils (Quran 15:17-18, 67:5).
5. الجاهلية : Jahiliyya: the pre-Islamic period of ignorance and polytheism.
6. صاحبها : Her companion: the jinn or spirit that inspired the soothsayer.
7. الشِّعْب : Al-Shi'b: a mountain pass near Medina where the battles of Badr and Uhud took place.
8. الغَيَاطِل : Al-Ghayatil: plural of Ghaytala, referring to her descendants.
9. جَنْب : Janb: a tribe or sub-tribe of Yemen.
10. Isfahan : A city in Persia (modern-day Iran).
11. dihqan : A Persian term for a village chief or landowner.
12. Jahiliyyah : The period of ignorance before Islam.
13. sa' : A unit of volume, approximately 2.5-3 kg of dates or grain.
14. mudd : A unit of volume, about 0.5-0.75 kg of barley.
15. Salman : Salman al-Farisi, a companion of the Prophet Muhammad, originally from Persia.
16. Mosul : City in northern Iraq.
17. Nisibis : Ancient city in modern-day Turkey, near the Syrian border.
18. Amuriyya : Ancient city in Anatolia, modern-day Turkey, also known as Amorium.
19. Romans : Refers to the Byzantine Empire.
20. Ibrahim : Abraham, the patriarch recognized in Islam, Judaism, and Christianity.
21. two lava fields : Refers to the volcanic black stones (harra) near Medina.
22. gift : Hadiyya, a voluntary gift given out of respect.
23. charity : Sadaqa, obligatory or voluntary alms; the Prophet did not eat sadaqa as it was considered impure for him.
24. seal of prophethood : A physical mark between the Prophet's shoulder blades, described as a mole or a piece of flesh.
25. Wadi al-Qura : A valley north of Medina.
26. Kalb : An Arab tribe.
27. Banu Qurayza : A Jewish tribe in Medina.
28. Banu Qayla : The mother of the Aws and Khazraj tribes, the two main Arab tribes of Medina.
29. Quba' : A place near Medina where the Prophet built the first mosque.
30. al-Aws and al-Khazraj : The two main Arab tribes of Medina who supported the Prophet.
31. al-'Urawra' : Severe shivering or trembling, often from cold or fear.
32. al-Ruhada' : Sweating accompanied by shivering, often from fever.
33. Baqi' al-Gharqad : The main cemetery of Medina, also known as Jannat al-Baqi'.
34. mukataba : A contract of manumission by which a slave agrees to pay a sum or perform services to gain freedom.
35. fagir : A type of palm sapling or shoot used for planting; also refers to digging holes for planting.
36. uqiyya : A unit of weight, approximately 40 grams of silver or gold.
37. Khandaq : The Battle of the Trench, a defensive battle fought by the Muslims in 627 CE.
38. Amuriyya : A city in Anatolia, modern-day Amorium in Turkey.
39. rajul : Here referring to a holy man or ascetic, identified by Salman as Jesus (peace be upon him).
40. Hanifiyya : The pure monotheistic religion of Abraham, free from idolatry.
41. Haram : The sacred sanctuary of Mecca.
42. sa'sa'tum : A term meaning to blink or squint, used metaphorically for seeking sight without seeing clearly.
43. Najashi : The title of the ruler of Abyssinia (Ethiopia) at the time of the Prophet.
44. Harb al-Fijar : The Sacrilegious War, a pre-Islamic conflict during the sacred months.
45. maw'uda : Infant girls buried alive, a pre-Islamic practice condemned by Islam.
46. ihram : A state of ritual consecration for pilgrimage, during which certain actions are prohibited.
47. halal : Permissible or lawful; here contrasted with ihram, meaning not in a state of consecration.
48. Mifa'ah : A place in the region of al-Balqa' in Syria, possibly a monastery or locality.
49. Taghut : False gods or idols; anything worshipped besides Allah.
50. al-Munhamanna : A Syriac term meaning 'Muhammad' or 'the praised one', identified with the Paraclete in the Gospel of John.
51. al-Munhamanna : The Syriac equivalent of the Greek 'Paracletos', meaning 'Comforter' or 'Advocate', interpreted by Muslims as a prophecy of Muhammad.
52. yujāwiru : To retreat or seclude oneself for worship, often in a cave or isolated place.
53. taḥannuth : A practice of devotion and asceticism in pre-Islamic Arabia, often involving seclusion and acts of piety.
54. al-Ḥanīfiyya : The monotheistic religion of Abraham, considered the original pure faith before Judaism and Christianity.
55. ajdāf : A variant of 'ajdāth', meaning graves.
56. namat min dībāj : A piece of silk brocade or fine cloth, often used to describe the material on which revelation was written.
57. Qasab : Hollowed pearls; a metaphor for a mansion in Paradise made of hollow pearls.
58. Surah al-Duha : Chapter 93 of the Quran, revealed to console the Prophet during a pause in revelation.
59. Saja : Stillness or calmness; here referring to the night becoming still and dark.
60. Al-A'il : The poor or needy person; also can mean one who supports a family or one who is unjust.
61. A'ala : Became heavy or burdensome; from the root 'ayn-waw-lam.
62. Rak'a : Unit of prayer consisting of standing, bowing, prostrating, and sitting.
63. Ablution : Ritual washing (wudu) performed before prayer.
64. Twilight : The red glow after sunset; its disappearance marks the beginning of the night prayer time.
65. Banu Hashim : The clan of the Prophet Muhammad, including his uncle Abu Talib and cousin Ali.
66. عقيلاً وطالباً : ‘Aqil and Talib: two of Abu Talib's sons, in addition to ‘Ali and Ja‘far.
67. يخلص : Literally 'to be reached'; here meaning 'no harm will reach you'.
68. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
69. lahy ba'ir : Jawbone of a camel, used as a weapon.
70. la yu'tibuhum : He would not satisfy them or meet their demands.
71. Abu al-Bakhtari: al-'As ibn Hashim : Ibn Hisham corrects the name; earlier it was given as al-'As ibn Hisham.
72. shara : The matter intensified or became severe.
73. tadaghanu : They harbored rancor or concealed enmity.
74. hadda ba'duhum ba'dan 'alayh : They incited each other against him.
75. bada lahu fihi bada'un : He had a change of mind or opinion about him.
76. al-shams fi yamini wa al-qamar fi yasari : Metaphor for offering the entire world in exchange for abandoning his mission.
77. anhad : Most noble, generous, or excellent.
78. haqaba al-amr : The matter became serious or difficult.
79. bikr : A young lamb or kid.
80. al-khur habhab... : Describes a weak, bleating lamb that urinates on its legs.
81. wabr : A rock rabbit or hyrax, known for being slow and lagging behind.
82. tajarjama... : They became like rock chipped from a mountain, i.e., hard and unyielding.
83. aghzaw al-qawm... : They incited the people against their two brothers (the Prophet and his uncle), so their hands are empty of any benefit from them.
84. yurassa lahu dhikr : Unless his memory is preserved or mentioned.
85. shafr : A blade or edge, metaphor for offspring or lineage.
86. jafr : A young she-camel, used here as a derogatory comparison.
87. ṣamīm : Core, essence; the purest and most noble part of a tribe.
88. nuqīmuhā : We straighten it; meaning we correct the injustice and restore honor.
89. arūmuhā : Its roots; metaphorically, the lineage or foundation of the tribe.
90. al-mawsim : The season of pilgrimage; the annual fair and gathering during the Hajj period.
91. zamzama : Murmuring; the indistinct, rhythmic speech of a soothsayer.
92. rajaz, hazaj, qarīḍ, maqbūḍ, mabsūṭ : Terms for different meters and forms of Arabic poetry: rajaz (a simple meter), hazaj (a meter), qarīḍ (classical poetry), maqbūḍ (contracted), mabsūṭ (extended).
93. nafth wa 'uqad : Blowing and knots; practices of sorcerers who blow on knots to cast spells.
94. ʿadhq : A fruitful palm tree; metaphor for something productive and beneficial.
95. ghadaq : Abundant; variant reading for 'adhq, meaning plentiful or luxuriant.
96. ʿanīd : Stubborn, obstinate; one who opposes the truth.
97. al-ʿunad : The obstinate; plural of 'anid, referring to those who stubbornly resist.
98. basran : Scowling; with a frowning, ugly expression.
99. yuṣannifūn : Classifying; here meaning they categorized and fabricated statements about the Prophet.
100. al-muʿaḍḍā : Fragmented; divided into parts, implying corruption or alteration.

Volume: The First

Ibn Ishaq said: Those men began to say that about the Messenger of God, may God bless him and grant him peace, to whomever they met among the people, and the Arabs departed from that season ¹ with the matter of the Messenger of God, may God bless him and grant him peace, and his mention spread throughout all the lands of the Arabs. Poem of Abu Talib ² in opposition to his adversaries: When Abu Talib feared the overwhelming multitude of the Arabs ³ would attack him along with his people, he recited his poem in which he sought refuge in the sanctuary of Mecca and his position therein, and sought the goodwill of the nobles of his people, while informing them and others in his poetry that he would never surrender the Messenger of God, may God bless him and grant him peace, nor abandon him for anything, ever, until he perished defending him. He said: When I saw the people had no love in them, and had cut all ties and bonds, And had openly declared enmity and harm against us, and had obeyed the command of the estranged enemy, And had allied with a people against us, suspecting, gnashing their teeth in rage behind us with their fingers, I offered myself to them with a smooth, tawny [sword] and a white, sharp blade from the heritage of the chiefs ⁴, And I confined my clan and my brothers at the House, and held onto its curtains by the straps ⁵, Standing together, facing its door, where every pilgrim fulfills his oath, And where the Ash‘aris ⁶ make their camels kneel at the confluence of the torrents from Isaf and Na’ila ⁷, With branded shoulders or flanks, alternating between the six-year-old and the full-grown camel ⁸, You see cowrie shells and marble and adornment tied around their necks like clusters. I seek refuge with the Lord of mankind from every slanderer against us with evil, or one who insists on falsehood, And from one who harbors rancor and strives to find fault with us, and from one who adds to the religion what we did not intend, And by Thawr ⁹ and Him who fixed Thabir ¹⁰ in its place, and the one who ascends to ascend in Hira’ ¹¹ and descends, And by the House, the truth of the House, of those in Mecca, and by God—indeed God is not heedless, And by the Black Stone ¹² when they wipe it, when they surround it at midday and at dusk, And by the station of Ibrahim ¹³ on the rock, moist, on his feet, barefoot, without sandals, And by the circuits between al-Marwa and al-Safa ¹⁴, and what is in them of images and likenesses, And by those who perform the pilgrimage to the House of God, every rider, and every one who has made a vow, and every pedestrian, And by the farthest place of sacrifice ¹⁵ when they head for it, a crowd to the outlet of the ravines that receive [the blood], And by their standing on the mountains in the evening, steadying with their hands the chests of the mounts, And by the night of Jam‘ ¹⁶ and the stations of Mina ¹⁷—are there above them any sanctity or stations? And by Jam‘ when the swift camels cross it, speeding as if emerging from a downpour, And by the great Jamra ¹⁸ when they aim for it, heading to pelt its top with pebbles, And by Kinda ¹⁹ when they were at the pebbles in the evening, the pilgrims of Bakr ibn Wa’il ²⁰ passing by them, Two allies who tightened the bond of their alliance and returned to it the ties of kinship, And by their breaking the brown spears and their grazing, and their Shibriq ²¹ and the swift pace of fleeing ostriches. Is there, after this, any refuge for one who seeks refuge? And is there any protector who fears God, O reproacher? The enemy’s command is obeyed against us; they wish that the gates of Turk and Kabul ²² be closed upon us. You lie, by the House of God, we will not leave Mecca nor depart unless your affair is in confusion. You lie, by the House of God, we will not surrender Muhammad, nor have we yet fought and struggled in his defense, Nor will we surrender him until we are struck down around him, and we forget our sons and wives, And a people in armor rise against you, rising like water-skins under the clanking [armor], Until you see the one with rancor riding his own filth from the stabbing, like the action of a one-eyed man attacking fiercely. Or else, by the life of God, if what I see becomes serious, our swords will surely mingle with the noble ones, In the hands of a youth like a meteor, swift, a brother of trust, protector of honor, valiant. Months and days and a full year upon us, and a pilgrimage comes after the next. And what abandonment of a people—may you have no father—of a chief who protects honor, not a weakling nor a negligent one, And a white-faced one ²³ by whose face rain is sought, a shelter for orphans, a refuge for widows, To whom the destitute of the clan of Hashim ²⁴ cling, and they are with him in mercy and bounties. By my life, Usayd and his camel have raced to our hatred, and Jaz’ ²⁵ and Akil ²⁶ have recompensed us. And ‘Uthman ²⁷ did not refrain from us, nor Qunfudh ²⁸, but they obeyed the command of those tribes, They obeyed Ubayy ²⁹ and Ibn ‘Abd Yaghuth ³⁰, and did not regard in us the word of any speaker, As we have encountered from Subay‘ ³¹ and Nawfal ³², and each turned away, not showing kindness. If they meet or God gives us power over them, we will repay them measure for measure. And that Abu ‘Amr ³³ refused nothing but hatred of us, to humiliate us among people of sheep and camels. He whispers about us every evening and morning—so whisper about Abu ‘Amr with us, then plot treachery. And he swears to us by God that he does not deceive us—yes, we see him openly, not hidden. His hatred of us has made every valley of the land narrow for him, between rugged ground and rocky tracts. And ask Abu al-Walid ³⁴ what he has bestowed upon us by his effort among us, turning away like a plotter. You were a man by whose opinion people live, and by his mercy towards us, and you are not ignorant. So ‘Utba ³⁵, do not listen to the word of a slanderer, envious, lying, hateful, full of deceit. And Abu Sufyan ³⁶ passed by me, turning away, as a chief of the great chiefs passes. He flees to Najd ³⁷ and the coolness of its waters, and claims that I am not heedless of you. And he informs us, like a sincere advisor, that he is compassionate, but conceals the hidden rancors. O Mut‘im ³⁸, I did not forsake you on a day of battle, nor am I one who exaggerates in great matters, Nor on a day of dispute when they come to you as stubborn litigants, skilled in argument. O Mut‘im, the people have offered you a plan, and if I am entrusted, I am not one to escape. May God recompense us from ‘Abd Shams ³⁹ and Nawfal ⁴⁰ with an evil punishment, immediate, not deferred, With a just scale that does not diminish a barley grain, having a witness from itself, not unjust. Foolish have become the minds of a people who have exchanged for us the sons of Khalaf ⁴¹ as a substitute and the worthless. We are the core of the summit of Hashim and the clan of Qusayy ⁴² in the earliest trials. And Sahm ⁴³ and Makhzum ⁴⁴ have conspired and incited against us the enemies from every vile and base person. So O ‘Abd Manaf ⁴⁵, you are the best of your people, so do not admit into your affair every intruder. By my life, you have weakened and failed, and have come with a matter that misses the joints. You were recently firewood for a cooking pot, and now you are firewood for pots and cauldrons. May the sons of ‘Abd Manaf enjoy our disobedience and abandonment, and our leaving them in fortresses. If we are a people who avenge what you have done, and you will milk her as a she-camel not milked [i.e., fully], There were intermediaries in Lu’ayy ibn Ghalib ⁴⁶ whom every penetrating, generous chief drove away to us. And the clan of Nufayl ⁴⁷ are the worst of those who tread on pebbles, and the most ignoble of the barefoot and shod of Ma‘add ⁴⁸. So inform Qusayy that our matter will be spread, and give Qusayy glad tidings after us of abandonment. If a great calamity struck Qusayy by night, we would not seek refuge without them in the entrances. If they were truthful in striking through their houses, we would be captives among the women with young children. So every friend and cousin we count—by my life, we have found its consequence to be of no avail, Except that a group from Kilab ibn Murra ⁴⁹ are innocent towards us of the treachery of a forsaker. And we will be gentle with them until their assembly disperses, and every aggressor and ignorant person tires of us. We had the basin of the watering place ⁵⁰ among them, and we are the humps and shoulders of Ghalib ⁵¹. Youths from al-Mutayyabun ⁵² and Hashim, like white swords in the hands of polishers. They have not attained revenge nor shed blood, nor have they allied except with the worst of tribes, With striking in which you see the youths as if they are predatory lions upon scattered flesh. O sons of a beloved slave woman, Indian, O sons of Jumah ⁵³, ‘Ubayd ⁵⁴, Qays ibn ‘Aqil ⁵⁵. But we are a noble progeny of masters, by whom peoples are known at falsehoods. And what an excellent cousin of the people, not denied, is Zuhayr ⁵⁶, a sword singled out from its scabbard. Lofty among the lofty, the noble, tracing his lineage to a lineage in the depth of glory, excellent. By my life, I have been burdened with love for Ahmad and his brothers, like the effort of a loving, constant one. May he never cease in this world to be an adornment for its people and an ornament for those who befriend him, the Lord of the similar. Who is like him among the people? What a hoped-for one, when the judges compare him in excellence. Forbearing, wise, just, not reckless, he befriends a God not heedless of him. By God, were it not that I would bring disgrace that would be dragged upon our elders in assemblies, We would have followed him in every state of time, seriously, not in jest. They have known that our son is not denied by us, nor is he concerned with false speech. So Ahmad has become among us in a root that the assault of the arrogant falls short of. I shielded him with myself and protected him, and defended him with the heights and the flanks. So the Lord of servants supported him with His victory, and manifested a religion whose truth is not false. Noble men, not deviant, whom fathers of noble essence raised to goodness. If Ka‘b ⁵⁷ of Lu’ayy is a small piece, then inevitably, one day, there will be separation.

Ibn Hisham said: This is what has been confirmed to me of this poem, and some scholars of poetry deny most of it. The Messenger, peace be upon him, prays for rain for the people of Medina and wishes that Abu Talib were alive to see that: Ibn Hisham said: One whom I trust told me: The people of Medina suffered a drought, so they came to the Messenger of God, peace be upon him, and complained to him about it. The Messenger of God, peace be upon him, ascended the pulpit and prayed for rain ⁵⁸. It was not long before such rain came that the people of the outskirts ⁵⁹ came complaining to him of drowning. So the Messenger of God, peace be upon him, said: "O God, around us and not upon us" ⁶⁰. Then the clouds cleared from Medina and formed around it like a crown. The Messenger of God, peace be upon him, said: "If Abu Talib had lived to see this day, he would have been delighted." One of his Companions said to him: "It seems, O Messenger of God, that you meant his verse: 'And a white-faced one ⁶¹ by whose face rain is sought from the clouds, A shelter for orphans, a protection for widows.' He said: "Yes." Ibn Hisham said: And his saying "and a shabriqah ⁶²" is from other than Ibn Ishaq. Mention of the names that appeared in the poem of Abu Talib: Ibn Ishaq said: And al-Ghayatil ⁶³: from Banu Sahm ibn 'Amr ibn Hasis, and Abu Sufyan ibn Harb ibn Umayyah. And Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf. And Zuhayr ibn Abi Umayyah ibn al-Mughirah ibn 'Abd Allah ibn 'Umar ibn Makhzum, his mother was 'Atikah bint 'Abd al-Muttalib. Ibn Ishaq said: And Asid, and his son: 'Attab ibn Asid ibn Abi al-'Is ibn Umayyah ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy. And 'Uthman ibn 'Ubayd Allah, the brother of Talhah ibn 'Ubayd Allah al-Taymi. And Qunfudh ibn 'Umayr ibn Jud'an ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murrah. And Abu al-Walid 'Utbah ibn Rabi'ah. And Abu al-Akhnas ibn Shariq al-Thaqafi, an ally of Banu Zuhrah ibn Kilab. Ibn Hisham said: He was only called al-Akhnas ⁶⁴ because he withdrew [khanasa] with the people on the day of Badr; his name was Ubayy, and he was from Banu 'Ilaj, and he is 'Ilaj ibn Abi Salamah ibn 'Awf ibn 'Uqbah. And al-Aswad ibn 'Abd Yaghuth ibn Wahb ibn 'Abd Manaf ibn Zuhrah ibn Kilab. And Subay' ibn Khalid, the brother of Banu al-Harith ibn Fihr. And Nawfal ibn Khuwaylid ibn Asad ibn 'Abd al-'Uzza ibn Qusayy, and he is the son of al-'Adawiyyah. He was one of the devils of Quraysh, and he was the one who tied Abu Bakr al-Siddiq and Talhah ibn 'Ubayd Allah, may God be pleased with them, together with a rope when they embraced Islam, and because of that they were called the two companions [al-qarinayn]; 'Ali ibn Abi Talib, peace be upon him, killed him on the day of Badr. And Abu 'Amr Qurzah ibn 'Abd 'Amr ibn Nawfal ibn 'Abd Manaf. "And a people who are suspicious of us" ⁶⁵: Banu Bakr ibn 'Abd Manat ibn Kinanah. These are the ones whom Abu Talib enumerated in his poetry from among the Arabs. The spread of the mention of the Messenger outside Mecca: When the affair of the Messenger of God, peace be upon him, spread among the Arabs and reached the lands, he was mentioned in Medina. And no tribe of the Arabs was more knowledgeable about the affair of the Messenger of God, peace be upon him, when he was mentioned, and before he was mentioned, than this tribe of al-Aws and al-Khazraj. That was because of what they used to hear from the Jewish rabbis, and they were their allies and with them in their lands. When his mention occurred in Medina and they spoke about the disagreement among Quraysh concerning him, Abu Qays ibn al-Aslat ⁶⁶, the brother of Banu Waqif, said: The lineage of Ibn al-Aslat: Ibn Hisham said: Ibn Ishaq traced the lineage of this Abu Qays here to Banu Waqif, and traced his lineage in the account of the Elephant to Khatmah; because the Arabs sometimes trace a man to his grandfather's brother who is more famous than him. Ibn Hisham said: Abu 'Ubaydah told me that al-Hakam ibn 'Amr al-Ghifari was from the descendants of Nu'aylah, the brother of Ghifar, and he is Ghifar ibn Mulayl, and Nu'aylah ibn Mulayl ibn Damrah ibn Bakr ibn 'Abd Manat. And they have said 'Utbah ibn Ghazwan al-Sulami, and he is from the descendants of Mazin ibn Mansur and Sulaym ibn Mansur. Ibn Hisham said: So Abu Qays ibn al-Aslat: from Banu Wa'il; and Wa'il, Waqif, and Khatmah are brothers from al-Aws. The poem of Ibn al-Aslat in defense of the Messenger, peace be upon him: Ibn Ishaq said: So Abu Qays ibn al-Aslat said—and he loved Quraysh and was a son-in-law to them, having married Arnab bint Asad ibn 'Abd al-'Uzza ibn Qusayy, and he used to stay with them for years with his wife—a poem in which he magnified the sanctity, forbade Quraysh from war, commanded them to restrain one another, mentioned their virtue and forbearance, commanded them to refrain from the Messenger of God, peace be upon him, and reminded them of God's favor upon them and His repelling the Elephant and its plot from them. He said: O rider, if you pass by, convey A secret message from me to Lu'ayy ibn Ghalib ⁶⁷ A message from a man whose concern is your discord, Far away, sorrowful because of that, distressed. I had a resting place for worries, But I did not fulfill my need or desires from them. I was informed that you are two streams ⁶⁸, every tribe Has a firebrand ⁶⁹ between one who kindles and one who gathers fuel. I adjure you by God from the evil of your doing, And the evil of your mutual hatred and the sting of scorpions, And the display of manners and sickly secret counsel, Like the pricking of lancets, whose impact is truly piercing. Remind them by God, first and foremost, And the violation of the sanctity of lean gazelles ⁷⁰. And say to them—and God judges His judgment— Leave war, it will depart from you in the spacious lands. Whenever you send it forth, you send it forth blameworthy, It is a ghoul ⁷¹ for the distant or the near. It severs kinship ties and destroys a community, And strips the hump fat from the hump and the withers. And you will exchange, after the soft life, For a coat of mail and rusty swords, the garments of warriors. And instead of musk and camphor, dusty, ample coats of mail, Whose rivets are like the eyes of locusts. Beware of war, let it not cling to you, And a basin of foul water, bitter to drink. It adorns itself for the people, then they see it With a consequence, when it becomes clear, O mother of a companion ⁷². It burns but does not scald the weak, and targets The mighty among you with fatal arrows. Do you not know what happened in the war of Dahis ⁷³, So take heed, or what happened in the war of Hatib? How many a noble, honored chief has it struck, Tall of pillar, whose guest is not disappointed, Great of ash-heap, whose command is praised, And of pure character, noble of lineage. And water spilled in error, as if The east wind and the north winds had scattered it. One who is truly knowledgeable informs you about them, Of their days, and knowledge is the knowledge of experiences. So sell the spears, O warriors, and remember Your reckoning, and God is the best of reckoners. A man's ally has chosen a religion, so let there not be Over you, for me, a watcher other than the Lord of the stars ⁷⁴. Establish for us a hanif ⁷⁵ religion, for you are For us a guide, one may be guided by the forelocks. And you are for this people a light and a protection, You are sought, and your forbearance is not absent. And you, when people are refined, are the essence, For you is the navel of al-Batha' ⁷⁶, high-nosed. You protect noble, ancient bodies, Of refined lineages, free from admixture. You see seekers of needs heading to your houses, Bands of lost ones, guided by bands. The people have known that your nobles In every state are the best of the people of the battlefields ⁷⁷, And the most excellent in opinion, the highest in conduct, And the most truthful in speech amidst the crowds. So stand and pray to your Lord, and wipe yourselves Against the corners of this House between the rocky hills ⁷⁸. For you have from Him a trial and a confirmation On the day of Abrahat al-Ashram ⁷⁹, leader of the battalions. His battalion on the plain spends the evening, and his foot soldiers On the high rocks on the tops of the mountain passes. When the help of the Lord of the Throne came to you, He repelled them With the armies of the King, between a dust-laden wind and a pelting rain. So they turned away swiftly, fleeing, and none returned To his family from the Abyssinians except scattered groups. If you perish, we perish, and the seasons perish By which we live—the word of a man not lying. Ibn Hisham said: He recited to me his verse "And water spilled" and his verse "So sell the spears" and his saying "A man's ally has chosen" and his saying: "On the high rocks on the tops of the mountain passes" Abu Zayd al-Ansari and others. The war of Dahis and al-Ghabra': Ibn Hisham said: As for his saying: "Do you not know what happened in the war of Dahis"

Abu Ubayda al-Nahwi ⁸⁰ told me: Dahis ⁸¹ was a horse belonging to Qays ibn Zuhayr ibn Judhayma ibn Rawaha ibn Rabi'a ibn al-Harith ibn Mazin ibn Qutay'a ibn Abs ibn Baghid ibn Rayth ibn Ghatafan. He raced it against a horse of Hudhayfa ibn Badr ibn Amr ibn Zayd ibn Ju'ayya ibn Ludhan ibn Tha'laba ibn Adi ibn Fazara ibn Dhubyan ibn Baghid ibn Rayth ibn Ghatafan, called al-Ghabra' ⁸². Hudhayfa secretly sent some men and ordered them to strike the face of Dahis if they saw it coming first. Dahis came first, so they struck its face, and al-Ghabra' came. When the rider of Dahis came, he told Qays the news. His brother Malik ibn Zuhayr jumped up and slapped the face of al-Ghabra'. Then Hamal ibn Badr stood up and slapped Malik. Then Abu al-Junaydib al-Absi met Awf ibn Hudhayfa and killed him. Then a man from Banu Fazara met Malik and killed him. So Hamal ibn Badr, the brother of Hudhayfa ibn Badr, said: "We killed Malik for Awf, and he is our vengeance; if you seek from us other than justice, you will regret." This line is part of a longer poem. Al-Rabi' ibn Ziyad al-Absi said: "After the killing of Malik ibn Zuhayr, do women hope for the outcomes of the pure?" This line is part of a longer ode. War broke out between Abs and Fazara. Hudhayfa ibn Badr and his brother Hamal ibn Badr were killed. Qays ibn Zuhayr ibn Judhayma said, eulogizing Hudhayfa and grieving over him: "How many a horseman is called (a horseman) but is not a horseman, while on al-Haba'a ⁸³ is a horseman of truthfulness. So weep for Hudhayfa; you will never find the like of him until tribes that have not been created perish." These two lines are part of a longer poem. Qays ibn Zuhayr said: "Indeed, the young man Hamal ibn Badr transgressed, and oppression—its pasture is evil." This line is part of a longer poem. Al-Harith ibn Zuhayr, the brother of Qays ibn Zuhayr, said: "I left on al-Haba'a, without boasting, Hudhayfa, with the broken points of spears." This line is part of a longer poem. Ibn Hisham said: It is said that Qays sent Dahis and al-Ghabra', and Hudhayfa sent al-Khattar ⁸⁴ and al-Hanfa' ⁸⁵; but the first account is more correct of the two. It is a long story, and I refrained from recounting it fully because it would interrupt the narrative of the biography of the Messenger of God, may God bless him and grant him peace. The War of Hatib: Ibn Hisham said: As for his saying "the War of Hatib," he means Hatib ibn al-Harith ibn Qays ibn Haysha ibn al-Harith ibn Umayya ibn Mu'awiya ibn Malik ibn Awf ibn Amr ibn Awf ibn Malik ibn al-Aws. He had killed a Jew who was a neighbor of the Khazraj. So Yazid ibn al-Harith ibn Qays ibn Malik ibn Ahmar ibn Haritha ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj—he is the one called Ibn Fushum ⁸⁶, and Fushum was his mother, a woman from al-Qayn ibn Jasr—went out to him at night with a group from Banu al-Harith ibn al-Khazraj and killed him. War broke out between al-Aws and al-Khazraj; they fought fiercely, and the victory went to al-Khazraj over al-Aws. On that day, Suwayd ibn Samit ibn Khalid ibn Atiyya ibn Hawt ibn Habib ibn Amr ibn Awf ibn Malik ibn al-Aws was killed, killed by al-Mujadhdhar ibn Ziyad al-Balawi ⁸⁷, whose name was Abdullah, an ally of Banu Awf ibn al-Khazraj. On the day of Uhud, al-Mujadhdhar ibn Ziyad went out with the Messenger of God, may God bless him and grant him peace, and al-Harith ibn Suwayd ibn Samit went out with him. Al-Harith ibn Suwayd caught al-Mujadhdhar off guard and killed him for his father. I will mention his story in its place, God willing. Then there were wars between them, which I refrained from mentioning and recounting fully because of what I mentioned regarding the story of the War of Dahis. The Poetry of Hakim ibn Umayya in Forbidding His People from Enmity toward the Messenger: Ibn Ishaq said: Hakim ibn Umayya ibn Haritha ibn al-Awqas al-Sulami, an ally of Banu Umayya, who had embraced Islam, said, warning his people against what they had agreed upon of enmity toward the Messenger of God, may God bless him and grant him peace—and he was a noble and obeyed among them: "Is there a speaker who speaks a word of truth and is seated upon it? And is there an angry one who listens to guidance? And is there a master whose tribe hopes for his benefit, who gathers the farthest of clients and relatives? I disavow except the face of Him who controls the east wind, and I abandon you as long as one draws near and withdraws. I submit my face to God and my speech, even if terrifying things from a friend terrify me." Mention of What the Messenger of God, May God Bless Him and Grant Him Peace, Suffered from His People: The Foolish of Quraysh Harm Him: Ibn Ishaq said: Then the matter of Quraysh became severe due to the misery that befell them in their enmity toward the Messenger of God, may God bless him and grant him peace, and those who had embraced Islam among them. They incited their foolish ones against the Messenger of God, may God bless him and grant him peace; they denied him, harmed him, and accused him of poetry, sorcery, soothsaying, and madness. The Messenger of God, may God bless him and grant him peace, was manifesting the command of God, not concealing it, openly declaring to them what they disliked of criticizing their religion, abandoning their idols, and separating from them in their unbelief. The Worst Harm Inflicted upon the Messenger, May God Bless Him and Grant Him Peace: Ibn Ishaq said: Yahya ibn Urwa ibn al-Zubayr narrated to me from his father Urwa ibn al-Zubayr from Abdullah ibn Amr ibn al-As, who said: I said to him: What is the most you saw Quraysh inflict upon the Messenger of God, may God bless him and grant him peace, in what they manifested of enmity toward him? He said: I was present when their nobles gathered one day in the Hijr ⁸⁸, and they mentioned the Messenger of God, may God bless him and grant him peace. They said: We have never seen anything like what we have endured from this man. He has insulted our intellects, reviled our forefathers, criticized our religion, divided our community, and cursed our gods. We have endured a great matter from him—or as they said. While they were in that state, the Messenger of God, may God bless him and grant him peace, appeared. He came walking until he touched the Black Stone ⁸⁹, then passed by them while circumambulating the House. When he passed by them, they made some remarks about him. He said: I recognized that in the face of the Messenger of God, may God bless him and grant him peace. Then he went on. When he passed by them a second time, they made similar remarks, and I recognized that in his face. Then he passed a third time, and they made similar remarks. So he stopped and said: "Do you hear, O assembly of Quraysh? By Him in whose hand is my soul, I have brought you slaughter." He said: His words seized the people until there was not a man among them but had a bird perched on his head ⁹⁰. Even the one who had been most severe against him before that began to soothe him with the best words he could find, until he said: "Go away, O Abu al-Qasim ⁹¹, for by God, you are not ignorant." He said: So the Messenger of God, may God bless him and grant him peace, left. The next day, they gathered in the Hijr, and I was with them. They said to one another: You mentioned what you have endured and what you have heard from him, until when he confronted you with what you dislike, you left him. While they were in that state, the Messenger of God, may God bless him and grant him peace, appeared to them. They rose against him as one man, surrounded him, and said: "Are you the one who says such and such?"—referring to what he said criticizing their gods and religion. The Messenger of God, may God bless him and grant him peace, said: "Yes, I am the one who says that." He said: I saw a man among them grab the collar of his cloak. Then Abu Bakr, may God be pleased with him, stood up to defend him, weeping and saying: "Would you kill a man for saying 'My Lord is God'?" Then they left him. That was the worst I ever saw Quraysh inflict upon him. Ibn Ishaq said: Some of the family of Umm Kulthum bint Abi Bakr narrated to me that she said: Abu Bakr returned that day with the part of his head split open, because they had pulled him by his beard, and he had much hair.

Ibn Hisham said: Some scholars told me: The worst that the Messenger of Allah ⁹² suffered from Quraysh was that one day he went out and no one he met failed to deny him and harm him, free or slave. So the Messenger of Allah returned to his home and wrapped himself up ⁹³ because of the severity of what had befallen him. Then Allah Almighty revealed to him: {O you who are wrapped up, arise and warn} [al-Muddaththir: 1-2]. The Conversion of Hamza ⁹⁴, may Allah be pleased with him: The reason for his conversion: Ibn Ishaq said: A man from Aslam, who was a reliable narrator, told me: Abu Jahl passed by the Messenger of Allah at al-Safa ⁹⁵ and harmed and insulted him, saying some things he disliked, disparaging his religion and weakening his cause. The Messenger of Allah did not speak to him. There was a freedwoman of Abdullah ibn Jud'an ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murra in her dwelling who heard that. Then Abu Jahl left and went to a gathering ⁹⁶ of Quraysh near the Ka'ba ⁹⁷ and sat with them. Soon after, Hamza ibn Abd al-Muttalib, may Allah be pleased with him, came along, carrying his bow, returning from a hunting expedition. He used to, when returning from hunting, not go to his family until he had circumambulated the Ka'ba. When he did that, he would not pass by a gathering of Quraysh without stopping, greeting, and talking with them. He was the strongest young man in Quraysh and the most resolute. When he passed by the freedwoman, after the Messenger of Allah had returned to his house, she said to him: O Abu Umara ⁹⁸, if only you had seen what your nephew Muhammad suffered just now from Abu al-Hakam ibn Hisham ⁹⁹: he found him sitting here, harmed and insulted him, and said things he disliked; then he left him, and Muhammad did not speak to him. Hamza was filled with anger, as Allah intended to honor him. He went out quickly, not stopping for anyone, preparing to confront Abu Jahl when he met him. He entered the mosque and saw him sitting among the people. He approached him until he stood over his head, raised his bow, and struck him, causing a severe wound. Then he said: Do you insult him while I follow his religion and say what he says? Let me see you do that to me if you can. Some men from Banu Makhzum ¹⁰⁰ stood up to help Abu Jahl, but Abu Jahl said: Leave Abu Umara alone, for by Allah, I insulted his nephew badly. Hamza, may Allah be pleased with him, completed his conversion and adhered to what the Messenger of Allah said. When Hamza converted, Quraysh knew that the Messenger of Allah had become strong and protected, and that Hamza would defend him, so they refrained from some of the harm they used to inflict on him. Utba ibn Rabi'a ¹⁰¹ Negotiates with the Messenger of Allah: Ibn Ishaq said: Yazid ibn Ziyad narrated to me from Muhammad ibn Ka'b al-Qurazi, who said: I was told that Utba ibn Rabi'a, who was a chief, said one day while sitting in the gathering of Quraysh, and the Messenger of Allah was sitting alone in the mosque: O company of Quraysh, shall I go to Muhammad and speak to him and offer him some things so that he might accept some of them, and we give him whatever he wants, and he leaves us alone? This was after Hamza had converted and they saw the companions of the Messenger of Allah increasing in number. They said: Yes, Abu al-Walid ¹⁰², go to him and speak to him. So Utba went to the Messenger of Allah and sat with him. He said: O son of my brother, you are from us as you know in terms of status in the clan and position in lineage. You have brought a great matter to your people, by which you have divided their community, called their intellects foolish, reviled their gods and religion, and declared their forefathers disbelievers. Listen to me, I will offer you some things to consider; perhaps you will accept some of them. The Messenger of Allah said: Speak, Abu al-Walid, I am listening. He said: O son of my brother, if by this matter you seek wealth, we will gather for you from our wealth until you become the wealthiest among us; if you seek honor, we will make you our leader so that we decide nothing without you; if you seek kingship, we will make you our king; and if this thing that comes to you is a vision ¹⁰³ you see that you cannot repel, we will seek treatment for you and spend our wealth until you are cured, for often a familiar spirit ¹⁰⁴ overcomes a man until he is treated for it. When Utba finished, and the Messenger of Allah had been listening, he said: Have you finished, Abu al-Walid? He said: Yes. He said: Then listen to me. He said: I will. He said: "In the name of Allah, the Most Gracious, the Most Merciful. Ha Meem. A revelation from the Most Gracious, the Most Merciful. A Book whose verses are detailed, an Arabic Quran for people who know, a bearer of good news and a warner." Then the Messenger of Allah continued reciting it to him. When Utba heard it, he listened attentively, placing his hands behind his back and leaning on them as he listened. Then the Messenger of Allah reached the prostration ¹⁰⁵ in it and prostrated. Then he said: You have heard what you heard, Abu al-Walid; it is up to you. Utba's Opinion: Utba returned to his companions, and some of them said to others: By Allah, Abu al-Walid has come back with a different expression than when he left. When he sat with them, they said: What is behind you, Abu al-Walid? He said: Behind me is that I have heard a speech; by Allah, I have never heard the like of it. By Allah, it is not poetry, nor sorcery, nor divination. O company of Quraysh, obey me and let me handle this; leave this man alone with what he is doing and keep away from him. For by Allah, his speech that I heard will have a great outcome. If the Arabs overcome him, you will be spared by others; if he prevails over the Arabs, then his kingship is your kingship, his honor is your honor, and you will be the most fortunate people with him. They said: By Allah, he has bewitched you with his tongue, Abu al-Walid. He said: This is my opinion; do as you please. Quraish Persecute the Muslims: Ibn Ishaq said: Then Islam began to spread in Mecca among the tribes of Quraysh, among men and women. Quraysh imprisoned those they could and persecuted those of the Muslims they could. Then the chiefs of Quraysh from every tribe, as some scholars told me from Sa'id ibn Jubayr and from Ikrima, the freedman of Ibn Abbas, from Abdullah ibn Abbas, may Allah be pleased with them both, said:

The leaders of Quraysh negotiate with the Messenger of Allah, may Allah bless him and grant him peace: 'Utbah ibn Rabi'ah, Shaybah ibn Rabi'ah, Abu Sufyan ibn Harb, al-Nadr ibn al-Harith, the brother of Banu 'Abd al-Dar, Abu al-Bakhtari ibn Hisham, al-Aswad ibn al-Muttalib ibn Asad, Zam'ah ibn al-Aswad, al-Walid ibn al-Mughirah, Abu Jahl ibn Hisham, 'Abdullah ibn Abi Umayyah, al-'As ibn Wa'il, Nubayh and Munabbih, the two sons of al-Hajjaj al-Sahmi, and Umayyah ibn Khalaf, or whoever among them gathered. He said: They gathered after sunset at the back of the Ka'bah, then some of them said to others: Send for Muhammad and speak to him and argue with him so that you may have an excuse against him. So they sent to him: The nobles of your people have gathered for you to speak with you, so come to them. So the Messenger of Allah, may Allah bless him and grant him peace, came quickly, thinking that they might have had a change of mind regarding what he had spoken to them about, for he was eager for their guidance and their hardship was grievous to him, until he sat with them. They said to him: O Muhammad, we have sent for you to speak with you. By Allah, we do not know of any man among the Arabs who has brought to his people what you have brought to your people. You have reviled the forefathers, criticized the religion, insulted the gods, called our minds foolish, and divided the community. There is no evil thing left that you have not brought between us and you—or as they said to him. So if you have come with this discourse seeking wealth, we will gather for you from our wealth until you become the wealthiest among us. If you are seeking honor among us, we will make you our chief. If you want kingship, we will make you king over us. And if this is a familiar spirit ¹⁰⁶ that you see, which has overcome you—and they used to call the companion from among the jinn a familiar spirit—then perhaps that is the case. We will spend our wealth in seeking medicine for you until we cure you of it, or we will have an excuse regarding you. The Messenger of Allah, may Allah bless him and grant him peace, said to them: "I am not afflicted with what you say. I have not brought what I have brought to you seeking your wealth, nor honor among you, nor kingship over you. Rather, Allah has sent me to you as a messenger, revealed to me a Book, and commanded me to be a bearer of good tidings and a warner to you. So I have conveyed to you the messages of my Lord and given you sincere advice. If you accept from me what I have brought you, that is your portion in this world and the Hereafter. If you reject it, I will be patient for the command of Allah until Allah judges between me and you," or as he, may Allah bless him and grant him peace, said. They said: O Muhammad, if you will not accept from us any of what we have offered you, then you know that there is no people more restricted in land, with less water, or harsher in living than us. So ask your Lord who sent you with what He sent you to move away from us these mountains that have narrowed upon us, and to expand our land for us, and to cause rivers to flow for us like the rivers of Syria and Iraq, and to resurrect for us our forefathers who have passed away, and let among those resurrected for us be Qusayy ibn Kilab, for he was a truthful elder. Then we will ask them about what you say: is it true or false? If they affirm you and you do what we ask, we will believe you and recognize thereby your station with Allah, and that He has sent you as a messenger as you claim." He, may Allah's blessings and peace be upon him, said to them: "I was not sent to you from Allah for this. I have only come to you from Allah with what He sent me, and I have conveyed to you what I was sent with to you. If you accept it, that is your portion in this world and the Hereafter. If you reject it, I will be patient for the command of Allah Almighty until Allah judges between me and you." They said: If you do not do this for us, then do something for yourself. Ask your Lord to send with you an angel to affirm you in what you say and to answer us on your behalf. And ask Him to make for you gardens, palaces, and treasures of gold and silver to enrich you with what we see you seeking, for you stand in the markets as we stand and seek livelihood as we seek it, so that we may know your excellence and your station with your Lord if you are a messenger as you claim." The Messenger of Allah, may Allah bless him and grant him peace, said to them: "I will not do that, nor am I one to ask my Lord for this. I was not sent to you for this. Rather, Allah sent me as a bearer of good tidings and a warner—or as he said. If you accept what I have brought you, that is your portion in this world and the Hereafter. If you reject it, I will be patient for the command of Allah until Allah judges between me and you." They said: Then cause the sky to fall upon us in pieces, as you claim that your Lord can do if He wills, for we will not believe you unless you do that." He said: The Messenger of Allah, may Allah bless him and grant him peace, said: "That is up to Allah. If He wills to do it to you, He will do it." They said: O Muhammad, did your Lord not know that we would sit with you and ask you what we have asked and request what we request, so that He might instruct you beforehand what to answer us with and inform you what He will do with us regarding that, since we did not accept what you brought us? It has reached us that a man in al-Yamamah called al-Rahman teaches you this. By Allah, we will never believe in al-Rahman. We have given you an excuse, O Muhammad. By Allah, we will not leave you and what you have done to us until we destroy you or you destroy us." One of them said: We worship the angels, and they are the daughters of Allah. Another said: We will never believe you until you bring Allah and the angels as a guarantee." When they said that to the Messenger of Allah, may Allah bless him and grant him peace, he stood up from them, and with him stood 'Abdullah ibn Abi Umayyah ibn al-Mughirah ibn 'Abdullah ibn 'Umar ibn Makhzum—and he was his cousin, being the son of 'Atikah bint 'Abd al-Muttalib. He said to him: O Muhammad, your people offered you what they offered, and you did not accept it from them. Then they asked you for themselves for things by which they might recognize your station with Allah as you claim, and believe you and follow you, but you did not do it. Then they asked you to take for yourself what would make them recognize your excellence over them and your station with Allah, but you did not do it. Then they asked you to hasten for them some of the punishment you warn them of, but you did not do it—or as he said to him. By Allah, I will never believe you until you take a ladder to the sky, then ascend it while I watch you until you reach it, then come back with four angels who testify for you that you are as you claim. By Allah, even if you did that, I do not think I would believe you." Then he left the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, returned to his family sad and grieved for what he had missed of what he had hoped for from his people when they called him, and for what he saw of their distancing themselves from him. Abu Jahl threatens the Messenger, may Allah bless him and grant him peace: When the Messenger of Allah, may Allah bless him and grant him peace, stood up from them, Abu Jahl said: O company of Quraysh, Muhammad refuses nothing but what you see of criticizing our religion, reviling our forefathers, calling our minds foolish, and insulting our gods. I covenant with Allah that I will sit for him tomorrow with a stone that I cannot carry—or as he said—and when he prostrates in his prayer, I will smash his head with it. Then surrender me to them or protect me. After that, let Banu 'Abd Manaf do as they please." They said: By Allah, we will never surrender you for anything. Go ahead with what you intend.

When morning came, Abu Jahl took a stone as described, then sat waiting for the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) went out as he usually did. In Mecca, his prayer direction was towards Syria, so he would pray between the Yemeni Corner and the Black Stone, placing the Kaaba between himself and Syria. The Messenger of Allah (peace be upon him) stood to pray, while Quraysh had gone out and sat in their assemblies waiting to see what Abu Jahl would do. When the Messenger of Allah (peace be upon him) prostrated, Abu Jahl lifted the stone and advanced towards him. But when he drew near, he turned back in flight, his face pale and terrified, his hands having become paralyzed on his stone, until he threw the stone from his hand. The men of Quraysh went up to him and said, "What is the matter with you, O Abu al-Hakam?" He said, "I went up to him to do what I told you last night, but when I drew near him, a stallion camel appeared before me—by Allah, I have never seen such a head, such a withers ¹⁰⁷, or such fangs from any stallion—and it was about to devour me." Ibn Ishaq said: It was mentioned to me that the Messenger of Allah (peace be upon him) said, "That was Gabriel (peace be upon him). If he had come closer, he would have seized him." Al-Nadr ibn al-Harith advises Quraysh: When Abu Jahl said that to them, al-Nadr ibn al-Harith ibn Kalada ibn 'Alqama ibn 'Abd Manaf ibn 'Abd al-Dar ibn Qusayy stood up. Ibn Hisham said: It is also said al-Nadr ibn al-Harith ibn 'Alqama ibn Kalada ibn 'Abd Manaf. Ibn Ishaq said: He said, "O company of Quraysh, by Allah, a matter has befallen you for which you have not yet found a solution. Muhammad was among you as a young man, the most pleasing to you, the most truthful in speech, and the most trustworthy, until when you saw gray hair at his temples and he brought you what he brought, you said, 'A sorcerer.' By Allah, he is not a sorcerer; we have seen sorcerers and their blowing and knots. You said, 'A soothsayer.' By Allah, he is not a soothsayer; we have seen soothsayers and their twitching and heard their rhymed prose. You said, 'A poet.' By Allah, he is not a poet; we have seen poetry and heard all its types: its light verse and its rajaz ¹⁰⁸. You said, 'Mad.' By Allah, he is not mad; we have seen madness, and he is not afflicted with its choking, whispering, or confusion. O company of Quraysh, look into your affair, for by Allah, a great matter has befallen you." Al-Nadr's harm to the Messenger (peace be upon him): Al-Nadr ibn al-Harith was one of the devils of Quraysh and among those who harmed the Messenger of Allah (peace be upon him) and showed enmity towards him. He had gone to al-Hira and learned there the stories of the Persian kings and the tales of Rustam and Isfandiyar ¹⁰⁹. When the Messenger of Allah (peace be upon him) sat in a gathering and reminded them of Allah and warned his people of what had befallen previous nations from Allah's punishment, al-Nadr would take his place after he left and say, "By Allah, O company of Quraysh, I am a better storyteller than he. Come to me, and I will tell you better stories than his." Then he would tell them about the kings of Persia, Rustam, and Isfandiyar, and then say, "In what way is Muhammad a better storyteller than I?" Ibn Hisham said: It is he who said, as has reached me, "I will reveal the like of what Allah has revealed." Ibn Ishaq said: Ibn 'Abbas (may Allah be pleased with them both) used to say, as has reached me, that eight verses of the Quran were revealed concerning him: the saying of Allah Almighty, {When Our verses are recited to him, he says, 'Legends of the former peoples'} [al-Qalam: 15]. And everything mentioned in the Quran about "legends." Quraysh asks the Jewish rabbis about him (peace be upon him): When al-Nadr ibn al-Harith said that to them, they sent him and 'Uqba ibn Abi Mu'ayt to the Jewish rabbis in Medina, saying to them, "Ask them about Muhammad, describe him to them, and inform them of his sayings, for they are the people of the first scripture and have knowledge of the prophets that we do not." So they set out until they reached Medina and asked the Jewish rabbis about the Messenger of Allah (peace be upon him), described his affair to them, informed them of some of his sayings, and said, "You are the people of the Torah, and we have come to you so that you may inform us about this companion of ours." The Jewish rabbis said to them, "Ask him about three things which we command you: if he informs you of them, then he is a prophet sent; if he does not, then the man is a fabricator, so form your own opinion about him. Ask him about the youths who went in ancient times—what was their story? For they had a wondrous tale. Ask him about the wandering man who reached the east and west of the earth—what was his news? And ask him about the spirit—what is it? If he informs you of that, then follow him, for he is a prophet. If he does not, then he is a fabricator, so do as you please regarding him." So al-Nadr ibn al-Harith and 'Uqba ibn Abi Mu'ayt ibn Abi 'Amr ibn Umayya ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy returned until they came to Quraysh in Mecca and said, "O company of Quraysh, we have brought you the decisive matter between you and Muhammad. The Jewish rabbis told us to ask him about certain things they commanded us. If he informs you of them, then he is a prophet; if he does not, then the man is a fabricator, so form your own opinion about him." Quraysh asks and the Messenger answers: So they came to the Messenger of Allah (peace be upon him) and said, "O Muhammad, inform us about the youths who went in ancient times—they had a wondrous story—and about the wandering man who reached the east and west of the earth, and inform us about the spirit—what is it?" He said, "The Messenger of Allah (peace be upon him) said to them, 'I will inform you of what you have asked about tomorrow,' and he did not say 'if Allah wills' ¹¹⁰. So they left him. The Messenger of Allah (peace be upon him) remained—as they mention—fifteen nights without Allah sending him any revelation in that regard, and Gabriel did not come to him, until the people of Mecca became distressed and said, 'Muhammad promised us tomorrow, and now fifteen nights have passed since we asked him, and he has not told us anything about what we asked.' This continued until the delay of revelation saddened the Messenger of Allah (peace be upon him) and what the people of Mecca were saying distressed him. Then Gabriel came to him from Allah Almighty with Surah al-Kahf, in which He reproached him for his grief over them, and informed him of what they had asked about the youths, the wandering man, and the spirit. The response to Quraysh regarding what they asked: Ibn Ishaq said: It was mentioned to me that the Messenger of Allah (peace be upon him) said to Gabriel when he came, "You have delayed from me, O Gabriel, until I thought ill of you." Gabriel said to him, {And we do not descend except by the command of your Lord. To Him belongs what is before us and what is behind us and what is between that. And your Lord is not forgetful} [Maryam: 64]. So He opened the surah—blessed and exalted is He—with praise of Himself and mention of the prophethood of His Messenger, regarding what they had denied of that. He said, {Praise be to Allah, who has sent down upon His servant the Book} [al-Kahf: 1], meaning Muhammad (peace be upon him), "You are a messenger from Me," i.e., confirmation of what they asked about your prophethood: {and has not made therein any crookedness, straight} [al-Kahf: 1], i.e., upright, without discrepancy.

In it: {to warn of severe punishment from Him} [18:2]: i.e., the immediate punishment in this world, and a painful torment in the Hereafter: i.e., from your Lord who sent a messenger. {and to give good tidings to the believers who do righteous deeds that they will have a good reward, abiding therein forever} [18:2-3]: i.e., the abode of eternity. They will not die therein—those who believed you in what you brought, which others denied, and acted upon what you commanded them. {and to warn those who say, 'Allah has taken a son'} [18:4]: meaning Quraysh in their saying, 'We worship the angels, and they are the daughters of Allah.' {They have no knowledge of it, nor had their fathers} [18:5]: those who magnified separation from them and disparaged their religion. {Great is the word that comes out of their mouths} [18:5]: i.e., their saying that the angels are the daughters of Allah. {They say nothing but a lie. Then perhaps you would kill yourself} O Muhammad, {after them, if they do not believe in this message, out of grief} [18:6]: i.e., out of sorrow for them when what he had hoped from them eluded him; i.e., do not do that. Ibn Hisham said: 'Bākhi‘un nafsaka' means destroying yourself, as Abu 'Ubayda related to me. Dhū al-Rumma said: "Alas, O this one who kills himself with longing / for something that fate has turned away from his hands." Its plural is bākhi‘ūn and bakha‘a. This verse is in a poem of his. The Arabs say: 'I have exhausted my sincere advice and myself for him,' i.e., I exerted myself for him. {Indeed, We have made that which is on the earth an adornment for it that We may test them [as to] which of them is best in deed} [18:7]. Ibn Ishaq said: i.e., which of them is most obedient to My command and acts in My obedience. {And indeed, We will make that which is upon it a barren ground} [18:8]: i.e., the earth, and that which is upon it is perishing and passing away, and the return is to Me, so I will recompense each according to his deed. So do not grieve nor be saddened by what you hear and see in it. Ibn Hisham said: 'Ṣa‘īd' is the earth; its plural is ṣu‘ud. Dhū al-Rumma said, describing a small gazelle: "As if, in the forenoon, a creeping thing with a trunk in the bones of the head / throws him onto the ground." This verse is in a poem of his. 'Ṣa‘īd' also means road. It has come in the hadith: 'Beware of sitting on the ṣu‘udāt,' meaning roads. 'Juraz' is the land that grows nothing; its plural is ajrāz. It is said: a barren year (sanatun juraz) and barren years (sunūnun ajrāz), which are years with no rain, drought, dryness, and severity. Dhū al-Rumma said, describing camels: "The exhaustion and barren years have consumed what is in their bellies, / so nothing remains but the protruding ribs." This verse is in a poem of his. The People of the Cave: Ibn Ishaq said: Then He addressed the story of what they asked him about concerning the youths, saying: {Or do you think that the companions of the cave and the inscription were, among Our signs, a wonder?} [18:9]: i.e., there have been among My signs, in what I have placed upon the servants as proofs, what is more wondrous than that. Ibn Hisham said: 'Al-Raqīm' is the book in which their story was inscribed; its plural is ruqum. Al-'Ajjāj said: "And the resting place of the inscribed (muraqqam) mushaf." This verse is in a rajaz poem of his. Ibn Ishaq said: Then Allah said: {When the youths retreated to the cave and said, 'Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance.' So We cast [a cover of sleep] over their ears in the cave for a number of years. Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.} Then Allah said: {We relate to you their story in truth} [18:13]: i.e., with truthful news about them. {Indeed, they were youths who believed in their Lord, and We increased them in guidance. And We made firm their hearts when they stood up and said, 'Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.'} [18:14]: i.e., they did not associate partners with Me as you associated with Me what you have no knowledge of. Ibn Hisham said: 'Shaṭaṭ' is exaggeration and exceeding the truth. A‘shā Banī Qays ibn Tha‘laba said: "They do not desist, nor does one of excessive transgression forbid them, / like stabbing in which oil and twisted strands go." This verse is in a poem of his. {These, our people, have taken besides Him deities. Why do they not bring upon them a clear authority?} [18:15]. Ibn Ishaq said: i.e., a conclusive proof. {And who is more unjust than one who invents a lie about Allah? And when you have withdrawn from them and that which they worship except Allah, then take refuge in the cave; your Lord will spread out for you of His mercy and will prepare for you from your affair a facility. And [you would see] the sun, when it rose, inclining away from their cave to the right, and when it set, passing them by to the left, while they were in an open space thereof.} [18:16-17]. Ibn Hisham said: 'Tazāwaru' means it inclines; it is from al-zawr. Imru' al-Qays ibn Ḥujr said: "And I am responsible, if I return as a king, / for a journey in which you see the furāniq ¹ looking askance (azwarā)." This verse is in a poem of his. Abu al-Zaḥf al-Kalbī said, describing a land: "A water-skin of the desert, from our longing, askance (azwar), / its fifth day wears out the mounts, harsh." These two verses are in a rajaz poem of his. {And when it set, passing them by (taqriḍuhum) to the left} [18:17]: it passes them and leaves them on its left. Dhū al-Rumma said: "Towards some women who pass by (yaqriḍna) the heights of Mushrif, / to the left, and on their right are horsemen." This verse is in a poem of his. 'Al-Fajwa' is spaciousness; its plural is fijā'. The poet said: "You have clothed your people with disgrace and deficiency, / until they were vanquished and left the spaciousness of the house." {That is from the signs of Allah} [18:17]: i.e., in proof for those who know that from their affairs among the People of the Book who commanded these to ask you about them, regarding the truth of your prophethood by confirming the news about them. {He whom Allah guides is the [rightly] guided, and he whom He leaves astray—never will you find for him a protecting guide. And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance.} [18:17-18]. Ibn Hisham said: 'Al-Waṣīd' is the door. Al-'Absī, whose name is 'Ubayd ibn Wahb, said: "In a barren land whose entrance (waṣīduhā) is not closed / against me, and my kindness there is not denied." This verse is in some lines of his. 'Al-Waṣīd' also means the courtyard; its plural is waṣā'id, wuṣud, wuṣdān, aṣud, and aṣdān. {If you had looked at them, you would have turned from them in flight and been filled with terror of them.} [18:18] until His saying: {Those who prevailed over their affair said} [18:21]: the people of authority and kingship among them. {We will surely take over them a place of worship. They will say} [18:22]: meaning the rabbis of the Jews who commanded them to ask about them: {[They were] three, the fourth of them being their dog; and they say, 'Five, the sixth of them being their dog,' guessing at the unseen} [18:22]: i.e., they have no knowledge. {And they say, 'Seven, and the eighth of them being their dog.' Say, 'My Lord is most knowing of their number. None knows them except a few. So do not argue about them except an obvious argument'} [18:22]: i.e., do not contend with them, {and do not inquire among them about them [i.e., any] of them} [18:22]: for they have no knowledge of them. {And never say of anything, 'Indeed, I will do that tomorrow,' except [when adding], 'If Allah wills.' And remember your Lord when you forget and say, 'Perhaps my Lord will guide me to what is nearer than this to right conduct.'} [18:23-24]: i.e., do not say about anything they ask you about, as I said in this: I will inform you tomorrow. But make exception with Allah's will, and remember your Lord when you forget, and say, 'Perhaps my Lord will guide me to better than what you asked me about in right conduct,' for you do not know what I will do in that matter. {And they remained in their cave for three hundred years and increased by nine} [18:25]: i.e., they will say that. {Say, 'Allah is most knowing of how long they remained. To Him belongs the unseen of the heavens and the earth. How well He sees and hears! They have not besides Him any protector, and He shares not His legislation with anyone.'} [18:26]: i.e., nothing of what they asked you about is hidden from Him. Dhul-Qarnayn: And regarding what they asked him about the traveling man: {And they ask you about Dhul-Qarnayn. Say, 'I will recite to you about him a mention.' Indeed, We established him upon the earth, and We gave him from everything a means. So he followed a means} [18:83-85] until the end of his story.

Among the accounts of Dhul-Qarnayn ¹¹¹ is that he was given what no one else was given, and the means ¹¹² were extended for him until he reached, from the lands, the eastern and western extremities of the earth. He did not set foot on any land without being given authority over its people, until he reached, from the east and the west, what no creation lay beyond. Ibn Ishaq said: One who transmits traditions from the Persians, regarding what they inherited of his knowledge, told me that Dhul-Qarnayn was a man from Egypt. His name was Murzaban ibn Mardhaba the Greek, from the descendants of Yunan ibn Yafith ibn Nuh. Ibn Hisham said: His name was Alexander, and he built Alexandria, which was named after him. Ibn Ishaq said: Thawr ibn Yazid told me, from Khalid ibn Ma'dan al-Kala'i—who was a man who had lived during that time—that the Messenger of Allah (peace be upon him) was asked about Dhul-Qarnayn and said: "A king who traversed the earth from beneath it by means." Khalid said: Umar ibn al-Khattab (may Allah be pleased with him) heard a man saying, "O Dhul-Qarnayn!" So Umar said: "O Allah, forgive! Are you not content to be named after the prophets, that you name yourselves after the angels?" Ibn Ishaq said: Allah knows best which of these was the case—whether the Messenger of Allah (peace be upon him) said that or not. If he said it, then the truth is what he said. Regarding the Spirit: Allah Almighty said concerning what they asked him about the Spirit: {And they ask you about the Spirit. Say: "The Spirit is from the command of my Lord, and you have not been given of knowledge except a little."} [17:85] "You have not been given of knowledge except a little." Ibn Ishaq said: I was told from Ibn Abbas that he said: When the Messenger of Allah (peace be upon him) came to Medina, the Jewish rabbis said: "O Muhammad, what do you think of your saying: {And you have not been given of knowledge except a little}? Do you mean us or your people?" He said: "Both?" They said: "But you recite in what has come to you that we have been given the Torah, in which is the explanation of everything." So the Messenger of Allah (peace be upon him) said: "It is little in the knowledge of Allah, and you have in it what suffices you if you uphold it." He said: Then Allah Almighty revealed to him concerning what they asked him about that: {And if whatever trees on earth were pens and the sea [were ink], replenished by seven more seas, the words of Allah would not be exhausted. Indeed, Allah is Exalted in Might and Wise.} [31:27] That is, the Torah is little in this from the knowledge of Allah. Regarding Moving Mountains and Resurrecting the Dead: He said: And Allah Almighty revealed to him concerning what his people asked for themselves—moving mountains, splitting the earth, and resurrecting their forefathers from the dead: {And if there was a Quran by which mountains could be moved or the earth could be split apart or the dead could be spoken to, [it would be this], but to Allah belongs the matter entirely.} [13:31] That is, I do not do any of that except what I will. Regarding "Take for Yourself": And He revealed to him concerning their saying: "Take for yourself"—what they asked him to take for himself—that he should have gardens, palaces, and treasures, and that an angel should be sent with him to confirm what he says and defend him: {And they say: "What is this messenger that eats food and walks in the markets? Why was an angel not sent down to him to be a warner with him? Or [why is] a treasure not cast down to him, or [why does] he not have a garden from which to eat?" And the wrongdoers say: "You follow not but a man bewitched." Look how they strike for you comparisons; so they have gone astray and cannot find a way. Blessed is He who, if He wills, can give you better than that—gardens beneath which rivers flow—and can give you palaces.} [25:7-10] And He revealed to him concerning that from their saying: {And We did not send before you any messengers except that they ate food and walked in the markets. And We have made some of you as a trial for others—will you have patience? And ever is your Lord, Seeing.} [25:20] That is: I have made some of you a trial for others so that you may be patient. And if I had willed to make the world accompany My messengers so that they would not be opposed, I would have done so. Regarding the Quran's Response to Ibn Abi Umayyah: And Allah revealed to him concerning what Abdullah ibn Abi Umayyah said: {And they say: "We will not believe you until you break open for us from the ground a spring, or you have a garden of palm trees and grapes and make rivers gush forth within them in a [mighty] gush, or you cause the sky to fall upon us in pieces as you have claimed, or you bring Allah and the angels before [us] face to face, or you have a house of gold, or you ascend into the sky. And [even then] we will not believe in your ascension until you bring down to us a book we can read." Say: "Exalted is my Lord! Was I ever but a human messenger?"} [17:90-93] Ibn Hisham said: Al-Yanbu' ¹¹³ is what gushes forth of water from the earth and elsewhere; its plural is yanabi'. Ibn Harmah—whose name was Ibrahim ibn Ali al-Fihri—said: "And when you pour out tears in every abode, the eye sockets are drained, and your tears are a yanbu'." This verse is from a poem of his. Al-Kisaf ¹¹⁴ are pieces of punishment; its singular is kisfa, like sidra and sidar. It is also the singular of kisaf. Al-Qabil ¹¹⁵ can mean facing and seeing directly, as in His Almighty's saying: {Or the punishment comes to them face to face} [18:55], i.e., visibly. Abu Ubayda recited to me from A'isha of Banu Qays ibn Tha'laba: "I reconcile with you until you come to something like it, like the cry of a pregnant woman whose qabil has eased her." Meaning the midwife, because she faces her and receives her child. This verse is from a poem of his. It is said that al-qabil's plural is qubul, meaning groups. In Allah's Book: {And We gathered against them everything in groups} [6:111]; qubul is the plural of qabil, like subul is the plural of sabil, and surur is the plural of sarir, and qumus is the plural of qamis. Al-Qabil also appears in a proverb: "He does not know qabil from dabil," meaning he does not know what comes from what goes. Al-Kumayt ibn Zayd said: "Matters diverged in their two directions, so they did not know dabil from qabil." This verse is from a poem of his. It is said that what is meant by this qabil is the twist: what is twisted toward the forearm is qabil, and what is twisted toward the fingertips is dabil, and it is from the concepts of coming and going that I mentioned. It is also said: the twisting of the spindle. When the spindle is twisted toward the knee, it is qabil; when twisted toward the hip, it is dabil. Al-Qabil also means a man's people. Al-Zukhruf ¹¹⁶ is gold. Muzakhraf is adorned with gold. Al-Ajjaj said: "From a trace that you would think its markings are a mushaf ¹¹⁷ and the gilded, muzakhraf." These two verses are from a rajaz poem of his. It is also said that everything adorned is muzakhraf. Regarding the Denial that a Man from Yamama Taught Him: Ibn Ishaq said: And He revealed concerning their saying: "We have heard that a man in Yamama, called al-Rahman, teaches you, and we will never believe in him": {Thus We have sent you to a nation before which other nations have passed away, to recite to them what We have revealed to you, while they disbelieve in the Most Gracious. Say: "He is my Lord; there is no god but Him. In Him I put my trust, and to Him is my return."} [13:30] Regarding What Was Revealed about Abu Jahl: And He revealed to him concerning what Abu Jahl ibn Hisham said and intended: {Have you seen the one who forbids a servant when he prays? Have you seen if he is upon guidance or enjoins righteousness? Have you seen if he denies and turns away? Does he not know that Allah sees? No! If he does not desist, We will surely drag him by the forelock—a lying, sinning forelock. Then let him call his council; We will call the guards of Hell. No! Do not obey him, but prostrate and draw near.} [96:9-19] Ibn Hisham said: Lanasfa'an ¹¹⁸ means "We will surely drag and seize." The poet said: "A people who, when they hear the cry, you see them, some bridling their colt, some dragging." Al-Nadi ¹¹⁹ is the gathering place where people meet and conduct their affairs. In Allah's Book: {And you commit evil in your gatherings} [29:29]; it is also al-nadi. Ubayd ibn al-Abras said: "Go to you, for I am from Banu Asad, people of the nadi and people of generosity and the gathering." In Allah's Book: {And better in assembly} [19:73]; its plural is andiya. "Then let him call his council" as Allah Almighty said: {And ask the town} [12:82], meaning the people of the town.

Salāma ibn Jandal, one of the Banū Saʿd ibn Zayd Manāt ibn Tamīm, said: "Two days: a day of gatherings and assemblies, and a day of marching to the enemies with haste." This verse is from a poem of his. Al-Kumayt ibn Zayd said: "Neither garrulous in the assembly, boastful, nor silent to the point of dumbfounding." This verse is from a poem of his. It is said that al-nādī ¹²⁰ means the companions. Al-zabāniya ¹²¹ are the harsh, severe ones, and in this context they are the keepers of Hell. Al-zabāniya also, in this world, are the helpers of a man who serve and assist him; the singular is zibniya. Ibn al-Zibaʿrā said concerning that: "Generous in hospitality, thrusting in battle, zabāniya ¹²² of deep-rooted, great minds." He says: severe. This verse is from a poem of his. Ṣakhr ibn ʿAbd Allāh al-Hudhalī, who is Ṣakhr al-Ghayy, said: "And among the great ones, a group of zabāniya." This verse is from a poem of his. Ibn Isḥāq said: And Allah the Exalted revealed to him concerning what they offered him of their wealth: {Say, 'Whatever wage I asked of you, it is yours. My wage is only from Allah, and He is Witness over all things'} [Sabaʾ: 47]. The arrogance of Quraysh in refusing to believe in the Messenger, may Allah bless him and grant him peace: When the Messenger of Allah, may Allah bless him and grant him peace, brought the truth they recognized, and they recognized his truthfulness in what he narrated, and the station of his prophethood in what he brought them of knowledge of the unseen when they asked him about what they asked, envy of him prevented them from following and believing him. So they rebelled against Allah and openly abandoned His command, and persisted in their disbelief. Their spokesman said: {Do not listen to this Qurʾān and make noise during it, that you might overcome} [Fuṣṣilat: 26], meaning: make it vain and false, and take it as mockery, that you might overcome him thereby. For if you argue with him or dispute with him one day, he will overcome you. One day, Abū Jahl mocked the Messenger of Allah, may Allah bless him and grant him peace, and the truth he brought: "O company of Quraysh, Muḥammad claims that the soldiers of Allah who will punish you in the Fire are nineteen, and you are the most numerous of people in number and multitude. Can every hundred of you not overcome one of them?" So Allah the Exalted revealed concerning that statement of his: {And We have not made the keepers of the Fire except angels, and We have not made their number except as a trial for those who disbelieve} [al-Muddaththir: 31] to the end of the story. When they said that to one another, whenever the Messenger of Allah, may Allah bless him and grant him peace, recited the Qurʾān aloud while praying, they would disperse from him and refuse to listen to him. So if a man among them wanted to hear some of what the Messenger of Allah, may Allah bless him and grant him peace, recited from the Qurʾān while he was praying, he would eavesdrop secretly, fearing them. If he saw that they knew he was listening, he would leave for fear of their harm and not listen. And if the Messenger of Allah, may Allah bless him and grant him peace, lowered his voice, and the listener thought that they would not hear anything of his recitation, and he himself heard something without them, he would incline to listen to him. Ibn Isḥāq said: Dāwūd ibn al-Ḥuṣayn, the freed slave of ʿUmar ibn ʿUthmān, narrated to me that ʿIkrima, the freed slave of Ibn ʿAbbās, narrated to them that ʿAbd Allāh ibn ʿAbbās, may Allah be pleased with them both, narrated to them: This verse was revealed only because of those men: {And do not be loud in your prayer, nor silent in it, but seek a way between that} [al-Isrāʾ: 110]. He says: Do not be loud in your prayer so that they disperse from you, nor silent in it so that those who love to hear it, among those who eavesdrop without them, may not hear it, perhaps they might be guided by some of what they hear and benefit from it. The first to recite the Qurʾān aloud: Ibn Isḥāq said: Yaḥyā ibn ʿUrwa ibn al-Zubayr narrated to me from his father, who said: The first to recite the Qurʾān aloud after the Messenger of Allah, may Allah bless him and grant him peace, in Mecca was ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him. He said: One day the companions of the Messenger of Allah, may Allah bless him and grant him peace, gathered and said: "By Allah, Quraysh have never heard this Qurʾān recited aloud to them. Who will make them hear it?" ʿAbd Allāh ibn Masʿūd said: "I will." They said: "We fear them for you. We only want a man who has a clan to protect him from the people if they seek him." He said: "Leave me, for Allah will protect me." He said: So Ibn Masʿūd went out early until he came to the Maqām ¹²³ in the forenoon, while Quraysh were in their assemblies, until he stood at the Maqām and then recited: "In the name of Allah, the Most Gracious, the Most Merciful," raising his voice with it: {The Most Gracious, taught the Qurʾān} [al-Raḥmān: 1-2]. He said: Then he faced them reciting it. He said: They looked at him and began saying: "What did Ibn Umm ʿAbd say?" Then they said: "He is reciting some of what Muḥammad brought." So they rose against him and began striking his face, while he continued reciting until he reached as much of it as Allah willed. Then he returned to his companions, and they had left marks on his face. They said to him: "This is what we feared for you." He said: "The enemies of Allah were never more insignificant to me than they are now. If you wish, I will go to them tomorrow with the like of it." They said: "No, that is enough. You have made them hear what they dislike." The story of Quraysh listening to the Prophet's recitation, may Allah bless him and grant him peace: Ibn Isḥāq said: Muḥammad ibn Muslim ibn Shihāb al-Zuhrī narrated to me that he was told: Abū Sufyān ibn Ḥarb, Abū Jahl ibn Hishām, and al-Akhnas ibn Sharīq ibn ʿAmr ibn Wahb al-Thaqafī, the ally of Banū Zuhra, went out one night to listen to the Messenger of Allah, may Allah bless him and grant him peace, while he was praying at night in his house. Each man took a seat where he could listen, and none knew the place of his companion. They spent the night listening to him until dawn broke, then they dispersed. The road brought them together, and they blamed one another, saying: "Do not do it again. If some of your foolish ones saw you, you would put something in his mind." Then they left. When the second night came, each man returned to his seat, and they spent the night listening to him until dawn broke, then they dispersed. The road brought them together, and they said to one another the same as they had said the first time, then they left. When the third night came, each man took his seat, and they spent the night listening to him until dawn broke, then they dispersed. The road brought them together, and they said to one another: "We will not leave until we pledge not to do that again." Then they dispersed. Al-Akhnas inquires about what he heard: When morning came, al-Akhnas ibn Sharīq took his staff, then went out until he came to Abū Sufyān in his house and said: "Tell me, O Abū Ḥanẓala, your opinion about what you heard from Muḥammad." He said: "O Abū Thaʿlaba, by Allah, I heard things that I recognize and know what is intended by them, and I heard things whose meaning I did not know nor what is intended by them." Al-Akhnas said: "And I, by the One by whom you swore." He said: Then he left him and went to Abū Jahl, entering his house, and said: "O Abū al-Ḥakam, what is your opinion about what you heard from Muḥammad?" He said: "What did I hear? We and Banū ʿAbd Manāf competed for honor. They fed, so we fed; they carried burdens, so we carried burdens; they gave, so we gave, until we were equal on the knees, like two racehorses. Then they said: 'From us is a prophet to whom revelation comes from heaven.' When will we ever attain such a thing? By Allah, we will never believe in him nor trust him." He said: Then al-Akhnas left him.

**The Stubbornness of Quraysh upon Hearing the Qur'an and What Was Revealed Concerning Them:** Ibn Ishaq said: When the Messenger of Allah (peace and blessings be upon him) recited the Qur'an to them and called them to Allah, they would say, mocking him: "Our hearts are in coverings (akinnah) from what you call us to" [Fussilat: 5]—we do not understand what you say—"and in our ears is deafness (waqr)"—we do not hear what you say—"and between us and you is a veil (hijab)"—a barrier has come between us and you—"so work" on what you are upon, "indeed we are working" [Fussilat: 5] on what we are upon; we do not comprehend anything from you. So Allah the Exalted revealed concerning that statement of theirs: "And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter a concealed veil (hijaban masturan)..." up to His saying: "And when you mention your Lord alone in the Qur'an, they turn on their backs in aversion" [Al-Isra: 46]—meaning: how could they understand your monotheism (tawhid) of your Lord if you had placed coverings (akinnah) on their hearts, deafness (waqr) in their ears, and a veil (hijab) between you and them, as they claim? That is, "I did not do that." "We are most knowing of what they listen to when they listen to you and when they are in private conversation, when the wrongdoers say, 'You follow not but a man bewitched (mashur)'" [Al-Isra: 47]—meaning: that is what they enjoined upon one another regarding abandoning what He sent you with to them. "Look how they strike for you examples; so they have gone astray and cannot find a way" [Al-Isra: 48]—meaning: they erred in the example they struck for you, and they do not attain guidance through it, nor does their statement become balanced for them in it. "And they say, 'When we are bones and crumbled dust, will we indeed be raised as a new creation?'" [Al-Isra: 49]—meaning: you have come informing us that we will be resurrected after our death when we are bones and crumbled dust, and that is something that will not happen. "Say, 'Be stones or iron, or a creation that is greater in your breasts.' Then they will say, 'Who will return us?' Say, 'He who created you the first time'" [Al-Isra: 50-51]—meaning: He who created you from what you know; so creating you from dust is not more mighty for Him than that. Ibn Ishaq said: 'Abdullah bin Abi Najih narrated to me, from Mujahid, from Ibn 'Abbas (may Allah be pleased with them both), who said: I asked him about the saying of Allah the Exalted: "or a creation that is greater in your breasts" [Al-Isra: 51]—what did Allah intend by it? He said: Death. **Mention of the Transgression of the Polytheists Against the Weak (Mustad'afin) Among Those Who Embraced Islam, Through Harm and Persecution:** Ibn Ishaq said: Then they transgressed against those who had embraced Islam and followed the Messenger of Allah (peace and blessings be upon him) from among his Companions. Every tribe set upon those among them who were Muslims, and they began to imprison them and torture them with beating, hunger, and thirst, and on the scorching ground (ramda') of Mecca when the heat was intense. Those among them who were weak (mustad'afun) they would try to seduce (yaftinunahum) from their religion. Among them were those who were seduced (yuftan) due to the severity of the trial that befell them, and among them were those who remained steadfast for them, and Allah protected them from them. **What Bilal Encountered and Abu Bakr's Rescue of Him:** Bilal, the freed slave (mawla) of Abu Bakr (may Allah be pleased with them both), belonged to some of Banu Jumah, being one of their born slaves (muwallad). He was Bilal bin Rabah, and his mother's name was Hamamah. He was sincere in Islam and pure of heart. Umayyah bin Wahb bin Hudhafah bin Jumah would take him out when the noon heat (zahirah) was intense, onto the plain (batha') of Mecca, then order a great rock to be placed on his chest, then say to him: "You will remain like this until you die, or you disbelieve in Muhammad and worship Al-Lat and Al-'Uzza." So he would say, while in that trial: "One (Ahad), One (Ahad)." Ibn Ishaq said: Hisham bin 'Urwah narrated to me from his father, who said: Waraqah bin Nawfal would pass by him while he was being tortured in that way, and he was saying: "One (Ahad), One (Ahad)." So he would say: "One (Ahad), One (Ahad), by Allah, O Bilal." Then he would turn to Umayyah bin Khalaf and those of Banu Jumah who were doing that to him, and say: "I swear by Allah, if you kill him over this, I will surely take him as a token of affection (hananan)." Until one day Abu Bakr al-Siddiq bin Abi Quhafah (may Allah be pleased with him) passed by him while they were doing that to him. Abu Bakr's house was among Banu Jumah. He said to Umayyah bin Khalaf: "Do you not fear Allah regarding this poor soul? How long [will this continue]?" He said: "You are the one who corrupted him; so rescue him from what you see." Abu Bakr said: "I will do so. I have a black slave who is stronger and more robust than him, [who follows] your religion; I will give him to you in exchange." He said: "I accept." He said: "He is yours." So Abu Bakr al-Siddiq (may Allah be pleased with him) gave him that slave of his, took him (Bilal), and freed him. **Those Whom Abu Bakr Freed:** Then, along with him, he freed six slaves for the sake of Islam before he migrated to Medina, Bilal being the seventh of them: 'Amir bin Fuhayrah—he witnessed Badr and Uhud and was killed on the day of Bi'r Ma'unah as a martyr; Umm 'Ubays; and Zinnirah. Her sight was lost when he freed her, so Quraysh said: "Nothing took away her sight except Al-Lat and Al-'Uzza." She said: "They lie; by the House of Allah, Al-Lat and Al-'Uzza neither harm nor benefit." So Allah restored her sight. And he freed al-Hadiyah and her daughter. They belonged to a woman from Banu 'Abd al-Dar. He passed by them when their mistress had sent them with some flour for her, and she was saying: "By Allah, I will never free them." So Abu Bakr (may Allah be pleased with him) said: "Untie (hilli), O mother of so-and-so." She said: "Untie (hilli); you have corrupted them, so free them." He said: "For how much are they?" She said: "For such and such." He said: "I have taken them, and they are free. Return her flour to her." They said: "Should we finish [grinding] it first, O Abu Bakr, then return it to her?" He said: "That is up to you." And he passed by the slave-girl of Banu Mu'mmil, a clan of Banu Ka'b. She was a Muslim, and 'Umar bin al-Khattab was torturing her to make her abandon Islam—at that time he was a polytheist—and he was beating her. When he grew tired, he said: "I apologize to you; I only left you because of weariness (malalah)." So she said: "May Allah do the same to you." So Abu Bakr bought her and freed her. **Abu Quhafah Reproaches Abu Bakr:** Ibn Ishaq said: Muhammad bin 'Abd al-Muttalib bin Abi 'Atiq narrated to me, from 'Amir bin 'Abdullah bin al-Zubayr, from some of his family, who said: Abu Quhafah said to Abu Bakr: "O my son, I see you freeing weak slaves. If you must do this, why do you not free strong men who would protect you and stand up for you?" Abu Bakr (may Allah be pleased with him) said: "O my father, I only seek what I seek for Allah Almighty." He said: It is related that these verses were revealed only concerning him and what his father said to him: "As for he who gives and fears Allah, and believes in the best [reward]" [Al-Layl: 5-6]... up to His saying: "And there is not for anyone with him any favor to be repaid, except seeking the face of his Lord, the Most High. And he will be satisfied" [Al-Layl: 19-21]. **The Torture of the Family of Yasir:** Ibn Ishaq said: Banu Makhzum would take out 'Ammar bin Yasir, his father, and his mother—they were a household of Islam—when the noon heat (zahirah) was intense, and torture them on the scorching ground (ramda') of Mecca. The Messenger of Allah (peace and blessings be upon him) would pass by them and say, according to what has reached me: "Patience (sabran), O family of Yasir, for your promised place is Paradise." As for his mother, they killed her while she refused [to renounce] Islam. Abu Jahl, the transgressor, was the one who incited [others] against them, along with some men from Quraysh. When he heard that a man of honor and protection had embraced Islam, he would rebuke him, disgrace him, and say: "You have abandoned the religion of your father, who was better than you. We will surely declare your intellect foolish, we will surely declare your opinion erroneous, and we will surely lower your honor." If he was a merchant, he would say: "By Allah, we will surely ruin your trade and destroy your wealth." If he was weak, he would beat him and incite [others] against him. **The Persecution of the Muslims:** Ibn Ishaq said: Hakim bin Jubayr narrated to me from Sa'id bin Jubayr, who said: I said to 'Abdullah bin 'Abbas: "Did the polytheists inflict upon the Companions of the Messenger of Allah (peace and blessings be upon him) such torture that they would be excused for abandoning their religion?" He said: "Yes, by Allah. They would beat one of them, starve him, and make him thirsty until he could not sit upright due to the severity of the harm that had befallen him, until he gave them what they asked of him in terms of persecution (fitnah), until they would say to him: 'Are Al-Lat and Al-'Uzza your gods instead of Allah?' He would say: 'Yes.' Even the dung beetle (ju'l) would pass by them, and they would say to him: 'Is this dung beetle your god instead of Allah?' He would say: 'Yes,' seeking to ransom themselves from what they were suffering due to his hardship."

Hisham refuses to hand over al-Walid to Quraysh: Ibn Ishaq said: Al-Zubayr ibn 'Ukkasha ibn Abi Ahmad narrated to me that he was told that some men from Banu Makhzum went to Hisham ibn al-Walid when his brother al-Walid ibn al-Walid had embraced Islam, and they had agreed to seize some of their youths who had embraced Islam, among them: Salama ibn Hisham and 'Ayyash ibn Abi Rabi'a. He said: They said to him, fearing their evil: "We intend to rebuke these youths for this religion they have adopted, for we will be safe from others by doing so." He said: "This is it; take him, rebuke him, and beware of him and of yourself." And he began to say: "Oh, let not my brother 'Uyaysh be killed, / For then there would be perpetual discord between us. / Beware of his life, for I swear by Allah, if you kill him, I will kill the most noble among you." He said: They said: "O Allah, curse him! Who would be deceived by this wicked one? By Allah, if he were to be harmed at our hands, he would kill the most noble among us." He said: So they left him and desisted. He said: That was among the means by which Allah repelled [harm] from them. Mention of the first migration to the land of Abyssinia: Ibn Ishaq said: When the Messenger of Allah, may Allah bless him and grant him peace, saw the affliction befalling his Companions, and the safety he himself was in, due to his position with Allah and with his uncle Abu Talib, and that he could not protect them from the affliction they were suffering, he said to them: "If you were to go to the land of Abyssinia, for there is a king under whom no one is wronged, and it is a land of truth, until Allah grants you relief from what you are [suffering]." So at that time the Muslims, the Companions of the Messenger of Allah, may Allah bless him and grant him peace, set out for the land of Abyssinia, fearing persecution and fleeing to Allah with their religion. That was the first migration in Islam. The first emigrants to Abyssinia: The first of the Muslims to set out from Banu Umayya ibn 'Abd Shams ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr was 'Uthman ibn 'Affan ibn Abi al-'As ibn Umayya, with his wife Ruqayya, the daughter of the Messenger of Allah, may Allah bless him and grant him peace. From Banu 'Abd Shams ibn 'Abd Manaf: Abu Hudhayfa ibn 'Utba ibn Rabi'a ibn 'Abd Shams, with his wife Sahla bint Suhayl ibn 'Amr, one of Banu 'Amir ibn Lu'ayy; she bore him in the land of Abyssinia Muhammad ibn Abi Hudhayfa. From Banu Asad ibn 'Abd al-'Uzza ibn Qusayy: al-Zubayr ibn al-'Awwam ibn Khuwaylid ibn Asad. From Banu 'Abd al-Dar ibn Qusayy: Mus'ab ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. From Banu Zuhra ibn Kilab: 'Abd al-Rahman ibn 'Awf ibn 'Abd 'Awf ibn 'Abd ibn al-Harith ibn Zuhra. From Banu Makhzum ibn Yaqaza ibn Murra: Abu Salama ibn 'Abd al-Asad ibn Hilal ibn 'Abd Allah ibn 'Umar ibn Makhzum, with his wife Umm Salama bint Abi Umayya ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. From Banu Jumah ibn 'Amr ibn Husays ibn Ka'b: 'Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah. From Banu 'Adiyy ibn Ka'b: 'Amir ibn Rabi'a, an ally of the family of al-Khattab, from 'Anz ibn Wa'il, with his wife Layla bint Abi Hathma ibn Hudhafa ibn Ghanim ibn 'Amir ibn 'Abd Allah ibn 'Awf ibn 'Ubayd ibn 'Uwayj ibn 'Adiyy ibn Ka'b. From Banu 'Amir ibn Lu'ayy: Abu Sabra ibn Abi Ruhm ibn 'Abd al-'Uzza ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; it is also said: rather Abu Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and it is said he was the first to arrive there. From Banu al-Harith ibn Fihr: Suhayl ibn Bayda', and he is Suhayl ibn Wahb ibn Rabi'a ibn Hilal ibn Ahayb ibn Dabba ibn al-Harith. These ten were the first of the Muslims to set out for the land of Abyssinia, as far as I have been told. Ibn Hisham said: Their leader was 'Uthman ibn Maz'un, according to what some scholars told me. Ibn Ishaq said: Then Ja'far ibn Abi Talib, may Allah be pleased with him, set out, and the Muslims followed one after another until they gathered in the land of Abyssinia. Some of them set out with their families, and some set out alone without family. The emigrants from Banu Hashim: From Banu Hashim ibn 'Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr: Ja'far ibn Abi Talib ibn 'Abd al-Muttalib ibn Hashim, with his wife Asma' bint 'Umays ibn al-Nu'man ibn Ka'b ibn Malik ibn Quhafa ibn Kha'tham; she bore him in the land of Abyssinia 'Abd Allah ibn Ja'far, a man. The emigrants from Banu Umayya: From Banu Umayya ibn 'Abd Shams ibn 'Abd Manaf: 'Uthman ibn 'Affan ibn Abi al-'As ibn Umayya ibn 'Abd Shams, with his wife Ruqayya, the daughter of the Messenger of Allah, may Allah bless him and grant him peace; and 'Amr ibn Sa'id ibn al-'As ibn Umayya, with his wife Fatima bint Safwan ibn Umayya ibn Muharrith ibn Shiq ibn Rataba ibn Mikhdij al-Kinani; and his brother Khalid ibn Sa'id ibn al-'As ibn Umayya, with his wife Umayna bint Khalaf ibn As'ad ibn 'Amir ibn Bayada ibn Subay' ibn Ju'thuma ibn Sa'd ibn Mulayh ibn 'Amr, from Khuza'a. Ibn Hisham said: It is also said Humayna bint Khalaf. Ibn Ishaq said: She bore him in the land of Abyssinia Sa'id ibn Khalid and Amma bint Khalid. Later, al-Zubayr ibn al-'Awwam married Amma, and she bore him 'Amr ibn al-Zubayr and Khalid ibn al-Zubayr. The emigrants from Banu Asad: And from their allies, from Banu Asad ibn Khuzayma: 'Abd Allah ibn Jahsh ibn Ri'ab ibn Ya'mur ibn Sabra ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad; and his brother 'Ubayd Allah ibn Jahsh, with his wife Umm Habiba bint Abi Sufyan ibn Harb ibn Umayya; and Qays ibn 'Abd Allah, a man from Banu Asad ibn Khuzayma, with his wife Baraka bint Yasar, a freedwoman of Abu Sufyan ibn Harb ibn Umayya; and Mu'ayqib ibn Abi Fatima. These are the family of Sa'id ibn al-'As, seven persons. Ibn Hisham said: Mu'ayqib was from Daws. The emigrants from Banu 'Abd Shams: Ibn Ishaq said: From Banu 'Abd Shams ibn 'Abd Manaf: Abu Hudhayfa ibn 'Utba ibn Rabi'a ibn 'Abd Shams; and Abu Musa al-Ash'ari, whose name is 'Abd Allah ibn Qays, an ally of the family of 'Utba ibn Rabi'a, two men. The emigrants from Banu Nawfal: From Banu Nawfal ibn 'Abd Manaf: 'Utba ibn Ghazwan ibn Jabir ibn Wahb ibn Nusayb ibn Malik ibn al-Harith ibn Mazin ibn Mansur ibn 'Ikrima ibn Khasafa ibn Qays ibn 'Aylan, an ally of theirs, one man. The emigrants from Banu Asad: From Banu Asad ibn 'Abd al-'Uzza ibn Qusayy: al-Zubayr ibn al-'Awwam ibn Khuwaylid ibn Asad; and al-Aswad ibn Nawfal ibn Khuwaylid ibn Asad; and Yazid ibn Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad; and 'Umar ibn Umayya ibn al-Harith ibn Asad, four persons. The emigrants from Banu 'Abd ibn Qusayy: From Banu 'Abd ibn Qusayy: Tulayb ibn 'Umayr ibn Wahb ibn Abi Kabir ibn 'Abd ibn Qusayy, one man. The emigrants from Banu 'Abd al-Dar ibn Qusayy: From Banu 'Abd al-Dar ibn Qusayy: Mus'ab ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar; and Suwaybit ibn Harmala ibn Malik ibn 'Umayla ibn al-Sabbaq ibn 'Abd al-Dar; and Jahm ibn Qays ibn 'Abd Shurahbil ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar, with his wife Umm Harmala bint 'Abd al-Aswad ibn Judhayma ibn Aqyash ibn 'Amir ibn Bayada ibn Subay' ibn Ju'thuma ibn Sa'd ibn Mulayh ibn 'Amr, from Khuza'a; and his two sons: 'Amr ibn Jahm and Khuzayma ibn Jahm; and Abu al-Rum ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar; and Firas ibn al-Nadr ibn al-Harith ibn Kalada ibn 'Alqama ibn 'Abd Manaf ibn 'Abd al-Dar, five persons.

The Emigrants from Banu Zuhra: From Banu Zuhra ibn Kilab: 'Abd al-Rahman ibn 'Awf ibn 'Abd 'Awf ibn 'Abd ibn al-Harith ibn Zuhra, and 'Amir ibn Abi Waqqas, and Abu Waqqas Malik ibn Ahyab ibn 'Abd Manaf ibn Zuhra, and al-Muttalib ibn Azhar ibn 'Abd 'Awf ibn 'Abd ibn al-Harith ibn Zuhra, along with his wife Ramla bint Abi 'Awf ibn Dubayra ibn Sa'id ibn Sa'd ibn Sahm, who gave birth to his son 'Abd Allah ibn al-Muttalib in the land of Abyssinia. The Emigrants from Banu Hudhayl: From their allies of Hudhayl: 'Abd Allah ibn Mas'ud ibn al-Harith ibn Shamkh ibn Makhzum ibn Sahila ibn Kahil ibn al-Harith ibn Tamim ibn Sa'd ibn Hudhayl, and his brother 'Utba ibn Mas'ud. The Emigrants from Bahra': From Bahra': al-Miqdad ibn 'Amr ibn Tha'laba ibn Malik ibn Rabi'a ibn Thumama ibn Matrud ibn 'Amr ibn Sa'd ibn Zuhayr ibn Lu'ayy ibn Tha'laba ibn Malik ibn al-Sharid ibn Abi Ahwaz ibn Abi Fa'ish ibn Duraym ibn al-Qayn ibn Ahwad ibn Bahra' ibn 'Amr ibn al-Haff ibn Quda'a. Ibn Hisham said: It is also said: Hazl ibn Fas ibn Dhar, and Dahir ibn Thawr. Ibn Ishaq said: He was called al-Miqdad ibn al-Aswad ibn 'Abd Yaghuth ibn Wahb ibn 'Abd Manaf ibn Zuhra, because he adopted him in the Jahiliyya and allied with him, six persons. The Emigrants from Banu Taym: From Banu Taym ibn Murra: al-Harith ibn Khalid ibn Sakhr ibn 'Amir ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym, along with his wife Rayta bint al-Harith ibn Jabala ibn 'Amir ibn Ka'b ibn Sa'd ibn Taym, who gave birth to his children in the land of Abyssinia: Musa ibn al-Harith, 'A'isha bint al-Harith, Zaynab bint al-Harith, and Fatima bint al-Harith. And 'Amr ibn 'Uthman ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym, two men. The Emigrants from Banu Makhzum: From Banu Makhzum ibn Yaqaza ibn Murra: Abu Salama ibn 'Abd al-Asad ibn Hilal ibn 'Abd Allah ibn 'Umar ibn Makhzum, along with his wife Umm Salama bint Abi Umayya ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum, who gave birth to his daughter Zaynab bint Abi Salama in the land of Abyssinia. Abu Salama's name is 'Abd Allah, and Umm Salama's name is Hind. And Shammas ibn 'Uthman ibn al-Sharid ibn Suwayd ibn Harmi ibn Makhzum. The story of Shammas: Ibn Hisham said: Shammas's name is 'Uthman; he was called Shammas because a shammas ¹²⁴ from the shamamisa ¹²⁵ came to Mecca in the Jahiliyya, and he was handsome, so the people marveled at his beauty. 'Utba ibn Rabi'a, who was Shammas's maternal uncle, said: I will bring you a shammas more handsome than him. So he brought his sister's son 'Uthman ibn 'Uthman, and he was called Shammas, according to what Ibn Shihab and others mentioned. Ibn Ishaq said: Habbab ibn Sufyan ibn 'Abd al-Asad ibn Hilal ibn 'Abd Allah ibn 'Umar ibn Makhzum, and his brother 'Abd Allah ibn Sufyan; and Hisham ibn Abi Hudhayfa ibn al-Mughira ibn 'Abd Allah ibn Makhzum; and Salama ibn Hisham ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum; and 'Ayyash ibn Abi Rabi'a ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. The Emigrants from the allies of Banu Makhzum: From their allies: Mu'attib ibn 'Awf ibn 'Amir ibn al-Fadl ibn 'Afif ibn Kulayb ibn Habashiyya ibn Salul ibn Ka'b ibn 'Amr, from Khuza'a, who is called 'Ayhama, eight persons. Ibn Hisham said: It is also said: Hubshiyya ibn Salul, and he is called Mu'attib ibn Hamra'. The Emigrants from Banu Jumah: From Banu Jumah ibn 'Amr ibn Husays ibn Ka'b: 'Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah and his son al-Sa'ib ibn 'Uthman; and his brothers Qudama ibn Maz'un and 'Abd Allah ibn Maz'un; and Hatib ibn al-Harith ibn Ma'mar ibn Habib ibn Wahb ibn Hudhafa ibn Jumah, along with his wife Fatima bint al-Mujallal ibn 'Abd Allah ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and his two sons Muhammad ibn Hatib and al-Harith ibn Hatib, both from bint al-Mujallal; and his brother Khattab ibn al-Harith, along with his wife Fukayha bint Yasar; and Sufyan ibn Ma'mar ibn Habib ibn Wahb ibn Hudhafa ibn Jumah, along with his two sons Jabir ibn Sufyan and Junada ibn Sufyan, and his wife Hasana, who is their mother, and their maternal half-brother Shurahbil ibn Hasana, one of al-Ghawth ¹²⁶. Ibn Hisham said: Shurahbil ibn 'Abd Allah, one of al-Ghawth ibn Murr, brother of Tamim ibn Murr. Ibn Ishaq said: And 'Uthman ibn Rabi'a ibn Ahban ibn Wahb ibn Hudhafa ibn Jumah, eleven men. The Emigrants from Banu Sahm: From Banu Sahm ibn 'Amr ibn Husays ibn Ka'b: Khunays ibn Hudhafa ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and 'Abd Allah ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and Hisham ibn al-'As ibn Wa'il ibn Sa'd ibn Sahm. Ibn Hisham said: al-'As ibn Wa'il ibn Hashim ibn Sa'd ibn Sahm. Ibn Ishaq said: Qays ibn Hudhafa ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and Abu Qays ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and 'Abd Allah ibn Hudhafa ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and Ma'mar ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm.

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1. al-mawsim : The season of pilgrimage (Hajj) in Mecca.
2. Abu Talib : The uncle and protector of the Prophet Muhammad, father of Imam Ali.
3. dahma' al-'Arab : The overwhelming multitude or the great mass of the Arabs, referring to the Quraysh and other tribes opposing the Prophet.
4. al-maqawil : Plural of maqwal, meaning chiefs or leaders, especially of Yemeni origin.
5. al-wasa'il : Straps or cords used to hold the curtains of the Kaaba.
6. al-Ash'ariyyun : The Ash'ari tribe, a Yemeni tribe known for their piety.
7. Isaf wa Na'ila : Two idols that were worshipped near the Kaaba in pre-Islamic times.
8. al-sadis wa bazil : A six-year-old camel (sadis) and a full-grown camel (bazil).
9. Thawr : Mount Thawr, a mountain near Mecca where the Prophet and Abu Bakr hid in a cave during the Hijra.
10. Thabir : A mountain in Mecca, one of the sacred mountains.
11. Hira' : Mount Hira, where the Prophet Muhammad received the first revelation.
12. al-Hajar al-Aswad : The Black Stone, set in the eastern corner of the Kaaba.
13. Maqam Ibrahim : The Station of Abraham, a stone bearing the footprint of Prophet Abraham.
14. al-Marwa wa al-Safa : Two small hills near the Kaaba, between which pilgrims walk during the Hajj and Umrah.
15. al-Mash'ar al-Aqsa : The farthest place of sacrifice, referring to Muzdalifah or the sacred monument.
16. Laylat Jam' : The night of the gathering at Muzdalifah during Hajj.
17. Mina : A valley near Mecca where pilgrims stay during Hajj and perform the stoning of the devil.
18. al-Jamra al-Kubra : The largest of the three pillars representing the devil, stoned during Hajj.
19. Kinda : A tribe from Yemen.
20. Bakr ibn Wa'il : A large Arab tribe.
21. Shibriq : A type of plant or tree, possibly referring to a place.
22. Turk wa Kabul : Turkestan and Kabul, representing distant lands.
23. Abyad : Literally 'white-faced', a metaphor for a noble and generous person, here referring to the Prophet Muhammad.
24. Hashim : The clan of the Prophet Muhammad, part of the Quraysh tribe.
25. Jaz' : A person's name, possibly a clan or individual.
26. Akil : A person's name, possibly a clan or individual.
27. 'Uthman : Possibly 'Uthman ibn 'Affan, but here likely a different person from the Quraysh.
28. Qunfudh : A person's name, possibly a Qurayshite.
29. Ubayy : Ubayy ibn Khalaf, a Qurayshite opponent of the Prophet.
30. Ibn 'Abd Yaghuth : A Qurayshite leader, possibly al-Walid ibn al-Mughira.
31. Subay' : A clan or tribe.
32. Nawfal : Nawfal ibn Khuwaylid, a Qurayshite.
33. Abu 'Amr : Abu 'Amr ibn Umayya, a Qurayshite.
34. Abu al-Walid : Abu al-Walid ibn al-Mughira, a Qurayshite leader.
35. 'Utba : 'Utba ibn Rabi'a, a Qurayshite leader.
36. Abu Sufyan : Abu Sufyan ibn Harb, a Qurayshite leader who later embraced Islam.
37. Najd : A region in central Arabia.
38. Mut'im : Mut'im ibn 'Adi, a Qurayshite who protected the Prophet after his return from Ta'if.
39. 'Abd Shams : A clan of Quraysh, from which the Umayyads descended.
40. Nawfal : A clan of Quraysh.
41. Khalaf : A person or clan, possibly meaning 'successors'.
42. Qusayy : Qusayy ibn Kilab, the ancestor of the Quraysh who established their control over Mecca.
43. Sahm : A clan of Quraysh.
44. Makhzum : A clan of Quraysh.
45. 'Abd Manaf : A clan of Quraysh, from which the Prophet's clan Hashim descended.
46. Lu'ayy ibn Ghalib : An ancestor of the Quraysh.
47. Nufayl : A person or clan.
48. Ma'add : A large Arab tribal confederation.
49. Kilab ibn Murra : A tribe related to the Quraysh.
50. Hawd al-Siqaya : The basin for providing water to pilgrims, a responsibility of the Quraysh.
51. Ghalib : An ancestor of the Quraysh.
52. al-Mutayyabun : The Perfumed Ones, a group of Quraysh clans who swore an alliance to support the oppressed.
53. Jumah : A clan of Quraysh.
54. 'Ubayd : A person's name.
55. Qays ibn 'Aqil : A person's name.
56. Zuhayr : Zuhayr ibn Abi Sulma, a pre-Islamic poet, or possibly a relative.
57. Ka'b : Ka'b ibn Lu'ayy, an ancestor of the Quraysh.
58. istisqa' : Prayer for rain, a supplication to God for rainfall during drought.
59. al-dawahi : Outlying areas or suburbs; the people living in the countryside around Medina.
60. Allahumma hawalayna wa la 'alayna : A supplication meaning 'O God, around us and not upon us,' asking for rain to fall on the surrounding areas but not directly on the city to avoid harm.
61. abyad : Literally 'white,' but here metaphorically meaning noble, generous, or radiant; often used to describe the Prophet Muhammad.
62. shabriqah : A type of plant or tree; possibly a reference to a specific term in the poem, but its exact meaning is unclear.
63. al-Ghayatil : A group or clan from Banu Sahm; the name may refer to a specific family or faction.
64. al-Akhnas : A nickname meaning 'the withdrawn one'; given because he withdrew his support from Quraysh at the Battle of Badr.
65. qawmun 'alayna azunnah : A phrase meaning 'a people who are suspicious of us,' referring to Banu Bakr ibn 'Abd Manat.
66. Abu Qays ibn al-Aslat : A poet from the Aws tribe in Medina, known for his eloquence and his defense of the Prophet.
67. Lu'ayy ibn Ghalib : An ancestor of Quraysh; the poem addresses the tribe of Quraysh through their forefather.
68. sharjayn : Dual of sharj, meaning two streams or two factions; metaphor for division and conflict.
69. azmul : A firebrand or piece of burning wood used to kindle fire; metaphor for a person who incites conflict.
70. al-ziba' al-shawazib : Lean or emaciated gazelles; metaphor for the sacred animals or the sanctity of the Haram (sacred precinct).
71. ghul : A mythical creature that leads travelers astray; metaphor for war as a destructive force.
72. umm sahib : Literally 'mother of a companion'; an obscure phrase possibly meaning a calamity or a personification of war.
73. harb Dahis : The war of Dahis and al-Ghabra', a famous pre-Islamic war between the tribes of 'Abs and Dhubyan, lasting about 40 years.
74. rabb al-thawaqib : Lord of the piercing stars or meteors; a title for God.
75. hanif : A monotheist inclined to the true religion, often associated with the religion of Abraham before Judaism and Christianity.
76. al-Batha' : The valley of Mecca; the navel of al-Batha' means the center or heart of Mecca.
77. al-jabajib : Battlefields or places of combat; the phrase 'people of the battlefields' refers to warriors or nobles.
78. al-akhashib : The rocky hills or mountains around Mecca; the corners of the Kaaba are between these hills.
79. Abu Yaksum : Abrahat al-Ashram, the Abyssinian governor who attacked Mecca with elephants in the Year of the Elephant.
80. Abu Ubayda al-Nahwi : A renowned grammarian and philologist of Basra, died ca. 209 AH/824 CE.
81. Dahis : A famous horse in pre-Islamic Arabia, whose race led to the prolonged war of Dahis and al-Ghabra' between the tribes of Abs and Fazara.
82. al-Ghabra' : The name of the mare belonging to Hudhayfa ibn Badr, meaning 'the dusty one' or 'the gray one'.
83. al-Haba'a : A place name; also interpreted as a mound or hill where the slain were buried.
84. al-Khattar : A horse name, meaning 'the one that prances' or 'the one that tosses its head'.
85. al-Hanfa' : A horse name, meaning 'the one with a curved nose' or 'the bent one'.
86. Ibn Fushum : A nickname for Yazid ibn al-Harith; Fushum was his mother's name.
87. al-Mujadhdhar ibn Ziyad al-Balawi : A companion of the Prophet, originally from Bali, an ally of the Khazraj.
88. al-Hijr : The semicircular area adjacent to the Kaaba, also known as Hatim.
89. the Black Stone : The sacred black stone set into the eastern corner of the Kaaba, kissed or touched by pilgrims.
90. had a bird perched on his head : An Arabic idiom meaning extreme stillness and awe, as if a bird were perched on one's head.
91. Abu al-Qasim : The kunya (patronymic) of the Prophet Muhammad, meaning 'father of Qasim'.
92. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
93. tadaththara : Wrapped himself in a garment, referring to the Prophet's state when the Surah al-Muddaththir was revealed.
94. Hamza : Hamza ibn Abd al-Muttalib, the Prophet's uncle and a prominent early convert.
95. al-Safa : A small hill near the Ka'ba in Mecca, part of the Sa'i ritual.
96. nadi : A gathering place or assembly of a tribe.
97. Ka'ba : The sacred cube-shaped building in Mecca, direction of prayer for Muslims.
98. Abu Umara : Kunya (patronymic) of Hamza, meaning 'father of Umara'.
99. Abu al-Hakam ibn Hisham : Real name of Abu Jahl, a leading opponent of the Prophet.
100. Banu Makhzum : A prominent clan of Quraysh, to which Abu Jahl belonged.
101. Utba ibn Rabi'a : A chief of Quraysh, father of Hind bint Utba, later a Muslim.
102. Abu al-Walid : Kunya of Utba ibn Rabi'a, meaning 'father of al-Walid'.
103. ra'iyy : A vision or something seen, possibly referring to a jinn or inspiration.
104. tabi' : A familiar spirit or jinn that accompanies a person.
105. sajda : Prostration, a verse in the Quran that requires prostration upon recitation.
106. ra'iyy : A familiar spirit or companion from the jinn that was believed to inspire or possess a person.
107. qasara : The withers, the highest part of the back at the base of the neck of a camel or horse.
108. rajaz : A meter of Arabic poetry, often used for simple or martial verse.
109. Rustam and Isfandiyar : Legendary heroes from Persian mythology, central figures in the Shahnameh epic.
110. istithna' : The act of saying 'if Allah wills' (insha'Allah) when speaking about future actions, as commanded in Quran 18:23-24.
111. Dhul-Qarnayn : Literally 'the two-horned one'; a righteous king mentioned in the Quran (18:83-98), often identified with Alexander the Great or Cyrus the Great.
112. al-asbab : Means 'means' or 'causes'; here referring to the means of power and travel granted by Allah.
113. al-yanbu' : A spring or source of water gushing from the ground; plural yanabi'.
114. al-kisaf : Pieces or fragments, especially of punishment; singular kisfa.
115. al-qabil : Can mean facing directly, a midwife, or a group; also used in the proverb 'he does not know qabil from dabil' meaning he cannot distinguish between coming and going.
116. al-zukhruf : Gold or ornamentation; muzakhraf means adorned with gold.
117. mushaf : A codex or written copy of the Quran.
118. lanasfa'an : From safa'a, meaning to drag or seize violently; here 'We will surely drag him by the forelock.'
119. al-nadi : A gathering place or council; also called al-nadi, plural andiya.
120. al-nādī : The assembly or gathering place; also refers to the people sitting together.
121. al-zabāniya : The harsh, severe angels who guard Hell; also used for fierce helpers in this world.
122. zabāniya : Here used metaphorically to describe fierce, strong men.
123. Maqām : The station of Abraham near the Kaaba in Mecca.
124. shammas : A Christian deacon or monk; a term used for a religious servant in the church.
125. shamamisa : Plural of shammas; Christian deacons or monks.
126. al-Ghawth : A tribal name; possibly meaning 'the succor' or a specific clan.

Volume One

Ibn Sa'd ibn Sahm; and Bishr ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm, and a maternal brother of his from Banu Tamim, called Sa'id ibn 'Amr; and Sa'id ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm; and al-Sa'ib ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm. And 'Umayr ibn Ri'ab ibn Hudhayfa ibn Muhashsham ibn Sa'd ibn Sahm. And Mahmiya ibn Juz', an ally ¹ of theirs, from Banu Zubayd: fourteen men. The Emigrants ² from Banu 'Adi: And from Banu 'Adi ibn Ka'b: Ma'mar ibn 'Abd Allah ibn Nadla ibn 'Abd al-'Uzza ibn Hurthan ibn 'Awf ibn 'Ubayd ibn 'Uwayj ibn 'Adi; and 'Urwa ibn 'Abd al-'Uzza ibn Hurthan ibn 'Awf ibn 'Ubayd ibn 'Uwayj ibn 'Adi; and 'Adi ibn Nadla ibn 'Abd al-'Uzza ibn Hurthan ibn 'Awf ibn 'Ubayd ibn 'Uwayj ibn 'Adi, and his son al-Nu'man ibn 'Adi; and 'Amir ibn Rabi'a, an ally of the family of al-Khattab, from 'Anz ibn Wa'il, with his wife Layla bint Abi Hathma ibn Ghanim: five persons. The Emigrants from Banu 'Amir: And from Banu 'Amir ibn Lu'ayy: Abu Sabra ibn Abi Ruhm ibn 'Abd al-'Uzza ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir, with his wife Umm Kulthum bint Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and 'Abd Allah ibn Makhrama ibn 'Abd al-'Uzza ibn Abi Qays ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and 'Abd Allah ibn Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and Salit ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir, and his brother al-Sakran ibn 'Amr, with his wife Sawda bint Zam'a ibn Qays ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and Malik ibn Zam'a ibn Qays ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir, with his wife 'Amra bint al-Sa'di ibn Waqdan ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and Sa'd ibn Khawla, an ally of theirs: eight persons. Ibn Hisham said: Sa'd ibn Khawla was from Yemen. The Emigrants from Banu al-Harith: Ibn Ishaq said: And from Banu al-Harith ibn Fihr: Abu 'Ubayda ibn al-Jarrah, who is 'Amir ibn 'Abd Allah ibn al-Jarrah ibn Hilal ibn Ahyab ibn Dabba ibn al-Harith ibn Fihr; and Suhayl ibn Bayda', who is Suhayl ibn Wahb ibn Rabi'a ibn Hilal ibn Ahyab ibn Dabba ibn al-Harith, but his mother prevailed over his lineage, so he is attributed to her, and she is Da'd bint Jahdam ibn Umayya from Zarib ibn al-Harith ibn Fihr, and she was called Bayda'; and 'Amr ibn Abi Sarh ibn Rabi'a ibn Hilal ibn Ahyab ibn Dabba ibn al-Harith; and 'Iyad ibn Zuhayr ibn Abi Shaddad ibn Rabi'a ibn Hilal ibn Ahyab ibn Dabba ibn al-Harith, and it is said: rather Rabi'a ibn Hilal ibn Malik ibn Dabba; and 'Amr ibn al-Harith ibn Zuhayr ibn Abi Shaddad ibn Rabi'a ibn Malik ibn Dabba ibn al-Harith; and 'Uthman ibn 'Abd Ghanm ibn Zuhayr ibn Abi Shaddad ibn Rabi'a ibn Hilal ibn Malik ibn Dabba ibn al-Harith; and Sa'd ibn 'Abd Qays ibn Laqit ibn 'Amir ibn Umayya ibn Zarab ibn al-Harith; and al-Harith ibn 'Abd Qays ibn Laqit ibn 'Amir ibn Umayya ibn Zarab ibn al-Harith ibn Fihr: eight persons. The number of Emigrants to Abyssinia: The total of those who reached the land of Abyssinia and emigrated there from among the Muslims, apart from their children whom they took out with them as infants and those born there, was eighty-three men, if 'Ammar ibn Yasir was among them, and he is doubted. Poetry of 'Abd Allah ibn al-Harith about the emigration to Abyssinia: Among the poetry composed about Abyssinia is that of 'Abd Allah ibn al-Harith ibn Qays ibn 'Adi ibn Sa'd ibn Sahm, when they felt secure in the land of Abyssinia, praised the protection of the Negus ³, and worshipped Allah without fearing anyone for that, and the Negus had treated them well when they settled with him. He said: O rider, convey from me a message ⁴ to one who hopes for the attainment of Allah and the religion. Every person among Allah's servants is oppressed in the valley of Mecca, subdued and tried. We have found Allah's land spacious, delivering from humiliation, disgrace, and abasement. So do not remain in the humiliation of life and disgrace in death and blameworthy defect. We have followed the Messenger of Allah, and they rejected the Prophet's saying and cheated in the scales ⁵. So place Your punishment on the people who transgressed, and I seek refuge in You from their exceeding and making me transgress. And 'Abd Allah ibn al-Harith also said, mentioning Quraysh's expulsion of them from their land and rebuking some of his people for that: My liver refused—I will not lie to you—to fight them, and my fingers refuse it. How can I fight a people who taught you the truth, that you should not mix it with falsehood? The jinn ⁶ servants expelled them from the heat of their land, so they became in a state of severe distress. If there was in 'Adi a trust—'Adi ibn Sa'd—from piety or connection, Then I had hoped that that was among you, by the praise of Him who is not sought by bribes. And I was exchanged for every cub of every hidden thing with a valley of refuge for the weak and widows. And 'Abd Allah ibn al-Harith also said: And that is Quraysh, denying Allah His right, as 'Ad and Madyan and al-Hijr denied. If I do not 'lighten' ⁷, then let no land of spacious plain or sea contain me, In a land where I worship Allah, Muhammad, declaring what is in my soul when the matter is decided. So 'Abd Allah ibn al-Harith—may Allah have mercy on him—was called 'al-Mubriq' ⁸ because of his verse. And 'Uthman ibn Maz'un said, rebuking Umayya ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah, who was his cousin and used to harm him for his Islam, and Umayya was noble among his people at that time: O Taym ibn 'Amr, for what has come with hatred, and besides it are the two evils and the whole flock? Did you expel me from the belly of Mecca secure, and settle me in a palace of white that splashes? You fletch arrows whose fletching does not suit you, and you trim arrows whose fletching is all for you. And you fought noble, dear peoples; you destroyed peoples by whom you used to be protected. You will know, if a calamity befalls you one day and the rabble abandon you, what you were doing. And Taym ibn 'Amr, whom 'Uthman addresses, is Jumah; his name was Taym. Quraysh's sending to Abyssinia in search of the emigrants there: Ibn Ishaq said: When Quraysh saw that the companions of the Messenger of Allah—peace be upon him—had become secure and at ease in the land of Abyssinia, and that they had found there a home and sustenance, they consulted among themselves to send two strong men from Quraysh to the Negus, so that he might return them to them, to tempt them from their religion and expel them from the land where they were at ease and secure. So they sent 'Abd Allah ibn Abi Rabi'a and 'Amr ibn al-'As ibn Wa'il, and they collected for them gifts for the Negus and his patriarchs ⁹, then they sent them to him concerning them. Poetry of Abu Talib to the Negus: Abu Talib, when he saw that from their opinion and what they had sent them for, composed verses to the Negus urging him to treat them well and defend them: I wonder how Ja'far is in the distance, and 'Amr, and the enemies of the enemy, the relatives. And have the deeds of the Negus reached Ja'far and his companions, or did a hindrance prevent that? Know—may you not be cursed—that you are noble and generous, so the neighbor does not suffer with you. Know that Allah has increased you in expanse, and the means of good are all attached to you. And you are a flowing one with abundant torrents, whose benefit reaches enemies and relatives.

Hadith of Umm Salamah regarding the two messengers sent by Quraysh to the Negus: Ibn Ishaq said: Muhammad ibn Muslim al-Zuhri narrated to me, from Abu Bakr ibn ‘Abd al-Rahman ibn al-Harith ibn Hisham al-Makhzumi, from Umm Salamah bint Abi Umayyah ibn al-Mughirah, the wife of the Messenger of Allah (peace be upon him), who said: When we settled in the land of Abyssinia, we resided there with the best of neighbors: the Negus. We were safe in our religion, and we worshipped Allah Almighty without being harmed or hearing anything we disliked. When Quraysh learned of this, they consulted among themselves to send to the Negus two strong men from among them concerning us, and to send gifts to the Negus from the rare commodities of Mecca. Among the most remarkable things they sent from there was leather (adim). So they gathered much leather for him, and they did not leave any of his patriarchs (batariqah) without sending a gift to him. Then they sent with that ‘Abdullah ibn Abi Rabi‘ah and ‘Amr ibn al-‘As, and they instructed them with their command, saying to them: Give each patriarch his gift before you speak to the Negus about them, then present your gifts to the Negus, then ask him to hand them over to you before he speaks to them. She said: So they set out until they came to the Negus, while we were with him in the best of homes, with the best of neighbors. They did not leave any of his patriarchs without giving him his gift before speaking to the Negus, and they said to each patriarch among them: Indeed, some foolish young men from us have taken refuge (dawa) in the king’s country. They have left the religion of their people and have not entered your religion, and they have come with an invented religion that neither we nor you recognize. Our people’s nobles have sent us to the king concerning them to return them to us. So when we speak to the king, advise him to hand them over to us and not to speak to them, for their people are more aware of their faults (a‘la bihim ‘aynan) and know better what they have criticized them for. They said to them: Yes. Then they presented their gifts to the Negus, and he accepted them from them. Then they spoke to him, saying: O king, some foolish young men from us have taken refuge in your country. They have left the religion of their people and have not entered your religion, and they have come with a religion they have invented, which neither we nor you recognize. Our people’s nobles—their fathers and uncles—have sent us to you to return them to them, for they are more aware of their faults and know better what they have criticized and reproached them for. She said: There was nothing more hateful to ‘Abdullah ibn Abi Rabi‘ah and ‘Amr ibn al-‘As than that the Negus should hear their speech. She said: So his patriarchs around him said: They have spoken the truth, O king. Their people are more aware of their faults and know better what they have criticized them for. So hand them over to them, so that they may return them to their land and people. She said: Then the Negus became angry and said: No, by Allah, I will not hand them over to them. No people who have sought my protection, settled in my land, and chosen me over others shall be handed over until I summon them and ask them about what these two say concerning their matter. If they are as they say, I will hand them over to them and return them to their people. But if they are otherwise, I will protect them from them and treat them well as long as they reside with me. The dialogue that took place between the emigrants and the Negus: She said: Then he sent for the companions of the Messenger of Allah (peace be upon him) and summoned them. When his messenger came to them, they gathered, and some of them said to others: What will you say to the man when you come to him? They said: We will say, by Allah, what we know and what our Prophet (peace be upon him) has commanded us, whatever may come of it. When they came, and the Negus had summoned his bishops (asaqifatahu), who spread out their scriptures (masahifahum) around him, he asked them, saying: What is this religion for which you have left your people, and have not entered my religion nor the religion of any of these sects? She said: The one who spoke to him was Ja‘far ibn Abi Talib, who said to him: O king, we were a people of ignorance (jahiliyyah), worshipping idols, eating carrion, committing immoralities, severing family ties, treating neighbors badly, and the strong among us devoured the weak. We continued in this state until Allah sent to us a messenger from among us, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to Allah, to worship Him alone, and to abandon what we and our fathers used to worship of stones and idols. He commanded us to speak truthfully, fulfill trusts, maintain family ties, treat neighbors well, refrain from forbidden things and bloodshed, and forbade us from immoralities, false speech, consuming the wealth of orphans, and slandering chaste women. He commanded us to worship Allah alone, without associating anything with Him, and he commanded us to prayer, almsgiving, and fasting—she said: He enumerated for him the matters of Islam—so we believed him, trusted him, and followed him in what he brought from Allah. So we worshipped Allah alone, without associating anything with Him, and we forbade what He forbade us and permitted what He permitted us. Then our people turned against us, torturing and persecuting us to turn us from our religion, to return us to the worship of idols from the worship of Allah Almighty, and to make us consider vile things lawful. When they overpowered us, wronged us, constrained us, and came between us and our religion, we left for your land, choosing you over others, desiring your protection, and hoping not to be wronged in your presence, O king. She said: Then the Negus said to him: Do you have with you anything of what he brought from Allah? She said: Ja‘far said to him: Yes. The Negus said to him: Recite it to me. She said: So he recited to him the opening of (Kaf, Ha, Ya, ‘Ayn, Sad) (Surah Maryam). She said: By Allah, the Negus wept until his beard became wet, and his bishops wept until they moistened their scriptures when they heard what he recited to them. Then the Negus said: Indeed, this and what Jesus brought come from the same niche (mishkat). Go, for by Allah, I will not hand them over to you, nor will they be harmed. The opinion of the emigrants regarding Jesus before the Negus: She said: When they left his presence, ‘Amr ibn al-‘As said: By Allah, I will come to him tomorrow concerning them with something that will uproot them completely. She said: ‘Abdullah ibn Abi Rabi‘ah, who was the more God-fearing of the two men among us, said to him: Do not do it, for they have family ties, even if they have opposed us. He said: By Allah, I will inform him.

They claim that Jesus son of Mary is a servant. She said: Then the next day he came to him and said: O king, they say about Jesus son of Mary a great saying. So 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: Never had such a thing befallen us. The people gathered, then some of them said to others: What will you say about Jesus son of Mary when he asks you about him? They said: By Allah, we will say what Allah said and what our Prophet brought us, whatever may come of it. She said: When they entered upon him, he said to them: What do you say about Jesus son of Mary? She said: Ja'far ibn Abi Talib said: We say about him what our Prophet, may Allah bless him and grant him peace, brought us: He is the servant of Allah, His messenger, His spirit, and His word which He cast into Mary the virgin, the chaste. She said: The Negus struck his hand on the ground and took a stick from it, then said: By Allah, Jesus son of Mary does not exceed what you said by this stick. She said: His patriarchs snorted around him when he said what he said; so he said: Even if you snort, by Allah, go, for you are shuyum ¹⁰ in my land—and shuyum means those who are secure—whoever insults you will pay a fine. Then he said: Whoever insults you will pay a fine. Then he said: Whoever insults you will pay a fine. I would not like to have a mountain of gold and that I harm a man among you. Ibn Hisham said: It is said: a mountain of gold, and it is said: you are suyum—and dabar in the Abyssinian language means mountain. Return their gifts to them, for I have no need of them. By Allah, Allah did not take a bribe from me when He restored my kingdom to me, that I should take a bribe in it, and the people did not obey me in it that I should obey them in it. She said: So they left from his presence, disgraced, with their gifts returned to them, and we stayed with him in the best of abodes, with the best of neighbors. The Emigrants rejoice at the Negus's victory: She said: By Allah, while we were in that state, a man from Abyssinia came to him to dispute his kingship. She said: By Allah, I never knew us to grieve a grief more severe than that which we grieved at that time, fearing that that man would overcome the Negus, and a man would come who did not know our right as the Negus knew it. She said: The Negus marched against him, and between them was the width of the Nile. She said: The companions of the Messenger of Allah, may Allah bless him and his family and grant them peace, said: Who will go out to witness the battle of the people and then bring us the news? She said: Al-Zubayr ibn al-'Awwam said: I will. They said: Then you. He was the youngest of the people. She said: They inflated a waterskin for him, and he placed it on his chest, then swam on it until he reached the side of the Nile where the people were meeting, then he went until he witnessed them. She said: We called upon Allah Almighty for the Negus to triumph over his enemy and for him to be established in his land. She said: By Allah, while we were expecting what would happen, suddenly al-Zubair appeared running, and he waved his garment saying: Rejoice, for the Negus has triumphed, Allah has destroyed his enemy, and established him in his land. She said: By Allah, I never knew us to rejoice a joy like that. She said: The Negus returned, and Allah had destroyed his enemy, established him in his land, and the rule of Abyssinia was secured for him. So we stayed with him in the best of abodes until we came to the Messenger of Allah, may Allah bless him and grant him peace, while he was in Mecca. The story of the Negus's possession of the kingship of Abyssinia: The killing of the Negus's father and his uncle's possession: Ibn Ishaq said: Al-Zuhri said: I narrated to 'Urwa ibn al-Zubayr the hadith of Abu Bakr ibn 'Abd al-Rahman from Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and he said: Do you know what his saying means: 'Allah did not take a bribe from me when He restored my kingdom to me, that I should take a bribe in it, and the people did not obey me in it that I should obey them in it'? He said: I said: No. He said: 'A'isha, the Mother of the Believers, told me that 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 royal house 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 his kingdom after him, and the Abyssinians will remain after him for a long time. So they attacked the Negus's father and killed him, and made his brother king. They remained like that for a while. The Abyssinians sell the Negus: The Negus grew up with his uncle, and he was an intelligent, decisive man. He gained influence 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 influence over his uncle's affairs, and we fear that he will make him king over us. If he becomes king over us, he will surely 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 you expel him from among us, for we fear him for ourselves. He said: Woe to you! I killed his father yesterday, and should I kill him today? Rather, I will expel him from your land. She said: So they took him to the market and sold him to a merchant for six hundred dirhams. He put him on a ship and set off with him. When evening came that day, a cloud from the autumn clouds arose, and his uncle went out to seek rain under it, and a thunderbolt struck him and killed him. She said: The Abyssinians rushed to his sons, and behold, he was foolish, and there was no good in his sons. So the affairs of the Abyssinians became confused. His assumption of the kingship: When they became distressed by their situation, some of them said to others: Know, by Allah, that your king who can establish your affairs is none other than the one you sold this morning. If you have any need for the rule of Abyssinia, then catch him now. 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 kingship, and made him king. The story of the merchant who bought him: 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. She said: So he came and sat before him and said: O king, I bought a boy from some people in the market for six hundred dirhams. They handed over my boy to me and took my dirhams. Then when I set off with my boy, they caught up with me, took my boy, and prevented me from getting my dirhams. She said: The Negus said to them: You must give him his dirhams, or else his boy will put his hand in his hand and go with him wherever he wishes. They said: Rather, we will give him his dirhams. She said: That is why he says: 'Allah did not take a bribe from me when He restored my kingdom to me, that I should take a bribe in it, and the people did not obey me in it that I should obey them in it.' She said: That was the first thing that was known of his firmness in his religion and his justice in his judgment. Ibn Ishaq said: Yazid ibn Ruman narrated to me from 'Urwa ibn al-Zubayr from 'A'isha, who said: When the Negus died, it was said that light was always seen over his grave. The Negus's Islam, the prayer over him, and the Abyssinians' revolt against him.

Ibn Ishaq said: Ja'far ibn Muhammad narrated to me from his father, who said: The Abyssinians gathered and said to the Negus ¹¹, 'You have abandoned our religion,' and they revolted against him. So he sent for Ja'far and his companions, prepared ships for them, and said, 'Board them and remain as you are. If I am defeated, then go wherever you wish; if I prevail, then stay.' Then he took a document and wrote in it: 'He bears witness that there is no god but Allah, and that Muhammad is His servant and Messenger, and he bears witness that Jesus son of Mary is His servant and Messenger, His Spirit ¹², and His Word ¹³ which He cast into Mary.' Then he placed it in his garment near his right shoulder, and went out to the Abyssinians, who had lined up against him. He said, 'O company of Abyssinians, am I not the most entitled among people 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 claimed that Jesus is a servant.' He said, 'What do you say about Jesus?' They said, 'We say he is the son of God.' So the Negus placed his hand on his chest over his garment and said, 'He bears witness that Jesus son of Mary [is a servant],' adding nothing more, meaning what he had written. So they were satisfied and left. This reached the Prophet, may Allah bless him and grant him peace. When the Negus died, he prayed over him and asked forgiveness for him. The Conversion of 'Umar ibn al-Khattab, may Allah be pleased with him: Ibn Ishaq said: When 'Amr ibn al-'As and 'Abdullah ibn Abi Rabi'a returned to Quraysh without achieving what they sought from the companions of the Messenger of Allah, may Allah bless him and grant him peace, and the Negus had sent them back with what they disliked, and 'Umar ibn al-Khattab had embraced Islam—he was a man of strong resolve, unassailable from behind—the companions of the Messenger of Allah, may Allah bless him and grant him peace, gained strength through him and through Hamza until they confronted Quraysh. 'Abdullah ibn Mas'ud used to say: 'We were not able to pray at the Ka'ba until 'Umar embraced Islam. When he embraced Islam, he fought Quraysh until he prayed at the Ka'ba, and we prayed with him.' The conversion of 'Umar occurred after those who had left among the companions of the Messenger of Allah, may Allah bless him and grant him peace, had gone to Abyssinia. Al-Buka'i said: Mis'ar ibn Kidam narrated to me from Sa'd ibn Ibrahim, who said: 'Abdullah ibn Mas'ud said: 'The conversion of 'Umar was a conquest, his emigration was a victory, and his caliphate was a mercy. We were not able to pray at the Ka'ba until 'Umar embraced Islam. When he embraced Islam, he fought Quraysh until he prayed at the Ka'ba, and we prayed with him.' The Hadith of Umm 'Abdullah bint Abi Hathma about the conversion of 'Umar: Ibn Ishaq said: 'Abd al-Rahman ibn al-Harith ibn 'Abdullah ibn 'Ayyash ibn Abi Rabi'a narrated to me from 'Abd al-'Aziz ibn 'Abdullah ibn 'Amir ibn Rabi'a, from his mother Umm 'Abdullah bint Abi Hathma, who said: 'By Allah, we were preparing to travel to the land of Abyssinia, and 'Amir had gone for some of our needs, when 'Umar ibn al-Khattab came and stopped by me while he was still in his polytheism. She said: We used to suffer from him harm and severity. She said: He said, 'So it is departure, O Umm 'Abdullah?' She said: I said, 'Yes, by Allah, we will go out in Allah's earth, for you have harmed us and oppressed us, until Allah provides a way out.' She said: He said, 'May Allah accompany you,' and I saw a softness in him that I had not seen before. Then he left, saddened—as I saw—by our departure. She said: Then 'Amir came with that need of his, and I said to him, 'O Abu 'Abdullah, if only you had seen 'Umar just now, his softness and sadness for us.' He said, 'Do you hope for his conversion?' She said: I said, 'Yes.' He said, 'The one you saw will not convert until the donkey of al-Khattab converts.' She said: Out of despair of him, because of what he saw of his harshness and hardness toward Islam. The reason for 'Umar's conversion: Ibn Ishaq said: The conversion of 'Umar, as it reached me, was that his sister Fatima bint al-Khattab—who was married to Sa'id ibn Zayd ibn 'Amr ibn Nufayl—had embraced Islam, and her husband Sa'id ibn Zayd had also embraced Islam, and they were concealing their Islam from 'Umar. Nu'aym ibn 'Abdullah al-Nahham, a man from his tribe, from Banu 'Adi ibn Ka'b, had also embraced Islam, and he too was concealing his Islam out of fear of his people. Khabbab ibn al-Aratt ¹⁴ used to visit Fatima bint al-Khattab to teach her the Qur'an. One day 'Umar went out, girded with his sword, intending to go to the Messenger of Allah, may Allah bless him and grant him peace, and a group of his companions who, he had been told, had gathered in a house near al-Safa, about forty men and women. With the Messenger of Allah, may Allah bless him and grant him peace, were his uncle Hamza ibn 'Abd al-Muttalib, Abu Bakr ibn Abi Quhafa al-Siddiq, and 'Ali ibn Abi Talib, among other Muslims, may Allah be pleased with them, who had remained with the Messenger of Allah, may Allah bless him and grant him peace, in Mecca and had not gone out to the land of Abyssinia. Nu'aym ibn 'Abdullah met him and said, 'Where are you going, O 'Umar?' He said, 'I am going to Muhammad, this Sabian ¹⁵, who has divided Quraysh, insulted their intellects, reviled their religion, and cursed their gods, to kill him.' Nu'aym said to him, 'By Allah, your soul has deceived you, O 'Umar. Do you think Banu 'Abd Manaf would leave you walking on the earth after you have killed Muhammad? Why don't you return to your own household and set them straight?' He said, 'Which household?' He said, 'Your brother-in-law and cousin Sa'id ibn Zayd ibn 'Amr, and your sister Fatima bint al-Khattab. By Allah, they have embraced Islam and followed Muhammad in his religion. So go to them.' So 'Umar turned back, heading to his sister and brother-in-law. With them was Khabbab ibn al-Aratt, who had a scroll containing 'Ta Ha' ¹⁶ which he was teaching them. When they heard the sound of 'Umar, Khabbab hid.

In their chamber, or in some part of the house, and Fatimah bint al-Khattab took the scroll and placed it under her thigh. When 'Umar approached the house, he had heard Khabbab's recitation over them. When he entered, he said: "What is this humming (al-haynamah) that I heard?" They both said to him: "You heard nothing." He said: "Yes, by Allah, I have been informed that you two have followed Muhammad in his religion." And he seized his brother-in-law Sa'id ibn Zayd. His sister Fatimah bint al-Khattab stood up to restrain him from her husband, so he struck her and wounded her head (shajjaha). When he did that, his sister and brother-in-law said to him: "Yes, we have submitted (aslamna) and believed (amanna) in Allah and His Messenger. So do whatever you see fit." When 'Umar saw the blood on his sister, he regretted what he had done, and he desisted (ir'awa). He said to his sister: "Give me this scroll which I heard you reciting just now, so that I may see what this is that Muhammad has brought." And 'Umar was a scribe (katib). When he said that, his sister said to him: "We fear you for it." He said: "Do not fear," and he swore to her by his gods (alihatahu) that he would return it to her when he had read it. When he said that, she became hopeful for his submission (Islam). She said to him: "O my brother, you are impure (najis) in your polytheism (shirk), and none touches it except the pure (al-tahir)." So 'Umar stood and performed a full ablution (ightasala), then she gave him the scroll. In it was: "Ta Ha" (Taha). He read it, and when he read the beginning of it, he said: "How beautiful and noble is this speech!" When Khabbab heard that, he came out to him and said: "O 'Umar, by Allah, I hope that Allah has singled you out (khassaka) with the supplication (da'wah) of His Prophet, for I heard him yesterday saying: 'O Allah, strengthen Islam with Abu al-Hakam ibn Hisham, or with 'Umar ibn al-Khattab.' So fear Allah, fear Allah, O 'Umar." At that, 'Umar said to him: "Then guide me, O Khabbab, to Muhammad, so that I may go to him and submit (uslim)." Khabbab said to him: "He is in a house near al-Safa, with him in it are a number of his companions." So 'Umar took his sword and girded it on (tawashshahahu), then he set out for the Messenger of Allah (may Allah bless him and grant him peace) and his companions, and knocked on their door. When they heard his voice, a man from among the companions of the Messenger of Allah (may Allah bless him and grant him peace) stood up and looked through the crack of the door, and saw him girded with the sword. He returned to the Messenger of Allah (may Allah bless him and grant him peace) in a fright, and said: "O Messenger of Allah, this is 'Umar ibn al-Khattab, girded with the sword." Hamzah ibn 'Abd al-Muttalib said: "Then give him permission. If he has come intending good, we will offer it to him; and if he intends evil, we will kill him with his own sword." The Messenger of Allah (may Allah bless him and grant him peace) said: "Give him permission." So the man gave him permission. The Messenger of Allah (may Allah bless him and grant him peace) rose and went to meet him in the chamber (hujrah). He took hold of his waist-wrapper (hujzatahu), or the edge of his cloak (mijma' ridaihi), then pulled him with a strong pull, and said: "What has brought you, O son of al-Khattab? By Allah, I do not think you will stop until Allah sends down a calamity (qari'ah) upon you." 'Umar said: "O Messenger of Allah, I have come to you to believe (u'mina) in Allah and His Messenger, and in what has come from Allah." He said: Then the Messenger of Allah (may Allah bless him and grant him peace) uttered a takbir (takbirah) so loudly that the people of the house from among the companions of the Messenger of Allah (may Allah bless him and grant him peace) knew that 'Umar had submitted (aslama). Then the companions of the Messenger of Allah (may Allah bless him and grant him peace) dispersed from their place, and they felt honored in themselves when 'Umar submitted along with the submission of Hamzah, and they knew that the two of them would protect the Messenger of Allah (may Allah bless him and grant him peace) and that they would gain justice through them against their enemy. This is the narration (hadith) of the transmitters (ruwah) from the people of Medina concerning the submission (Islam) of 'Umar ibn al-Khattab when he submitted. What 'Ata' and Mujahid narrated concerning the submission of 'Umar: Ibn Ishaq said: 'Abdullah ibn Abi Najih al-Makki narrated to me from his companions: 'Ata' and Mujahid, or from whoever narrated that: That the submission of 'Umar, according to what they related about him, was that he used to say: "I was distant from Islam, and I was a drinker of wine (khamr) in the Jahiliyyah, loving it and delighting in it. We had a gathering (majlis) where men from Quraysh would meet in al-Hazwarah, near the houses of the family of 'Umar ibn 'Abd ibn 'Imran al-Makhzumi." He said: "One night I went out intending to go to my companions in that gathering of theirs." He said: "I came to them but found none of them there. I said: 'If only I went to so-and-so the wine-seller (khammar), who was in Mecca selling wine; perhaps I would find some wine with him and drink from it.'" He said: "So I went out and came to him, but did not find him." He said: "Then I said: 'If only I went to the Ka'bah and circumambulated it seven or seventy times.'" He said: "So I came to the mosque (masjid), intending to circumambulate the Ka'bah, and there was the Messenger of Allah (may Allah bless him and grant him peace) standing in prayer (yusalli). When he prayed, he would face towards Syria (al-Sham) and place the Ka'bah between him and Syria. His place of prayer (musallahu) was between the two corners (al-ruknayn): the Black Corner (al-rukn al-aswad) and the Yemeni Corner (al-rukn al-yamani)." He said: "When I came to him, I said: 'By Allah, if only I listened to Muhammad tonight until I hear what he says.' I said: 'If I approach him to listen to him, I will surely frighten him.' So I came from the direction of the Hijr, and entered under its coverings (thiyabiha). I began to walk slowly, while the Messenger of Allah (may Allah bless him and grant him peace) was standing in prayer, reciting the Qur'an, until I stood in his direction of prayer (qiblatihi), facing him, with nothing between me and him except the coverings of the Ka'bah." He said: "When I heard the Qur'an, my heart softened (raqqa) for it, and I wept, and submission (al-Islam) entered into me. I remained standing in that place until the Messenger of Allah (may Allah bless him and grant him peace) finished his prayer, then he departed. When he departed, he would go out by the house of Ibn Abi Husayn, which was his route, until he traversed (yajza') the Mas'a, then he would pass between the house of 'Abbas ibn 'Abd al-Muttalib and the house of Ibn Azhar ibn 'Abd 'Awf al-Zuhri, then by the house of al-Akhnas ibn Shariq, until he entered his house. His dwelling (may Allah bless him and grant him peace) was in the house called al-Raqta' (al-dar al-raqta'), which was in the possession of Mu'awiyah ibn Abi Sufyan." 'Umar (may Allah be pleased with him) said: "I followed him until, when he entered between the house of 'Abbas and the house of Ibn Azhar, I caught up with him. When the Messenger of Allah (may Allah bless him and grant him peace) heard my sound (hissi), he recognized me. The Messenger of Allah (may Allah bless him and grant him peace) thought that I had only followed him to harm him, so he rebuked me (nahamani), then said: 'What has brought you, O son of al-Khattab, at this hour?'" He said: "I said: 'To believe (u'mina) in Allah and His Messenger, and in what he has brought from Allah.'" He said: "Then the Messenger of Allah (may Allah bless him and grant him peace) praised Allah, then said: 'Allah has guided you, O 'Umar.' Then he wiped my chest (masaha sadri) and prayed for steadfastness (al-thabat) for me. Then I departed from the Messenger of Allah (may Allah bless him and grant him peace), and the Messenger of Allah (may Allah bless him and grant him peace) entered his house." Ibn Ishaq said: And Allah knows best which of these (accounts) was the case. The steadfastness (thabat) of 'Umar in his submission: Ibn Ishaq said: Nafi', the freed slave (mawla) of 'Abdullah ibn 'Umar, narrated to me from Ibn 'Umar, who said: When my father, 'Umar, submitted, he said: "Which of Quraysh is the most prolific in spreading news (anqalu lil-hadith)?" It was said to him: "Jamil ibn Ma'mar al-Jumahi." He said: "So he went to him in the morning." 'Abdullah ibn 'Umar said: "I went out in the morning following his tracks, watching what he would do, while I was a boy who understood everything I saw, until he came to him. He said to him: 'Do you know, O Jamil, that I have submitted (aslamtu) and entered into the religion of Muhammad?'" He said: "By Allah, he did not answer him until he stood up, dragging his cloak (rida'ahu). 'Umar followed him, and I followed my father, until when he stood at the door of the mosque (masjid), he shouted at the top of his voice: 'O company of Quraysh!'—and they were in their assemblies (andiyatihim) around the Ka'bah—'Indeed, 'Umar ibn al-Khattab has become an apostate (saba)!'" He said: "'Umar said from behind him: 'He lies, but I have submitted (aslamtu), 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 did not cease fighting them and they fighting him until the sun stood high."

Upon their heads. He said: And he became exhausted ¹⁷, so he sat down while they stood over his head, and he was saying: Do whatever you wish. By Allah, if we had been three hundred men, we would have left it to you, or you would have left it to us. He said: While they were in that state, suddenly an old man from Quraysh approached, wearing a striped garment ¹⁸ and an embroidered shirt, until he stood before them and said: What is the matter with you? They said: 'Umar has apostatized. He said: So what? A man who has chosen a matter for himself—what do you want? Do you think that Banu 'Adi ibn Ka'b would surrender your companion to you like this? Leave the man alone. He said: By Allah, it was as if they were a cloth that had been stripped away. He said: 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 I embraced Islam, while they were fighting you? He said: That, my son, was al-'As ibn Wa'il al-Sahmi. Ibn Hisham said: And some scholars narrated to me that he said: O father, who was the man who rebuked the people on your behalf in Mecca on the day you embraced Islam, while they were fighting you—may Allah reward him well? He said: My son, that was al-'As ibn Wa'il—may Allah not reward him well. Ibn Ishaq said: 'Abd al-Rahman ibn al-Harith narrated to me from some of the family of 'Umar, or some of his household, who said: 'Umar said: When I embraced Islam that night, I thought about who among the people of Mecca was the most hostile to the Messenger of Allah—peace be upon him—so that I could go to him and inform him that I had embraced Islam. He said: I said: Abu Jahl—and 'Umar was related to Hantamah bint Hisham ibn al-Mughirah. He said: So I went in the morning until I knocked on his door. He said: Abu Jahl came out to me and said: Welcome, O son of my sister, what has brought you? I said: I have come to inform you that I have believed in Allah and His Messenger Muhammad, and I have affirmed what he brought. He said: He slammed the door in my face and said: May Allah disgrace you and disgrace what you have brought. With the help of Allah and His good guidance, the first part of the Sira of Ibn Hisham ends. The second part follows, Allah willing, beginning with the story of the document—may Allah assist in its completion. [Indexes] ... Page Topic "C" Dedication "D" Introduction "H" Biography of Ibn Ishaq "L" Biography of Ibn Hisham "M" Biography of al-Suhayli "S" References for the Introductions 3 Mention of the noble lineage 6 Ibn Hisham's methodology in presenting the Sira 7 Lineage from the descendants of Isma'il: the children of Isma'il, the age of Isma'il, the places of his mother, and his death Hadith about the recommendation concerning the people of Egypt 8 Origin of the Arabs 10 Mention of the lineage of the Ansar: Qanus ibn Ma'd and the lineage of al-Nu'man 11 Lakhm ibn 'Adi 12 The story of 'Amr ibn 'Amir and the tale of the Ma'rib Dam 13 Hadith of Rabi'ah ibn Nasr 14 Lineage of Bajilah 16 Abu Bakr Tubba' takes control of the kingdom of Yemen and his expedition to Yathrib 17 Tubba' becomes angry with the people of Medina: 'Amr ibn Talah and his lineage 18 Story of Tubba's fight against the people of Medina 20 Tubba' goes to Mecca and circumambulates the Ka'ba 22 Origin of the Jews in Yemen 23 The house called Ri'am 24 The reign of Hassan ibn Tubba' and his murder by his brother 'Amr 25 The destruction of 'Amr and the dispersal of Himyar: the story of Lakhni'ah and Dhu Nuwas, the corruption of Lakhni'ah 26 The reign of Dhu Nuwas, the reason for the existence of Christianity in Najran, the story of Faymiyun 28 The story of 'Abd Allah ibn al-Thamir, 'Abd Allah ibn al-Thamir and the Greatest Name 29 'Abd Allah ibn al-Thamir calls to monotheism 30 Dhu Nuwas calls to Judaism, interpretation of al-Ukhdud, the end of 'Abd Allah ibn al-Thamir 31 The flight of Dhus Tha'liban from Dhu Nuwas and his seeking help from Caesar, the Negus supports Dhus, the end of Dhu Nuwas 32 The saying of Dhu Hidan al-Himyari in this story 34 The saying of Rabi'ah ibn al-Dhi'bah in this story 35 The saying of 'Amr ibn Ma'dikarib in this story, lineage of Zubayd and Murad, why 'Amr said this poetry 36 Confirmation of the saying of Shiqq and Satih, the conflict over Yemen between Abraha and Aryat, the Negus's anger at Abraha 37 Al-Qullays, or the church of Abraha al-Nasa'ah 38 The first to introduce al-Nasi' 40 The Kinani defiles al-Qullays, Abraha sets out to destroy the Ka'ba, the nobles of Yemen defend the House 41 Khath'am fights Abraha, lineage of Thaqif 42 Thaqif makes peace with Abraha, al-Lat, Abu Righal and the stoning of his grave 43 Al-Aswad ibn Maqsud attacks Mecca, Abraha's messenger to Mecca: Unays intercedes for 'Abd al-Muttalib 44 The camels are mine, and the House has a Lord who will protect it 44 The delegation accompanying 'Abd al-Muttalib, Quraysh seeks Allah's help against Abraha 45 'Ikrimah ibn 'Amir calls upon al-Aswad 46 Abraha attacks the Ka'ba 47 Allah's punishment of Abraha and his army 48 Allah, glorified be He, mentions the incident of the Elephant and bestows favor on Quraysh, interpretation of the vocabulary of Surat al-Fil and Quraysh 50 The fate of the elephant's leader and its handler, what was said in poetry about the story of the Elephant, poetry of 'Abd Allah ibn al-Ziba'ra 51 Poetry of Ibn al-Aslat 52 Poetry of Talib ibn Abi Talib 53 Poetry of Abu al-Salt al-Thaqafi, poetry of al-Farazdaq 54 Poetry of Ibn Qays al-Ruqayyat, the children of Abraha 55 The emergence of Sayf ibn Dhi Yazan and the rule of Wahriz over Yemen, Sayf complains to Caesar, al-Nu'man intercedes for Sayf with Kisra 56 Kisra's assistance to Sayf, Sayf's victory 57 Sayf's poetry in this story 58 Poetry of Abu al-Salt 60 Poetry of 'Adi ibn Zayd 62 Mention of the outcome of the Persians' affair in Yemen, the duration of the Abyssinian stay in Yemen, the Persian governors in Yemen The Prophet—peace be upon him—predicts the death of Kisra 63 The conversion of Badhan 64 The inscribed stone in Yemen, al-A'sha mentions the prophecy of Shiqq and Satih 65 The story of al-Hadr, Sabur takes control of al-Hadr 66 The saying of A'sha Qays in the story of al-Hadr 67 The saying of 'Adi ibn Zayd 68 Mention of the children of Nizar ibn Ma'd: the children of Anmar 70 The two sons of Mudar: the children of Ilyas 71 The story of 'Amr ibn Luhayy and mention of the idols of the Arabs, 'Amr dragging his intestines in Hellfire 72 The origin of idol worship in the land of the Arabs, the reason for idol worship 73 The idols of the people of Nuh 74 The Arab tribes and their idols 74 Worshippers of Yaghuth, worshippers of Ya'uq 75 Worshippers of Nasr, worshippers of 'Umyanis 76 Worshippers of Sa'd, Daws and Sanam 77 Worshippers of Hubal, Isaf and Na'ilah, the hadith of 'A'ishah about them 78 The Arabs' treatment of their idols, the Taghuts, al-Ghuzza and its custodians and veils 79 Al-Lat and its custodians, Manat and its custodians, the demolition of Manat, Dhu al-Khalasah and its worshippers and its demolition 80 Fals and its worshippers and its demolition, Ri'am—Rida' and its worshippers 81 'Amr al-Mustawghir, Dhu al-Ka'bat and its worshippers 82 Al-Bahirah, al-Sa'ibah, al-Wasilah, and al-Hami, Ibn Ishaq's opinion on them 83 Ibn Hisham disagrees with Ibn Ishaq 84 Al-Bahirah, al-Wasilah, and al-Hami linguistically, return to lineage, lineage of Khuza'ah 85 The children of Mudrikah and Khuzaymah, the children of Kinanah and their mothers 86 Who is called a Qurashi 87 The children of al-Nadr and their mothers 88 The children of Malik and Fihr and their mothers, the children of Ghalib and their mothers 89 The children of Lu'ayy and their mothers 90 The story of Samah ibn Lu'ayy, his flight from his brother and his death 91 The story of 'Awf ibn Lu'ayy and his transfer, the reason for his affiliation to Ghatafan, the status of Murrah, lineage of Murrah 93 The nobles of Murrah 94 The story of al-Basl, definition of al-Basl 95 Lineage of Zuhayr ibn Abi Sulma, the children of Ka'b and their mother, the children of Murrah and their mothers 96 Lineage of Barq, the two sons of Kilab and their mother, lineage of Ja'thamah 97 Na'm bint Kilab and her mother and her two sons, the children of Qusayy and their mother, the children of Banu 'Abd Manaf and their mothers 98 The children of Hashim and their mothers 99 The children of 'Abd al-Muttalib ibn Hashim and their mothers 100 The mother of the Messenger of Allah—peace be upon him—and her mothers 101 Hadith of the birth of the Messenger of Allah—peace be upon him—, digging of Zamzam 102 The story of Jurhum and the burial of Zamzam, the guardians of the House from the descendants of Isma'il 103 The tyranny of Jurhum and Qatura' 104 The dispersal of the descendants of Isma'il, the tyranny of Jurhum and their expulsion from Mecca, Banu Bakr and Ghibshan drive out Jurhum 105 Meaning of Makkah 108 The domination of a group from Khuza'ah over the guardianship of the House 109 The marriage of Qusayy ibn Kilab to Hubba bint Hulayl, the children of Qusayy, Rizah's assistance to Qusayy in taking over the House 110 What al-Ghawth ibn Murr used to do regarding granting permission to people for Hajj 111 Sufah and the stoning of the Jamarat 112 Lineage of Safwan ibn Junab, Safwan and his sons and their granting permission to people for Hajj, what 'Adwan used to do regarding the ifadah from Muzdalifah, Dhu al-Isba' mentions this ifadah 113 Abu Sayyarah gives permission to people, the story of 'Amir ibn Zarb, Ibn al-Dharb, the judge of the Arabs 114 Qusayy's dominance over the affairs of Mecca and his unification, the matter of Quraysh, Qusayy overcomes Sufah, Qusayy fights Khuza'ah and Banu Bakr, Qusayy takes over the affairs of Mecca 117 Poetry of Rizah ibn Rabi'ah in this story 118 Poetry of Tha'labah al-Quda'i, poetry of Qusayy 119 Qusayy favors his son 'Abd al-Dar 120 Al-Rifadah, the disagreement of Quraysh after Qusayy and the alliance of al-Mutayyabin, the conflict between 'Abd al-Dar and their cousins 121 The allies of Banu 'Abd al-Dar and the allies of their cousins, the division of tribes in this war 122 The reconciliation of the tribes, the alliance of al-Fudul, the reason for its name 123 Hadith of the Messenger of Allah—peace be upon him—about it 124 Al-Husayn threatens al-Walid by calling for the revival of the alliance, the exit of Banu 'Abd Shams and Nawfal from the alliance 125 Hashim takes over al-Rifadah and al-Siqayah, the virtues of Hashim over his people 126 Al-Muttalib takes over al-Rifadah and al-Siqayah, the marriage of Hashim ibn 'Abd Manaf 127 The reason for naming 'Abd al-Muttalib by his name, the death of al-Muttalib, Matrud mourns al-Muttalib 128 The name of 'Abd Manaf and the order of his children's deaths, another poem by Matrud 131 'Abd al-Muttalib takes over al-Siqayah and al-Rifadah, the digging of Zamzam and what happened regarding the dispute over it, the reason for digging Zamzam 133 Quraysh disputes with 'Abd al-Muttalib over Zamzam, the arbitration over the well of Zamzam 135 'Abd al-Muttalib digs Zamzam 136 Mention of the wells of the Quraysh tribes, 'Abd Shams digs al-Tuwa, Hashim digs Badhar 137 Sajlah and the disagreement over who dug it, Umayyah ibn 'Abd Shams digs al-Hafr, Banu Asad dig Umm Ahrad 138 Banu Jumah dig al-Sunbulah, Banu Sahm dig al-Ghamr, the owners of Ramm, Khamm, and al-Hafrah 139 The virtue of Zamzam over other waters 139 Banu 'Abd Manaf boast about Zamzam 140 Mention of 'Abd al-Muttalib's vow to sacrifice his son, the seven arrows of Hubal 141 'Abd al-Muttalib resorts to the arrows, the arrow comes out for 'Abd Allah, 'Abd al-Muttalib tries to sacrifice his son and Quraysh prevents him 142 What the soothsayer of Hijaz suggested, the execution of the soothsayer's advice and the salvation of 'Abd Allah 143 Mention of the woman who offered herself to 'Abd Allah for marriage, 'Abd Allah refuses her 144 'Abd Allah marries Aminah, the mothers of Aminah, the woman who offered herself to 'Abd Allah becomes disinterested in him 145 The story of Aminah's pregnancy, what was said to Aminah during her pregnancy, Aminah's vision 146 The death of 'Abd Allah, the birth of the Messenger of Allah—peace be upon him—, Ibn Ishaq determines the birth 147 His grandfather is informed of his birth and what he did

148 His wet nurse Halimah, lineage of his wet nurse. 149 Halimah's husband and his lineage, Halimah's children. 150 Hadith of Halimah. 151 The good that befell Halimah. 152 Halimah's return to Mecca the first time, the hadith of the two angels who split his belly, Halimah returns him safely. 153 The Messenger asks about himself and his answer. 154 Shepherding sheep and his pride in his Qurayshi lineage, Halimah's concern for him, another reason for Halimah's return with him. 155 Death of Aminah, his age at the time of his mother's death. 156 'Abd al-Muttalib's reverence for him, death of 'Abd al-Muttalib, 'Abd al-Muttalib asks his daughters to eulogize him, Safiyyah's elegy for her father. 157 Elegy of Barrah. 158 Elegy of 'Atikah and Umm Hakim. 159 Elegy of Umaymah and Arwa. 160 'Abd al-Muttalib's admiration for the elegies, lineage of al-Musayyab ibn Hazn, elegy of Hudhayfah ibn Ghanim. 163 Elegy of Matrud al-Khuza'i. 164 Abu Talib's guardianship of him, al-Lahabi the diviner. 165 Story of Bahira, his journey with his uncle to Syria, Bahira honors the Quraysh merchants. 166 Bahira verifies him. 167 Bahira advises Abu Talib, some People of the Book wish evil upon him, Muhammad grows up with noble morals, Muhammad is protected by Allah's preservation. 168 The Sacrilegious War. 169 Its cause. 170 Hawazin's fight against Quraysh, the Messenger witnesses the battle, his age in this war, reason for its name 'Sacrilegious War', leader of Quraysh and Kinanah. 171 Hadith of the Messenger's marriage to Khadijah, his journey with Khadijah's trade. 172 Hadith of the monk, Khadijah desires to marry him. 173 Lineage of Khadijah. 174 His marriage after consulting his uncles. 174 Khadijah's dowry, his children from Khadijah. 175 Order of their births, Ibrahim and his mother, Waraqah predicts prophethood for him, poetry of Waraqah. 178 Hadith of the building of the Ka'bah and the Messenger's judgment between Quraysh regarding the placement of the Black Stone, reason for this building. 179 Abu Wahb and what happened during the building of the Ka'bah. 180 Poetry about Abu Wahb, al-Walid ibn al-Mughirah begins demolishing the Ka'bah. 181 Quraysh's reluctance to demolish the foundation, the writing found in the corner, the writing found at the Maqam. 182 The stone of the Ka'bah inscribed with admonition, disagreement among Quraysh about placing the stone, the blood clot, Abu Umayyah finds a solution, the Messenger places the stone. 183 Poetry of al-Zubayr about the snake that prevented Quraysh from building the Ka'bah. 184 Hadith of al-Hums. 184 Quraysh innovate al-Hums. 185 The tribes that believed in al-Hums on the day of Jabilah. 186 The day of Dhi Najab, what Quraysh added to al-Hums. 187 Al-Luqa' ¹⁹ among al-Hums. 188 Islam abolishes the custom of al-Hums, the Messenger opposed al-Hums before the mission. 189 The informing of soothsayers among the Arabs, rabbis among the Jews, and monks among the Christians about his advent, the shooting of jinn with meteors. 191 Thaqif were the first to be alarmed by the shooting of jinn, the Messenger asks the Ansar about the stoning of jinn. 192 Al-Ghaytalah and its owner. 193 Lineage of al-Ghaytalah, a jinn soothsayer mentions his news. 194 Sawad ibn Qarib informs 'Umar about his companion from the jinn. 195 Warning of the Jews about the Messenger of Allah, the Jews recognize him but disbelieve in him. 196 Salamah mentions the hadith of the Jew who warned about the Messenger. 196 Ibn al-Hayyaban the Jew causes the Islam of some Companions. 198 Hadith of Salman's Islam, Salman inclines toward Christianity, Salman flees to Syria. 199 Salman with the evil bishop, Salman with the righteous bishop, Salman joins the bishop of Mosul. 200 Salman joins the bishop of Nusaybin, Salman joins the owner of 'Amuriyyah, Salman goes to Wadi al-Qura, Salman goes to Medina. 201 Salman hears of his emigration, lineage of Qaylah, Salman verifies his prophethood. 202 Salman frees himself from slavery. 203 Hadith of Salman with the man in 'Amuriyyah. 204 Mention of Waraqah ibn Nawfal, 'Ubayd Allah ibn Jahsh, 'Uthman ibn al-Huwayrith, and Zayd ibn 'Amr ibn Nufayl, their doubt in paganism. 205 Waraqah and Ibn Jahsh become Christians, Ibn Jahsh tempts the emigrants to Abyssinia to become Christians. 206 The Messenger marries the wife of Ibn Jahsh after his death, Ibn al-Huwayrith becomes Christian and comes to Caesar, Zayd refrains from all religions. 208 Poetry of Zayd about leaving paganism. 211 Lineage of al-Hadrami. 212 Zayd rebukes his wife for preventing him from seeking Hanifiyyah. 213 Zayd's statement when facing the Ka'bah, al-Khattab harms Zayd and besieges him. 214 Zayd travels to Syria and his death, Waraqah eulogizes Zayd. 215 His description in the Gospel, the advent of the Prophet, the covenant taken upon the Messenger to believe in him. 216 True dreams were the first thing he received, the greeting of stones and trees to him. 218 Descent of Jibril upon him, al-Hinth and al-Tahannuth. 221 The Messenger informs Khadijah of Jibril's descent. 222 Khadijah informs Waraqah ibn Nawfal. 223 Khadijah verifies the revelation. 224 Beginning of the revelation of the Qur'an, when the Qur'an was revealed, date of the Battle of Badr, Khadijah's Islam, her standing by his side. 225 Glad tidings to Khadijah of a house of reed, Jibril conveys to Khadijah greetings from her Lord, the interval of revelation and the revelation of Surat al-Duha, interpretation of the vocabulary of Surat al-Duha. 227 Prescription of prayer and its times, prayer was prescribed as two rak'ahs then increased, Jibril teaches the Messenger ablution and prayer, the Messenger teaches Khadijah ablution and prayer. 228 Jibril appoints the times of prayer for the Messenger, 'Ali is the first male to embrace Islam, Allah's blessing upon him for his upbringing in the care of the Messenger, reason for this upbringing. 229 The Messenger and 'Ali go out to pray in the mountain passes of Mecca. 230 Islam of Zayd ibn Harithah, his lineage, poetry of Harithah when he lost his son. 231 Abu Bakr: his lineage, name, and Islam. 232 Quraysh's reliance on him, those who embraced Islam through his call: 'Uthman, al-Zubayr, 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, Talhah. 233 Islam of Abu 'Ubaydah, Abu Salamah, al-Arqam, 'Uthman ibn Maz'un, 'Ubaydah ibn al-Harith, Sa'id ibn Zayd and his wife. 234 Islam of 'A'ishah, Asma', Khabbab ibn al-Aratt, 'Umayr and his son, Ibn Mas'ud, Ibn al-Qari, Sulayt and his brother, 'Ayyash and his wife, Khunays and 'Amir. 235 Islam of Ibn Jahsh, Ja'far and his wife, Hatib and his brothers, and their women, al-Sa'ib, lineage of Nu'aym, Islam of 'Amir ibn Fuhayrah. 236 His lineage, Islam of Khalid ibn Sa'id and his lineage and the Islam of his wife, Islam of Waqid and some of his news, Islam of the Banu al-Bukayr, and Suhayb and his lineage. 237 The Messenger's public proclamation to his people, meaning of 'Proclaim what you are commanded'. 238 The Messenger goes out with his Companions to the mountain pass. 238 His people's enmity and Abu Talib's support. 239 A delegation of Quraysh reproaches Abu Talib, the Messenger continues his call. 240 The delegation returns to Abu Talib a second time, what transpired between him and the Messenger, Quraysh offers 'Umarah ibn al-Walid to Abu Talib. 241 Poetry of Abu Talib about al-Mut'im and those who abandoned him. 242 Quraysh shows enmity to the Messenger, poetry of Abu Talib praising his people for supporting him. 243 Al-Walid and his stance on the Qur'an. 245 Poetry of Abu Talib in opposing his adversaries. 252 The Messenger seeks rain for the people of Medina, mention of the names that appear in Abu Talib's poem. 253 Spread of the Messenger's mention outside Mecca, lineage of Ibn al-Aslat, his poetry in defense of the Messenger. 256 War of Dahis and al-Ghabra'. 257 War of Hatib. 258 Poetry of Hakim ibn Umayyah in forbidding his people from opposing the Messenger, mention of what the Messenger suffered from his people. 258 The foolish ones of Quraysh harm him. 259 The worst harm inflicted upon the Messenger. 260 Islam of Hamzah and its reason. 261 'Utbah negotiates with the Messenger. 262 Head of 'Utbah, Quraysh persecute the Muslims, Quraysh leaders negotiate with the Messenger. 264 Abu Jahl threatens the Messenger. 265 Al-Nadr ibn al-Harith advises Quraysh, al-Nadr's harm to the Messenger, Quraysh ask the Jewish rabbis about his matter. 266 Quraysh ask the Messenger, the response to Quraysh regarding what they asked. 268 The People of the Cave. 270 Dhul-Qarnayn. 271 The matter of the Spirit, 'You have been given but little knowledge', moving mountains and resurrecting the dead, take for yourself. 272 The Qur'an responds to Ibn Abi Umayyah. 273 The Qur'an denies that a man from al-Yamamah taught him what was revealed about Abu Jahl. 274 Quraysh's arrogance toward faith. 275 The first to recite the Qur'an publicly. 275 Quraysh listening to the Qur'an. 276 Al-Akhnas inquires about what he heard, Quraysh's obstinacy when hearing the Qur'an. 277 The polytheists' aggression against the weak, what Bilal suffered. 278 Those freed by Abu Bakr, Abu Quhafah rebukes his son. 279 Torture of the family of Yasir, persecution of the Muslims, Hisham refuses al-Walid to Quraysh. 280 The first migration to the land of Abyssinia, the first emigrants. 281 The emigrants from Banu Hashim, from Banu Umayyah, from Banu Asad. 282 The emigrants from Banu 'Abd Shams, from Banu Nawfal, from Banu Asad, from Banu 'Abd Qusayy, from Banu 'Abd al-Dar ibn Qusayy, from Banu Zuhrah. 283 The emigrants from Banu Hudhayl, from Bahra', from Banu Taym, from Banu Makhzum, news of al-Shammas. 284 The emigrants from the allies of Banu Makhzum, from Banu Jumah, from Banu Sahm. 285 The emigrants from Banu 'Adi, from Banu 'Amir, from Banu al-Harith. 286 Number of emigrants to Abyssinia, poetry of 'Abd Allah ibn al-Harith about the migration to Abyssinia. 288 Quraysh send to Abyssinia in pursuit of the emigrants, poetry of Abu Talib to the Negus. 289 Hadith of Umm Salamah about the two messengers sent by Quraysh to the Negus. 290 The dialogue that took place between the emigrants and the Negus. 291 The emigrants rejoice at the Negus's victory. 292 Story of the Negus's seizure of power in Abyssinia, killing of the Negus's father and his uncle's rule, the Abyssinians sell the Negus. 293 Hadith of the merchant who bought him, the Negus's Islam, prayer over him, and the Abyssinians' revolt against him. 294 Islam of 'Umar ibn al-Khattab, hadith of Umm 'Abd Allah bint Abi Hathmah about 'Umar's Islam. 295 Reason for 'Umar's Islam. 297 What 'Ata' and Mujahid narrated about 'Umar's Islam.

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1. halif : An ally or client, often a non-tribal member attached to a tribe by pact.
2. Muhajirun : The early Muslims who emigrated from Mecca to Medina or Abyssinia for the sake of Islam.
3. Negus : The title of the ruler of Abyssinia (Ethiopia) at the time, known as Ashama ibn Abjar.
4. mughalghala : A message or rumor passed from one to another; here, a poetic term for a conveyed message.
5. al-mawazin : The scales; metaphorically refers to justice or fair dealing, possibly alluding to cheating in trade.
6. jinn : Invisible beings created from smokeless fire; here used metaphorically for the Quraysh or their allies.
7. ubriq : To lighten or flash; here, a poetic expression meaning to make a decisive statement or action.
8. al-Mubriq : The one who lightens or flashes; a nickname given to 'Abd Allah ibn al-Harith for his verse.
9. batariqa : Patriarchs or high-ranking officials; plural of batriq, a title for Christian dignitaries.
10. shuyum : A term meaning 'those who are secure' or 'protected'; the Negus uses it to grant the Muslims safety and immunity in his land.
11. al-Najāshī : The title of the ruler of Abyssinia (Ethiopia) at the time of the Prophet Muhammad. The specific Negus mentioned here is Ashama ibn Abjar, who granted refuge to the Muslim emigrants.
12. Rūḥ : Spirit; in Islamic theology, Jesus is described as a 'spirit from Allah' (Qur'an 4:171), indicating his honored status as a prophet created by God's command.
13. Kalimah : Word; Jesus is referred to as 'His Word' (Qur'an 3:45) because he was created by God's command 'Be' without a father.
14. Khabbāb ibn al-Aratt : A companion of the Prophet Muhammad, known for being among the early converts and for teaching the Qur'an to others.
15. Ṣābiʾ : A term used by the polytheists of Quraysh to disparage the Prophet Muhammad, implying he had abandoned their religion. It originally referred to a religious group mentioned in the Qur'an (2:62).
16. Ṭā Hā : The opening letters of Surah 20 of the Qur'an, which is named after them. The scroll contained this surah.
17. طَلِحَ : Became exhausted or fatigued, often used in classical Arabic to describe physical weariness.
18. حُلَّة حِبَرَة : A striped garment, typically a type of Yemeni cloth with stripes, worn as a sign of status.
19. al-Luqa' : A term referring to the practice of the Hums (a group of Quraysh) who considered themselves sacred and forbade certain things during the pilgrimage, such as eating certain foods or entering certain places.

Volume: The Second

In the name of Allah, the Most Gracious, the Most Merciful. The story of the document: Quraysh's conspiracy against the Messenger: Ibn Ishaq said: When Quraysh saw that the Companions of the Messenger of Allah (peace be upon him) had settled in a land where they had found security and stability, and that the Negus had protected those who sought refuge with him, and that 'Umar had embraced Islam, and that he and Hamza ibn 'Abd al-Muttalib were with the Messenger of Allah (peace be upon him) and his Companions, and that Islam was spreading among the tribes, they gathered and conspired to write a document in which they would pledge to boycott the Banu Hashim and Banu al-Muttalib: not to marry them or give them in marriage, not to sell them anything, and not to buy anything from them. When they gathered for this purpose, they wrote it in a document, then they pledged and covenanted to that effect, then they hung the document inside the Ka'ba to confirm it upon themselves. The scribe of the document was Mansur ibn 'Ikrima ibn 'Amir ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar ibn Qusayy. Ibn Hisham said: It is also said: al-Nadr ibn al-Harith. The Messenger of Allah (peace be upon him) invoked Allah against him, and some of his fingers became paralyzed. Those who sided with Abu Talib and those who left him: Ibn Ishaq said: When Quraysh did that, Banu Hashim and Banu al-Muttalib sided with Abu Talib ibn 'Abd al-Muttalib, and they entered with him into his ravine and gathered around him. But Abu Lahab, 'Abd al-'Uzza ibn 'Abd al-Muttalib, left Banu Hashim and joined Quraysh, supporting them. Abu Lahab's mockery of the Messenger and what was revealed in the Qur'an concerning him: Ibn Ishaq said: Husayn ibn 'Abd Allah narrated to me that Abu Lahab met Hind bint 'Utba ibn Rabi'a when he had left his people and supported Quraysh against them, and said: "O daughter of 'Utba, have you supported al-Lat and al-'Uzza, and left those who left them and supported them?" She said: "Yes. May Allah reward you well, O Abu 'Utba." Ibn Ishaq said: I was told that he used to say among other things: "Muhammad promises me things that I do not see. He claims that they will happen after death. So what has he placed in my hands after that?" Then he would blow into his hands and say: "Perish you two! I see nothing in you of what Muhammad says." So Allah the Exalted revealed concerning him: {Perish the hands of Abu Lahab, and perish he!} [Al-Masad: 1]. Ibn Hisham said: "Tabba" means lost. "Tabab" means loss. Habib ibn Khudra al-Khariji, one of Banu Hilal ibn 'Amir ibn Sa'sa'a, said: O Tayyib, we are among a people whose efforts have gone to waste and loss. This verse is from a poem of his. Abu Talib's poem about Quraysh's conspiracy: Ibn Ishaq said: When Quraysh agreed on that and did what they did, Abu Talib said: Go and tell, on behalf of me, despite our differences, the tribe of Lu'ayy, and especially the Banu Ka'b of Lu'ayy: Do you not know that we have found Muhammad a prophet like Moses, inscribed in the earliest scriptures? And that he has love among the people, and there is no good in one whom Allah has not singled out for love? And that the document you have written will be a misfortune for you, like the bleating of a newborn camel? Come to your senses, come to your senses, before the earth is dug up, and the one who has not committed a sin becomes like the sinner. Do not follow the orders of the slanderers and cut our ties after affection and kinship. And do not bring upon yourselves a fierce war, and perhaps the taste of war is bitter for those who experience it. By the Lord of the House, we will not surrender Ahmad to any hardship of time or distress. As long as there remain between us and you old ties and hands that have been cut off by bright swords, In a narrow battlefield where you see broken spear shafts and vultures hovering like a crowd. As if the horses' course in its courtyards and the clamor of heroes is the battlefield of war. Is not our father Hashim the one who strengthened his resolve and enjoined his sons to thrust and strike? We do not tire of war until it tires of us, nor do we complain of the calamities that befall us. But we are people of resolve and wisdom when the souls of brave men fly from fear. So they remained in that state for two or three years, until they were exhausted, with nothing reaching them except secretly and stealthily from those among Quraysh who wished to maintain ties with them. Abu Jahl enforces the siege on the Muslims: It is mentioned that Abu Jahl ibn Hisham met Hakim ibn Hizam ibn Khuwaylid ibn Asad, who had a slave carrying wheat intended for his aunt Khadija bint Khuwaylid, who was with the Messenger of Allah (peace be upon him) in the ravine. He seized him and said: "Are you taking food to Banu Hashim? By Allah, you and your food will not leave until I disgrace you in Mecca." Then Abu al-Bakhtari ibn Hisham ibn al-Harith ibn Asad came and said: "What is it to you and him?" He replied: "He is carrying food to Banu Hashim." Abu al-Bakhtari said: "It is food that belonged to his aunt, which she sent for. Do you prevent him from bringing her food? Let the man go." Abu Jahl refused until they exchanged blows. Abu al-Bakhtari took a camel's jawbone and struck him with it, wounding his head, and trampled him severely. Hamza ibn 'Abd al-Muttalib was nearby watching, and they disliked that this should reach the Messenger of Allah (peace be upon him) and his Companions, lest they gloat over them. Meanwhile, the Messenger of Allah (peace be upon him) continued to call his people night and day, secretly and openly, proclaiming the command of Allah, fearing no one among the people. Account of what the Messenger of Allah (peace be upon him) suffered from his people in the way of harm: What was revealed in the Qur'an concerning Abu Lahab and his wife, the carrier of firewood: When Allah protected him from them, and his uncle and his people from Banu Hashim and Banu al-Muttalib stood up for him and prevented them from carrying out their intended assault, Quraysh began to taunt him, mock him, and argue with him. The Qur'an began to be revealed concerning Quraysh and their actions, and concerning those among them who opposed him. Some of them were named for us, and some were included in the general revelation about the disbelievers. Among those named for us from Quraysh concerning whom the Qur'an was revealed was his uncle Abu Lahab ibn 'Abd al-Muttalib and his wife Umm Jamil bint Harb ibn Umayya, the carrier of firewood. Allah the Exalted called her the carrier of firewood because, as I was told, she used to carry thorns and throw them on the path of the Messenger of Allah (peace be upon him) where he passed. So Allah the Exalted revealed concerning them: {Perish the hands of Abu Lahab, and perish he! His wealth and what he earned will not avail him. He will burn in a fire of flame, and his wife, the carrier of firewood, around her neck a rope of twisted fiber.} Ibn Hisham said: "Al-Jid" means the neck. A'isha of Banu Qays ibn Tha'laba said: On the day when Qutayla shows us a smooth neck adorned with necklaces. This verse is from a poem of his. Its plural is "ajyad." "Al-Masad" is a tree that is pounded like flax, then ropes are twisted from it. Al-Nabigha al-Dhubyani, whose name is Ziyad ibn 'Amr ibn Mu'awiya, said: Thrown with compact flesh, her camel has a creaking sound like the creaking of a pulley with a rope of masad. This verse is from a poem of his. Its singular is "masada." Umm Jamil, the wife of Abu Lahab: Ibn Ishaq said: It was mentioned to me that Umm Jamil, the carrier of firewood, when she heard what was revealed in the Qur'an concerning her and her husband, came to the Messenger of Allah (peace be upon him) while he was sitting in the mosque near the Ka'ba with Abu Bakr al-Siddiq, and in her hand was a stone pestle. When she stopped before them, Allah took away her sight from the Messenger of Allah (peace be upon him), so she saw only Abu Bakr. She said: "O Abu Bakr, where is your companion? I have heard that he satirizes me. By Allah, if I found him, I would strike his mouth with this pestle. By Allah, I am a poetess." Then she said: We have disobeyed the blamed one, And we have rejected his command, And we have hated his religion. Then she left. Abu Bakr said: "O Messenger of Allah, did you not see that she saw you?" He replied: "She did not see me. Allah took away her sight from me." Ibn Hisham said: Her words "And we have hated his religion" are from other than Ibn Ishaq.

Ibn Ishaq said: The Quraysh used to call the Messenger of Allah ¹ "Mudhammam" ², then they would revile him. The Messenger of Allah would say: "Do you not marvel at how Allah has turned away from me the harm of the Quraysh? They revile Mudhammam, while I am Muhammad ³." Harm by Umayya ibn Khalaf to the Messenger: Umayya ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah, whenever he saw the Messenger of Allah, he would slander him and mock him. So Allah revealed concerning him: {Woe to every slanderer and backbiter, who has gathered wealth and counted it, thinking that his wealth will make him immortal. No! He will surely be thrown into the Crusher. And what can make you know what is the Crusher? It is the fire of Allah, kindled, which rises over the hearts. Indeed, it will be closed in upon them in extended columns.} ⁴ Ibn Hisham said: The "humazah" ⁵ is one who insults a man openly, winks at him, and makes gestures about him. Hassan ibn Thabit said: "Your slander humbled you to the lowliness of a soul / With a rhyme blazing like a flame." This verse is in a poem of his. Its plural is "hamazat". The "lumazah" ⁶ is one who faults people secretly and harms them. Ru'ba ibn al-'Ajaj said: "In the shade of two periods of my falsehood and my backbiting." This verse is in a rajaz poem of his. Its plural is "lumazat". Harm by al-'As to the Messenger and what was revealed about him in the Quran: Ibn Ishaq said: Al-'As ibn Wa'il al-Sahmi—Khabbab ibn al-Aratt, the companion of the Messenger of Allah, was a blacksmith in Mecca who made swords. He had sold swords to al-'As ibn Wa'il that he had made for him, until he had some money due. He came to him to collect it, and al-'As said to him: "O Khabbab, does not Muhammad, your companion whose religion you follow, claim that in Paradise there is whatever its inhabitants desire of gold, silver, clothes, or servants?" Khabbab said: "Yes." He said: "Then give me respite until the Day of Resurrection, O Khabbab, so that I may return to that abode and repay you your due there. For by Allah, you and your companions, O Khabbab, are not more favored with Allah than I, nor of greater fortune in that." So Allah revealed concerning him: {Have you seen the one who disbelieved in Our verses and said, 'I will surely be given wealth and children'? Has he looked into the unseen?} ⁷ up to His saying: {And We will inherit from him what he says, and he will come to Us alone.} ⁸ Harm by Abu Jahl to the Messenger: Abu Jahl ibn Hisham met the Messenger of Allah—as has reached me—and said to him: "By Allah, O Muhammad, either you stop reviling our gods, or we will revile the God you worship." So Allah revealed concerning him: {And do not revile those they invoke besides Allah, lest they revile Allah in transgression without knowledge.} ⁹ It has been mentioned to me that the Messenger of Allah then ceased reviling their gods and began calling them to Allah. Harm by al-Nadr to the Messenger: Al-Nadr ibn al-Harith ibn 'Alqama ibn Kalada ibn 'Abd Manaf ibn 'Abd al-Dar ibn Qusayy—whenever the Messenger of Allah sat in a gathering and called therein to Allah, recited the Quran, and warned the Quraysh of what had befallen the former nations, al-Nadr would follow him after he left, sit in his place, and tell them about Rustam the Great ¹⁰ and Isfandiyar ¹¹ and the kings of Persia. Then he would say: "By Allah, Muhammad is not better than me in storytelling, and his stories are nothing but legends of the ancients that he has written down just as I have written them down." So Allah revealed concerning him: {And they say, 'Legends of the ancients which he has written down, and they are dictated to him morning and evening.' Say, 'It has been sent down by He who knows the secret in the heavens and the earth. Indeed, He is ever Forgiving and Merciful.'} ¹² And there was revealed concerning him: {When Our verses are recited to him, he says, 'Legends of the ancients.'} ¹³ And there was revealed concerning him: {Woe to every sinful liar who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment.} ¹⁴ Ibn Hisham said: The "affak" ¹⁵ is the liar. And in the Book of Allah: {Indeed, it is from their lie that they say, 'Allah has begotten,' and indeed they are liars.} ¹⁶ Ru'ba said: "What is wrong with a man who lies, saying falsehood?" This verse is in a rajaz poem of his. Ibn Ishaq said: The Messenger of Allah sat one day—as has reached me—with al-Walid ibn al-Mughira in the mosque, and al-Nadr ibn al-Harith came and sat with them in the gathering. In the gathering were several men of Quraysh. The Messenger of Allah spoke, and al-Nadr ibn al-Harith interrupted him. The Messenger of Allah spoke to him until he silenced him, then recited to him and to them: {Indeed, you and what you worship besides Allah are fuel for Hell. You will come to it. Had these been gods, they would not have come to it, but all will abide therein. For them therein is heavy sighing, and they therein will not hear.} ¹⁷ Ibn Hisham said: "Hasab" ¹⁸ of Hell is everything with which it is kindled. Abu Dhu'ayb al-Hudhali, whose name is Khuwaylid ibn Khalid, said: "So extinguish, and do not kindle, and do not be a stoker / Of the fire of enemies, lest its sparks fly." This verse is in a poem of his. It is also narrated "and do not be a stirrer." The poet said: "I stirred a fire for him, and he saw its light / And he would not have been guided without the stirring of the fire." Ibn al-Ziba'ra and what was said about him: Ibn Ishaq said: Then the Messenger of Allah stood up, and 'Abdullah ibn al-Ziba'ra al-Sahmi came and sat down. Al-Walid ibn al-Mughira said to 'Abdullah ibn al-Ziba'ra: "By Allah, al-Nadr ibn al-Harith did not stand up to the son of 'Abd al-Muttalib just now and sit down, and Muhammad has claimed that we and what we worship of these our gods are fuel for Hell." 'Abdullah ibn al-Ziba'ra said: "By Allah, if I had found him, I would have argued with him. Ask Muhammad: Is everything worshipped besides Allah in Hell along with its worshipper? For we worship the angels, the Jews worship 'Uzayr ¹⁹, and the Christians worship Jesus son of Mary, peace be upon them." Al-Walid and those with him in the gathering marveled at the words of 'Abdullah ibn al-Ziba'ra and thought that he had made a case and argued. This was mentioned to the Messenger of Allah, and he said: "Everyone who loves to be worshipped besides Allah will be with his worshipper. They only worship the devils and those who commanded them to worship him." So Allah revealed concerning that: {Indeed, those for whom the best [reward] has preceded from Us—they are far removed from it. They will not hear its sound, and they will abide in what their souls desire.} ²⁰ That is, Jesus son of Mary, 'Uzayr, and those who were worshipped among the monks and rabbis who passed away in obedience to Allah, but the people of misguidance took them as lords besides Allah. And there was revealed concerning what they mention—that they worship the angels and that they are daughters of Allah: {And they say, 'The Most Merciful has taken a son.' Exalted is He! Rather, they are honored servants. They do not precede Him in speech, and they act by His command.} ²¹ up to His saying: {And whoever among them says, 'I am a god besides Him,' that one We will recompense with Hell. Thus do We recompense the wrongdoers.} ²² And there was revealed concerning what they mentioned about Jesus son of Mary—that he is worshipped besides Allah—and the wonder of al-Walid and those present at his argument and disputation: {And when the son of Mary was presented as an example, immediately your people laughed aloud.} ²³ That is, they turn away from your command because of that saying of theirs. Then He mentioned Jesus son of Mary and said: {He was not but a servant upon whom We bestowed favor, and We made him an example for the Children of Israel. And if We willed, We could have made from you angels succeeding [one another] on the earth. And indeed, he [i.e., Jesus] is a knowledge of the Hour, so be not in doubt of it and follow Me. This is a straight path.} ²⁴ That is, the signs placed at his hands—reviving the dead and healing diseases—are sufficient as evidence of the knowledge of the Hour. He says: {So be not in doubt of it and follow Me. This is a straight path.}

Al-Akhnas and what was revealed concerning him: Al-Akhnas ibn Sharīq ibn ‘Amr ibn Wahb al-Thaqafī, an ally of the Banū Zuhra, was among the nobles of the people and one whose words were heeded. He used to harm the Messenger of Allah, peace and blessings be upon him, and then retract. So Allah, the Exalted, revealed: {And do not obey every worthless habitual swearer, [and] a slanderer, going about with malicious gossip} [al-Qalam: 10-11] up to His saying: {a zanīm ²⁵}. He did not say {zanīm} due to a defect in his lineage, for Allah does not defame anyone by lineage, but rather He thereby confirmed his description so that he would be known. Az-zanīm is the one who is an adopted member of a people. Al-Khatīm al-Tamīmī said in the Jāhiliyya: "A zanīm, whom the men claim as an addition, just as the extremities are added to the side of the hide." Al-Walīd and what was revealed concerning him: Al-Walīd ibn al-Mughīra said, "Is revelation sent down to Muhammad while I am left out, though I am the elder of Quraysh and its chief? And is Abū Mas‘ūd ‘Amr ibn ‘Umayr al-Thaqafī, the chief of Thaqīf, left out, while we are the two great ones of the two towns?" So Allah, the Exalted, revealed concerning him, as has reached me: {And they said, "Why was this Qur’an not sent down to a great man from the two towns?"} [al-Zukhruf: 31] up to His saying: {from what they accumulate} [al-Zukhruf: 32]. Ubayy ibn Khalaf and ‘Uqba ibn Abī Mu‘ayt, and what was revealed concerning them: Ubayy ibn Khalaf ibn Wahb ibn Hudhāfa ibn Jumah and ‘Uqba ibn Abī Mu‘ayt were close friends, with good relations between them. ‘Uqba had sat with the Messenger of Allah, peace and blessings be upon him, and heard from him. This reached Ubayy, so he came to ‘Uqba and said, "Has it not reached me that you sat with Muhammad and heard from him?" He said, "May my face be forbidden to your face—and he made the oath severe—if you sit with him or hear from him, unless you go to him and spit in his face." So the enemy of Allah, ‘Uqba ibn Abī Mu‘ayt—may Allah curse him—did that. So Allah, the Exalted, revealed concerning them: {And the Day the wrongdoer will bite on his hands [in regret] and say, "Oh, I wish I had taken with the Messenger a way"} [al-Furqān: 27] up to His saying: {to man a deserter} [al-Furqān: 29]. Ubayy ibn Khalaf went to the Messenger of Allah, peace and blessings be upon him, with a decayed bone that had crumbled, and said, "O Muhammad, do you claim that Allah will resurrect this after it has become dust?" Then he crumbled it with his hand, then blew it in the wind toward the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah, peace and blessings be upon him, said, "Yes, I say that. Allah will resurrect it and you after you have become like this, then Allah will admit you into the Fire." So Allah, the Exalted, revealed concerning him: {And he presents for Us an example and forgets his own creation. He says, "Who will give life to bones while they are decayed?" Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing." [It is] He who made for you from the green tree fire, and then from it you ignite.} [Yā Sīn: 78-80] Sūrat al-Kāfirūn and the reason for its revelation: The Messenger of Allah, peace and blessings be upon him, was circumambulating the Ka‘ba—as has reached me—when al-Aswad ibn al-Muṭṭalib ibn Asad ibn ‘Abd al-‘Uzzā, al-Walīd ibn al-Mughīra, Umayya ibn Khalaf, and al-‘Āṣ ibn Wā’il al-Sahmī, who were elders among their people, confronted him. They said, "O Muhammad, come, let us worship what you worship, and you worship what we worship, so that we and you may share in the matter. If what you worship is better than what we worship, we will have taken our share of it; and if what we worship is better than what you worship, you will have taken your share of it." So Allah, the Exalted, revealed concerning them: {Say, "O disbelievers, I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you worship. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion."} [al-Kāfirūn: 1-6] That is, if you will not worship Allah unless I worship what you worship, then I have no need of that from you. For you is your religion entirely, and for me is my religion. Abū Jahl and what was revealed concerning him: When Allah, the Mighty and Majestic, mentioned the tree of Zaqqūm as a warning to them, Abū Jahl ibn Hishām said, "O company of Quraysh, do you know what the tree of Zaqqūm is that Muhammad is frightening you with?" They said, "No." He said, "It is dates of Yathrib with butter. By Allah, if we get hold of it, we will surely gulp it down ²⁶." So Allah, the Exalted, revealed concerning him: {Indeed, the tree of Zaqqūm is food for the sinful. Like murky oil ²⁷, it boils within bellies, like the boiling of scalding water.} [al-Dukhān: 43-46] That is, it is not as he says. Interpretation of the word al-muhl: Ibn Hishām said: Al-muhl is anything you melt, such as copper, lead, or the like, according to what Abū ‘Ubayda told me. It has reached us from al-Hasan al-Basrī that he said: ‘Abdullah ibn Mas‘ūd was a governor for ‘Umar ibn al-Khaṭṭāb over the treasury of Kūfa, and one day he ordered silver to be melted, and it began to change colors. He said, "Is there anyone at the door?" They said, "Yes." He said, "Let them in." So they were admitted, and he said, "The least resemblance to al-muhl that you will see is this." And the poet said: "My Lord gives him to drink the scalding muhl, which he gulps; it scorches faces, and in his belly it is molten." It is said that al-muhl is the pus of the body. ‘Abdullah ibn al-Zubayr al-Asadī said: "Whoever among them lives, lives as a slave; and if he dies, in the Fire he is given to drink its muhl and its pus." This verse is from a poem of his. It has reached us that when Abū Bakr al-Ṣiddīq, may Allah be pleased with him, was on his deathbed, he ordered two worn garments to be washed so that he could be shrouded in them. ‘Ā’isha said, "O my father, Allah has enriched you beyond them; buy a shroud." He said, "It is only a moment until it turns into muhl." The poet said: "It became mixed with water, a repulsive muhl, then he gave the backs to drink after the first drink." Ibn Isḥāq said: So Allah, the Exalted, revealed concerning him: {And the cursed tree [mentioned] in the Qur’an. And We warn them, but it only increases them in great transgression.} [al-Isrā’: 60] Ibn Umm Maktūm, al-Walīd, and Sūrat ‘Abasa: Al-Walīd ibn al-Mughīra stood with the Messenger of Allah, peace and blessings be upon him, speaking with him, and he had hoped for his conversion. While he was thus engaged, Ibn Umm Maktūm, the blind man, passed by and spoke to the Messenger of Allah, peace and blessings be upon him, asking him to recite the Qur’an. This distressed the Messenger of Allah, peace and blessings be upon him, and annoyed him, because it distracted him from his business with al-Walīd and his hope for his conversion. When he persisted, the Messenger turned away from him, frowning, and left him. So Allah, the Exalted, revealed concerning him: {He frowned and turned away because the blind man came to him.} [‘Abasa: 1-2] up to His saying: {In honored sheets, exalted and purified.} [‘Abasa: 13-14] That is, "I only sent you as a bearer of good tidings and a warner; I did not single you out for anyone. So do not prevent it from those who seek it, and do not devote yourself to those who do not want it." Those who returned from the land of Abyssinia: Ibn Isḥāq said: The news of the conversion of the people of Mecca reached the companions of the Messenger of Allah, peace and blessings be upon him, who had gone out to the land of Abyssinia. So they set out because of what they had heard, until when they drew near to Mecca, they learned that what they had been told about the conversion of the people of Mecca was false. So none of them entered except under protection or secretly. Among those who came to Mecca and stayed there until they migrated to Medina and witnessed Badr with him, and those who were prevented from attending Badr and other events, and those who died in Mecca, were: From Banū ‘Abd Shams ibn ‘Abd Manāf ibn Quṣayy: ‘Uthmān ibn ‘Affān ibn Abī al-‘Āṣ ibn Umayya ibn ‘Abd Shams, with his wife Ruqayya, the daughter of the Messenger of Allah, peace and blessings be upon him; and Abū Hudhayfa ibn ‘Utba ibn Rabī‘a ibn ‘Abd Shams, with his wife Sahla bint Suhayl. From their allies: ‘Abdullah ibn Jahsh ibn Ri’āb. From Banū Nawfal ibn ‘Abd Manāf: ‘Utba ibn Ghazwān, an ally of theirs, from Qays ‘Aylān. From Banū Asad ibn ‘Abd al-‘Uzzā ibn Quṣayy: al-Zubayr ibn al-‘Awwām ibn Khuwaylid ibn Asad. From Banū ‘Abd al-Dār ibn Quṣayy: Muṣ‘ab ibn ‘Umayr ibn Hāshim ibn ‘Abd Manāf, and Suwaybiṭ ibn Sa‘d ibn Ḥuraymila. From Banū ‘Abd ibn Quṣayy: Ṭulayb ibn Wahb ibn ‘Abd.

From Zuhra: And from the Banu Zuhra ibn Kilab: 'Abd al-Rahman ibn 'Awf ibn 'Abd 'Awf ibn 'Abd ibn al-Harith ibn Zuhra. And al-Miqdad ibn 'Amr, a client ²⁸ of theirs, and 'Abdullah ibn Mas'ud, a client of theirs. From Makhzum: And from the Banu Makhzum ibn Yaqaza: Abu Salama ibn 'Abd al-Asad ibn Hilal ibn 'Abdullah ibn 'Amr ibn Makhzum, with him his wife: Umm Salama bint Abi Umayya ibn al-Mughira, and Shammas ibn 'Uthman ibn al-Sharid ibn Suwayd ibn Harmi ibn 'Amir ibn Makhzum. And Salama ibn Hisham ibn al-Mughira, his uncle detained him in Mecca, so he did not come until after Badr, Uhud, and al-Khandaq. And 'Ayyash ibn Abi Rabi'a ibn al-Mughira, he migrated with him to Medina, and his two maternal brothers, Abu Jahl ibn Hisham and al-Harith ibn Hisham, caught up with him and took him back to Mecca, where they detained him until after Badr, Uhud, and al-Khandaq. And from their clients: 'Ammar ibn Yasir, about whom it is doubted whether he went to Abyssinia or not. And Mu'attib ibn 'Awf ibn 'Amir from Khuza'a. And from the Banu Jumah ibn 'Amr ibn Husays ibn Ka'b: 'Uthman ibn Maz'un ibn Habib ibn Wahb ibn Hudhafa ibn Jumah. And his son al-Sa'ib ibn 'Uthman, and Qudama ibn Maz'un, and 'Abdullah ibn Maz'un. From Sahm: And from the Banu Sahm ibn 'Amr ibn Husays ibn Ka'b: Khunays ibn Hudhafa ibn Qays ibn 'Adi, and Hisham ibn al-'As ibn Wa'il, detained in Mecca after the migration of the Messenger of God ²⁹ to Medina until he came after Badr, Uhud, and al-Khandaq. And from the Banu 'Adi ibn Ka'b: 'Amir ibn Rabi'a, a client of theirs, with him his wife: Layla bint Abi Hathma ibn Hudhafa ibn Ghanim. And from the Banu 'Amir ibn Lu'ayy: 'Abdullah ibn Makhrama ibn 'Abd al-'Uzza ibn Abi Qays. And 'Abdullah ibn Suhayl ibn 'Amr, who was detained from the Messenger of God when he migrated to Medina, until the day of Badr, when he separated from the polytheists to the Messenger of God and witnessed Badr with him. And Abu Sabra ibn Abi Ruhm ibn 'Abd al-'Uzza, with him his wife: Umm Kulthum bint Suhayl ibn 'Amr. And al-Sakran ibn 'Amr ibn 'Abd Shams, with him his wife: Sawda bint Zam'a ibn Qays, he died in Mecca before the migration of the Messenger of God to Medina, so the Messenger of God succeeded him with his wife Sawda bint Zam'a. And from their clients: Sa'd ibn Khawla. From al-Harith: And from the Banu al-Harith ibn Fihr: Abu 'Ubayda ibn al-Jarrah, and he is 'Amir ibn 'Abdullah ibn al-Jarrah, and 'Amr ibn al-Harith ibn Zuhayr ibn Abi Shaddad, and Suhayl ibn Bayda', and he is Suhayl ibn Wahb ibn Rabi'a ibn Hilal, and 'Amr ibn Abi Sarh ibn Rabi'a ibn Hilal. So the total of those who came to him in Mecca from his companions from the land of Abyssinia was thirty-three men. Regarding those who entered Mecca under protection ³⁰ from among the emigrants to Abyssinia: Among those who entered under protection, according to what was named to us: 'Uthman ibn Maz'un ibn Habib al-Jumahi, entered under the protection of al-Walid ibn al-Mughira; and Abu Salama ibn 'Abd al-Asad ibn Hilal ibn 'Abdullah ibn 'Umar ibn Makhzum, entered under the protection of Abu Talib ibn 'Abd al-Muttalib, who was his maternal uncle. And the mother of Abu Salama: Barra bint 'Abd al-Muttalib. 'Uthman ibn Maz'un returns the protection of al-Walid: Ibn Ishaq said: As for 'Uthman ibn Maz'un, Salih ibn Ibrahim ibn 'Abd al-Rahman ibn 'Awf narrated to me from someone who narrated to him from 'Uthman, who said: When 'Uthman ibn Maz'un saw the affliction that the companions of the Messenger of God were suffering, while he went out and returned in safety under the protection of al-Walid ibn al-Mughira, he said: By God, my going out and returning safely under the protection of a man from the people of polytheism, while my companions and the people of my religion are suffering affliction and harm for God's sake that do not befall me, is a great deficiency in myself. So he went to al-Walid ibn al-Mughira and said to him: O Abu 'Abd Shams, your covenant is fulfilled; I have returned your protection to you. He said to him: O son of my brother, perhaps someone from my people has harmed you? He said: No, but I am content with the protection of God, and I do not wish to seek protection from anyone else. He said: Then go to the mosque and return my protection to me publicly, just as I granted you protection publicly. So they went until they came to the mosque, and al-Walid said: This is 'Uthman who has come to return my protection to me. He said: He spoke the truth; I found him faithful and noble in protection, but I wished not to seek protection from anyone other than God, so I have returned his protection to him. Then 'Uthman left, and Labid ibn Rabi'a ibn Malik ibn Ja'far ibn Kilab was in a gathering of Quraysh reciting poetry to them. 'Uthman sat with them, and Labid said: "Indeed, everything except God is false." 'Uthman said: You have spoken the truth. Labid said: "And every blessing will inevitably vanish." 'Uthman said: You have lied; the blessings of Paradise do not vanish. Labid ibn Rabi'a said: O company of Quraysh, by God, your companion was never harmed; when did this happen among you? A man from the people said: This is a fool among other fools with him; they have abandoned our religion, so do not take offense at his words. 'Uthman replied to him until their argument became heated, and that man stood up and struck 'Uthman's eye, blackening it. Al-Walid ibn al-Mughira was nearby and saw what had befallen 'Uthman, and he said: By God, O son of my brother, your eye was well off without what has befallen it; you were in a strong protection. 'Uthman said: Nay, by God, my healthy eye is in need of what befell its sister for God's sake, and I am under the protection of One who is mightier and more powerful than you, O Abu 'Abd Shams. Al-Walid said to him: Come, O son of my brother, if you wish, return to your protection. He said: No. Abu Salama under the protection of Abu Talib: Ibn Ishaq said: As for Abu Salama ibn 'Abd al-Asad, my father Ishaq ibn Yasar narrated to me from Salama ibn 'Abdullah ibn 'Umar ibn Abi Salama that he narrated to him: When Abu Salama sought protection from Abu Talib, men from Banu Makhzum went to him and said: O Abu Talib, you have prevented us from your nephew Muhammad, so what is it to you that you prevent us from our companion? He said: He sought protection from me, and he is my sister's son; if I do not protect my sister's son, I will not protect my brother's son. Then Abu Lahab stood up and said: O company of Quraysh, by God, you have harassed this old man; you keep attacking him regarding his protection of one of his people. By God, either you stop, or we will stand with him in everything he stands for until he achieves what he wants. They said: Rather, we will desist from what you dislike, O Abu 'Utba. And he was their ally and supporter against the Messenger of God, so they left him alone. Abu Talib became hopeful when he heard him say what he said, and he hoped that he would stand with him in the matter of the Messenger of God. So Abu Talib said, inciting Abu Lahab to support him and support the Messenger of God: "Indeed, a man whose uncle is Abu 'Utayba is in a garden where he is not subjected to oppression. I say to him—and where is my advice from him?—O Abu Mu'attib, strengthen your resolve and stand firm. And never accept, as long as you live, a plan by which you are reviled when you descend at the seasons of pilgrimage. And leave the path of weakness to others among them, for you were not created to be bound by weakness. And fight, for war is half, and you do not see a warrior accepting humiliation until he makes peace. And how, when they have not committed a great crime against you, nor have they abandoned you, whether gaining or losing? May God requite on our behalf 'Abd Shams and Nawfal, and Taym and Makhzum, with disobedience and sin, For separating, after love and harmony, our community so that they might attain forbidden things. You lie, by the House of God, we will be stripped of Muhammad, when you have not yet seen a day at the mountain pass ³¹ standing." Ibn Hisham said: "Nubza" means we will be stripped. Ibn Hisham said: And one line remained which we omitted. The entry of Abu Bakr under the protection of Ibn al-Dughunna and then his return of it:

Ibn Ishaq said: Abu Bakr al-Siddiq, may God be pleased with him, as Muhammad ibn Muslim al-Zuhri narrated to me from 'Urwa from 'Aisha, may God be pleased with them both, when Mecca became constricted for him and he suffered harm therein, and he saw the alliance of Quraysh against the Messenger of God, may God bless him and grant him peace, and his Companions as he saw, he asked the Messenger of God, may God bless him and grant him peace, for permission to emigrate, and he gave him permission. So Abu Bakr set out as an emigrant, until when he had traveled from Mecca for a day or two, he met Ibn al-Dughunna, the brother of Banu 'Abd Manat ibn Kinana, who was at that time the chief of the Ahabish ³². Ibn Ishaq said: The Ahabish are: Banu al-Harith ibn 'Abd Manat ibn Kinana, and al-Hun ibn Khuzayma ibn Mudrika, and Banu al-Mustaliq from Khuza'a. Ibn Hisham said: They all formed an alliance, and were called al-Ahabish because of the alliance. It is also said: Ibn al-Dughayna. Ibn Ishaq said: Al-Zuhri narrated to me from 'Urwa from 'Aisha, may God be pleased with her, who said: Ibn al-Dughunna said: "Where are you going, O Abu Bakr?" He said: "My people have driven me out, harmed me, and made things difficult for me." He said: "And why? By God, you adorn the tribe, help in calamities, do good deeds, and support the needy ³³. Return, for you are under my protection." So he returned with him until when he entered Mecca, Ibn al-Dughunna stood and said: "O assembly of Quraysh, I have granted protection to Ibn Abi Quhafa, so let no one approach him except for good." She said: So they refrained from him. She said: Abu Bakr had a mosque at the door of his house in Banu Jumah, and he used to pray there. He was a tender-hearted man; when he recited the Qur'an, he would weep. She said: The children, slaves, and women would stand watching him, marveling at what they saw of his state. She said: Some men of Quraysh went to Ibn al-Dughunna and said: "O Ibn al-Dughunna, you have given protection to this man so that he may harm us! He is a man who, when he prays and recites what Muhammad has brought, becomes soft and weeps; and he has a certain appearance and manner. We fear for our children, women, and weak ones that he may seduce them. So go to him and order him to enter his house and do there what he wishes." She said: Ibn al-Dughunna went to him and said: "O Abu Bakr, I did not grant you protection so that you would harm your people. They have disliked your current situation and are annoyed by it from you. So enter your house and do therein what you love." He said: "Shall I return your protection to you and be content with God's protection?" He said: "Then return my protection to me." He said: "I have returned it to you." She said: Ibn al-Dughunna stood and said: "O assembly of Quraysh, Ibn Abi Quhafa has returned my protection to me, so deal with your companion as you wish." Ibn Ishaq said: 'Abd al-Rahman ibn al-Qasim narrated to me from his father al-Qasim ibn Muhammad, who said: A foolish man from the fools of Quraysh met him as he was heading to the Ka'ba and threw dust on his head. He said: Al-Walid ibn al-Mughira or al-'As ibn Wa'il passed by Abu Bakr. He said: Abu Bakr said: "Do you not see what this fool is doing?" He said: "You have done that to yourself." He said: And he was saying: "O Lord, how forbearing You are! O Lord, how forbearing You are! O Lord, how forbearing You are!" Hadith on the tearing up of the document: Ibn Ishaq said: Banu Hashim and Banu al-Muttalib were in their dwelling where Quraysh had made a pact against them in the document they wrote. Then, concerning the tearing up of that document which Quraysh had written against Banu Hashim and Banu al-Muttalib, a number of Quraysh rose up, and no one acted more nobly than Hisham ibn 'Amr ibn Rabi'a ibn al-Harith ibn Habib ibn Nasr ibn Judhayma ibn Malik ibn Hisl ibn 'Amir ibn Lu'ayy. That was because he was the maternal nephew of Nadla ibn Hashim ibn 'Abd Manaf. Hisham was connected to Banu Hashim and was a man of honor among his people. He used, as has reached me, to bring a camel laden with food at night to Banu Hashim and Banu al-Muttalib while they were in the mountain pass ³⁴. When he approached the mouth of the pass, he would remove its halter from its head, then strike its flank, and it would enter the pass to them. Then he would bring another laden with barley or wheat, and do the same with it. Ibn Ishaq said: Then he went to Zuhayr ibn Abi Umayya ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. His mother was 'Atika bint 'Abd al-Muttalib. He said: "O Zuhayr, are you content to eat food, wear clothes, and marry women, while your maternal uncles are as you know, unable to buy or sell, unable to marry or give in marriage? By God, if they were the maternal uncles of Abu al-Hakam ibn Hisham, and he invited you to something like what he invited you to regarding them, he would never respond to you." He said: "Woe to you, O Hisham! What can I do? I am only one man. By God, if there were another man with me, I would stand to tear it up until it is torn." He said: "You have found a man." He said: "Who is he?" He said: "I am." Zuhayr said to him: "Find us a third man." So he went to Mut'im ibn 'Adi and said to him: "O Mut'im, are you content that two branches of Banu 'Abd Manaf perish while you are a witness to that and agree with Quraysh in it? By God, if you allow them to do this, you will find them quick to do the same to you." He said: "Woe to you! What can I do? I am only one man." He said: "You have found a second." He said: "Who is he?" He said: "I am." He said: "Find us a third." He said: "I have done so." He said: "Who is it?" He said: "Zuhayr ibn Abi Umayya." He said: "Find us a fourth." So he went to al-Bukhturi ibn Hisham and said to him something similar to what he said to Mut'im ibn 'Adi. He said: "Is there anyone who will help in this?" He said: "Yes." He said: "Who is it?" He said: "Zuhayr ibn Abi Umayya, Mut'im ibn 'Adi, and I am with you." He said: "Find us a fifth." So he went to Zam'a ibn al-Aswad ibn al-Muttalib ibn Asad and spoke to him, mentioning their kinship and their right. He said to him: "Is there anyone else for this matter to which you are calling me?" He said: "Yes." Then he named the men to him. They appointed the hill of al-Hajun ³⁵ at night in upper Mecca as their meeting place, and they gathered there. They agreed on their plan and made a covenant to stand up regarding the document until they tore it up. Zuhayr said: "I will begin you, and I will be the first to speak." When morning came, they went to their meeting places, and Zuhayr ibn Abi Umayya went wearing a garment, circumambulated the House seven times, then turned to the people and said: "O people of Mecca, shall we eat food and wear clothes while Banu Hashim are perishing, unable to buy or sell from them? By God, I will not sit until this oppressive, unjust document is torn up." Abu Jahl, who was in a corner of the mosque, said: "You lie, by God, it will not be torn." Zam'a ibn al-Aswad said: "You, by God, are more lying. We were not pleased with its writing when it was written." Abu al-Bukhturi said: "Zam'a has spoken the truth. We are not pleased with what was written in it, nor do we approve of it." Mut'im ibn 'Adi said: "You both have spoken the truth, and whoever says otherwise lies. We disavow ourselves before God from it and from what was written in it." Hisham ibn 'Amr said something similar. Abu Jahl said: "This is a matter decided by night, consulted about elsewhere." Abu Talib was sitting in a corner of the mosque. Mut'im went to the document to tear it up, and found that termites had eaten it, except for "In Your name, O God." The scribe of the document was Mansur ³⁶ ibn 'Ikrima. His hand became paralyzed, as they claim.

Ibn Hisham said: Some scholars mentioned that the Messenger of God, may God bless him and grant him peace, said to Abu Talib: "O uncle, my Lord God has set the termite ³⁷ upon the scroll of Quraysh, and it has left no name that is for God in it except it has preserved it, and it has removed from it injustice, severance of ties, and slander." He said: "Did your Lord inform you of this?" He said: "Yes." He said: "By God, no one will enter upon you." Then he went out to Quraysh and said: "O company of Quraysh, my nephew has told me such and such. So bring your scroll. If it is as my nephew said, then desist from severing ties with us and abandon what is in it. If he is lying, I will hand my nephew over to you." The people said: "We are satisfied." So they made a covenant on that. Then they looked, and behold, it was as the Messenger of God, may God bless him and grant him peace, had said. That only increased them in evil. At that point, the group from Quraysh did what they did in breaking the scroll ³⁸. Ibn Ishaq said: When the scroll was torn and what was in it was nullified, Abu Talib said, concerning the matter of those men who stood up in breaking it, praising them: "Has not our Lord's deed reached our two seas ³⁹... despite their distance, and God is slow with people ⁴⁰? So that He informs them that the scroll was torn and that everything... that God is not pleased with is corrupt. Falsehood and gathered sorcery alternate it... and no sorcery at the end of time ascends. Those who are not in it called for it with a rumbling... and its bird ⁴¹ on its head keeps circling. It was a patch of equal measure with a sin... to cut off from it an arm and a necklace ⁴². The people of the two Meccas ⁴³ would depart and flee... their flanks trembling from fear of evil. And the lava plains ⁴⁴ would be left, their matter turned over... which of them at that time would be helped and aided? And between the two mountains ⁴⁵ a battalion would ascend... having a howdah, an arrow, a bow, and a spear ⁴⁶. Whoever boasts of his glory among the settled people of Mecca... our glory in the belly of Mecca is more ancient. We grew up there when the people were few... and we did not cease to increase in goodness and be praised. We feed until people leave their surplus... when the hands of those who pour ⁴⁷ tremble. May God reward a group at al-Hajun ⁴⁸ who followed one another... with a consensus that guides to determination and right guidance. Sitting at the edge of al-Hajun as if they were... kings, nay, they are more noble and glorious. Every hawk ⁴⁹ helped in it, as if... when he walks in the folds of armor, he is untamed ⁵⁰. Bold in the face of great calamities, as if... a meteor in the hands of a fire-kindler blazing. From the most noble of Lu'ayy ibn Ghalib... when humiliation is offered, his face darkens. Long of sword-belt, half his leg exposed... on his face the clouds are watered and he is blessed ⁵¹. Great of ash-heap ⁵², a lord and son of a lord... he urges and hastens to feed guests. He builds for the sons of the tribe what is good... when we travel in the land, and he paves the way. He persisted in this peace, every blameless one... great of banner, his matter then is praised. They fulfilled what they fulfilled in their night, then they rose... at ease while the rest of the people were asleep. They returned Sahl ibn Bayda' satisfied... and Abu Bakr and Muhammad were pleased with it. When will the peoples be partners in the core of our matter... while we were before that affectionate? And we were before that not content with injustice... and we attain what we wish without being harsh. O Qu sayy ⁵³, do you have concern for yourselves... and do you have concern for what tomorrow brings? For I and you are as the saying goes: 'The statement is clear, if only lions could speak.'" Hassan ibn Thabit said, weeping for al-Mut'im ibn 'Adi when he died, and mentioning his standing in breaking the scroll: "O eye, weep for the master of the people and pour... tears, and if you exhaust them, then shed blood. And weep for the great one of the two sacred precincts ⁵⁴ both... known among the people for his generosity whenever he spoke. If glory could immortalize one person forever... among people, his glory today would have preserved Mut'im. You granted refuge to the Messenger of God from them, so they became... your slaves, as long as there is one who pronounces the talbiya ⁵⁵ and is in the state of ihram ⁵⁶. If all of Ma'add ⁵⁷ were asked about him... and Qahtan ⁵⁸, or the remaining remnant of Jurhum ⁵⁹, They would say: He is the one who fulfills the protection of his neighbor... and his covenant, one day, when it is undertaken. The shining sun does not rise above them... upon anyone like him among them, more noble and greater. And more refusing when he refuses, and softer in disposition... and more sleeping ⁶⁰ for a neighbor when the night darkens." Ibn Hisham said: His saying "both" is from other than Ibn Ishaq. Ibn Hisham said: As for his saying "You granted refuge to the Messenger of God from them," indeed, when the Messenger of God, may God bless him and grant him peace, returned from the people of Ta'if and they did not respond to what he called them to—belief in him and support—he went to Hira', then sent to al-Akhnas ibn Shariq to grant him refuge. He said: "I am an ally, and an ally does not grant refuge." Then he sent to Suhayl ibn 'Amr, who said: "The Banu 'Amir do not grant refuge against the Banu Ka'b." Then he sent to al-Mut'im ibn 'Adi, and he responded to that. Then al-Mut'im and his household armed themselves and went out until they came to the mosque. Then he sent to the Messenger of God, may God bless him and grant him peace: "Enter." So the Messenger of God, may God bless him and grant him peace, entered, circumambulated the House, prayed there, then returned to his home. That is what Hassan ibn Thabit meant. Ibn Ishaq said: Hassan ibn Thabit also said, praising Hisham ibn 'Amr for his standing in the scroll: "Will the Banu Umayya fulfill a covenant... as faithfully as the protection of Hisham? From a people who do not betray their neighbor... for al-Harith ibn Hubayyib ibn Suham. And when the Banu Hisl ⁶¹ grant protection to a covenant... they fulfill and deliver their neighbor in safety." And Hisham was one of Suham. Ibn Hisham said: It is also said: Sukham. The Islam of al-Tufayl ibn 'Amr al-Dawsi: Quraysh warning him against listening to the Messenger: Ibn Ishaq said: The Messenger of God, may God bless him and grant him peace, was, as he saw from his people, offering them sincere advice and calling them to salvation from what they were in. And Quraysh, when God protected him from them, began to warn people against him and against those who came to them from the Arabs. Al-Tufayl ibn 'Amr al-Dawsi narrated: He came to Mecca while the Messenger of God, may God bless him and grant him peace, was there. Some men from Quraysh went to him—and al-Tufayl was a noble man, a poet, and intelligent—and they said to him: "O Tufayl, you have come to our land. This man who is among us has become a serious problem for us ⁶². He has divided our community and scattered our affairs. His speech is like sorcery, separating a man from his father, a man from his brother, and a man from his wife. We fear for you and your people what has befallen us. So do not speak to him and do not listen to anything from him." His listening to the Messenger, may God bless him and grant him peace: He said: By God, they kept at me until I resolved not to listen to anything from him or speak to him, until I stuffed cotton ⁶³ in my ears when I went to the mosque, fearing that anything of his speech might reach me while I did not want to hear it. He said: I went to the mosque, and there was the Messenger of God, may God bless him and grant him peace, standing praying at the Ka'ba. He said: I stood near him, but God willed that I should hear some of his speech. He said: I heard beautiful words. He said: I said to myself: "Woe to my mother! By God, I am an intelligent man, a poet; the good is not hidden from me, nor the bad. What prevents me from hearing what this man says? If what he brings is good, I will accept it; if it is bad, I will leave it." He said: I waited until the Messenger of God, may God bless him and grant him peace, left for his house, and I followed him. When he entered his house, I entered upon him and said: "O Muhammad, your people said such and such to me," as they had said. "By God, they did not cease to frighten me about your matter until I blocked my ears with cotton so as not to hear your speech. Then God willed that I should hear your speech, and I heard beautiful words. So present your matter to me." He said: The Messenger of God, may God bless him and grant him peace, presented Islam to me and recited the Qur'an to me. By God, I have never heard any speech more beautiful than it, nor any matter more just than it. He said: So I embraced Islam and testified to the truth. I said: "O Prophet of God, I am a man obeyed among my people, and I am returning to them. I will call them to Islam. So pray to God to give me a sign that will be a help to me in what I call them to." He said: "O God, give him a sign."

A verse for al-Ṭufayl so that his people would believe him: He said: I set out to my people, until when I was at a mountain pass ⁶⁴ that overlooked the settlement ⁶⁵, a light fell between my eyes like a lamp; so I said: O God, elsewhere than my face, for I fear they might think it is a disfigurement that befell my face because of my leaving their religion. He said: So it shifted and fell on the head of my whip. He said: The people of the settlement began to see that light on my whip like a hanging lantern, while I was descending to them from the mountain pass. He said: Until I came to them and spent the morning among them. The conversion of al-Ṭufayl's father and wife: He said: When I alighted, my father came to me, and he was an old man. He said: I said: Keep away from me, O my father, for I am not of you and you are not of me. He said: Why, my son? He said: I said: I have embraced Islam and followed the religion of Muḥammad, may God bless him and grant him peace. He said: O my son, my religion is your religion. He said: I said: Then go and wash yourself and purify your clothes, then come so that I may teach you what I have been taught. He said: So he went and washed, and purified his clothes. He said: Then he came and I presented Islam to him, and he embraced Islam. He said: Then my wife came to me, and I said: Keep away from me, for I am not of you and you are not of me. She said: Why? May my father and mother be your ransom? He said: I said: Islam has separated between me and you, and I have followed the religion of Muḥammad, may God bless him and grant him peace. She said: My religion is your religion. He said: I said: Then go to the sanctuary of Dhū al-Sharā ⁶⁶ — Ibn Hishām said: It is also said: the sacred precinct of Dhū al-Sharā — and purify yourself from it. He said: Dhū al-Sharā was an idol of Daws, and the sanctuary was a sanctuary they had consecrated to it, and there was a trickle ⁶⁷ of water descending from a mountain. He said: She said: May my father and mother be your ransom, do you fear for the children from Dhū al-Sharā anything? He said: I said: No, I guarantee that. So she went and washed, then came and I presented Islam to her, and she embraced Islam. Then I called Daws to Islam, but they were slow with me. Then I came to the Messenger of God, may God bless him and grant him peace, in Mecca and said to him: O Prophet of God, indeed fornication has overcome Daws against me, so pray to God against them. He said: O God, guide Daws. Return to your people and call them and be gentle with them. He said: I continued in the land of Daws calling them to Islam until the Messenger of God, may God bless him and grant him peace, emigrated to Medina, and Badr, Uḥud, and al-Khandaq passed. Then I came to the Messenger of God, may God bless him and grant him peace, with those who had embraced Islam with me from my people, while the Messenger of God, may God bless him and grant him peace, was at Khaybar, until I alighted in Medina with seventy or eighty households from Daws. Then we joined the Messenger of God, may God bless him and grant him peace, at Khaybar, and he allotted a share for us with the Muslims. Then I continued with the Messenger of God, may God bless him and grant him peace, until when God granted him victory over Mecca, he said: I said: O Messenger of God, send me to Dhū al-Kaffayn, the idol of ʿAmr ibn Ḥumama, so that I may burn it. The burning of the idol Dhū al-Kaffayn: Ibn Isḥāq said: So he went out to it, and al-Ṭufayl began to kindle fire upon it and said: O Dhū al-Kaffayn, I am not of your worshippers ... Our birth is older than your birth ... I have stuffed fire into your heart. He said: Then he returned to the Messenger of God, may God bless him and grant him peace, and remained with him in Medina until God took His Messenger, may God bless him and grant him peace. When the Arabs apostatized, he went out with the Muslims and marched with them until they finished with Ṭulayḥa and all the land of Najd. Then he marched with the Muslims to al-Yamāma, and with him was his son ʿAmr ibn al-Ṭufayl. He saw a dream while heading to al-Yamāma, and said to his companions: I have seen a dream, so interpret it for me. I saw that my head was shaved, and a bird came out of my mouth, and a woman met me and inserted me into her vulva, and I saw my son seeking me eagerly, then I saw him kept from me. They said: Good. He said: As for me, by God, I have interpreted it. They said: What? He said: As for the shaving of my head, it is its removal; as for the bird that came out of my mouth, it is my soul; as for the woman who inserted me into her vulva, it is the earth being dug for me, and I will be hidden in it; as for my son seeking me and then being kept from me, I see that he will strive to attain what befell me. So he was killed, may God have mercy on him, as a martyr at al-Yamāma, and his son was severely wounded, then he recovered from it, then he was killed in the year of al-Yarmūk in the time of ʿUmar, may God be pleased with him, as a martyr. The story of al-Aʿshā of Banī Qays ibn Thaʿlaba: His arrival to the Messenger and his praise: Ibn Hishām said: Khallād ibn Qurra ibn Khālid al-Sadūsī and others from the elders of Bakr ibn Wāʾil among the people of knowledge narrated to me: That al-Aʿshā of Banī Qays ibn Thaʿlaba ibn ʿUkāba ibn Ṣaʿb ibn ʿAlī ibn Bakr ibn Wāʾil set out to the Messenger of God, may God bless him and grant him peace, intending to embrace Islam. He said, praising the Messenger of God, may God bless him and grant him peace: Did your eyes not close on a night when they were sore? ... And you spent the night like the snake-bitten, sleepless? ⁶⁸ And that is not from love of women, but rather ... You forgot before today the friendship of a threatened one. ⁶⁹ But I see that time, which is treacherous ... When my hands set things right, it returns and spoils. Elders and youths I have lost, and wealth ... So to God belongs this time, how it turns! I have been seeking wealth since I was a youth ... A child, an adult, and when I grew old and beardless. And I wear out the swift she-camels that traverse ... The distance between al-Nujayr and Ṣarkhad. ⁷⁰ O you who ask where she has headed ... She has an appointment with the people of Yathrib. If you ask about me, many an inquirer ... Has inquired about al-Aʿshā where he went up. She hastened with her legs to flee, and her forelegs ... Plied a soft, not crooked, pace. ⁷¹ And in her, when she travels at noon, a swift she-camel ... When you think the mirage of noon is a lizard. ⁷² So I swore I would not spare her from fatigue ... Nor from footsoreness until she meets Muḥammad. ⁷³ Whenever she is made to kneel at the door of Ibn Hāshim ... She finds rest and meets from his bounties generosity. A prophet who sees what you do not see, and his mention ... Has spread, by my life, in the lowlands and highlands. He has alms that never cease, and a gift ... And today's giving does not prevent tomorrow's. Truly, have you not heard the counsel of Muḥammad ... The prophet of God, when he counseled and testified? If you do not set out with a provision of piety ... And meet after death one who has provided, You will regret that you were not like him ... And prepare for the death that has prepared. ⁷⁴ Beware of dead things, do not approach them ... And do not take a sharp arrow to bleed yourself. ⁷⁵ And the erected stone, do not worship it ... And do not worship idols, but worship God. ⁷⁶ And do not approach a free woman whose secret ... Is forbidden to you, but marry or remain celibate. ⁷⁷ And the near kinsman, do not cut him off ... For the sake of consequence, nor the fettered captive. And glorify at eventide and at dawn ... And do not praise Satan, but praise God. And do not mock a wretched one in affliction ... And do not think that wealth makes one immortal. ⁷⁸ The end of al-Aʿshā: When he was in Mecca or near it, some of the polytheists of Quraysh intercepted him and asked him about his affair. He informed them that he had come intending to see the Messenger of God, may God bless him and grant him peace, to embrace Islam. They said to him: O Abū Baṣīr, he forbids fornication. Al-Aʿshā said: By God, that is a matter for which I have no desire. They said to him: O Abū Baṣīr, he forbids wine. Al-Aʿshā said: As for this, by God, I have some lingering desires for it, but I will turn back and drink from it this year, then I will come to him and embrace Islam. ⁷⁹ So he turned back and died that same year, and did not return to the Messenger of God, may God bless him and grant him peace. Abū Jahl humbled before the Messenger: Ibn Isḥāq said: Indeed, the enemy of God, Abū Jahl ibn Hishām, despite his enmity to the Messenger of God, may God bless him and grant him peace, his hatred of him, and his harshness toward him, God humbled him before him when he saw him. Abū Jahl and al-Irāshī:

Ibn Ishaq said: 'Abd al-Malik ibn 'Abd Allah ibn Abi Sufyan al-Thaqafi, who was a reliable narrator, told me: A man from Irash ⁸⁰ (Ibn Hisham said: also called Irasha) came to Mecca with his camels, and Abu Jahl bought them from him but delayed paying their price. So the Irashi man came and stopped at a gathering of Quraysh, while the Messenger of Allah (peace be upon him) was sitting in a corner of the mosque. He said: "O company of Quraysh, who is a man who will help me get my due from Abu al-Hakam ibn Hisham? For I am a stranger, a wayfarer, and he has overpowered me regarding my right." The people of that gathering said to him: "Do you see that man sitting there?" — pointing to the Messenger of Allah (peace be upon him), mocking him because they knew the enmity between him and Abu Jahl — "Go to him, for he will help you get your due." So the Irashi man went until he stood before the Messenger of Allah (peace be upon him) and said: "O servant of Allah, Abu al-Hakam ibn Hisham has overpowered me regarding a right I have against him, and I am a stranger, a wayfarer. I asked these people for a man who would help me get my due from him, and they pointed me to you. So take my right from him, may Allah have mercy on you." He said: "Go to him," and the Messenger of Allah (peace be upon him) stood up with him. When they saw him stand with him, they said to a man among them: "Follow him and see what he does." The Messenger of Allah (peace be upon him) went until he came to Abu Jahl's door and knocked. He said: "Who is this?" He said: "Muhammad, come out to me." So he came out to him, and there was no trace of color in his face; his complexion had changed. He said: "Give this man his right." He said: "Yes, do not leave until I give him what is due to him." Then he went in and came out to him with his right and gave it to him. Then the Messenger of Allah (peace be upon him) left and said to the Irashi man: "Go about your business." So the Irashi man went until he stopped at that gathering and said: "May Allah reward him well, for by Allah, he has taken my right for me." Then the man they had sent came, and they said: "Woe to you! What did you see?" He said: "A wonder of wonders! By Allah, as soon as he knocked on his door, he came out to him with no spirit in him, and he said to him: 'Give this man his right.' He said: 'Yes, do not leave until I bring out his right.' Then he went in and came out with his right and gave it to him." Then soon after, Abu Jahl came, and they said: "Woe to you! What is the matter with you? By Allah, we have never seen anything like what you did!" He said: "Woe to you! By Allah, as soon as he knocked on my door and I heard his voice, I was filled with terror. Then I came out to him, and above his head there was a stallion camel ⁸¹ — I have never seen such a hump, such a neck, or such fangs on any stallion. By Allah, if I had refused, he would have eaten me." The matter of Rukana al-Muttalibi and his wrestling with the Prophet (peace be upon him): Ibn Ishaq said: My father Ishaq ibn Yasar told me: Rukana ibn 'Abd Yazid ibn Hashim ibn 'Abd al-Muttalib ibn 'Abd Manaf was the strongest of Quraysh. One day he was alone with the Messenger of Allah (peace be upon him) in one of the mountain passes of Mecca. The Messenger of Allah (peace be upon him) said to him: "O Rukana, will you not fear Allah and accept what I call you to?" He said: "If I knew that what you say is true, I would follow you." The Messenger of Allah (peace be upon him) said: "Do you think that if I wrestle you down, you will know that what I say is true?" He said: "Yes." He said: "Then stand up so I can wrestle you." So Rukana stood up to wrestle him. When the Messenger of Allah (peace be upon him) seized him, he threw him down, and he could not control himself at all. Then he said: "Again, O Muhammad." So he did it again and threw him down. He said: "O Muhammad, by Allah, this is amazing! You throw me down!" The Messenger of Allah (peace be upon him) said: "And even more amazing than that, if you wish, I can show you, if you fear Allah and follow my command." He said: "What is it?" He said: "I will call this tree you see, and it will come to me." He said: "Call it." So he called it, and it came until it stood before the Messenger of Allah (peace be upon him). Then he said to it: "Return to your place." So it returned to its place. Then Rukana went to his people and said: "O Banu 'Abd Manaf, bewitch your companion ⁸² the people of the earth! By Allah, I have never seen a greater sorcerer than him!" Then he told them what he had seen and what he had done. The arrival of a delegation of Christians from Abyssinia: Abu Jahl tries to turn them back from Islam: Ibn Ishaq said: Then there came to the Messenger of Allah (peace be upon him) while he was in Mecca, twenty men or thereabouts, from the Christians of Abyssinia when news of him reached them. They found him in the mosque, sat with him, spoke to him, and questioned him, while men of Quraysh were in their assemblies around the Ka'ba. When they finished questioning the Messenger of Allah (peace be upon him) about what they wanted, the Messenger of Allah (peace be upon him) called them to Allah Almighty and recited the Qur'an to them. When they heard the Qur'an, their eyes overflowed with tears, then they responded to Allah, believed in him, and affirmed him, recognizing from him what had been described to them in their scripture about his matter. When they left him, Abu Jahl ibn Hisham met them with a group of Quraysh and said to them: "May Allah disappoint you, O company! Those behind you from your religion sent you to seek news of the man for them, and you did not even settle in your sessions with him until you abandoned your religion and affirmed him in what he said! We know of no company more foolish than you!" — or as they said. They replied: "Peace be upon you. We do not engage in ignorance with you. We have what we are upon, and you have what you are upon. We have not failed to choose what is good for ourselves." It is said that the group of Christians were from the people of Najran, but Allah knows best which it was. It is said — and Allah knows best — that these verses were revealed concerning them: {Those to whom We gave the Scripture before it, they believe in it. And when it is recited to them, they say: 'We believe in it; indeed, it is the truth from our Lord. Indeed, we were Muslims [submitting] before it.'} [28:52-53] up to His saying: {To us our deeds, and to you your deeds. Peace be upon you. We seek not the ignorant.} [28:55]. Ibn Ishaq said: I asked Ibn Shihab al-Zuhri about these verses, concerning whom they were revealed, and he said to me: I have heard from our scholars that they were revealed concerning the Negus ⁸³ and his companions. And the verse from Surat al-Ma'ida: {That is because among them are priests and monks and they are not arrogant} [5:82] up to His saying: {So write us among the witnesses} [5:83]. Ibn Ishaq said: When the Messenger of Allah (peace be upon him) sat in the mosque and the weak among his companions sat with him — Khabbab, 'Ammar, Abu Fukayha Yasar (the freed slave of Safwan ibn Umayya ibn Muharrith), Suhayb, and others like them among the Muslims — Quraysh mocked them and said to one another: "These are his companions, as you see? Are these the ones upon whom Allah has bestowed guidance and truth from among us? If what Muhammad has brought were good, these would not have preceded us to it, and Allah would not have singled them out for it over us." So Allah Almighty revealed concerning them: {And do not drive away those who call upon their Lord morning and evening, seeking His face. Not upon you is anything of their account, nor upon them anything of your account, that you should drive them away and thus be among the wrongdoers. And thus We have tried some of them by others, that they might say: 'Are these the ones upon whom Allah has bestowed favor from among us?' Is not Allah most knowing of the grateful? And when those who believe in Our verses come to you, say: 'Peace be upon you. Your Lord has decreed upon Himself mercy: that whoever among you does evil out of ignorance and then repents after that and reforms — then indeed, He is Forgiving and Merciful.'} [6:52-54]

And the Messenger of Allah (may Allah's blessings and peace be upon him) — according to what has reached me — would often sit near al-Marwah at the shop of a Christian boy, called Jabr, a slave of Banu al-Hadrami. So they used to say: "By Allah, no one teaches Muhammad much of what he brings except Jabr the Christian, the slave of Banu al-Hadrami." Then Allah the Exalted revealed concerning that, of their saying: {And indeed We know that they say, 'It is only a human being who teaches him.' The tongue of the one they incline to is foreign, while this is a clear Arabic tongue.} [An-Nahl: 103]. Ibn Hisham said: "Yulhiduna ilayhi" means: they incline towards him. And al-ilhad (inclination) is deviation from the truth. Ru'bah ibn al-'Ajjaj said: "When every deviator (mulhid) follows al-Dahhak." Ibn Hisham said: He means al-Dahhak al-Khariji, and this verse is in his rajaz poem. **The Occasion of Revelation of Surah al-Kawthar** Ibn Ishaq said: And al-'As ibn Wa'il al-Sahmi — according to what has reached me — when the Messenger of Allah (may Allah's blessings and peace be upon him) was mentioned, would say: "Leave him, for he is only a man who is cut off (abtar), having no progeny. If he dies, his mention will cease and you will be rid of him." Then Allah revealed concerning that: {Indeed, We have granted you al-Kawthar} [Al-Kawthar: 1] — that which is better for you than the world and what is in it. And al-Kawthar means the abundant (al-'azim). **The Meaning of al-Kawthar:** Ibn Ishaq said: Labid ibn Rabi'ah al-Kilabi said: "And the companion of Malhub we were bereaved by his day, And at al-Rida' is the house of another Kawthar." He says: meaning great ('azim). Ibn Hisham said: This verse is in a poem of his. "The companion of Malhub" is 'Awf ibn al-Ahwas ibn Ja'far ibn Kilab, who died at Malhub. And his saying: "And at al-Rida' is the house of another Kawthar" means Shuraih ibn al-Ahwas ibn Ja'far ibn Kilab, who died at al-Rida'. And "Kawthar" intended: the abundant (al-kathir). Its form is derived from the form of al-kathir. Al-Kumait ibn Zaid said, praising Hisham ibn 'Abd al-Malik ibn Marwan: "And you are abundant (kathir), O son of Marwan, good, And your father was the son of noble women, Kawthar." This verse is in a poem of his. And Umayyah ibn Abi 'A'idh al-Hudhali said, describing a wild donkey: "He defends the truth when they clash, And they bray in a Kawthar like saddle-cloths." He means by al-Kawthar: the abundant dust, likening it, due to its abundance upon him, to saddle-cloths. This verse is in a poem of his. Ibn Ishaq said: Ja'far ibn 'Amr narrated to me — Ibn Hisham said: He is Ja'far ibn 'Amr ibn Umayyah al-Damri — from 'Abdullah ibn Muslim, the brother of Muhammad ibn Muslim ibn Shihab al-Zuhri, from Anas ibn Malik, who said: "I heard the Messenger of Allah (may Allah's blessings and peace be upon him) when it was said to him: 'O Messenger of Allah, what is al-Kawthar which Allah has given you?' He said: 'A river like the distance between San'a' and Ayla, its vessels as numerous as the stars of the sky. Birds with necks like the necks of camels come to it.'" He said: 'Umar ibn al-Khattab said: 'Indeed, they are plump, O Messenger of Allah.' He said: 'Those who eat them are more plump than them.'" Ibn Ishaq said: And I have heard in this hadith or another that he (may Allah's blessings and peace be upon him) said: "Whoever drinks from it will never thirst again." **The Revelation of:** {And they say, 'Why was an angel not sent down to him?'} [Al-An'am: 8]. Ibn Ishaq said: And the Messenger of Allah (may Allah's blessings and peace be upon him) called his people to Islam, and spoke to them and conveyed to them. Then Zam'ah ibn al-Aswad, al-Nadr ibn al-Harith, al-Aswad ibn 'Abd Yaghuth, Ubayy ibn Khalaf, and al-'As ibn Wa'il said: "If only an angel were made with you, O Muhammad, to speak to the people on your behalf and be seen with you!" Then Allah the Exalted revealed concerning that, of their saying: {And they say, 'Why was an angel not sent down to him?' If We had sent down an angel, the matter would have been decided, then they would not be reprieved. And if We had made him an angel, We would have made him a man, and We would have confused for them what they confuse.} [Al-An'am: 8-9]. **The Revelation of:** {And indeed, messengers before you were mocked.} Ibn Ishaq said: And the Messenger of Allah (may Allah's blessings and peace be upon him) passed by — according to what has reached me — al-Walid ibn al-Mughirah, Umayyah ibn Khalaf, and Abu Jahl ibn Hisham, and they taunted him and mocked him, and that angered him. Then Allah the Exalted revealed to him concerning that, of their affair: {And indeed, messengers before you were mocked, but those who scoffed at them were encompassed by what they used to mock.} [Al-An'am: 10]. **The Mention of the Isra' and Mi'raj:** Ibn Hisham said: Ziyad ibn 'Abdullah al-Bakka'i narrated to us, from Muhammad ibn Ishaq al-Muttalibi, who said: Then the Messenger of Allah (may Allah's blessings and peace be upon him) was taken by night (usriya) from al-Masjid al-Haram to al-Masjid al-Aqsa, which is the House of Jerusalem (Bayt al-Maqdis) in Iliya', while Islam had spread in Mecca among Quraysh and all the tribes. Ibn Ishaq said: Among the hadith concerning his night journey (masrahu) (may Allah's blessings and peace be upon him) — according to what has reached me from 'Abdullah ibn Mas'ud, Abu Sa'id al-Khudri, 'A'ishah the wife of the Prophet (may Allah's blessings and peace be upon him), Mu'awiyah ibn Abi Sufyan, al-Hasan ibn Abi al-Hasan al-Basri, Ibn Shihab al-Zuhri, Qatadah, and others among the people of knowledge, and Umm Hani' bint Abi Talib — what is gathered in this hadith, each narrating from him some of what was mentioned of his affair when he was taken by night (may Allah's blessings and peace be upon him), and what was in his night journey, and what was mentioned from him was a trial and a purification, and a matter from the matter of Allah Almighty in His power and authority, in which is a lesson for those of understanding, and guidance, mercy, and steadfastness for those who believe and affirm, and who were certain of the matter of Allah, glorified and exalted be He. So He took him by night (asra bihi), glorified and exalted be He, as He willed, to show him of His signs what He intended, until he witnessed what he witnessed of His great matter and authority, and His power by which He does what He wills. **The Narration of Ibn Mas'ud about the Isra':** 'Abdullah ibn Mas'ud — according to what has reached me from him — used to say: The Messenger of Allah (may Allah's blessings and peace be upon him) was brought al-Buraq, which is the mount upon which the prophets before him were carried; it places its hoof at the farthest extent of its sight. He was mounted upon it, then his companion (Jibril) went out with him, seeing the signs between the heaven and the earth, until he reached the House of Jerusalem (Bayt al-Maqdis). There he found Ibrahim al-Khalil, Musa, and 'Isa among a group of the prophets who had been gathered for him, and he led them in prayer. Then he was brought three vessels: a vessel containing milk, a vessel containing wine, and a vessel containing water. He said: The Messenger of Allah (may Allah's blessings and peace be upon him) said: "Then I heard a speaker saying when they were presented to me: 'If he takes the water, he and his nation will drown; if he takes the wine, he and his nation will go astray; and if he takes the milk, he and his nation will be guided.'" He said: "So I took the vessel of milk and drank from it. Then Jibril (peace be upon him) said to me: 'You have been guided, and your nation has been guided, O Muhammad.'" **The Narration of al-Hasan:** Ibn Ishaq said: And I was narrated from al-Hasan that he said: The Messenger of Allah (may Allah's blessings and peace be upon him) said: "While I was sleeping in al-Hijr, Jibril came to me and poked me with his foot, so I sat up but saw nothing, so I returned to my bed. Then he came to me a second time and poked me with his foot, so I sat up but saw nothing, so I returned to my bed. Then he came to me a third time and poked me with his foot, so I sat up. Then he took hold of my upper arm, and I stood up with him. He took me out to the door of the mosque, and there was a white mount, between a mule and a donkey, with two wings on its thighs by which it propelled its legs; it placed its foreleg at the farthest extent of its sight. He mounted me upon it, then he went out with me, neither he outpacing me nor I outpacing him." **The Narration of Qatadah:** Ibn Ishaq said: And I was narrated from Qatadah that he said: I was told that the Messenger of Allah (may Allah's blessings and peace be upon him) said: "When I approached it to mount it, it shied (shamasa). So Jibril placed his hand on its mane, then said: 'Are you not ashamed, O Buraq, of what you do? By Allah, no servant of Allah before Muhammad has ridden you who is more honored to Him than him.'" He said: "So it became ashamed until it broke out in sweat, then it calmed down (qarra) until I mounted it."

Returning to the narration of al-Hasan: Al-Hasan said in his narration: "Then the Messenger of Allah (peace and blessings of Allah be upon him) went forth, and Jibril (peace be upon him) went with him, until he brought him to Bayt al-Maqdis (Jerusalem). There he found Ibrahim, Musa, and 'Isa among a group of the prophets. The Messenger of Allah (peace and blessings of Allah be upon him) led them in prayer. Then two vessels were brought to him, one containing wine and the other milk. He said: 'The Messenger of Allah (peace and blessings of Allah be upon him) took the vessel of milk and drank from it, leaving the vessel of wine.' He said: 'Then Jibril said to him: "You have been guided to the fitrah (natural disposition), and your Ummah (community) has been guided, O Muhammad, and wine has been forbidden to you." Then the Messenger of Allah (peace and blessings of Allah be upon him) returned to Makkah. When morning came, he went to Quraysh and told them the news. Most of the people said: 'By Allah, this is clear sorcery! By Allah, a caravan is journeyed for a month from Makkah to ash-Sham (Syria) going and a month returning. Does Muhammad go that distance in one night and return to Makkah?!' He said: 'Many of those who had embraced Islam apostatized, and the people went to Abu Bakr and said to him: "What do you say, O Abu Bakr, about your companion? He claims that he came to Bayt al-Maqdis this night, prayed there, and returned to Makkah." He said: 'Abu Bakr said to them: "You are lying about him." They said: "No, by Allah, he is there in the mosque telling the people about it." Abu Bakr said: "By Allah, if he said it, then he has spoken the truth. What astonishes you about that?! By Allah, he tells me that news comes to him from heaven to earth in an hour of night or day, and I believe him. This is more far-reaching than what you are astonished at." Then he went until he reached the Messenger of Allah (peace and blessings of Allah be upon him) and said: "O Prophet of Allah, did you tell these people that you came to Bayt al-Maqdis this night?" He said: "Yes." He said: "O Prophet of Allah, describe it to me, for I have been there." Al-Hasan said: 'The Messenger of Allah (peace and blessings of Allah be upon him) said: "It was raised up for me until I looked at it." So the Messenger of Allah (peace and blessings of Allah be upon him) began to describe it to Abu Bakr, and Abu Bakr would say: "You have spoken the truth. I bear witness that you are the Messenger of Allah." Whenever he described something of it to him, he said: "You have spoken the truth. I bear witness that you are the Messenger of Allah." Until he finished, the Messenger of Allah (peace and blessings of Allah be upon him) said to Abu Bakr: "And you, O Abu Bakr, are as-Siddiq (the Truthful)." That day he named him as-Siddiq. Al-Hasan said: 'And Allah the Exalted revealed concerning those who apostatized from their Islam because of that: {And We made not the vision which We showed you except as a trial for mankind, and the accursed tree in the Qur'an. And We frighten them, but it only increases them in great transgression} [al-Isra: 60]. This is the narration of al-Hasan concerning the Isra' (Night Journey) of the Messenger of Allah (peace and blessings of Allah be upon him), and what entered into it from the narration of Qatadah. The narration of 'A'ishah: Ibn Ishaq said: 'Some of the family of Abu Bakr narrated to me that 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him), used to say: "The body of the Messenger of Allah (peace and blessings of Allah be upon him) was not lost, but Allah made his soul journey by night." The narration of Mu'awiyah: Ibn Ishaq said: 'Ya'qub ibn 'Utbah ibn al-Mughirah ibn al-Akhnas narrated to me that Mu'awiyah ibn Abi Sufyan, when asked about the Isra' of the Messenger of Allah (peace and blessings of Allah be upon him), said: "It was a true vision from Allah the Exalted." The Isra' as a vision: This was not denied from their statement, due to the saying of al-Hasan: "Indeed, this verse was revealed concerning that, the saying of Allah the Blessed and Exalted: {And We made not the vision which We showed you except as a trial for mankind} [al-Isra: 60], and due to the saying of Allah the Exalted in the report about Ibrahim (peace be upon him) when he said to his son: {O my son, indeed I have seen in a dream that I sacrifice you} [as-Saffat: 102]. Then he proceeded with that. So I knew that revelation from Allah comes to the prophets while awake and while asleep." Ibn Ishaq said: 'The Messenger of Allah (peace and blessings of Allah be upon him) used to say, according to what has reached me: "My eyes sleep, but my heart is awake." And Allah knows best which of these states it was that came to him, and in which he witnessed what he witnessed of the matter of Allah, whether he was asleep or awake; all of that is true and truthful. His description (peace and blessings of Allah be upon him) of Ibrahim, Musa, and 'Isa: Ibn Ishaq said: 'Az-Zuhri claimed, on the authority of Sa'id ibn al-Musayyab, that the Messenger of Allah (peace and blessings of Allah be upon him) described to his companions Ibrahim, Musa, and 'Isa when he saw them that night. He said: "As for Ibrahim, I have never seen a man more resembling your companion (i.e., himself), nor your companion more resembling him than him. As for Musa, he is a tall, dark-skinned man, with straight hair and a hooked nose, as if he were from the men of Shanu'ah. As for 'Isa ibn Maryam, he is a ruddy man, between short and tall, with straight hair, many freckles on his face, as if he had just come out of a bathhouse. You would think his head was dripping water, though there is no water on it. The one among your men who most resembles him is 'Urwah ibn Mas'ud ath-Thaqafi." 'Ali describes the Messenger (peace and blessings of Allah be upon him): Ibn Hisham said: 'The description of the Messenger of Allah (peace and blessings of Allah be upon him), according to what 'Umar, the freed slave of Ghufrah, mentioned on the authority of Ibrahim ibn Muhammad ibn 'Ali ibn Abi Talib, said: 'Ali ibn Abi Talib (peace be upon him), when he described the Messenger of Allah (peace and blessings of Allah be upon him), said: "He was neither excessively tall nor extremely short. He was of medium stature among the people. He was neither curly-haired nor straight-haired; his hair was wavy. He was neither plump nor round-faced. He was white with a ruddy complexion, with intensely black eyes, long eyelashes, large joints and shoulder bones, a fine line of hair from the chest to the navel, a smooth body, thick palms and feet. When he walked, he walked briskly, as if descending a slope. When he turned, he turned completely. Between his shoulders was the Seal of Prophethood, and he is the Seal of the Prophets. He was the most generous of people in hand, the most courageous of people in heart, the most truthful of people in speech, the most faithful of people in covenant, the most gentle of them in disposition, and the most noble of them in companionship. Whoever saw him suddenly would be awed by him, and whoever associated with him would love him. His describer would say: 'I have never seen anyone like him before or after him.' May Allah bless him and grant him peace."

**Narration of Umm Hāni' about the Night Journey (al-Isrā'):** Muhammad ibn Isḥāq said: Among what reached me from Umm Hāni' bint Abī Ṭālib (may Allah be pleased with her), whose name was Hind, concerning the Night Journey of the Messenger of Allah (peace and blessings be upon him) is that she used to say: The Messenger of Allah (peace and blessings be upon him) was not taken on the Night Journey except while he was in my house, sleeping near me that night in my home. He prayed the final evening prayer (al-‘Ishā' al-Ākhirah), then slept, and we slept. When it was just before dawn, the Messenger of Allah (peace and blessings be upon him) woke us. When he had prayed the morning prayer (al-Ṣubḥ) and we had prayed with him, he said: "O Umm Hāni', I prayed the final evening prayer with you as you saw in this valley, then I came to Bayt al-Maqdis (Jerusalem) and prayed there, then I prayed the morning prayer with you now as you see." Then he stood to leave, and I took hold of the edge of his cloak (ridā'), and his belly was uncovered, as if it were a folded Egyptian garment (qubṭiyyah). I said to him: "O Prophet of Allah, do not relate this to the people, lest they deny you and harm you." He said: "By Allah, I will surely relate it to them." She said: So I said to a black slave-girl of mine: "Woe to you, follow the Messenger of Allah (peace and blessings be upon him) until you hear what he says to the people and what they say to him." When the Messenger of Allah (peace and blessings be upon him) went out to the people, he informed them, and they were amazed and said: "What is the sign of that, O Muhammad? For we have never heard of anything like this." He said: "The sign of that is that I passed by the caravan of the sons of so-and-so in such-and-such a valley, and the sound of the riding beast startled them, and a camel bolted from them, and I guided them to it, while I was heading towards Syria. Then I returned until, when I was at Ḍajnān, I passed by the caravan of the sons of so-and-so: I found the people asleep, and they had a vessel containing water which they had covered with something. I uncovered its cover and drank what was in it, then I covered it as it was. And the sign of that is that their caravan is now descending from al-Bayḍā', at the mountain pass of al-Tan‘īm, led by a greyish camel (ajmal awraq) carrying two saddlebags (ghirāratān), one black and the other speckled (barqā')." She said: So the people rushed to the mountain pass, and the first thing they encountered was the camel as he had described to them. They asked them (the caravan people) about the vessel, and they told them that they had placed it full of water, then covered it, and that they had woken up and found it covered as they had covered it, but they found no water in it. And they asked the others (the first caravan) while they were in Mecca, and they said: "By Allah, he has spoken the truth. We were startled in the valley he mentioned, and a camel bolted from us, and we heard the voice of a man calling us to it until we caught it." **The Story of the Ascension (al-Mi‘rāj):** **The Messenger (peace and blessings be upon him) ascends to the first heaven:** Ibn Isḥāq said: And one whom I do not suspect narrated to me from Abū Sa‘īd al-Khudrī (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings be upon him) say: "When I had finished what was in Bayt al-Maqdis, the ladder (al-Mi‘rāj) was brought to me—and I have never seen anything more beautiful than it; it is that towards which your dying one directs his eyes when he is in the throes of death? So my companion (Jibrīl) ascended me upon it until he brought me to a gate among the gates of heaven, called Bāb al-Ḥafaẓah (Gate of the Guardians). Over it is an angel among the angels, called Ismā‘īl, under whose authority are twelve thousand angels, and under the authority of each of those angels are twelve thousand angels." He (the narrator) said: The Messenger of Allah (peace and blessings be upon him) said when he narrated this hadith: {And none knows the soldiers of your Lord except Him} [Sūrat al-Muddaththir: 31]. "When I was brought in, he (the angel) said: 'Who is this, O Jibrīl?' He said: 'Muhammad.' He said: 'Has he been sent?' He said: 'Yes.' He said: So he prayed for good for me, and said it." **Description of Mālik, the Keeper of Hellfire:** Ibn Isḥāq said: And some of the people of knowledge narrated to me from one who narrated to him from the Messenger of Allah (peace and blessings be upon him) that he said: "The angels met me when I entered the lowest heaven. No angel met me except that he was laughing and joyful, saying good and praying for it, until an angel among the angels met me. He said similar to what they said and prayed with similar to what they prayed with, except that he did not laugh, and I did not see from him the cheerfulness (al-bishr) that I saw from others. So I said to Jibrīl: 'O Jibrīl, who is this angel who said to me as the angels said but did not laugh, and I did not see from him the cheerfulness that I saw from others?'" He said: "So Jibrīl said to me: 'Indeed, if he were to smile at anyone before you, or were to smile at anyone after you, he would have smiled at you, but he does not laugh. This is Mālik, the keeper of the Fire (Ṣāḥib al-Nār).'" **Some descriptions of Hellfire—may Allah protect us from it:** The Messenger of Allah (peace and blessings be upon him) said: "So I said to Jibrīl—and he is, with Allah Almighty, in the station described to you: {Obeyed there and trustworthy} [Sūrat al-Takwīr: 21]—'Will you not command him to show me the Fire?' He said: 'Yes. O Mālik, show Muhammad the Fire.'" He said: "So he uncovered its cover." He said: "Then it boiled and rose until I thought it would surely take everything I saw." He said: "So I said to Jibrīl: 'O Jibrīl, command him to return it to its place.'" He said: "So he commanded him, and he said to it: 'Subside (Ikhbī).' So it returned to its place from which it had emerged. I likened its return only to the falling of a shadow, until when it had entered from where it emerged, he replaced its cover over it." Abū Sa‘īd al-Khudrī said in his hadith: Indeed, the Messenger of Allah (peace and blessings be upon him) said: "When I entered the lowest heaven, I saw therein a man sitting, and the souls of the children of Adam are presented to him. He says of some of them, when presented to him, good and is pleased with it, and says: 'A good soul (rūḥ ṭayyibah) that has come out of a good body (jasad ṭayyib).' And he says of some of them, when presented to him: 'Ugh (Uff),' and frowns with his face, and says: 'An evil soul (rūḥ khabīthah) that has come out of an evil body (jasad khabīth).'" He said: "I said: 'Who is this, O Jibrīl?' He said: 'This is your father Adam. The souls of his offspring are presented to him. When the soul of a believer among them passes by him, he is pleased with it and says: "A good soul that has come out of a good body." And when the soul of a disbeliever among them passes by him, he is disgusted by it and hates it, and that distresses him, and he says: "An evil soul that has come out of an evil body."'" He said: "Then I saw men with lips like the lips of camels, in their hands pieces of fire like large rivers (al-anhār), which they thrust into their mouths, and they come out from their posteriors. I said: 'Who are these, O Jibrīl?' He said: 'These are those who devour the wealth of orphans unjustly.'" He said: "Then I saw men with bellies the like of which I have never seen—like the way of the house of Pharaoh (Āl Fir‘awn)—they pass over them like thirsty camels (al-ibil al-mahyūmah) when they are exposed to the Fire, trampling them, unable to move from that place." He said: "I said: 'Who are these, O Jibrīl?' He said: 'These are those who consume usury (ribā).'" He said: "Then I saw men before whom was good, fat meat (laḥm samīn ṭayyib), and beside it was lean, putrid meat (laḥm ghathth muntin). They eat from the lean, putrid meat and leave the fat, good meat." He said: "I said: 'Who are these, O Jibrīl?' He said: 'These are those who leave what Allah has made lawful for them of women and go to what Allah has forbidden for them of them.'" He said: "Then I saw women hanging by their breasts. I said: 'Who are these, O Jibrīl?' He said: 'These are those who bring into (the lineage of) men those who are not from their children.'" Ibn Isḥāq said: And Ja‘far ibn ‘Amr narrated to me from al-Qāsim ibn Muḥammad that the Messenger of Allah (peace and blessings be upon him) said: "The anger of Allah is severe against a woman who brings into a people one who is not from them, so that he consumes their forbidden things (ḥarā'ibahum) and looks upon their private parts ('awrātihim)."

Then he returned to the hadith of Abu Sa'id al-Khudri, who said: "Then he ascended me to the second heaven, and behold, there were the two cousins: 'Isa (Jesus) son of Maryam (Mary), and Yahya (John) son of Zakariyya (Zechariah). He said: Then he ascended me to the third heaven, and behold, there was a man whose form was like the form of the moon on the night of the full moon." He said: "I said: 'Who is this, O Jibril (Gabriel)?' He said: 'This is your brother Yusuf (Joseph) son of Ya'qub (Jacob).'" He said: "Then he ascended me to the fourth heaven, and behold, there was a man, so I asked him: 'Who is he?' He said: 'This is Idris (Enoch).'" He said: The Messenger of Allah, may Allah bless him and grant him peace, said: {And We raised him to a high station} (Quran 19:57). He said: "Then he ascended me to the fifth heaven, and behold, there was an elderly man with white head and beard, with a large chin tuft, I have never seen an elderly man more handsome than him." He said: "I said: 'Who is this, O Jibril?' He said: 'This is the beloved among his people, Harun (Aaron) son of 'Imran.'" He said: "Then he ascended me to the sixth heaven, and behold, there was a man, Adamite, tall, with a hooked nose, as if he were from the men of Shanu'a; so I said to him: 'Who is this, O Jibril?' He said: 'This is your brother Musa (Moses) son of 'Imran. Then he ascended me to the seventh heaven, and behold, there was an elderly man sitting on a throne at the door of the Much-Frequented House (al-Bayt al-Ma'mur), into which enter every day seventy thousand angels, who do not return to it until the Day of Resurrection. I have never seen a man more resembling your companion, nor your companion more resembling him than him.'" He said: "I said: 'Who is this, O Jibril?' He said: 'This is your father Ibrahim (Abraham).'" He said: "Then he entered me into Paradise, and I saw therein a dark-lipped young woman, so I asked her: 'To whom do you belong?' And she had impressed me when I saw her; so she said: 'To Zayd ibn Harithah.'" So the Messenger of Allah, may Allah bless him and grant him peace, gave glad tidings of her to Zayd ibn Harithah. Ibn Ishaq said: And from the hadith of Ibn Mas'ud, may Allah be pleased with him, from the Prophet, may Allah bless him and grant him peace, according to what has reached me: That Jibril did not ascend with him to any of the heavens except that they said to him when he sought permission to enter it: "Who is this, O Jibril?" So he would say: "Muhammad." Then they would say: "Has he been sent for?" So he would say: "Yes." Then they would say: "May Allah greet him as a brother and a companion," until he reached with him to the seventh heaven, then he reached with him to his Lord, and He enjoined upon him fifty prayers every day. The Messenger of Allah, may Allah bless him and grant him peace, said: "So I turned back, and when I passed by Musa ibn 'Imran—and what an excellent companion he was to you—he asked me: 'How many prayers have been enjoined upon you?' I said: 'Fifty prayers every day.' He said: 'Indeed, prayer is heavy, and your community is weak, so return to your Lord and ask Him to lighten it for you and for your community.' So I returned and asked my Lord to lighten it for me and for my community, and He removed ten from me. Then I departed and passed by Musa, and he said to me the same; so I returned and asked my Lord to lighten it for me and for my community, and He removed ten from me. Then I departed and passed by Musa, and he said to me the same; so I returned and asked my Lord, and He removed ten from me. Then he kept saying the same to me, whenever I returned to him, he said: 'Return and ask your Lord,' until I reached the point that He removed that from me, except for five prayers every day and night. Then I returned to Musa, and he said to me the same, so I said: 'I have returned to my Lord and asked Him, until I have become ashamed before Him, so I will not do it. So whoever among you performs them with faith in them and seeking reward for them, he will have the reward of fifty prayers.'" The Mockers of the Messenger and Allah's Sufficiency Regarding Their Affair: Ibn Ishaq said: So the Messenger of Allah, may Allah bless him and grant him peace, remained steadfast in the command of Allah the Exalted, patient and seeking reward, conveying sincere advice to his people despite the denial and harm he received from them. And the chief mockers, as Yazid ibn Ruman narrated to me from 'Urwah ibn al-Zubayr, were five men from their people, and they were of age and nobility among their people. From Banu Asad ibn 'Abd al-'Uzza ibn Qusayy ibn Kilab: al-Aswad ibn al-Muttalib ibn Asad Abu Zam'ah, and the Messenger of Allah, may Allah bless him and grant him peace, according to what has reached me, had supplicated against him because of the harm and mockery he received from him, saying: "O Allah, blind his sight and bereave him of his child." And from Banu Zuhrah ibn Kilab: al-Aswad ibn 'Abd Yaghuth ibn Wahb ibn 'Abd Manaf ibn Zuhrah. And from Banu Makhzum ibn Yaqazah ibn Murrah: al-Walid ibn al-Mughirah ibn 'Abd Allah ibn 'Umar ibn Makhzum. And from Banu Sahm ibn 'Amr ibn Husays ibn Ka'b: al-'As ibn Wa'il ibn Hisham. Ibn Hisham said: al-'As ibn Wa'il ibn Hashim ibn Sa'id ibn Sahm. And from Banu Khuza'ah: al-Harith ibn al-Tulatilah ibn 'Amr ibn al-Harith ibn 'Abd 'Amr ibn Malakan. When they persisted in evil and increased their mockery of the Messenger of Allah, may Allah bless him and grant him peace, Allah the Exalted revealed to him: {So proclaim what you are commanded and turn away from the polytheists. Indeed, We are sufficient for you against the mockers, those who set up another god with Allah. So they will come to know} (Quran 15:94-96). What Allah Did to the Mockers: Ibn Ishaq said: Yazid ibn Ruman narrated to me from 'Urwah ibn al-Zubayr, or other scholars, that Jibril came to the Messenger of Allah, may Allah bless him and grant him peace, while they were circumambulating the House (Ka'bah), and he stood, and the Messenger of Allah, may Allah bless him and grant him peace, stood beside him. Then al-Aswad ibn al-Muttalib passed by him, so he threw a green leaf in his face, and he became blind. And al-Aswad ibn 'Abd Yaghuth passed by him, so he pointed to his belly, and he became dropsical in his belly and died from it as a swelling.

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1. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
2. Mudhammam : A name derived from the root dh-m-m meaning 'blameworthy'; the Quraysh used it as a play on his name Muhammad ('praiseworthy') to insult him.
3. Muhammad : The Prophet's name meaning 'the praised one'.
4. Surah al-Humazah : Quran 104:1-9, condemning slanderers and backbiters.
5. humazah : One who slanders openly, with gestures and winks.
6. lumazah : One who backbites secretly, finding faults in others.
7. Surah Maryam 77-78 : Quran 19:77-78, referring to the one who disbelieves and boasts of wealth and children.
8. Surah Maryam 80 : Quran 19:80, meaning Allah will inherit what he says and he will come alone.
9. Surah al-An'am 108 : Quran 6:108, forbidding reviling the idols of polytheists to prevent them from reviling Allah.
10. Rustam : A legendary Persian hero from the Shahnameh epic.
11. Isfandiyar : A legendary Persian prince from the Shahnameh.
12. Surah al-Furqan 5-6 : Quran 25:5-6, responding to the claim that the Quran is ancient legends.
13. Surah al-Qalam 15 : Quran 68:15, describing the disbeliever's response to revelation.
14. Surah al-Jathiya 7-8 : Quran 45:7-8, warning the sinful liar who hears Allah's verses and persists arrogantly.
15. affak : A habitual liar, one who invents falsehoods.
16. Surah al-Saffat 151-152 : Quran 37:151-152, condemning the lie that Allah has begotten.
17. Surah al-Anbiya' 98-100 : Quran 21:98-100, stating that idols and their worshippers are fuel for Hell.
18. hasab : Fuel, kindling; anything used to ignite a fire.
19. 'Uzayr : The biblical Ezra, whom some Jews are said to have worshipped as the son of God.
20. Surah al-Anbiya' 101-102 : Quran 21:101-102, referring to those for whom Paradise is decreed, such as Jesus and 'Uzayr.
21. Surah al-Anbiya' 26-27 : Quran 21:26-27, refuting the claim that angels are daughters of Allah.
22. Surah al-Anbiya' 29 : Quran 21:29, warning those who claim divinity.
23. Surah al-Zukhruf 57 : Quran 43:57, describing the reaction of the Quraysh when Jesus is cited as an example.
24. Surah al-Zukhruf 59-64 : Quran 43:59-64, affirming Jesus as a servant and a sign of the Hour.
25. zanīm : A person of doubtful lineage or one who is adopted into a tribe; also used to describe someone with a mark of disgrace.
26. natazaqqamannahā : We will gulp it down; a play on the word Zaqqūm, implying they would eat it eagerly.
27. al-muhl : Melted metal, such as copper or lead; also interpreted as pus or a scalding, dark fluid.
28. ḥalīf : A client or ally, often a non-tribal member attached to a tribe through a pact of alliance or clientage.
29. Rasūl Allāh : The Messenger of God, i.e., the Prophet Muhammad. The phrase 'ṣallā Allāhu ʿalayhi wa-sallam' is a blessing meaning 'may God bless him and grant him peace'.
30. jīwār : Protection or asylum granted by a person or tribe to a stranger, ensuring safety and immunity.
31. al-shiʿb : The mountain pass; refers to the valley or quarter of Abu Talib in Mecca where the Banu Hashim were besieged.
32. al-Ahabish : A confederation of tribes allied with Quraysh, including Banu al-Harith, al-Hun, and Banu al-Mustaliq.
33. tak'abu al-ma'dum : An idiom meaning 'to support the needy' or 'to provide for the destitute'.
34. al-shi'b : The mountain pass or valley where Banu Hashim and Banu al-Muttalib were besieged.
35. khatm al-Hajun : A specific location in upper Mecca, a hill or elevated area.
36. Mansur : The scribe who wrote the boycott document; his name is given as Mansur ibn 'Ikrima.
37. الأرضة : A type of insect that eats wood and paper; here, termite.
38. الصحيفة : The scroll of boycott that Quraysh wrote against the Banu Hashim and Banu al-Muttalib.
39. بحرينا : Dual of 'bahr' (sea); metaphorically refers to two prominent men or groups.
40. أروَد : Slow, deliberate; here, God is slow in punishing.
41. طائرها : Literally 'its bird'; metaphor for fate or omen.
42. مقلد : Necklace; metaphor for something precious or a person of status.
43. المكَّتين : Dual of 'Makkah'; possibly refers to Mecca and its surroundings.
44. حرَّات : Lava plains or rocky terrain near Mecca.
45. الأخْشَبَيْن : The two mountains of Mecca: Abu Qubays and Qu'ayqi'an.
46. مِرْهد : A type of spear or weapon.
47. المُفيضين : Those who pour forth; may refer to people giving generously or pilgrims.
48. الحَجون : A mountain or area in Mecca.
49. صَقْر : Falcon; metaphor for a noble or brave man.
50. أحرد : Untamed or stubborn; a horse that refuses to be led.
51. يُسْقَى الغَمامُ ويُسْعَد : Metaphor for being blessed with rain and good fortune.
52. عظيم الرماد : Great of ash-heap; metaphor for a generous host who cooks much.
53. قُصي : Qusayy, the ancestor of Quraysh; here, addressing the tribe.
54. المُشعرين : The two sacred precincts; possibly al-Masha'ir al-Haram in Mecca.
55. مُهلّ : One who pronounces the talbiya (pilgrim's invocation).
56. أحْرَمَا : Dual of 'muhrim'; one in the state of ihram (pilgrim sanctity).
57. مَعَدّ : A large Arab tribe; often used for northern Arabs.
58. قحطان : The ancestor of southern Arabs.
59. جُرْهُم : An ancient Arab tribe that once ruled Mecca.
60. أنوم : More sleeping; metaphor for being tolerant or overlooking faults.
61. بَنُو حِسْل : A clan; possibly a variant of Banu Hisl.
62. أعضَل بِنَا : Became a serious problem for us; 'a'dala' means to be difficult or severe.
63. كُرْسُف : Cotton or a similar material used for stuffing.
64. ثَنِيَّة : A mountain pass or defile.
65. حَاضِر : A settlement or encampment.
66. ذُو الشَّرَى : An idol worshipped by the tribe of Daws.
67. وَشَل : A trickle or small stream of water.
68. سَلِيم : One bitten by a snake or scorpion, often sleepless from pain.
69. خُلَّة مهدد : A friendship that is threatened or precarious.
70. العِيس المراقيل : Swift, long-legged she-camels.
71. خِنَاف : A soft, gentle gait of a camel.
72. عَجْرَفِيَّة : A swift and strong she-camel.
73. حَفى : Footsoreness or fatigue in the feet.
74. أرْصَد : Prepared or made ready.
75. تُفْصِد : To bleed oneself (a pre-Islamic practice).
76. نَصَب : An erected stone or idol.
77. تَأَبَّد : To remain celibate or unmarried.
78. ضَرَارَة : Affliction, hardship, or disability.
79. عُلالات : Lingering desires or cravings.
80. Irash : A place or tribe in Arabia; the man is from Irash (or Irasha).
81. stallion camel : A terrifying supernatural apparition in the form of a male camel, indicating divine power.
82. bewitch your companion : Rukana accuses the Prophet of sorcery, a common charge by Quraysh.
83. Negus : The title of the ruler of Abyssinia (Ethiopia) at the time, who was a Christian.

Volume: The Second

And al-Walīd ibn al-Mughīrah passed by him, and he pointed to the trace of a wound on the lower part of his ankle bone (kaʿb), which had afflicted him years before, while he was dragging his lower garment (sabalahu). That was because he had passed by a man from Khuzāʿah who was fletching arrows for himself, and an arrow from his quiver caught on his waist-wrapper (izār), and scratched that scratch on his leg—though it was nothing—but it broke open (intaqaḍa) upon him and killed him. And al-ʿĀṣ ibn Wā’il passed by him, and he pointed to the hollow of his foot (akhmas rijlīhi). He had set out on a donkey of his, heading for Ṭā’if, and it lay down with him on a thorny shrub (shubāriqah), so a thorn entered the hollow of his foot and killed him. And al-Ḥārith ibn al-Ṭulāṭilah passed by him, and he pointed to his head, and it festered with pus (imtakhaḍa qayḥan), and killed him. **The Story of Abū Uzayhir al-Dawsī:** Ibn Isḥāq said: When death approached al-Walīd, he called his sons—and they were three: Hishām ibn al-Walīd, al-Walīd ibn al-Walīd, and Khālid ibn al-Walīd—and said to them: “O my sons, I enjoin upon you three things; do not neglect them: my blood (damī) concerning Khuzāʿah—do not let it go unavenged (lā tuṭallannahā). By Allah, I know that they are innocent of it, but I fear that you will be reviled (tusabbū) because of it after today. And my usury (ribāya) concerning Thaqīf—do not leave it until you take it. And my bride-price (ʿuqrī) with Abū Uzayhir—do not let him escape you with it.” And Abū Uzayhir had married a daughter to him, then withheld her from him, so he did not consummate the marriage with her until he died. When al-Walīd ibn al-Mughīrah perished, the Banū Makhzūm rose against Khuzāʿah, demanding from them the blood-wit (ʿaql) for al-Walīd, and said: “Your companion’s arrow killed him.” And the Banū Kaʿb had an alliance (ḥilf) with the Banū ʿAbd al-Muṭṭalib ibn Hāshim, but Khuzāʿah refused them that, until they exchanged poems (ashʿāran), and the matter became severe between them. The one who struck al-Walīd with his arrow was a man from the Banū Kaʿb ibn ʿAmr of Khuzāʿah. So ʿAbdullāh ibn Abī Umayyah ibn al-Mughīrah ibn ʿAbdullāh ibn ʿUmar ibn Makhzūm said: “Indeed, I am guarantor that you will march and flee, / And that you will leave the Ẓahrān (al-Ẓahrān) where its foxes howl, And that you will leave the water at the hollow of Aṭriqā, / And that you will ask which of the arāk (al-arāk) trees are its good ones? For we are a people whose blood is not left unavenged (lā tuṭallu dimā’unā), / And no one we fight rises high (lā yataʿālā ṣāʿidan).” And al-Ẓahrān and al-Arāk were the dwellings of the Banū Kaʿb of Khuzāʿah. So al-Jawn ibn Abī al-Jawn, the brother of the Banū Kaʿb ibn ʿAmr al-Khuzāʿī, answered him, saying: “By Allah, we will not give up al-Walīd unjustly (ẓulāmah), / When you have not yet seen a day when its stars fall, And from you a fat one is felled after a fat one, / And after death, its drinking-places (mashāribuhu) are forcibly opened. When you eat your bread and your broth (khabzakum wa-khazīrakum), / Then every one of you is a weeper for al-Walīd and a lamenter (nādibuhu).” Then the people made peace with one another (tarāddū), and they recognized that what the people feared was the disgrace (al-sabbah). So Khuzāʿah gave them some of the blood-wit (al-ʿaql), and they parted from one another. When the people reconciled, al-Jawn ibn Abī al-Jawn said: “And a woman said, when we reconciled, in wonder / At what we had borne for al-Walīd, and a speaker: ‘Did you not swear you would not give up al-Walīd unjustly, / When you had not yet seen a day full of troubles (al-balābil)?’ So we mixed war with peace, and it became even, / And every traveler became secure in his desire.” Then al-Jawn ibn Abī al-Jawn did not stop until he boasted of killing al-Walīd, and mentioned that they had struck him—and that was false. So what he had warned against befell al-Walīd, his sons, and his people. So al-Jawn ibn Abī al-Jawn said: “Indeed, al-Mughīrah claimed that Kaʿb / In Mecca have a great status (qadr kabīr). So do not boast, O Mughīrah, when you see / In it the proud (al-muʿalhaj) and the noble (al-mahīr) walk. In it are our fathers, and in it we were born, / Just as Thabīr is fixed in its place. And al-Mughīrah only said that / To learn our affair or to stir up (yastathīr). For the blood of al-Walīd is left unavenged (yuṭallu); indeed, / We leave unavenged bloods that you know of. The fortunate (al-maymūn) striker clothed him with an arrow, / Deadly (zuʿāfan), while he was full and radiant (bahīr). So he fell in the midst of Mecca, stretched out (muslaḥibban), / As if he were, at its strike (wajbatihi), a camel. The small, weak (khūr) ones of Jadhīmah of the bowstrings (al-awtār) will suffice me / In demanding from Abū Hishām.” Ibn Hishām said: We omitted from it one verse in which he was obscene (aqdhaʿa fīhi). Ibn Isḥāq said: Then Hishām ibn al-Walīd attacked Abū Uzayhir while he was at the market of Dhū al-Majāz. And ʿĀtikah bint Abī Uzayhir was with Abū Sufyān ibn Ḥarb. Abū Uzayhir was a noble man among his people. So he killed him for the bride-price (ʿuqr) of al-Walīd that was with him, according to his father’s will to him. That was after the Messenger of Allah—may Allah bless him and grant him peace—had emigrated to Medina, and Badr had passed, and those who were struck among the nobles of Quraysh from the polytheists were struck. So Yazīd ibn Abī Sufyān went out and gathered the Banū ʿAbd Manāf, while Abū Sufyān was at Dhū al-Majāz. The people said: “Abū Sufyān has been violated in his alliance by marriage (khufira fī ṣihrihi), so he is rising up because of it.” When Abū Sufyān heard what his son Yazīd had done—and Abū Sufyān was a forbearing (ḥalīman) and resolute (munkaran) man who loved his people intensely—he descended quickly to Mecca, fearing that an incident (ḥadath) might occur among Quraysh concerning Abū Uzayhir. He came to his son while he was in armor (al-ḥadīd), among his people from the Banū ʿAbd Manāf and the Muṭayyabūn. He took the spear from his hand, then struck him on the head with it a blow that shook him (haddahu minhā). Then he said to him: “May Allah disfigure you (qabbaḥaka Allāh)! Do you want to set Quraysh against one another over a man from Daws? We will give them the blood-wit (al-ʿaql) if they accept it, and I will extinguish the matter for you.” So Ḥassān ibn Thābit set out to incite (yuḥarriḍu) concerning the blood of Abū Uzayhir, and to reproach Abū Sufyān for his violation of protection (khufratahu) and to accuse him of cowardice (yujabbihnahu). He said: “The people of the two sides (ḍawjay) of Dhū al-Majāz, both of them, set out early, / And the neighbor (jār) of Ibn Ḥarb at al-Mughammas does not set out early. And the braying donkey (al-ʿayr al-ḍarūṭ) did not protect his protected one (dhimārahu), / And Hind did not protect the shame (makhzāta) of her father. Hishām ibn al-Walīd clothed you in his garments, / So wear them out and replace them with new ones like them afterwards. He fulfilled his desire (waṭaran) from him, and became glorious (mājidan), / While you became flaccid (rakhwan), neither trotting (tukhubbu) nor running (tadū). If the elders (ashyākhan) at Badr had witnessed, / A reddish (ward) one, striking recklessly (muʿtabiṭun), would have moistened the sandals of the people.” When Abū Sufyān heard Ḥassān’s words, he said: “Ḥassān wants to set some of us against others over a man from Daws. By Allah, what a bad opinion (ẓann) that is.” When the people of Ṭā’if embraced Islam, Khālid ibn al-Walīd spoke to the Messenger of Allah—may Allah bless him and grant him peace—about the usury (ribā) of al-Walīd that was with Thaqīf, because of what his father had willed to him. Ibn Isḥāq said: Some people of knowledge related to me that these verses concerning the prohibition of what remained of usury (al-ribā) in people’s hands were revealed concerning that, regarding Khālid’s demand for the usury: {O you who have believed, fear Allah and give up what remains [due to you] of usury, if you should be believers} [Al-Baqarah: 278] to the end of the story therein. **Daws Attempts to Avenge Abū Uzayhir:** There was no known vengeance (tha’r) concerning Abū Uzayhir until Islam intervened between the people, except that Ḍirār ibn al-Khaṭṭāb ibn Mirdās al-Fihrī set out with a group from Quraysh to the land of Daws. They stayed with a woman called Umm Ghaylān, a client (mawlāh) of Daws, who used to comb women’s hair and prepare brides. Daws wanted to kill them for Abū Uzayhir, but Umm Ghaylān and some women with her stood in their defense until they prevented them. So Ḍirār ibn al-Khaṭṭāb said concerning that: “May Allah reward Umm Ghaylān well on our behalf, / And her women, when they were disheveled (shuʿthun) and bareheaded (ʿawāṭilu). For they repelled death after its approach, / While the battlefields (maqātilu) had emerged for the avengers (al-thā’irīna). She called a call to Daws, and its valleys (shiʿābuhā) flowed / With might, and the accepting streams (al-shirāj al-qawābilu) bore it. And ʿAmr—may Allah reward him well—for he did not slacken (mā wanā), / And my joints (mafāṣilu) did not cool from him. So I drew my sword, then stood with its blade, / And for which soul after my soul do I fight?” **Umm Ghaylān and Umm Jamīl:** Ibn Hishām said: Abū ʿUbaydah narrated to me that the one who stood in defense of Ḍirār was Umm Jamīl, and it is said Umm Ghaylān. He said: And it is possible that Umm Ghaylān stood with Umm Jamīl among those who stood in his defense. When ʿUmar ibn al-Khaṭṭāb became caliph, Umm Jamīl came to him, thinking he was his brother (akhūhu). When she identified herself to him, he recognized the story and said: “I am not his brother except in Islam, and he is on a military expedition (ghāzin). I have recognized your favor (minnataka) upon him.” So he gave her (something) as a wayfarer (ibnat sabīl). The narrator said: Ibn Hishām said: Ḍirār had caught up with ʿUmar ibn al-Khaṭṭāb on the day of Uḥud, and he began striking him with the flat of the spear (bi-ʿaraḍ al-rumḥ) and saying: “Escape, O son of al-Khaṭṭāb, I will not kill you.” So ʿUmar used to acknowledge this to him after his Islam.

The death of Abu Talib and Khadija, and what the Messenger of God ¹ suffered after them. Ibn Ishaq said: The men who used to harm the Messenger of God in his house were: Abu Lahab, al-Hakam ibn al-As ibn Umayya, Uqba ibn Abi Mu'ayt, Adi ibn Hamra' al-Thaqafi, and Ibn al-Asda' al-Hudhali. They were his neighbors, and none of them had embraced Islam except al-Hakam ibn Abi al-As. One of them—as was mentioned to me—would throw the womb of a sheep at him while he was praying, and one of them would throw it into his cooking pot when it was set for him, until the Messenger of God took a screen ² to shield himself from them when he prayed. When they threw that harm upon him—as Umar ibn Abd Allah ibn Urwa ibn al-Zubayr narrated to me from Urwa ibn al-Zubayr—the Messenger of God would carry it out on a stick, stand with it at his door, and then say: 'O Banu Abd Manaf, what kind of neighborliness is this!' Then he would throw it into the street. Ibn Ishaq said: Then Khadija bint Khuwaylid and Abu Talib died in the same year, and calamities befell the Messenger of God successively with the death of Khadija, who was a true helper to him in Islam, to whom he would complain; and with the death of his uncle Abu Talib, who was a support and protection in his affairs, a shield and helper against his people. That was three years before his migration to Medina. When Abu Talib died, Quraysh inflicted upon the Messenger of God such harm as they had never dared to inflict during Abu Talib's lifetime, to the point that a foolish man from among the fools of Quraysh confronted him and scattered dust on his head. Ibn Ishaq said: Hisham ibn Urwa narrated to me from his father Urwa ibn al-Zubayr, who said: When that foolish man scattered that dust on the head of the Messenger of God, he entered his house with dust on his head. One of his daughters stood up to him and began washing the dust off him while weeping, and the Messenger of God said to her: 'Do not weep, my daughter, for God will protect your father.' He also said: 'Quraysh never inflicted anything upon me that I disliked until Abu Talib died.' The polytheists seek a covenant between them and the Messenger before the death of Abu Talib: Ibn Ishaq said: When Abu Talib fell ill and Quraysh learned of his serious condition, they said to one another: 'Hamza and Umar have embraced Islam, and Muhammad's affair has spread among all the tribes of Quraysh. So let us go to Abu Talib and have him take a pledge from his nephew and give us a pledge from him. By God, we do not feel safe that he will wrest our authority from us.' Ibn Ishaq said: Al-Abbas ibn Abd Allah ibn Ma'bad ibn Abbas narrated to me from some of his family, from Ibn Abbas, who said: They went to Abu Talib and spoke to him. They were the nobles of his people: Utba ibn Rabi'a, Shayba ibn Rabi'a, Abu Jahl ibn Hisham, Umayya ibn Khalaf, and Abu Sufyan ibn Harb, along with other nobles. They said: 'O Abu Talib, you are among us as you know, and you are in the state you see. We fear for you, and you know what is between us and your nephew. Call him and take a pledge from him for us, and take a pledge from us for him, so that he may refrain from us and we may refrain from him, and let him leave us to our religion and we will leave him to his religion.' So Abu Talib sent for him, and he came. He said: 'O son of my brother, these are the nobles of your people. They have gathered for you to give you something and take something from you.' The Messenger of God said: 'Yes, one word which you give me, by which you will rule the Arabs and the non-Arabs will submit to you.' Abu Jahl said: 'Yes, by your father, and ten words.' He said: 'Say: There is no god but God, and abandon what you worship besides Him.' Then they clapped their hands and said: 'Do you want, O Muhammad, to make the gods one God? Your affair is indeed strange!' Some of them said to others: 'By God, this man will not give you anything you want. So go and persist in the religion of your fathers until God judges between you and him.' Then they dispersed. The Messenger's hope for Abu Talib's Islam: Abu Talib said to the Messenger of God: 'By God, O son of my brother, I do not see that you have asked them for anything excessive.' When Abu Talib said that, the Messenger of God became hopeful for his Islam and kept saying to him: 'O uncle, you say it, so that I may intercede for you on the Day of Resurrection.' When he saw the Messenger of God's eagerness for him, he said: 'O son of my brother, by God, were it not for fear of reproach against you and your father's sons after me, and that Quraysh would think that I said it only out of fear of death, I would say it. I would only say it to please you.' When death approached Abu Talib, al-Abbas saw him moving his lips. He leaned his ear to him and said: 'O son of my brother, by God, my brother has said the word you commanded him to say.' The Messenger of God said: 'I did not hear.' What was revealed concerning those who sought a covenant with the Messenger at Abu Talib's: He said: God revealed concerning the group who had gathered to him and said what they said and replied what they replied: {Sad. By the Qur'an full of reminder, but those who disbelieve are in pride and dissension} [Sad: 1-2] up to His saying: {Has he made the gods one God? Indeed, this is a strange thing. And the eminent among them went forth, [saying], 'Continue and be patient over your gods. Indeed, this is a thing intended. We have not heard of this in the later religion'} [Sad: 5-7] meaning the Christians, because of their saying: {God is the third of three} [al-Ma'ida: 73] {This is not but an invention} Then Abu Talib died. The Messenger's journey to Ta'if and the stance of Thaqif towards him: Ibn Ishaq said: When Abu Talib died, Quraysh inflicted upon the Messenger of God such harm as they had never inflicted during the lifetime of his uncle Abu Talib. So the Messenger of God went out to Ta'if, seeking support from Thaqif and protection with them from his people, hoping that they would accept what he brought them from God. He went out to them alone. The three men with whom the Messenger of God stayed: Ibn Ishaq said: Yazid ibn Ziyad narrated to me from Muhammad ibn Ka'b al-Qurazi, who said: When the Messenger of God reached Ta'if, he went to some men of Thaqif who were at that time the leaders and nobles of Thaqif. They were three brothers: Abd Yalil ibn Amr ibn Umayr, Mas'ud ibn Amr ibn Umayr, and Habib ibn Amr ibn Umayr ibn Awf ibn Uqda ibn Ghiyara ibn Awf ibn Thaqif. With one of them was a woman from Quraysh of Banu Jumah. The Messenger of God sat with them and called them to God, speaking to them about what he had come for: their support for Islam and standing with him against those of his people who opposed him. One of them said: 'He is tearing the garments of the Ka'ba ³ if God has sent you.' Another said: 'Could God not find anyone else to send besides you?' The third said: 'By God, I will never speak to you. If you are a messenger from God as you claim, you are too great for me to reply to you; and if you are lying against God, it is not fitting for me to speak to you.' So the Messenger of God left them, having despaired of any good from Thaqif. He had said to them—as was mentioned to me: 'Since you have done what you have done, keep it secret from me.' The Messenger of God disliked that his people should hear about it and be incited against him. Ibn Hisham said: Ubayd ibn al-Abras said:

And indeed, news had reached me from Tamim that they ... became enraged over the slain of 'Amir and showed partisanship. But they did not do [anything], and they incited against him their foolish ones and their slaves, who insulted him and shouted at him, until the people gathered against him and forced him to the wall of a garden belonging to 'Utbah ibn Rabi'ah and Shaybah ibn Rabi'ah, who were inside it. The foolish ones of Thaqif who had been following him withdrew from him. So he made for the shade of a grapevine and sat there, while the two sons of Rabi'ah watched him and saw what he had suffered from the foolish ones of the people of Ta'if. And the Messenger of Allah, may Allah bless him and grant him peace, had met, as was mentioned to me, the woman from Banu Jumah, and said to her: 'What have we suffered from your in-laws?' When the Messenger of Allah, may Allah bless him and grant him peace, had calmed down, he said—as was mentioned to me: 'O Allah, to You I complain of my weakness, my lack of resourcefulness, and my lowliness before the people. O Most Merciful of the merciful, You are the Lord of the weak, and You are my Lord. To whom will You entrust me? To a distant one who will frown at me? Or to an enemy to whom You have given control over my affairs? If You are not angry with me, I do not care, but Your well-being is more ample for me. I seek refuge in the light of Your face, by which the darknesses are illuminated and the affairs of this world and the Hereafter are set right, from descending upon me Your anger or Your wrath befalling me. To You belongs the right to be pleased until You are satisfied. There is no power and no strength except through You.' He said: When the two sons of Rabi'ah, 'Utbah and Shaybah, saw him and what he had suffered, their compassion was stirred for him. So they called a Christian slave of theirs named 'Addas and said to him: 'Take a bunch of these grapes, put it on this plate, then go with it to that man and tell him to eat from it.' So 'Addas did that, then came with it until he placed it before the Messenger of Allah, may Allah bless him and grant him peace, and said to him: 'Eat.' When the Messenger of Allah, may Allah bless him and grant him peace, put his hand in it, he said: 'In the name of Allah,' then ate. 'Addas looked at his face, then said: 'By Allah, this is speech that the people of this land do not say.' The Messenger of Allah, may Allah bless him and grant him peace, said to him: 'From which land are you, O 'Addas, and what is your religion?' He said: 'I am a Christian, and I am a man from Nineveh.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'From the town of the righteous man, Yunus ibn Matta ⁴.' 'Addas said to him: 'How do you know about Yunus ibn Matta?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'He is my brother; he was a prophet and I am a prophet.' Then 'Addas bent over the Messenger of Allah, may Allah bless him and grant him peace, kissing his head, hands, and feet. He said: The two sons of Rabi'ah said to each other: 'As for your slave, he has been corrupted by him.' When 'Addas came to them, they said: 'Woe to you, O 'Addas! Why do you kiss the head, hands, and feet of this man?' He said: 'O my masters, there is nothing on earth better than this. He has told me about something that only a prophet knows.' They said: 'Woe to you, O 'Addas! Do not let him turn you away from your religion, for your religion is better than his religion.' The delegation of the jinn of Nasibin: He said: Then the Messenger of Allah, may Allah bless him and grant him peace, left Ta'if returning to Makkah, when he despaired of any good from Thaqif, until when he was at Nakhla ⁵, he stood in the middle of the night to pray. There passed by him the group of jinn whom Allah, Blessed and Exalted, mentioned, and they were, as was mentioned to me, seven individuals from the jinn of the people of Nasibin. They listened to him, and when he finished his prayer, they turned back to their people as warners, having believed and responded to what they heard. Allah related their story to him, may Allah bless him and grant him peace. Allah, Mighty and Majestic, said: {And when We directed to you a group of jinn listening to the Qur'an} [Al-Ahqaf: 29] up to His saying: {and save you from a painful punishment} [Al-Ahqaf: 31]. And He, Blessed and Exalted, said: {Say: It has been revealed to me that a group of jinn listened} [Al-Jinn: 1] to the end of the story about them in this surah. The presentation of the Messenger of Allah, may Allah bless him and grant him peace, of himself to the tribes: He presented himself during the seasons: Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, arrived in Makkah while his people were more severe than ever in their opposition to him and abandonment of his religion, except for a few weak ones who had believed in him. So the Messenger of Allah, may Allah bless him and grant him peace, would present himself during the seasons, when they occurred, to the Arab tribes, calling them to Allah, informing them that he was a prophet sent [by Allah], and asking them to believe him and protect him so that he could make clear to them what Allah had sent him with. Ibn Ishaq said: One of our companions whom I do not suspect narrated to me from Zayd ibn Aslam from Rabi'ah ibn 'Ibad al-Dili, or from Abu al-Zinad who narrated from him—Ibn Hisham said: Rabi'ah ibn 'Ibad. Ibn Ishaq said: And Husayn ibn 'Abdullah ibn 'Ubaydullah ibn 'Abbas narrated to me, saying: I heard Rabi'ah ibn 'Ibad, my father narrating to him, say: I was a young boy with my father at Mina, and the Messenger of Allah, may Allah bless him and grant him peace, was standing at the camps of the Arab tribes, saying: 'O Banu so-and-so, I am the Messenger of Allah to you, commanding you to worship Allah and not associate anything with Him, and to abandon what you worship besides Him of these idols ⁶, and to believe in me, affirm me, and protect me so that I may make clear what Allah has sent me with.' He said: Behind him was a man with a squint, handsome, with two locks of hair ⁷, wearing a fine garment from 'Adan. When the Messenger of Allah, may Allah bless him and grant him peace, finished his speech and what he called to, that man would say: 'O Banu so-and-so, this man only calls you to strip al-Lat and al-'Uzza from your necks, and your allies from the jinn of Banu Malik ibn Uqaysh, to what he has brought of innovation and misguidance, so do not obey him and do not listen to him.' He said: I said to my father: 'O father, who is this who follows him and refutes what he says?' He said: 'This is his uncle, 'Abd al-'Uzza ibn 'Abd al-Muttalib, Abu Lahab.' Ibn Hisham said: Al-Nabighah said: 'As if you are from the camels of Banu Uqaysh, rattling a waterskin behind its legs.' Ibn Ishaq said: Ibn Shihab al-Zuhri narrated to us that he came to Kindah in their camps, and among them was their chief named Mulayh. He called them to Allah, Mighty and Majestic, and presented himself to them, but they refused him. Ibn Ishaq said: And Muhammad ibn 'Abd al-Rahman ibn 'Abdullah ibn Husayn narrated to me that he came to Kalb in their camps, to a branch of them called Banu 'Abdullah, and called them to Allah and presented himself to them, even saying to them: 'O Banu 'Abdullah, Allah, Mighty and Majestic, has made your father's name good,' but they did not accept what he presented to them. Ibn Ishaq said: And one of our companions narrated to me from 'Abdullah ibn Ka'b ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, came to Banu Hanifah in their camps, called them to Allah and presented himself to them, and no one among the Arabs was uglier in their rejection than them. Ibn Ishaq said: And al-Zuhri narrated to me that he came to Banu 'Amir ibn Sa'sa'ah, called them to Allah, Mighty and Majestic, and presented himself to them. A man among them named Bayharah ibn Firas—Ibn Hisham said: Firas ibn 'Abdullah ibn Salamah al-Khayr ibn Qushayr ibn Ka'b ibn Rabi'ah ibn 'Amir ibn Sa'sa'ah—said: 'By Allah, if I took this young man from Quraysh, I would eat the Arabs with him.' Then he said: 'Do you think that if we pledge allegiance to you on your matter, and then Allah gives you victory over those who oppose you, will the authority be ours after you?' He said: 'The authority belongs to Allah; He places it wherever He wills.' He said: So he said to him: 'Are we to expose our throats to the Arabs for you, and then when Allah gives you victory, the authority will be for others? We have no need of your matter.' So they refused him.

When the people had departed from the pilgrimage, Banu 'Amir returned to an old shaykh of theirs, who had been overtaken by age such that he could no longer accompany them to the seasonal fairs. Whenever they returned to him, they would tell him what had happened at that fair. When they came to him that year, he asked them about what had occurred at their fair. They said: 'A young man from Quraysh, then one of Banu 'Abd al-Muttalib, came to us, claiming to be a prophet, calling us to protect him, stand with him, and take him out to our land.' The shaykh placed his hands on his head and said: 'O Banu 'Amir, is there any remedy for this? Is there any way to catch its tail? ⁸ By Him in whose hand is the soul of so-and-so, no Ishmaelite ⁹ has ever fabricated this, and it is the truth. So where was your insight regarding it?' Ibn Ishaq said: The Messenger of God, may God bless him and grant him peace, continued in this manner: whenever people gathered at the fair, he would go to them, calling the tribes to God and to Islam, presenting himself and what he had brought from God of guidance and mercy. He would not hear of any Arab arriving in Mecca who had a name and nobility except that he would go to him, call him to God, and present to him what he had. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada al-Ansari, then al-Zafari, narrated to me from some shaykhs of his people who said: Suwayd ibn Samit, the brother of Banu 'Amr ibn 'Awf, came to Mecca as a pilgrim or for 'umra. Suwayd was called by his people 'al-Kamil' ¹⁰ for his fortitude, poetry, nobility, and lineage. He is the one who said: "How many a one you call a friend, but if you saw his speech in the unseen, you would be grieved by what he fabricates. ¹¹ His speech is like honey when he is present, but in the unseen it is a legacy upon the edge of the throat. ¹² His outward appearance pleases you, but beneath his skin is the slander of deceit that cuts the sinews of the back. ¹³ The eyes reveal to you what he conceals of rancor and hatred through a sidelong glance. So feather me with good, for long have you stripped me; the best of patrons is one who feathers and does not strip." ¹⁴ He is also the one who said, when he and a man from Banu Sulaym, then one of Banu Zi'b ibn Malik, made a wager of one hundred she-camels before a soothsayer of the Arabs, and she ruled in his favor. He and the Sulami departed, with only the she-camels. When the road separated them, he said: 'What about my share, O brother of Banu Sulaym?' He said: 'I will send it to you.' He said: 'Who will guarantee that for me when you have outrun me with it?' He said: 'No, by Him in whose hand is the soul of Suwayd, you will not leave me until I bring my property.' So they took hold, and he threw him to the ground, then tied him up securely, then took him to the house of Banu 'Amr ibn 'Awf. He remained with him until Sulaym sent what was due to him. He said concerning that: "Do not think, O son of Zi'b ibn Malik, that I am like one whom you deceive and ambush in the unseen. You turned into a peer when you were thrown down with might; thus the resolute man is the one who turns. I struck him under the armpit of the north ¹⁵ and he did not cease, in every state, his cheek being the lower." And many other poems he composed. The Messenger of God, may God bless him and grant him peace, went to him when he heard of him, and called him to God and to Islam. Suwayd said to him: 'Perhaps what you have is like what I have.' The Messenger of God, may God bless him and grant him peace, said: 'And what do you have?' He said: 'The scroll of Luqman ¹⁶—meaning the wisdom of Luqman.' The Messenger of God, may God bless him and grant him peace, said: 'Present it to me.' So he presented it to him, and he said: 'This is indeed good speech, but what I have is better than this: a Qur'an that God Almighty has revealed to me, which is guidance and light.' Then the Messenger of God, may God bless him and grant him peace, recited the Qur'an to him and called him to Islam. He did not distance himself from it, and said: 'This is indeed good speech.' Then he departed from him and came to Medina to his people. He did not stay long before the Khazraj killed him. Some men of his people used to say: 'We think he was killed while a Muslim.' His killing was before the day of Bu'ath. ¹⁷ Islam of Iyas ibn Mu'adh and the story of Abu al-Haysar: Ibn Ishaq said: Al-Husayn ibn 'Abd al-Rahman ibn 'Amr ibn Sa'd ibn Mu'adh narrated to me from Mahmud ibn Labid, who said: When Abu al-Haysar, Anas ibn Rafi', came to Mecca with some youths from Banu 'Abd al-Ashhal, among them Iyas ibn Mu'adh, seeking an alliance with Quraysh against their people from the Khazraj, the Messenger of God, may God bless him and grant him peace, heard of them. He came to them and sat with them, and said: 'Would you like something better than what you have come for?' They said: 'What is that?' He said: 'I am the Messenger of God, sent to the servants, calling them to worship God and not associate anything with Him, and the Book has been revealed to me.' Then he mentioned Islam to them and recited the Qur'an to them. Iyas ibn Mu'adh, who was a young lad, said: 'O my people, by God, this is better than what you have come for.' Then Abu al-Haysar, Anas ibn Rafi', took a handful of dust from al-Batha' ¹⁸ and struck the face of Iyas ibn Mu'adh with it, saying: 'Leave us alone; by my life, we have come for something else.' So Iyas fell silent, and the Messenger of God, may God bless him and grant him peace, stood up and left them. They returned to Medina, and the battle of Bu'ath occurred between al-Aws and al-Khazraj. Then Iyas ibn Mu'adh did not stay long before he died. Mahmud ibn Labid said: Those of his people who were present at his death told me that they kept hearing him saying 'There is no god but God,' magnifying God, praising Him, and glorifying Him until he died. They had no doubt that he died a Muslim, for he had embraced Islam in that gathering when he heard from the Messenger of God, may God bless him and grant him peace, what he heard. Islam of the Ansar: Ibn Ishaq said: When God Almighty willed to manifest His religion, honor His Prophet, may God bless him and grant him peace, and fulfill His promise to him, the Messenger of God, may God bless him and grant him peace, went out to the fair where he met the group of Ansar, and presented himself to the tribes of the Arabs, as he used to do every fair. While he was at al-'Aqaba, ¹⁹ he met a group of Khazraj whom God intended for good. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada narrated to me from some shaykhs of his people who said: When the Messenger of God, may God bless him and grant him peace, met them, he said to them: 'Who are you?' They said: 'A group from Khazraj.' He said: 'Are you from the allies of the Jews?' They said: 'Yes.' He said: 'Will you not sit so that I may speak to you?' They said: 'Yes.' So they sat with him, and he called them to God Almighty, presented Islam to them, and recited the Qur'an to them. It was part of what God did for them in Islam that the Jews were with them in their land, and they were people of scripture and knowledge, while they themselves were polytheists and idolaters, and they had been overpowered by them in their land. Whenever something occurred between them, they would say: 'A prophet is about to be sent; his time has come. We will follow him and kill you with him as 'Ad and Iram were killed.' ²⁰ So when the Messenger of God, may God bless him and grant him peace, spoke to that group and called them to God, some of them said to others: 'O people, by God, this is the prophet with whom the Jews threatened you, so do not let them precede you to him.' So they responded to what he called them to, by affirming him and accepting what he presented to them of Islam, and they said: 'We have left our people, and no people have between them the enmity and evil that exists between them. Perhaps God will unite them through you. We will go to them and call them to your affair, and present to them this religion to which we have responded. If God unites them upon you, no man will be mightier than you.' Then they departed from the Messenger of God, may God bless him and grant him peace, returning to their land, having believed and affirmed.

The names of those from al-Khazraj who met him, peace be upon him: Ibn Ishaq said: They were, as was mentioned to me, six men from al-Khazraj. Among them were from Banu al-Najjar, which is Taym Allah, then from Banu Malik ibn al-Najjar ibn Tha'laba ibn 'Amr ibn al-Khazraj ibn Haritha ibn 'Amr ibn 'Amir: As'ad ibn Zurara ibn 'Udas ibn 'Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar, and he is Abu Umama; and 'Awf ibn al-Harith ibn Rifafa ibn Sawad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar, and he is Ibn 'Afra'. Ibn Hisham said: 'Afra' is the daughter of 'Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar. Ibn Ishaq said: And from Banu Zurayq ibn 'Amir ibn Zurayq ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj: Rafi' ibn Malik ibn al-'Ajlan ibn 'Amr ibn 'Amir ibn Zurayq. Ibn Hisham said: It is also said: 'Amir ibn al-Azraq. Ibn Ishaq said: And from Banu Salima ibn Sa'd ibn 'Ali ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj, then from Banu Sawad ibn Ghanm ibn Ka'b ibn Salama: Qutba ibn 'Amir ibn Hadida ibn 'Amr ibn Ghanm ibn Sawad. Ibn Hisham said: 'Amr ibn Sawad, and Sawad has no son called Ghanm. Ibn Ishaq said: And from Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama: 'Uqba ibn 'Amir ibn Nabi ibn Zayd ibn Haram. And from Banu 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama: Jabir ibn 'Abd Allah ibn Ri'ab ibn al-Nu'man ibn Sinan ibn 'Ubayd. When they came to Medina to their people, they mentioned to them the Messenger of Allah, peace be upon him, and called them to Islam until it spread among them, and there remained no house of the Ansar ²¹ except that there was mention of the Messenger of Allah, peace be upon him. The First Pledge of al-'Aqaba: Until when the following year came, twelve men from the Ansar attended the season ²² and met him at al-'Aqaba. He said: It was the first al-'Aqaba, and they pledged allegiance to the Messenger of Allah, peace be upon him, on the pledge of women ²³, and that was before war was prescribed for them. Among them were from Banu al-Najjar, then from Banu Malik ibn al-Najjar: As'ad ibn Zurara ibn 'Udas ibn 'Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar, and he is Abu Umama; and 'Awf and Mu'adh, the two sons of al-Harith ibn Rifafa ibn Sawad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar, and they are the two sons of 'Afra'. And from Banu Zurayq ibn 'Amir: Rafi' ibn Malik ibn al-'Ajlan ibn 'Amr ibn 'Amir ibn Zurayq, and Dhakwan ibn 'Abd Qays ibn Khalada ibn Mukhlid ibn 'Amir ibn Zurayq. Ibn Hisham said: Dhakwan, a Muhajir ²⁴ Ansari. And from Banu 'Awf ibn al-Khazraj, then from Banu Ghanm ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj, and they are al-Qawaqil ²⁵: 'Ubada ibn al-Samit ibn Qays ibn Asram ibn Fihr ibn Tha'laba ibn Ghanm; and Abu 'Abd al-Rahman, and he is Yazid ibn Tha'laba ibn Khazma ibn Asram ibn 'Amr ibn 'Ammar, from Banu Ghusayna, from Bali, an ally of theirs. Ibn Hisham said: They were called al-Qawaqil because when a man sought their protection, they gave him an arrow and said to him: "Qawqil ²⁶ with it in Yathrib wherever you wish." Ibn Hisham said: Al-Qawqala is a type of walking. Ibn Ishaq said: And from Banu Salim ibn 'Amr ibn al-Khazraj, then from Banu al-'Ajlan ibn Zayd ibn Ghanm ibn Salim: al-'Abbas ibn 'Ubada ibn Nadla ibn Malik ibn al-'Ajlan. And from Banu Salama ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj, then from Banu Haram ibn Ka'b ibn Ghanm ibn Salama: 'Uqba ibn 'Amir ibn Nabi ibn Zayd ibn Haram. And from Banu Sawad ibn Ghanm ibn Ka'b ibn Salama: Qutba ibn 'Amir ibn Hadida ibn 'Amr ibn Ghanm ibn Sawad. And from al-Aws attended it: Ibn Haritha ibn Tha'laba ibn 'Amr ibn 'Amir, then from Banu 'Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Abu al-Haytham ibn al-Tayyihan, and his name is Malik. Ibn Hisham said: Al-Tayyihan is pronounced light and heavy, like "mayt" and "mayyit". And from Banu 'Amr ibn 'Awf ibn Malik ibn al-Aws: 'Uwaym ibn Sa'ida. The Text of the Pledge: Ibn Ishaq said: And Yazid ibn Abi Habib narrated to me from Abu Mursid ibn 'Abd Allah al-Yazani from 'Abd al-Rahman ibn 'Usayla al-Sanabihi from 'Ubada ibn al-Samit, who said: I was among those who attended the first al-'Aqaba, and we were twelve men. We pledged allegiance to the Messenger of Allah, peace be upon him, on the pledge of women, and that was before war was prescribed, on the conditions that we would not associate anything with Allah, nor steal, nor commit adultery, nor kill our children, nor bring a slander we forge between our hands and feet, nor disobey him in what is right. "If you fulfill, then Paradise is for you; and if you commit any of that, then your matter is with Allah, Mighty and Majestic: if He wills, He punishes, and if He wills, He forgives." Ibn Ishaq said: And Ibn Shihab al-Zuhri mentioned from 'A'idh Allah ibn 'Abd Allah al-Khawlani Abu Idris that 'Ubada ibn al-Samit narrated to him that he said: We pledged allegiance to the Messenger of Allah, peace be upon him, on the night of the first al-'Aqaba on the conditions that we would not associate anything with Allah, nor steal, nor commit adultery, nor kill our children, nor bring a slander we forge between our hands and feet, nor disobey him in what is right. "If you fulfill, then Paradise is for you; and if you commit any of that and are taken for its legal punishment in this world, it is an expiation for it; and if it is concealed for you until the Day of Resurrection, then your matter is with Allah, Mighty and Majestic: if He wills, He punishes, and if He wills, He forgives." Sending Mus'ab ibn 'Umayr with the Delegation of al-'Aqaba: Ibn Ishaq said: When the people left him, the Messenger of Allah, peace be upon him, sent with them Mus'ab ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar ibn Qusayy, and commanded him to recite the Qur'an to them, teach them Islam, and instruct them in the religion. He was called in Medina "al-Muqri'" ²⁷ Mus'ab. His residence was with As'ad ibn Zurara ibn 'Udas, Abu Umama. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada narrated to me that he used to lead them in prayer, because the Aws and Khazraj disliked one of them leading the other. The First Friday Prayer Established in Medina: Ibn Ishaq said: And Muhammad ibn Abi Umama ibn Sahl ibn Hunayf narrated to me from his father Abu Umama from 'Abd al-Rahman ibn Ka'b ibn Malik, who said: I was the guide of my father Ka'b ibn Malik when his sight was lost. When I took him out to Friday prayer and he heard the call to prayer for it, he would pray for Abu Umama As'ad ibn Zurara and ask forgiveness for him. He continued doing that for a while; whenever he heard the call to Friday prayer, he would pray for him and ask forgiveness for him. I said to myself: By Allah, this is a weakness in me that I do not ask him why, when he hears the call to Friday prayer, he prays for Abu Umama As'ad ibn Zurara. So I took him out on a Friday as I used to, and when he heard the call to Friday prayer, he prayed for him and asked forgiveness for him. I said: O father, why is it that when you hear the call to Friday prayer, you pray for Abu Umama? He said: O my son, he was the first to lead us in Friday prayer in Medina in Hazm al-Nabit ²⁸ of the Harra of Banu Bayada, a place called Naqi' al-Khadamat. I said: How many were you that day? He said: Forty men. The Conversion of Sa'd ibn Mu'adh, Usayd ibn Hudayr, and Banu 'Abd al-Ashhal: Ibn Ishaq said: And 'Ubayd Allah ibn al-Mughira ibn Mu'ayqib and 'Abd Allah ibn Abi Bakr ibn Muhammad ibn 'Amr ibn Hazm narrated to me that As'ad ibn Zurara went out with Mus'ab ibn 'Umayr, heading to the dwellings of Banu 'Abd al-Ashhal and Banu Zafar. Sa'd ibn Mu'adh ibn al-Nu'man ibn Imri' al-Qays ibn Zayd ibn 'Abd al-Ashhal was the maternal cousin of As'ad ibn Zurara. He entered with him into a garden of the gardens of Banu Zafar.

Ibn Hisham said: The name of Zafar was Ka'b ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws. They said: At a well called Bi'r Maraq, they sat in the garden, and men from those who had embraced Islam gathered to them, including Sa'd ibn Mu'adh and Usayd ibn Hudayr, who at that time were the chiefs of their people from Banu 'Abd al-Ashhal, and both were polytheists following the religion of their people. When they heard about them, Sa'd ibn Mu'adh said to Usayd ibn Hudayr: "May you have no father! Go to these two men who have come to our abode to make our weak ones foolish, rebuke them and forbid them from coming to our abode. For if it were not that As'ad ibn Zurarah is related to me as you know, I would have sufficed you in that matter. He is my maternal cousin, and I cannot find a way to confront him." So Usayd ibn Hudayr took his spear and approached them. When As'ad ibn Zurarah saw him, he said to Mus'ab ibn 'Umayr: "This is the chief of his people who has come to you, so be truthful to Allah concerning him." Mus'ab said: "If he sits, I will speak to him." He stood over them angrily and said: "What has brought you to us, making our weak ones foolish? Leave us alone if you have any need for yourselves." Mus'ab said to him: "Will you sit and listen? If you are pleased with a matter, you accept it; if you dislike it, we will refrain from what you dislike." He said: "You have been fair." Then he planted his spear and sat with them. Mus'ab spoke to him about Islam and recited the Quran to him. They said, according to what is reported from them: "By Allah, we recognized Islam in his face before he spoke, due to its radiance and ease." Then he said: "How beautiful and elegant is this speech! What do you do when you want to enter this religion?" They said: "You perform a ritual bath ²⁹ to purify yourself, purify your two garments, then pray." So he stood, performed a ritual bath, purified his garments, testified to the testimony of truth ³⁰, then stood and prayed two rak'ahs ³¹. Then he said to them: "Behind me is a man who, if he follows you, no one from his people will stay behind. I will send him to you now—Sa'd ibn Mu'adh." Then he took his spear and returned to Sa'd and his people, who were sitting in their gathering. When Sa'd ibn Mu'adh saw him approaching, he said: "I swear by Allah, Usayd has come to you with a different face than the one he left with." When he stood at the gathering, Sa'd said to him: "What did you do?" He said: "I spoke to the two men. By Allah, I saw no harm in them, and I forbade them, but they said, 'We will do as you wish.' And I was told that Banu Harithah had gone out to As'ad ibn Zurarah to kill him, because they knew he is your maternal cousin, to break your protection." So Sa'd stood up angry and hurried, fearing what was mentioned about Banu Harithah. He took the spear from his hand and said: "By Allah, I do not see that you have accomplished anything." Then he went out to them. When Sa'd saw them sitting calmly, he knew that Usayd only intended for him to hear from them. He stood over them angrily and said to As'ad ibn Zurarah: "O Abu Umamah, by Allah, if it were not for the kinship between me and you, you would not have attempted this from me. Do you come to us in our abode with what we dislike?" As'ad ibn Zurarah said to Mus'ab ibn 'Umayr: "O Mus'ab, by Allah, the chief of those behind him from his people has come to you. If he follows you, not two of them will stay behind from you." Mus'ab said to him: "Will you sit and listen? If you are pleased with a matter and desire it, you accept it; if you dislike it, we will remove from you what you dislike." Sa'd said: "You have been fair." Then he planted the spear and sat. He presented Islam to him and recited the Quran to him. They said: "By Allah, we recognized Islam in his face before he spoke, due to its radiance and ease." Then he said to them: "What do you do when you embrace Islam and enter this religion?" They said: "You perform a ritual bath to purify your two garments, then testify to the testimony of truth, then pray two rak'ahs." So he stood, performed a ritual bath, purified his garments, testified to the testimony of truth, then prayed two rak'ahs. Then he took his spear and headed towards the gathering of his people, with Usayd ibn Hudayr with him. When his people saw him approaching, they said: "We swear by Allah, Sa'd has returned to you with a different face than the one he left with." When he stood before them, he said: "O Banu 'Abd al-Ashhal, how do you regard my status among you?" They said: "You are our chief and the best of us in opinion, and the most blessed in disposition." He said: "Then the speech of your men and women is forbidden to me until you believe in Allah and His Messenger." They said: "By Allah, by evening there was not a man or woman in the house of Banu 'Abd al-Ashhal who was not a Muslim, male or female." As'ad and Mus'ab returned to the house of As'ad ibn Zurarah and stayed with him, calling people to Islam, until there remained no house of the Ansar ³² without Muslim men and women, except for the house of Banu Umayyah ibn Zayd, Khatmah, Wa'il, and Waqif—those are Aws Allah ³³, and they are from al-Aws ibn Harithah. That was because among them was Abu Qays ibn al-Aslat, who was a poet and their leader; they listened to him and obeyed him. He prevented them from Islam, and he remained like that until the Messenger of Allah (peace be upon him) migrated to Medina, and Badr, Uhud, and al-Khandaq ³⁴ passed. He said, regarding what he saw of Islam and what people differed about concerning his affair: "O Lord of people, elders have come, / The difficult among them is mixed with the easy. / O Lord of people, when we went astray, / You guided us to the path of goodness. / If not for our Lord, we would be Jews, / And the religion of the Jews is not of any kind. / If not for our Lord, we would be Christians, / With the monks in the mountain of Galilee. / But we were created, when we were created, / As hanifs ³⁵, our religion is from every generation. / We drive the sacrificial camels, walking slowly, obedient, / With thick shoulders in the coverings." Ibn Hisham said: A man from the Ansar or from Khuza'ah recited to me his words: "If not for our Lord," and his words: "If not for our Lord," and his words: "With uncovered shoulders in the coverings." The Second Pledge of al-'Aqabah: Ibn Ishaq said: Then Mus'ab ibn 'Umayr returned to Mecca, and those of the Ansar who had embraced Islam went out to the season ³⁶ with the pilgrims of their people from the polytheists, until they arrived in Mecca. They appointed a meeting with the Messenger of Allah (peace be upon him) at al-'Aqabah ³⁷ during the middle days of al-Tashriq ³⁸, when He willed honor and victory for His Prophet, and the strengthening of Islam and its people, and the humiliation of polytheism and its people. Al-Bara' ibn Ma'rur Praying towards the Ka'bah: Ibn Ishaq said: Ma'bad ibn Ka'b ibn Malik ibn Abi Ka'b ibn al-Qayn, brother of Banu Salamah, narrated to me that his brother 'Abdullah ibn Ka'b, who was one of the most knowledgeable of the Ansar, narrated to him that his father Ka'b narrated to him—and Ka'b was among those who attended al-'Aqabah and pledged allegiance to the Messenger of Allah (peace be upon him) there—he said: We went out with the pilgrims of our people from the polytheists, having prayed and gained understanding, and with us was al-Bara' ibn Ma'rur, our chief and elder. When we set out on our journey and left Medina, al-Bara' said to us: "O people, I have formed an opinion. By Allah, I do not know whether you agree with me or not." We said: "What is that?" He said: "I have decided not to leave this structure ³⁹ behind me—meaning the Ka'bah—and to pray towards it." We said: "By Allah, we have not heard that our Prophet (peace be upon him) prays except towards al-Sham ⁴⁰, and we do not want to oppose him." He said: "I will pray towards it." We said to him: "But we will not do so."

He said: When the time for prayer came, we would pray towards Syria, while he prayed towards the Ka'ba, until we arrived in Mecca. He said: We had criticized him for what he did, but he insisted on continuing. When we reached Mecca, he said to me: 'O son of my brother, come with us to the Messenger of Allah ⁴¹ so that we may ask him about what I did on this journey, for by Allah, I have some doubt about it because of your opposition.' He said: So we went out asking about the Messenger of Allah, whom we did not know and had never seen before. We met a man from Mecca and asked him about the Messenger of Allah. He said: 'Do you know him?' We said: 'No.' He said: 'Do you know al-'Abbas ibn 'Abd al-Muttalib, his uncle?' We said: 'Yes.' (We knew al-'Abbas, as he used to come to us as a merchant.) He said: 'If you enter the mosque, he is the man sitting with al-'Abbas.' He said: So we entered the mosque, and there was al-'Abbas sitting, and the Messenger of Allah sitting with him. We greeted them and then sat down. The Messenger of Allah said to al-'Abbas: 'Do you know these two men, O Abu al-Fadl?' He said: 'Yes, this is al-Bara' ibn Ma'rur, the chief of his people, and this is Ka'b ibn Malik.' He said: By Allah, I have not forgotten the words of the Messenger of Allah: 'The poet?' He said: 'Yes.' Then al-Bara' ibn Ma'rur said to him: 'O Prophet of Allah, I set out on this journey, and Allah had guided me to Islam. I thought that I should not turn my back on this House ⁴², so I prayed towards it. My companions opposed me in this, until I felt some doubt about it. What is your opinion, O Messenger of Allah?' He said: 'You were following a qibla ⁴³ which, if you had persisted in it, would have been fine.' He said: So al-Bara' returned to the qibla of the Messenger of Allah and prayed with us towards Syria. He said: His family claims that he prayed towards the Ka'ba until he died, but that is not as they say; we know better about him than they do. Ibn Hisham said: 'Awn ibn Ayyub al-Ansari said: 'And among us is the one who prayed first, turning towards the Ka'ba of the Merciful, among the sacred sites.' Meaning al-Bara' ibn Ma'rur. This line is from a poem of his. The Conversion of 'Abdullah ibn 'Amr ibn Haram: Ibn Ishaq said: Ma'bad ibn Ka'b narrated to me that his brother 'Abdullah ibn Ka'b told him that his father Ka'b ibn Malik told him, Ka'b said: Then we set out for the Hajj ⁴⁴, and we had appointed to meet the Messenger of Allah at al-'Aqaba ⁴⁵ during the middle days of al-Tashriq ⁴⁶. He said: When we finished the Hajj, on the night we had appointed to meet the Messenger of Allah, we had with us 'Abdullah ibn 'Amr ibn Haram, Abu Jabir, a chief among our chiefs and a noble among our nobles. We took him with us, and we were concealing our affair from the polytheists among our people. We spoke to him and said: 'O Abu Jabir, you are a chief among our chiefs and a noble among our nobles, and we would not like you to be fuel for the Fire tomorrow.' Then we called him to Islam and informed him of the appointment with the Messenger of Allah at al-'Aqaba. He said: So he embraced Islam and attended al-'Aqaba with us, and he became a naqib ⁴⁷. Two Women in the Pledge: He said: We slept that night with our people in our camps. When a third of the night had passed, we left our camps for the appointment with the Messenger of Allah, sneaking away like sandgrouse, until we gathered in the mountain pass at al-'Aqaba. We were seventy-three men, and with us were two of our women: Nusayba bint Ka'b, Umm 'Umara, one of the women of Banu Mazin ibn al-Najjar, and Asma' bint 'Amr ibn 'Adi ibn Nabi, one of the women of Banu Salama, who was Umm Mani'. al-'Abbas Seeks Assurance from the Ansar: He said: We gathered in the mountain pass waiting for the Messenger of Allah until he came to us, accompanied by his uncle al-'Abbas ibn 'Abd al-Muttalib, who was still following the religion of his people, but he wanted to be present for his nephew's affair and to secure assurances for him. When he sat down, the first to speak was al-'Abbas ibn 'Abd al-Muttalib. He said: 'O company of Khazraj' (the Arabs used to call this tribe of the Ansar ⁴⁸ 'Khazraj', both Khazraj and Aws): 'Muhammad is one of us, as you know. We have protected him from our people who share our view of him, so he is in honor and protection among his people and in his land. Yet he insists on joining you and attaching himself to you. If you think you will be faithful to him in what you have called him to and protect him from those who oppose him, then take on that responsibility. But if you think you will betray him and abandon him after he comes out to you, then leave him now, for he is in honor and protection among his people and in his land.' He said: We said to him: 'We have heard what you said. Speak, O Messenger of Allah, and take for yourself and your Lord whatever you wish.' The Covenant of the Messenger upon the Ansar: He said: Then the Messenger of Allah spoke, reciting the Qur'an, calling to Allah, and encouraging Islam. Then he said: 'I pledge allegiance to you on the condition that you protect me from what you protect your women and children.' He said: Then al-Bara' ibn Ma'rur took his hand and said: 'Yes, by Him who sent you with the truth, we will protect you from what we protect our women. So take our pledge, O Messenger of Allah, for by Allah, we are men of war and people of armor, inherited from father to father.' He said: While al-Bara' was speaking to the Messenger of Allah, Abu al-Haytham ibn al-Tayyihan interrupted and said: 'O Messenger of Allah, between us and the men (meaning the Jews) there are ties, and we are going to sever them. If we do that, and then Allah gives you victory, might you return to your people and leave us?' He said: The Messenger of Allah smiled and then said: 'Rather, blood is blood, and destruction is destruction ⁴⁹. I am from you and you are from me. I fight those you fight, and I make peace with those you make peace with.' Ibn Hisham said: It is said: 'al-hadm al-hadm' meaning honor. That is, my protection is your protection, and my honor is your honor. Ka'b ibn Malik said: The Messenger of Allah said: 'Appoint for me from among you twelve naqibs, to be over their people with what is among them.' So they appointed twelve naqibs: nine from Khazraj and three from Aws. Names of the Twelve Naqibs: Naqibs of Khazraj: Ibn Hisham said: From Khazraj, according to what Ziyad ibn 'Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq al-Muttalibi: Abu Umama As'ad ibn Zurara ibn 'Udas ibn 'Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar (and he is Taym Allah ibn Tha'laba ibn 'Amr ibn al-Khazraj); Sa'd ibn al-Rabi' ibn 'Amr ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj; 'Abdullah ibn Rawaha ibn Tha'laba ibn Imri' al-Qays ibn 'Amr ibn Imri' al-Qays ibn Malik al-Agharr ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj; Rafi' ibn Malik ibn al-'Ajlan ibn 'Amr ibn 'Amir ibn Zurayq ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj; al-Bara' ibn Ma'rur ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj; 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram ibn Ka'b ibn Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj; 'Ubada ibn al-Samit ibn Qays ibn Asram ibn Fihr ibn Tha'laba ibn Ghanm ibn Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj.

Ibn Hisham said: He is Ghanm ibn Awf, the brother of Salim ibn Awf ibn Amr ibn al-Khazraj. Ibn Ishaq said: And Sa'd ibn Ubada ibn Dulaym ibn Haritha ibn Abi Hazima ibn Tha'laba ibn Tarif ibn al-Khazraj ibn Sa'ida ibn Ka'b ibn al-Khazraj, and al-Mundhir ibn Amr ibn Khunays ibn Haritha ibn Lawdhan ibn Abd Wudd ibn Zayd ibn Tha'laba ibn al-Khazraj ibn Sa'ida ibn Ka'b ibn al-Khazraj. Ibn Hisham said: It is also said: ibn Khunays. The Nuqaba' ⁵⁰ of al-Aws: And from al-Aws: Usayd ibn Hudayr ibn Simak ibn Atik ibn Rafi' ibn Imri' al-Qays ibn Zayd ibn Abd al-Ashhal, and Sa'd ibn Khaythama ibn al-Harith ibn Malik ibn Ka'b ibn al-Nahhat ibn Ka'b ibn Haritha ibn Ghanm ibn al-Salam ibn Imri' al-Qays ibn Malik ibn al-Aws, and Rifaa ibn Abd al-Mundhir ibn Zanbar ibn Zayd ibn Umayya ibn Zayd ibn Malik ibn Awf ibn Amr ibn Awf ibn Malik ibn al-Aws. Poetry of Ka'b ibn Malik about the Nuqaba': Ibn Hisham said: The scholars count among them Abu al-Haytham ibn al-Tayyihan, and do not count Rifaa. Ka'b ibn Malik said, mentioning them, according to what Abu Zayd al-Ansari recited to me: "Convey to Aba that he said his opinion, and the time of the valley came, and fate was imminent. Allah refused what your soul promised you; indeed, He is watching and hearing over the affairs of people. And convey to Abu Sufyan that a light from Allah's guidance has appeared to us through Ahmad. So do not desire the gathering of a matter you seek; but incite and gather all that you can. And know that breaking our covenants was rejected by the group when they pledged allegiance. Al-Bara' and Ibn Amr both rejected it, and As'ad and Rafi' rejected it for you. And Sa'd al-Sa'idi and Mundhir rejected it; they will cut off your nose if you attempt that. And Ibn Rabi', if you seek his covenant, will not surrender it; let no one hope for that. Also, Ibn Rawaha will not give it to you; breaking it is like deadly poison. Faithful to it, and al-Qawqali ibn Samit, there is a sufficient alternative for what you seek. Abu Haytham also is faithful to it, and whoever betrays the covenant is treacherous. And Ibn Hudayr, if you desire, has no ambition; will you not desist from the folly of error? And Sa'd, brother of Amr ibn Awf, is a fierce preventer of what you attempt. Those are stars that never cease to rise against you with misfortune in the darkness of night." Ka'b mentioned among them "Abu al-Haytham ibn al-Tayyihan" and did not mention "Rifaa". Ibn Ishaq said: Abdullah ibn Abi Bakr narrated to me that the Messenger of Allah, peace be upon him, said to the Nuqaba': "You are guarantors over your people for what is among them, like the guarantorship of the disciples for Jesus son of Mary, and I am a guarantor over my people"—meaning the Muslims. They said: "Yes." What al-Abbas ibn Ubada said to the Khazraj: Ibn Ishaq said: Asim ibn Umar ibn Qatada narrated to me: When the people gathered for the pledge of allegiance to the Messenger of Allah, peace be upon him, al-Abbas ibn Ubada ibn Nadla al-Ansari, brother of Banu Salim ibn Awf, said: "O company of Khazraj, do you know on what you are pledging allegiance to this man?" They said: "Yes." He said: "You are pledging allegiance to him on war against the red and black of people. If you think that when your wealth is exhausted and your nobles are killed you will abandon him, then do it now, for by Allah, if you do that, it is disgrace in this world and the Hereafter. But if you think you will be faithful to him in what you have called him to, despite the exhaustion of wealth and killing of nobles, then take him, for by Allah, it is the best of this world and the Hereafter." They said: "We take him despite the loss of wealth and killing of nobles. What do we get for that, O Messenger of Allah, if we are faithful?" He said: "Paradise." They said: "Extend your hand." So he extended his hand, and they pledged allegiance to him. As for Asim ibn Umar ibn Qatada, he said: By Allah, al-Abbas said that only to strengthen the covenant for the Messenger of Allah, peace be upon him, upon their necks. As for Abdullah ibn Abi Bakr, he said: Al-Abbas said that only to delay the people that night, hoping that Abdullah ibn Ubayy ibn Salul would attend, so that it would be stronger for the people's affair. Allah knows best which of these it was. Ibn Hisham said: Salul is a woman from Khuza'a, and she is the mother of Ubayy ibn Malik ibn al-Harith. The first to strike the hand of the Messenger in the second pledge of al-Aqaba: Ibn Ishaq said: Banu al-Najjar claim that Abu Umama, As'ad ibn Zurara, was the first to strike his hand, and Banu Abd al-Ashhal say: Rather, Abu al-Haytham ibn al-Tayyihan. Ibn Ishaq said: As for Ma'bad ibn Ka'b ibn Malik, he narrated to me in his hadith, from his brother Abdullah ibn Ka'b, from his father Ka'b ibn Malik, who said: The first to strike the hand of the Messenger of Allah, peace be upon him, was al-Bara' ibn Ma'rur, then the people pledged after him. The devil cries out after the pledge of al-Aqaba: When we pledged allegiance to the Messenger of Allah, peace be upon him, the devil cried out from the top of al-Aqaba with the loudest voice I ever heard: "O people of al-Jabajib ⁵¹ and al-Jubajib are the dwellings, do you have any interest in Mudhammam ⁵² and the converts with him? They have gathered for war against you!" The Messenger of Allah, peace be upon him, said: "This is Azub al-Aqaba ⁵³, this is Ibn Azib." Ibn Hisham said: It is also said: Ibn Azayb. "Do you hear, O enemy of Allah? By Allah, I will surely make you empty." The Ansar hasten to war: Then the Messenger of Allah, peace be upon him, said: "Disperse to your camps." Al-Abbas ibn Ubada ibn Nadla said to him: "By Allah who sent you with the truth, if you wish, we will attack the people of Mina tomorrow with our swords." The Messenger of Allah, peace be upon him, said: "We have not been commanded that, but return to your camps." So we returned to our sleeping places and slept until morning. Quraysh argues with the Ansar: When morning came, the notables of Quraysh came to us in our dwellings and said: "O company of Khazraj, it has reached us that you have come to this companion of ours to take him out from among us and pledge allegiance to him for war against us. By Allah, there is no tribe of Arabs more hateful to us that war should break out between us and them than you." Then the polytheists of our people who were there started swearing by Allah that nothing of this had happened and that they knew nothing of it. They spoke the truth, for they did not know. Some of us looked at others. Then the people stood up, among them al-Harith ibn Hisham ibn al-Mughira al-Makhzumi, wearing two new sandals. I said to him a word—as if I wanted to involve the people in what they said—: "O Abu Jabir, can you not, as a chief of our chiefs, obtain sandals like those of this young man from Quraysh?" Al-Harith heard it, so he took them off his feet, threw them to me, and said: "By Allah, you will wear them." Abu Jabir said: "Gently, by Allah, you have offended the young man; return his sandals to him." I said: "By Allah, I will not return them." He said: "By Allah, it is good; if the omen proves true, I will surely strip him." Ibn Ishaq said: Abdullah ibn Abi Bakr narrated to me: They came to Abdullah ibn Ubayy ibn Salul and said to him similar words as Ka'b had said. He said to them: "This matter is grave; my people would not have done such a thing without me, and I knew nothing of it." So they left him. Quraysh captures Sa'd ibn Ubada: The people departed from Mina, and the Quraysh investigated the news and found that it had happened. They went out in pursuit of the people and caught up with Sa'd ibn Ubada at Adhakhir, and al-Mundhir ibn Amr, brother of Banu Sa'ida ibn Ka'b ibn al-Khazraj—both were Nuqaba'. As for al-Mundhir, he escaped; as for Sa'd, they seized him, tied his hands to his neck with the strap of his saddle, then brought him into Mecca, beating him and dragging him by his forelock—he had abundant hair.

The deliverance of Sa'd: Sa'd said: By Allah, while I was in their hands, a group of Quraysh appeared, among them a handsome, fair-skinned, tall and graceful man. Ibn Hisham said: Al-sha'sha' means tall and handsome. Ru'ba said: "Yamṭūhu min sha'shā'in ghayri mūdin" meaning the neck of a camel that is not short; he says: mūdin al-yad, i.e., deficient in the hand. He said: I said to myself: If any of these people have goodness, it is with this man. He said: When he approached me, he raised his hand and struck me a severe blow. He said: I said to myself: No, by Allah, there is no goodness in them after this. He said: By Allah, while I was in their hands being dragged, a man among them came to me and said: Woe to you! Do you have no protection or covenant with anyone among Quraysh? He said: I said: Yes, by Allah, I used to grant protection to the trade caravans of Jubayr ibn Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf, and protect them from anyone who wanted to wrong them in my land, and also to al-Harith ibn Harb ibn Umayya ibn 'Abd Shams ibn 'Abd Manaf. He said: Woe to you! Call out the names of those two men and mention what is between you and them. He said: I did so, and that man went out to them and found them in the mosque near the Ka'ba. He said to them: A man from the Khazraj is now being beaten in al-Abtah and is calling out to you, mentioning that there is a protection between him and you. They said: Who is he? He said: Sa'd ibn 'Ubada. They said: By Allah, he is truthful; he used to grant protection to our traders and prevent them from being wronged in his land. He said: So they came and delivered Sa'd from their hands, and he left. The one who struck Sa'd was Suhayl ibn 'Amr, brother of Banu 'Amir ibn Lu'ayy. Ibn Hisham said: The man who came to him was Abu al-Bakhtari ibn Hisham. Ibn Ishaq said: The first poetry composed about the Hijra ⁵⁴ were two verses by Dirar ibn al-Khattab ibn Mirdas, brother of Banu Muharib ibn Fihr: You overtook Sa'd by force and captured him, And it would have been a cure if you had overtaken Mundhir. If you had reached him, his wounds would have been healed there, And he would have been worthy of humiliation and being left unavenged. Ibn Hisham said: It is also narrated: "And he would have been deserving of humiliation and being left unavenged." Ibn Ishaq said: Hassan ibn Thabit answered him concerning them, saying: You are not like Sa'd nor the man Mundhir, When the mounts of the people become lean. If not for Abu Wahb, poems would have passed Over the heights of al-Barqa', falling bare. Do you boast of linen when you wear it, While the Nabateans wear short cloaks? Do not be like the drowsy one who dreams That he is in the city of Kisra or the city of Qaysar. Do not be like the bereaved woman who was far From bereavement, if the heart had reflected. Do not be like the sheep whose death was In digging its forelegs, and it was not satisfied with the pit. Do not be like the howler, whose throat was approached While he did not fear a hidden arrow from the bow. For we and those who direct poems towards us Are like one who carries dates to the people of Khaybar. The story of the idol of 'Amr ibn al-Jamuh: When they arrived in Medina, they manifested Islam there, while among their people there remained some elders upon their religion of polytheism, among them 'Amr ibn al-Jamuh ibn Zayd ibn Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama. His son Mu'adh ibn 'Amr had attended the 'Aqaba ⁵⁵ and pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, there. 'Amr ibn al-Jamuh was a chief among the chiefs of Banu Salama and a noble among their nobles. He had set up in his house an idol made of wood, called Manat ⁵⁶, as the nobles used to do, taking it as a god to venerate and purify. When the youths of Banu Salama embraced Islam—Mu'adh ibn Jabal, and his son Mu'adh ibn 'Amr ibn al-Jamuh, among other youths who had embraced Islam and attended the 'Aqaba—they would go out at night to that idol of 'Amr, carry it, and throw it into one of the pits of Banu Salama, which contained the excrement of the people, turning it upside down on its head. When morning came, 'Amr would say: Woe to you! Who has attacked our gods tonight? Then he would go out looking for it, and when he found it, he would wash it, purify it, and perfume it, then say: By Allah, if I knew who did this to you, I would disgrace him. When evening came and 'Amr slept, they would attack it and do the same. So he would go in the morning and find it in the same state of filth, wash it, purify it, and perfume it. Then they would attack it again when evening came and do the same. When they did this repeatedly, he took it out from where they had thrown it one day, washed it, purified it, and perfumed it, then brought his sword and hung it on it, saying: By Allah, I do not know who is doing this to you as you see. If there is any good in you, defend yourself; here is the sword with you. When evening came and 'Amr slept, they attacked it, took the sword from its neck, then took a dead dog, tied it to it with a rope, and threw it into one of the wells of Banu Salama that contained the excrement of the people. Then 'Amr ibn al-Jamuh went out and did not find it in its usual place. The Islam of 'Amr and the poetry he composed: He went out searching until he found it in that well, upside down, tied to a dead dog. When he saw it and perceived its state, and those of his people who had embraced Islam spoke to him, he embraced Islam by the mercy of Allah, and his Islam was good. When he embraced Islam and came to know from Allah what he knew, he said, mentioning that idol and what he had seen of its affair, and thanking Allah Almighty who had saved him from the blindness and misguidance he was in: By Allah, if you were a god, you would not be With a dog in the middle of a well in a rope. Fie on meeting you as a degraded god! Now we have found you out for the evil of loss. Praise be to Allah, the High, the Possessor of favors, The Giver, the Provider, the Judge of the religion. He is the One who saved me from Being in the darkness of a grave, held in pledge, By Ahmad, the guided Prophet, the trusted one. The conditions of the pledge at the second 'Aqaba: Ibn Ishaq said: The pledge of war, when Allah permitted His Messenger, may Allah bless him and grant him peace, to fight, had conditions different from the conditions he imposed on them at the first 'Aqaba. The first was a pledge of women ⁵⁷, because Allah Almighty had not permitted His Messenger, may Allah bless him and grant him peace, to wage war. When Allah permitted him to do so, and the Messenger of Allah, may Allah bless him and grant him peace, took their pledge at the second 'Aqaba to fight against the red and the black ⁵⁸, he took it for himself and stipulated conditions for the people on behalf of his Lord, and made for them, upon fulfillment of that, the Garden. Ibn Ishaq said: 'Ubada ibn al-Walid ibn 'Ubada ibn al-Samit narrated to me from his father al-Walid, from his grandfather 'Ubada ibn al-Samit, who was one of the naqibs ⁵⁹, said: We pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, the pledge of war. 'Ubada was among the twelve who pledged to him at the first 'Aqaba on the pledge of women and on hearing and obedience in our hardship and ease, in our activity and reluctance, and in preference being given to others over us, and that we should not contend with those in authority, and that we should speak the truth wherever we are, not fearing the blame of any blamer for the sake of Allah. The names of those who attended the second 'Aqaba: Ibn Ishaq said: This is the list of those who attended the 'Aqaba and pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, there from the Aws and the Khazraj. They were seventy-three men and two women. From the Aws ibn Haritha ibn Tha'laba ibn 'Amr ibn 'Amir, then from Banu 'Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn 'Amr ibn al-Aws: Usayd ibn Hudayr ibn Simak ibn 'Atik ibn Rafi' ibn Imri' al-Qays ibn Zayd ibn 'Abd al-Ashhal, a naqib who did not attend Badr. Abu al-Haytham ibn al-Tayyihan, whose name is Malik, attended Badr. Salama ibn Salama ibn Waqsh ibn Zughba ibn Za'wra' ibn 'Abd al-Ashhal, attended Badr. Three men. Ibn Hisham said: It is said: Ibn Za'wra'. Ibn Ishaq said: From Banu Haritha ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Zuhayr ibn Rafi' ibn 'Adi ibn Zayd ibn Jusham ibn Haritha. And Abu Burda ibn Niyar, whose name is Hani' ibn Niyar ibn 'Amr ibn 'Ubayd ibn Kilab ibn Duhman ibn Ghanm ibn Dhubyan ibn Humaym ibn Kahil ibn Dhuhl ibn Hani' ibn Bali ibn 'Amr ibn al-Haf ibn Quda'a, an ally of theirs, attended Badr. And Nuhayr ibn al-Haytham, from Banu Nabit.

Ibn Majda'a ibn Haritha ibn al-Harith ibn al-Khazraj ibn Amr ibn Malik ibn al-Aws, then from the family of al-Sawwaf ibn Qays ibn Amir ibn Nabi ibn Majda'a ibn Haritha. Three men. And from Banu Amr ibn Awf ibn Malik ibn al-Aws: Sa'd ibn Khaythama ibn al-Harith ibn Malik ibn Ka'b ibn al-Nahhat ibn Ka'b ibn Haritha ibn Ghanm ibn al-Salam ibn Imri' al-Qays ibn Malik ibn al-Aws, a naqib ⁶⁰, witnessed Badr, and was killed there with the Messenger of Allah, may Allah bless him and grant him peace, as a martyr. Ibn Hisham said: Ibn Ishaq attributed him to Banu Amr ibn Awf; but he is from Banu Ghanm ibn al-Salam, because sometimes a man's affiliation is to a tribe, and he is among them, so he is attributed to them. Ibn Ishaq said: Rifa'a ibn Abd al-Mundhir ibn Zanbar ibn Zayd ibn Umayya ibn Zayd ibn Malik ibn Awf ibn Amr, a naqib, witnessed Badr. And Abdullah ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Barak—and al-Barak's name is Imri' al-Qays ibn Tha'laba ibn Amr ibn Awf ibn Malik ibn al-Aws—witnessed Badr, and was killed on the day of Uhud as a martyr, being an amir ⁶¹ appointed by the Messenger of Allah, may Allah bless him and grant him peace, over the archers; and it is said: Umayya ibn al-Barak, according to Ibn Hisham. Ibn Ishaq said: Ma'n ibn Adi ibn al-Jadd ibn al-Ajlan ibn Haritha ibn Dubay'a, an ally ⁶² of theirs from Bali, witnessed Badr, Uhud, al-Khandaq, and all the campaigns of the Messenger of Allah, may Allah bless him and grant him peace, and was killed on the day of al-Yamama as a martyr during the caliphate of Abu Bakr al-Siddiq, may Allah be pleased with him. And Uwaym ibn Sa'ida witnessed Badr, Uhud, and al-Khandaq. Five men. Thus the total number of those who witnessed al-Aqaba from al-Aws is eleven men. And from al-Khazraj witnessed it: Ibn Haritha ibn Tha'laba ibn Amr ibn Amir; then from Banu al-Najjar, which is Taym Allah ibn Tha'laba ibn Amr ibn al-Khazraj: Abu Ayyub, who is Khalid ibn Zayd ibn Kulayb ibn Tha'laba ibn Abd ibn Awf ibn Ghanm ibn Malik ibn al-Najjar, witnessed Badr, Uhud, al-Khandaq, and all the campaigns; he died in the land of the Byzantines as a warrior in the time of Mu'awiya ibn Abi Sufyan. And Mu'adh ibn al-Harith ibn Rifa'a ibn Sawad ibn Malik ibn Ghanm ibn Malik ibn al-Najjar, witnessed Badr, Uhud, al-Khandaq, and all the campaigns; he is the son of Afra', and his brother Awf ibn al-Harith witnessed Badr and was killed there as a martyr, and he is of Afra'. And his brother Mu'awwidh ibn al-Harith witnessed Badr and was killed there as a martyr, and he is the one who killed Abu Jahl ibn Hisham ibn al-Mughira; and he is of Afra'. And it is said: Rifa'a ibn al-Harith ibn Sawad, according to Ibn Hisham. And Umara ibn Hazm ibn Zayd ibn Lawdhan ibn Amr ibn Abd Awf ibn Ghanm ibn Malik ibn al-Najjar: witnessed Badr, Uhud, al-Khandaq, and all the campaigns, and was killed on the day of al-Yamama as a martyr during the caliphate of Abu Bakr al-Siddiq, may Allah be pleased with him. And As'ad ibn Zurara ibn Udas ibn Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar, a naqib, died before Badr while the mosque of the Messenger of Allah, may Allah bless him and grant him peace, was being built, and he is Abu Umama. Six men. And from Banu Amr ibn Mabdhul—and Mabdhul is Amir ibn Malik ibn al-Najjar: Sahl ibn Atik ibn Nu'man ibn Amr ibn Atik ibn Amr, witnessed Badr. One man. And from Banu Amr ibn Malik ibn al-Najjar, who are Banu Hudayla—Ibn Hisham said: Hudayla is the daughter of Malik ibn Zayd Manat ibn Habib ibn Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj—: Aws ibn Thabit ibn al-Mundhir ibn Haram ibn Amr ibn Zayd Manat ibn Adi ibn Amr ibn Malik ibn al-Najjar, witnessed Badr, and Abu Talha, who is Zayd ibn Sahl ibn al-Aswad ibn Haram ibn Amr ibn Zayd Manat ibn Adi ibn Malik ibn al-Najjar, both witnessed Badr. Two men. And from Banu Mazin ibn al-Najjar: Qays ibn Abi Sa'sa'a—and the name of Abu Sa'sa'a is Amr ibn Zayd ibn Awf ibn Mabdhul ibn Amr ibn Ghanm ibn Mazin—witnessed Badr, and the Messenger of Allah, may Allah bless him and grant him peace, appointed him over the rear guard ⁶³ that day. And Amr ibn Ghuzayya ibn Amr ibn Tha'laba ibn Khansa' ibn Mabdhul ibn Amr ibn Ghanm ibn Mazin. Two men. Thus the total number of those who witnessed al-Aqaba from Banu al-Najjar is eleven men. Ibn Hisham said: Amr ibn Ghuzayya ibn Amr ibn Tha'laba ibn Khansa', whom Ibn Ishaq mentioned, is actually Ghuzayya ibn Amr ibn Atiyya ibn Khansa'. Ibn Ishaq said: And from Balharith ibn al-Khazraj: Sa'd ibn al-Rabi' ibn Amr ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith, a naqib, witnessed Badr and was killed on the day of Uhud as a martyr. And Kharija ibn Zayd ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith, witnessed Badr and was killed on the day of Uhud as a martyr. And Abdullah ibn Rawaha ibn Tha'laba ibn Imri' al-Qays ibn Amr ibn Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith, a naqib, witnessed Badr, Uhud, al-Khandaq, and all the campaigns of the Messenger of Allah, may Allah bless him and grant him peace, except the Conquest and what followed, and was killed on the day of Mu'ta as a martyr, being an amir appointed by the Messenger of Allah, may Allah bless him and grant him peace. And Bashir ibn Sa'd ibn Tha'laba ibn Khilas ibn Zayd ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith, Abu al-Nu'man ibn Bashir, witnessed Badr. And Abdullah ibn Zayd ibn Tha'laba ibn Abdullah ibn Zayd Manat ibn al-Harith ibn al-Khazraj, witnessed Badr, and he is the one who was shown the call to prayer ⁶⁴, so he came with it to the Messenger of Allah, may Allah bless him and grant him peace, and he ordered it. And Khallad ibn Suwayd ibn Tha'laba ibn Amr ibn Haritha ibn Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj, witnessed Badr, Uhud, and al-Khandaq, and was killed on the day of Banu Qurayza as a martyr; a millstone from one of their fortresses was thrown on him and crushed him severely, so the Messenger of Allah, may Allah bless him and grant him peace, said, as they relate, that he has the reward of two martyrs. And Uqba ibn Amr ibn Tha'laba ibn Usayra ibn Usayra ibn Jidara ibn Awf ibn al-Harith ibn al-Khazraj, and he is Abu Mas'ud, and he was the youngest in age of those who witnessed al-Aqaba; he died in the days of Mu'awiya and did not witness Badr. Seven men. And from Banu Bayada ibn Amir ibn Zurayq ibn Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj: Ziyad ibn Labid ibn Tha'laba ibn Sinan ibn Amir ibn Adi ibn Umayya ibn Bayada, witnessed Badr. And Farwa ibn Amr ibn Wadhafa ibn Ubayd ibn Amir ibn Bayada, witnessed Badr. Ibn Hisham said: It is said: Wadafa. Ibn Ishaq said: And Khalid ibn Qays ibn Malik ibn al-Ajlan ibn Amir ibn Bayada witnessed Badr. Three men. And from Banu Zurayq ibn Amir ibn Zurayq ibn Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj: Rafi' ibn Malik ibn al-Ajlan ibn Amr ibn Amir ibn Zurayq, a naqib. And Dhakwan ibn Abd Qays Mukhallad ibn Amir ibn Zurayq, who went out to the Messenger of Allah, may Allah bless him and grant him peace, and was with him in Mecca, and migrated to the Messenger of Allah, may Allah bless him and grant him peace, from Medina, so he was called a Muhajir Ansari ⁶⁵; he witnessed Badr and was killed on the day of Uhud as a martyr. And Abbad ibn Qays ibn Amir ibn Khalda ibn Mukhallad ibn Amir ibn Zurayq, witnessed Badr. And al-Harith ibn Qays ibn Khalid ibn Mukhallad ibn Amir ibn Zurayq, and he is Abu Khalid, witnessed Badr. Four men.

And from Banu Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj, then from Banu 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama: al-Bara' ibn Ma'rur ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd ibn 'Adi ibn Ghanm, a naqib ⁶⁶, and he is the one whom Banu Salama claim was the first to strike the hand of the Messenger of Allah (peace be upon him) and made a pact with him, stipulating conditions, then he died before the arrival of the Messenger of Allah (peace be upon him) in Medina. His son, Bishr ibn al-Bara' ibn Ma'rur, witnessed Badr, Uhud, and al-Khandaq, and died at Khaybar from a morsel he ate with the Messenger of Allah (peace be upon him) from the sheep that was poisoned. He is the one to whom the Messenger of Allah (peace be upon him) said, when he asked Banu Salama, 'Who is your master, O Banu Salama?' They said, 'al-Jadd ibn Qays, despite his stinginess.' The Messenger (peace be upon him) said, 'What disease is greater than stinginess! The master of Banu Salama is the white, curly-haired Bishr ibn al-Bara' ibn Ma'rur.' And Sinan ibn Sayfi ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd witnessed Badr and was killed as a martyr on the Day of al-Khandaq. And al-Tufayl ibn al-Nu'man ibn Khansa' ibn Sinan ibn 'Ubayd witnessed Badr and was carried as a martyr on the Day of al-Khandaq. And Ma'qil ibn al-Mundhir ibn Sarh ibn Khunas ibn Sinan ibn 'Uyayd witnessed Badr. And Yazid ibn al-Mundhir witnessed Badr. And Mas'ud ibn Yazid ibn Subay' ibn Khansa' ibn Sinan ibn 'Ubayd. And al-Dahhak ibn Haritha ibn Zayd ibn Tha'laba ibn 'Ubayd witnessed Badr. And Yazid ibn Haram ibn Subay' ibn Khansa' ibn Sinan ibn 'Ubayd. And Jubar ibn Sakhr ibn Umayya ibn Khansa' ibn Sinan ibn 'Ubayd witnessed Badr. Ibn Hisham said: It is said: Jabbar ibn Sakhr ibn Umayya ibn Khunas. Ibn Ishaq said: And al-Tufayl ibn Malik ibn Khansa' ibn Sinan ibn 'Ubayd witnessed Badr. Eleven men. And from Banu Suwad ibn Ghanm ibn Subay' ibn Salama, then from Banu Ka'b ibn Suwad: Ka'b ibn Malik ibn Abi Ka'b ibn al-Qayn ibn Ka'b, one man. And from Banu Ghanm ibn Suwad ibn Ghanm ibn Ka'b ibn Salama: Sulaym ibn 'Amr ibn Hudayda ibn 'Amr ibn Ghanm witnessed Badr. And Qutba ibn 'Amir ibn Hudayda ibn 'Amr ibn Ghanm witnessed Badr. And his brother Yazid ibn 'Amir ibn Hudayda ibn 'Amr ibn Ghanm, who is Abu al-Mundhir, witnessed Badr. And Abu al-Yasar, whose name is Ka'b ibn 'Amr ibn 'Abbad ibn 'Amr ibn Ghanm, witnessed Badr. And Sayfi ibn Suwad ibn 'Abbad ibn 'Amr ibn Ghanm, five men. Ibn Hisham said: Sayfi ibn Aswad ibn 'Abbad ibn 'Amr ibn Ghanm ibn Suwad, and Suwad has no son named Ghanm. Ibn Ishaq said: And from Banu Nabi ibn 'Amr ibn Suwad ibn Ghanm ibn Ka'b ibn Salama: Tha'laba ibn Ghanama ibn 'Adi ibn Nabi witnessed Badr and was killed as a martyr at al-Khandaq. And 'Amr ibn Ghanama ibn 'Adi ibn Nabi. And 'Abs ibn 'Amir ibn 'Adi ibn Nabi witnessed Badr. And 'Abdullah ibn Unays, an ally of theirs from Quda'a. And Khalid ibn 'Amr ibn 'Adi ibn Nabi, five men. Ibn Ishaq said: And from Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama: 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram, a naqib ⁶⁶, witnessed Badr and was killed as a martyr on the Day of Uhud. And his son Jabir ibn 'Abdullah. And Mu'adh ibn 'Amr ibn al-Jamuh ibn Yazid ibn Haram witnessed Badr. And Thabit ibn al-Jidh', and al-Jidh' is Tha'laba ibn Zayd ibn al-Harith ibn Haram, witnessed Badr and was killed as a martyr at al-Ta'if. And 'Umayr ibn al-Harith ibn Tha'laba ibn al-Harith ibn Haram witnessed Badr. Ibn Hisham said: 'Umayr ibn al-Harith ibn Labda ibn Tha'laba. Ibn Ishaq said: And Khadij ibn Salama ibn Aws ibn 'Amr ibn al-Furafir, an ally of theirs from Bali. And Mu'adh ibn Jabal ibn 'Amr ibn Aws ibn 'A'idh ibn Ka'b ibn 'Amr ibn Adi ibn Sa'd ibn 'Ali ibn Asad, and it is said: Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj; he was among Banu Salama, witnessed Badr and all the battles, and died at 'Amwas, the year of the plague in Syria, during the caliphate of 'Umar ibn al-Khattab (may Allah be pleased with him). Banu Salama only claimed him because he was the brother of Sahl ibn Muhammad ibn al-Jadd ibn Qays ibn Sakhr ibn Khansa' ibn Sinan ibn 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama. Seven men. Ibn Hisham said: Aws: ibn 'Abbad ibn 'Adi ibn Ka'b ibn 'Amr ibn Adhan ibn Sa'd. Ibn Ishaq said: And from Banu 'Awf ibn al-Khazraj; then from Banu Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj: 'Ubada ibn al-Samit ibn Qays ibn Asram ibn Fihr ibn Tha'laba ibn Ghanm ibn Salim ibn 'Awf, a naqib ⁶⁶, witnessed Badr and all the battles. Ibn Hisham said: He is Ghanm ibn 'Awf, the brother of Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj. Ibn Ishaq said: And al-'Abbas ibn 'Ubada ibn Nadla ibn Malik ibn al-'Ajlan ibn Zayd ibn Ghanm ibn Salim ibn 'Awf. He was among those who went out to the Messenger of Allah (peace be upon him) while he was in Mecca, and he stayed with him there, so he was called a Muhajiri Ansari ⁶⁷, and he was killed as a martyr on the Day of Uhud. And Abu 'Abd al-Rahman Yazid ibn Tha'laba ibn Khazama ibn Asram ibn 'Amr ibn 'Umara, an ally of theirs from Banu Ghusayna of Bali. And 'Amr ibn al-Harith ibn Labda ibn 'Amr ibn Tha'laba: four men, and they are al-Qawaqil. And from Banu Salim ibn Ghanm ibn 'Awf ibn al-Khazraj, and they are Banu al-Hubulla. Ibn Hisham said: al-Hubulli: Salim ibn Ghanm ibn 'Awf, and he was only called al-Hubulli because of the size of his belly: Rifa'a ibn 'Amr ibn Zayd ibn 'Amr ibn Tha'laba ibn Malik ibn Salim ibn Ghanm. He witnessed Badr; and he is Abu al-Walid. Ibn Hisham said: It is said: Rifa'a ibn Malik, and Malik: ibn al-Walid ibn 'Abdullah ibn Malik ibn Tha'laba ibn Jusham ibn Malik ibn Salim. Ibn Ishaq said: And 'Uqba ibn Wahb ibn Kallada ibn al-Ja'd ibn Hilal ibn al-Harith ibn 'Amr ibn 'Adi ibn Jusham ibn 'Awf ibn Bahtha ibn 'Abdullah ibn Ghatafan ibn Sa'd ibn Qays ibn 'Aylan, an ally of theirs, witnessed Badr, and he was among those who went out to the Messenger of Allah (peace be upon him) as a muhajir from Medina to Mecca, so he was called a Muhajiri Ansari ⁶⁷. Ibn Hisham said: Two men. Ibn Ishaq said: And from Banu Sa'ida ibn Ka'b ibn al-Khazraj: Sa'd ibn 'Ubada ibn Haritha ibn Abi Khuzayma ibn Tha'laba ibn Tarif ibn al-Khazraj ibn Sa'ida, a naqib ⁶⁶. And al-Mundhir ibn 'Amr ibn Khunays ibn Haritha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba ibn Jusham ibn al-Khazraj ibn Sa'ida, a naqib ⁶⁶. He witnessed Badr and Uhud, and was killed as a commander of the Messenger of Allah (peace be upon him) on the Day of Bi'r Ma'una, and he is the one who was called 'he who went forth to die'. Two men. Ibn Hisham said: It is said: al-Mundhir ibn 'Amr ibn Khansh. Ibn Ishaq said: So the total number of those who witnessed al-'Aqaba from al-Aws and al-Khazraj was seventy-three men and two women among them, who claim that they gave the pledge. And the Messenger of Allah (peace be upon him) did not shake hands with women; he only took their acknowledgment, and when they affirmed, he said: 'Go, for I have accepted your pledge.'

And from Banī Māzin ibn al-Najjār: Nusaybah bint Kaʿb ibn ʿAmr ibn ʿAwf ibn Mabdhūl ibn ʿAmr ibn Ghanm ibn Māzin, who is Umm ʿImārah. She witnessed battle alongside the Messenger of Allah ⁶⁸, and her sister also witnessed with her. Her husband was Zayd ibn ʿĀṣim ibn Kaʿb. Her two sons were Ḥabīb ibn Zayd and ʿAbd Allāh ibn Zayd. Her son Ḥabīb was the one whom Musaylimah the Liar ⁶⁹, the man of al-Yamāmah, seized. He would say to him: "Do you bear witness that Muḥammad is the Messenger of Allah?" He would reply: "Yes." Then he would say: "Do you bear witness that I am the messenger of Allah?" He would reply: "I do not hear." So he began to cut him limb by limb until he died in his hands, without him adding anything to that. When the Messenger of Allah ⁶⁸ was mentioned to him, he believed in him and invoked blessings upon him, and when Musaylimah was mentioned to him, he said: "I do not hear." Then she went out to al-Yamāmah with the Muslims, and engaged in battle herself, until Allah killed Musaylimah, and she returned with twelve wounds, between stabs and blows. Ibn Isḥāq said: This ḥadīth was narrated to me from her by Muḥammad ibn Yaḥyā ibn Ḥibbān, from ʿAbd Allāh ibn ʿAbd al-Raḥmān ibn Abī Ṣaʿṣaʿah. And from Banī Salamah: Umm Manīʿ, whose name is Asmāʾ bint ʿAmr ibn ʿAdī ibn Nābī ibn ʿAmr ibn Ghanm ibn Kaʿb ibn Salamah. The Revelation of the Command to the Messenger of Allah ⁶⁸ Concerning Fighting: In the name of Allah, the Most Gracious, the Most Merciful. He said: Abū Muḥammad ʿAbd al-Malik ibn Hishām narrated to us, saying: Ziyād ibn ʿAbd Allāh al-Bakkāʾī narrated to us, from Muḥammad ibn Isḥāq al-Muṭṭalibī: Before the Pledge of al-ʿAqabah ⁷⁰, the Messenger of Allah ⁶⁸ had not been given permission to fight, nor was bloodshed permitted for him. He was only commanded to call to Allah, to bear harm patiently, and to forgive the ignorant. Quraysh had persecuted those who followed him from among the Emigrants ⁷¹, until they seduced them from their religion and expelled them from their lands. So among them were those who were seduced in their religion, those who were tortured in their hands, and those who fled to the lands to escape them. Some were in the land of Abyssinia, some in Medina, and in every direction. When Quraysh became insolent toward Allah Almighty, rejected what He desired for them of honor, denied His Prophet ⁶⁸, and tortured and expelled those who worshipped Him, affirmed His oneness, believed in His Prophet, and adhered to His religion, Allah Almighty gave permission to His Messenger ⁶⁸ to fight and to take revenge against those who wronged them and transgressed against them. The first verse revealed concerning His permission for him to fight, and His making bloodshed and fighting lawful against those who transgressed against them, according to what has reached me from ʿUrwah ibn al-Zubayr and other scholars, is the saying of Allah, Blessed and Exalted: {Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. [Those] who have been evicted from their homes without right – only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. [Those] who, if We give them authority in the land, establish prayer and give zakāh and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.} ⁷² That is: I have only made fighting lawful for them.

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1. Rasul Allah : Messenger of God, referring to the Prophet Muhammad.
2. hijr : A screen or partition used for protection or concealment.
3. yamrut thiyab al-Ka'ba : Literally 'tearing the garments of the Ka'ba', a metaphor for committing a grave sin or disrespect.
4. Yunus ibn Matta : Jonah son of Amittai, the biblical prophet, referred to in Islamic tradition as Yunus.
5. Nakhla : A valley near Ta'if, known as a place where the Prophet stopped on his return journey.
6. andad : Plural of nidd, meaning rivals or equals set up as partners with Allah in worship, i.e., idols.
7. ghadiratayn : Two locks of hair hanging down from the head, a style worn by some men.
8. ذُنَاباها : Literally 'its tail'; a metaphorical expression meaning 'the end' or 'the outcome' of the matter.
9. إسْمَاعِيلِيٌّ : Ishmaelite; a descendant of Ishmael, the son of Abraham, from whom the Arabs trace their lineage.
10. الكامل : Al-Kamil, meaning 'the perfect' or 'the complete'; a title given to Suwayd ibn Samit for his qualities.
11. يَفْري : Literally 'cuts' or 'fabricates'; here meaning 'fabricates lies' or 'slanders'.
12. ثُغْرَةِ النحرِ : The hollow of the throat; a vulnerable spot. The line means that in absence, his speech is like a deadly wound.
13. عَقَبَ الظهرِ : The sinews of the back; cutting them implies causing severe harm or backbiting.
14. يَريشُ ولايَبْرِي : To feather (an arrow) and not to strip; a metaphor for benefiting without harming.
15. إبْطَ الشَّمَالِ : Under the armpit of the north wind; a poetic expression meaning he threw him down forcefully.
16. مَجَلَّةُ لُقمان : The scroll of Luqman; a collection of wisdom attributed to the sage Luqman, mentioned in the Qur'an.
17. يَوْمِ بُعاث : The day of Bu'ath; a famous battle between the Aws and Khazraj tribes in Medina before Islam.
18. البَطْحَاء : Al-Batha'; a place in Mecca, a valley or open ground.
19. العَقَبَة : Al-'Aqaba; a mountain pass near Mina, where the first pledges of Islam were made.
20. عَادٍ وإرَم : 'Ad and Iram; ancient Arabian tribes destroyed by God for their disobedience, often used as examples of total destruction.
21. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
22. season : The pilgrimage season (hajj) in Mecca.
23. pledge of women : The pledge of allegiance given by women, which did not include fighting; based on Qur'an 60:12.
24. Muhajir : An emigrant; one who migrated from Mecca to Medina for the sake of Islam.
25. al-Qawaqil : A nickname for a clan; derived from 'qawqala' meaning a type of walking or moving.
26. Qawqil : An imperative form meaning 'walk' or 'move about' in a certain manner.
27. al-Muqri' : The reciter; one who teaches the recitation of the Qur'an.
28. Hazm al-Nabit : A location in Medina; a low-lying area or valley.
29. ghusl : Ritual purification by washing the entire body.
30. shahadat al-haqq : The testimony of faith: 'There is no god but Allah, and Muhammad is His Messenger.'
31. rak'ah : A unit of Islamic prayer, consisting of standing, bowing, prostrating, and sitting.
32. Ansar : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
33. Aws Allah : A phrase meaning 'the Aws of Allah,' referring to a branch of the Aws tribe that remained polytheistic.
34. Badr, Uhud, al-Khandaq : Major battles in early Islamic history: Badr (624 CE), Uhud (625 CE), and the Battle of the Trench (627 CE).
35. hanif : A monotheist inclined to the pure religion of Abraham, before the advent of Islam.
36. al-mawsim : The pilgrimage season, specifically the time of the Hajj.
37. al-'Aqabah : A location near Mina where the first and second pledges of allegiance were made by the Ansar to the Prophet Muhammad.
38. ayyam al-tashriq : The three days following the Day of Sacrifice (11th-13th of Dhul-Hijjah) during the Hajj.
39. al-baniyah : Literally 'the structure,' referring to the Ka'bah in Mecca.
40. al-Sham : The region of Syria, including Jerusalem, towards which Muslims initially prayed before the qiblah was changed to Mecca.
41. Rasul Allah : Messenger of Allah, referring to the Prophet Muhammad.
42. al-Baniyya : The House, i.e., the Ka'ba in Mecca.
43. qibla : Direction of prayer. Initially, Muslims prayed towards Jerusalem (Syria), then later towards the Ka'ba.
44. Hajj : The annual pilgrimage to Mecca.
45. al-'Aqaba : A mountain pass near Mina, site of the second pledge of allegiance (Bay'at al-'Aqaba).
46. al-Tashriq : The three days following the Day of Sacrifice (11th-13th of Dhu al-Hijja).
47. naqib : A leader or representative appointed to oversee a group, often translated as 'chief' or 'warden'.
48. Ansar : The Helpers, the Muslim converts from Medina who supported the Prophet Muhammad after the Hijra.
49. al-dam al-dam, wa al-hadm al-hadm : A phrase meaning complete solidarity: 'blood for blood, destruction for destruction' or 'your blood is my blood, your honor is my honor'.
50. Nuqaba' : Plural of naqib, meaning chiefs or representatives who acted as guarantors for their tribes in the pledge of allegiance.
51. al-Jabajib : Places or dwellings; here referring to the camps of the polytheists.
52. Mudhammam : A derogatory name used by the devil for the Prophet Muhammad, meaning 'the blamed one'.
53. Azub al-Aqaba : A name for the devil; 'Azub' or 'Ibn Azib' refers to a specific devil associated with the mountain pass of al-Aqaba.
54. Hijra : The emigration of the Prophet Muhammad and his followers from Mecca to Medina in 622 CE.
55. 'Aqaba : A place near Mecca where the first and second pledges of allegiance were made by the people of Medina to the Prophet Muhammad.
56. Manat : A pre-Islamic Arabian goddess of fate and destiny, one of the three chief goddesses of Mecca.
57. pledge of women : The first pledge of 'Aqaba, which included conditions similar to those for women converts, such as not associating partners with Allah, not stealing, not committing adultery, etc., and did not involve fighting.
58. red and the black : An Arabic idiom meaning all people, regardless of race or color.
59. naqib : A leader or representative chosen from among the people of Medina to oversee the affairs of their tribe and ensure the implementation of the pledge.
60. naqib : A leader or representative of a tribe or group, often responsible for overseeing pledges and agreements.
61. amir : A commander or leader appointed over a military unit or expedition.
62. halif : An ally or confederate, often through a formal pact of mutual support.
63. saqa : The rear guard of an army, responsible for protecting the rear and stragglers.
64. call to prayer : The adhan, the Islamic call to prayer, which was revealed to Abdullah ibn Zayd in a dream.
65. Muhajir Ansari : A term for someone who migrated from Mecca to Medina (Muhajir) but also belonged to the Ansar (helpers) of Medina, indicating dual affiliation.
66. naqib : A leader or representative of a tribe or group, responsible for overseeing the affairs of his people and acting as a guarantor for their commitments.
67. Muhajiri Ansari : A term used for someone who migrated from Medina to Mecca to join the Prophet, thus being both an Emigrant (Muhajir) and a Helper (Ansari) in origin.
68. ṣallā llāhu ʿalayhi wa-sallam : Arabic phrase meaning 'may Allah bless him and grant him peace,' used after mentioning the Prophet Muhammad.
69. Musaylimah al-Kadhdhāb : Musaylimah ibn Ḥabīb, a false prophet who claimed prophethood during the time of the Prophet Muhammad and was killed in the Battle of Yamāmah.
70. Bayʿat al-ʿAqabah : The Pledge of al-ʿAqabah, a pivotal event where the people of Yathrib (Medina) pledged allegiance to the Prophet Muhammad, paving the way for the Hijrah.
71. al-Muhājirūn : The Emigrants, the early Muslims who migrated from Mecca to Medina to escape persecution.
72. Sūrat al-Ḥajj : Qur'an 22:39-41, the first verses granting permission for defensive fighting.

Volume: The Second

Because they were wronged, and they had no fault between them and the people, except that they worshiped God, and that when they prevailed, they established prayer, gave alms, enjoined what is right, and forbade what is wrong—meaning the Prophet ¹ and his Companions, may God be pleased with them all. Then God, blessed and exalted, revealed to him: {And fight them until there is no fitnah ²} i.e., until no believer is seduced from his religion. {And the religion is for God} [Al-Baqarah 2:193] i.e., until God alone is worshiped, and none other is worshiped with Him. Permission for the Muslims of Mecca to emigrate to Medina: Ibn Ishaq said: When God Almighty permitted him ¹ to fight, and this clan of the Ansar ³ had pledged allegiance to him for Islam and to support him and those who followed him, and gave refuge to the Muslims among them, the Messenger of God ¹ commanded his Companions among the Muhajirun ⁴ from his people, and those Muslims with him in Mecca, to go out to Medina and emigrate there, and to join their brothers among the Ansar ³. He said: "God Almighty has made for you brothers and a home where you will be safe." So they went out in groups, and the Messenger of God ¹ remained in Mecca waiting for his Lord to permit him to leave Mecca and emigrate to Medina. Mention of the Muhajirun ⁴ to Medina: The first to emigrate to Medina among the Companions of the Messenger of God ¹ from the Muhajirun ⁴ of Quraysh ⁵, from Banu Makhzum ⁶, was Abu Salama ibn Abd al-Asad ibn Hilal ibn Abd Allah ibn Umar ibn Makhzum—his name was Abd Allah. He emigrated to Medina a year before the pledge of the people of al-Aqaba ⁷. He had come to the Messenger of God ¹ in Mecca from the land of Abyssinia. When Quraysh ⁵ harmed him and he heard of the Islam of those among the Ansar ³ who had embraced Islam, he set out for Medina as an emigrant. Ibn Ishaq said: My father Ishaq ibn Yasar narrated to me from Salama ibn Abd Allah ibn Umar ibn Abi Salama, from his grandmother Umm Salama, the wife of the Prophet ¹, who said: When Abu Salama decided to go to Medina, he saddled my camel for me, then mounted me on it, and placed my son Salama ibn Abi Salama with me in my lap. Then he set out leading his camel. When the men of Banu al-Mughira ibn Abd Allah ibn Umar ibn Makhzum saw him, they stood up to him and said: "This is your own self—you have overcome us regarding it. But what about this wife of yours? Should we let you take her through the land?" She said: So 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 Salama, became angry and said: "No, by God, we will not leave our son with her when you have taken her from our companion." She said: So they tugged my little son Salama between them until they dislocated his arm, and Banu Abd al-Asad took him away. Banu al-Mughira detained me with them, and my husband Abu Salama went to Medina. She said: So they separated me from my husband and my son. She said: I would go out every morning and sit in al-Abtah ⁸, and I would keep weeping until evening—for a year or nearly so—until a man from my cousins, one of Banu al-Mughira, passed by me. He saw my condition and took pity on me. He said to Banu al-Mughira: "Will you not release this poor woman? You have separated her from her husband and her child!" She said: So they said to me: "Go to your husband if you wish." She said: At that, Banu Abd al-Asad returned my son to me. She said: So 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 God's creation. She said: I would make do with whomever I met until I reached my husband. When I was at al-Tan'im ⁹, I met Uthman ibn Talha ibn Abi Talha, a brother of Banu Abd al-Dar ¹⁰. He said to me: "Where are you going, O daughter of Abi Umayya?" 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 God, except God and this son of mine." He said: "By God, you have no choice." So he took the halter of the camel and set off with me, hurrying along. By God, I have never accompanied any Arab man whom I considered more noble than him. When he reached a stopping place, he would make the camel kneel for me, then step back from me. When I dismounted, he would step back from my camel, unload it, tie it to a tree, then move away from me 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 step back from me and say: "Mount." When I mounted and settled on my camel, he would come, take its halter, lead it, and stop with me until he brought me to Medina. When he saw the village of Banu Amr ibn Awf at Quba' ¹¹, he said: "Your husband is in this village—Abu Salama was staying there—so enter it with God's blessing." Then he turned back and returned to Mecca. She used to say: "By God, I know of no household in Islam that suffered what the family of Abu Salama suffered, and I have never seen a companion more noble than Uthman ibn Talha." Ibn Ishaq said: Then the first to arrive in Medina after Abu Salama among the Muhajirun ⁴ was Amir ibn Rabi'a, an ally of Banu Adi ibn Ka'b, with his wife Layla bint Abi Hathma ibn Ghanim ibn Abd Allah ibn Awf ibn Ubayd ibn Adi ibn Ka'b. Then Abd Allah ibn Jahsh ibn Ri'ab ibn Ya'mur ibn Sabra ibn Murra ibn Kathir ibn Ghanm ibn Dudan ibn Asad ibn Khuzayma, an ally of Banu Umayya ibn Abd Shams. He took his family and his brother Abd ibn Jahsh—he was Abu Ahmad. Abu Ahmad was a blind man; he used to wander around Mecca, its high and low parts, without a guide, and he was a poet. He was married to al-Far'a bint Abi Sufyan ibn Harb. His mother was Umayma bint Abd al-Muttalib ibn Hashim. The house of Banu Jahsh was locked up for emigration. Utba ibn Rabi'a, al-Abbas ibn Abd al-Muttalib, and Abu Jahl ibn Hisham ibn al-Mughira passed by it—it is today the house of Aban ibn Uthman at al-Radm ¹²—as they were ascending to the upper part of Mecca. Utba ibn Rabi'a looked at it, its doors flapping empty with no inhabitant. When he saw it like that, he sighed deeply and said: "Every house, though its safety long may last, One day will be overtaken by calamity and grief." Ibn Hisham said: This verse is by Abu Du'ad al-Iyadi in a poem of his. "Al-Hawb" means grief. Ibn Ishaq said: Then Utba ibn Rabi'a said: "The house of Banu Jahsh has become empty of its people!" Abu Jahl said: "Why do you weep over it? It's the house of a nobody, son of a nobody." Ibn Hisham said: "Al-Qull" means the one. Labid ibn Rabi'a said: "Every free-born son, their end is But one, even if they increase in number." Ibn Ishaq said: Then he said: "This is the work of this nephew of mine; he has divided our community, scattered our affairs, and severed ties between us." The residence of Abu Salama ibn Abd al-Asad, Amir ibn Rabi'a, Abd Allah ibn Jahsh, and his brother Abu Ahmad ibn Jahsh was with Mubashshir ibn Abd al-Mundhir ibn Zunbur at Quba' ¹¹, among Banu Amr ibn Awf. Then the Muhajirun ⁴ arrived in groups. Banu Ghanm ibn Dudan were people of Islam; they had all emigrated to Medina with the Messenger of God ¹—their men and women: Abd Allah ibn Jahsh, his brother Abu Ahmad ibn Jahsh, Ukasha ibn Mihsan, Shuja' and Uqba sons of Wahb, and Arad ibn Humayra. Ibn Hisham said: It is also said: Ibn Humayra. Ibn Ishaq said: And Munqidh ibn Nubata, Sa'id ibn Ruqaysh, Muhriz ibn Nadla, Yazid ibn Ruqaysh, Qays ibn Jabir, Amr ibn Mihsan, Malik ibn Amr, Safwan ibn Amr, Thaqf ibn Amr, Rabi'a ibn Aktham, al-Zubayr ibn Ubayd, Tammam ibn Ubayda, Sakhbara ibn Ubayda, and Muhammad ibn Abd Allah ibn Jahsh.

Among their women: Zaynab bint Jahsh, Umm Khabib bint Jahsh, Judhamah bint Jandal, Umm Qays bint Mihsan, Umm Habib bint Thumamah, Aminah bint Ruqaysh, Sakhbarah bint Tamim, and Hamnah bint Jahsh. Abu Ahmad ibn Jahsh ibn Ri'ab said, mentioning the emigration of Banu Asad ibn Khuzaymah from his people to Allah Almighty and to His Messenger, may Allah bless him and grant him peace, and their complete response when called to emigrate: "If Umm Ahmad swore between al-Safa and al-Marwah by Allah, her oath would be true. We are those who were there, then we did not cease in Mecca until its fat became lean. There Ghann ibn Dudan camped and built, and Ghann did not depart, nor did its dwellers become few. To Allah they go, in pairs and singly, and the religion of Allah's Messenger is truly their religion." Abu Ahmad ibn Jahsh also said: "When Umm Ahmad saw me setting out, trusting in Him whom I fear in secret and dread, she said: 'If you must go, then head for the lands, and let Yathrib be far away.' I said to her: 'Rather, Yathrib is our destination today, and whatever the Merciful wills, the servant rides. To Allah is my face, and to the Messenger; whoever turns his face to Allah one day will not be disappointed. How many a sincere friend have we left, and a sincere woman weeping with tears and lamenting. She thinks that our departure from our land is a loss, but we see that rewards are to be sought. I called Banu Ghann to save their blood and for the truth when the path became clear for people. They answered with praise to Allah when a caller called them to the truth, and success came, so they went in full force. We and some companions who abandoned guidance helped against us with weapons and raised a clamor. Like two groups: one guided to the truth, and one punished. They rebelled and wished for a lie, and Satan made them slip from the truth, so they failed and were disappointed. We turned to the words of the Prophet Muhammad, so the guardians of truth among us became good and were purified. They are connected by close wombs to them, but there is no closeness of wombs when we are not brought near. Which nephew of ours after us will feel safe from you? And which in-law after my in-law will you await? You will know one day, when you separate and people's affairs are sorted, which of us is more correct regarding the truth.'" Ibn Hisham said: His words "and let Yathrib be far away" and his words "when we are not brought near" are from other than Ibn Ishaq. Ibn Hisham said: He means by his word "idh" [when], like the saying of Allah Almighty: {When the wrongdoers are standing before their Lord} [Saba': 31]. Abu al-Najm al-'Ijli said: "Then Allah rewarded him for us when He rewarded with Gardens of Eden in the highest and lofty places." The emigration of 'Umar and the story of 'Ayyash and Hisham with him: Ibn Ishaq said: Then 'Umar ibn al-Khattab and 'Ayyash ibn Abi Rabi'ah al-Makhzumi set out until they arrived in Medina. Nafi', the freed slave of 'Abdullah ibn 'Umar, narrated to me from 'Abdullah ibn 'Umar from his father 'Umar ibn al-Khattab, who said: When we wanted to emigrate to Medina, I, 'Ayyash ibn Abi Rabi'ah, and Hisham ibn al-'As ibn Wa'il al-Sahmi appointed a meeting place at al-Tanadib ¹³ from the pool of Banu Ghifar, above Sarif, and we said: Whoever of us does not appear there in the morning has been detained, so let his two companions proceed. He said: I and 'Ayyash ibn Abi Rabi'ah arrived at al-Tanadib in the morning, but Hisham was detained and was put to trial, so he succumbed. When we arrived in Medina, we stayed among Banu 'Amr ibn 'Awf in Quba'. Abu Jahl ibn Hisham and al-Harith ibn Hisham went to 'Ayyash ibn Abi Rabi'ah, who was their cousin and maternal 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, so I said to him: 'O 'Ayyash, by Allah, the people only want to tempt 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, so I will take it.' I said: 'By Allah, you know that I am one of the wealthiest of Quraysh. I will give you half my wealth, but do not go with them.' He refused except to go with them. When he insisted, I said: 'Since you have done what you have done, take this she-camel of mine, for she is a noble, easy-riding camel. Keep to its back, and if you sense any treachery from the people, escape on it.' He set out on it with them. When they were on the road, Abu Jahl said to him: 'O son of 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 both knelt to change mounts. When they were on the ground, they attacked him, bound him, and tied him up. Then they entered Mecca with him and put him to trial, and he succumbed. Ibn Ishaq said: Some of the family of 'Ayyash ibn Abi Rabi'ah narrated to me that when they entered Mecca with him, they brought him in during the day bound, then said: 'O people of Mecca, do this to your foolish ones as we have done to this fool of ours.' 'Umar's letter to Hisham ibn al-'As: Ibn Ishaq said: Nafi' narrated to me from 'Abdullah ibn 'Umar from 'Umar in his hadith, who said: We used to say: 'Allah will not accept from those who succumbed to trial any compensation or ransom, nor repentance—people who knew Allah then returned to disbelief because of a trial that befell them.' He said: They used to say that about themselves. When the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, Allah Almighty revealed concerning them and concerning our saying and their saying about themselves: {Say: O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, He is the Forgiving, the Merciful. And turn in repentance to your Lord and submit to Him before the punishment comes upon you; then you will not be helped. And follow the best of what was revealed to you from your Lord before the punishment comes upon you suddenly while you perceive not.} ¹⁴ 'Umar ibn al-Khattab said: I wrote it with my own hand on a sheet and sent it to Hisham ibn al-'As. Hisham ibn al-'As said: When it came to me, I began to read it in Dhu Tuwa ¹⁵, going up and down 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 revealed concerning us and concerning what we used to say about 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, while he was in Medina. The matter of al-Walid ibn al-Walid with 'Ayyash and Hisham: Ibn Hisham said: Someone I trust narrated to me that the Messenger of Allah, may Allah bless him and grant him peace, said while in Medina: 'Who will handle 'Ayyash ibn Abi Rabi'ah and Hisham ibn al-'As for me?' Al-Walid ibn al-Walid ibn al-Mughirah said: 'I will handle them for you, O Messenger of Allah.' So he set out for 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 roofless house. When evening came, he climbed over to them, then took a Marwah ¹⁶ and placed it under their fetters, then struck them with his sword and cut them off. His sword was called 'Dhu al-Marwah' for that reason. Then he carried them on his 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 is what I have met.' Then he brought them to the Messenger of Allah, may Allah bless him and grant him peace, in Medina. The dwellings of the Emigrants in Medina: Ibn Ishaq said: 'Umar ibn al-Khattab settled when he arrived in Medina, along with those of his family and people who joined him, and his brother Zayd ibn al-Khattab; 'Amr and 'Abdullah, the two sons of Suraqah ibn al-Mu'tamir; Khunays ibn Hudhafah al-Sahmi—who was his son-in-law married to his daughter Hafsah bint 'Umar, and the Messenger of Allah, may Allah bless him and grant him peace, married her after him—; Sa'id ibn Zayd ibn 'Amr ibn Nufayl; Waqid ibn 'Abdullah al-Tamimi, an ally of theirs; Khuwayli ibn Abi Khuwayli; and Malik ibn Abi Khuwayli, two allies of theirs.

Ibn Hisham said: Abu Khawli was from the Banu 'Ijl ibn Lujaym ibn Sa'b ibn 'Ali ibn Bakr ibn Wa'il. Ibn Ishaq said: The four sons of al-Bukayr were Iyas ibn al-Bukayr, 'Aqil ibn al-Bukayr, 'Amir ibn al-Bukayr, and Khalid ibn al-Bukayr. Their allies from Banu Sa'd ibn Layth were with Rifa'a ibn 'Abd al-Mundhir ibn Zanbar among Banu 'Amr ibn 'Awf in Quba'. The house of 'Ayyash ibn Abi Rabi'a was with him [the Prophet] when they arrived in Medina. Then the emigrants followed one after another. Talha ibn 'Ubayd Allah ibn 'Uthman and Suhayb ibn Sinan stayed with Khubayb ibn Isaf, brother of Banu al-Harith ibn al-Khazraj, in al-Sunh ¹⁷. It is also said that Talha ibn 'Ubayd Allah stayed with As'ad ibn Zurara, brother of Banu al-Najjar. Ibn Hisham said: It was related to me from Abu 'Uthman al-Nahdi that he said: It reached me that when Suhayb wanted to emigrate, the disbelievers of Quraysh said to him: "You came to us as a lowly beggar, then your wealth increased among us, and you reached what you reached. Then you want to leave with your wealth and yourself? By Allah, that will not happen." Suhayb said to them: "What do you think if I give you my wealth, will you let me go?" They said: "Yes." He said: "Then I give you my wealth." That reached the Messenger of Allah, may Allah bless him and grant him peace, and he said: "Suhayb has profited; Suhayb has profited." Ibn Ishaq said: Hamza ibn 'Abd al-Muttalib, Zayd ibn Haritha, and Abu Mursad Kannaz ibn Hisn stayed. Ibn Hisham said: It is said: Ibn Husayn and his son Mursad, the Ghaniyyan, allies of Hamza ibn 'Abd al-Muttalib, and Anasa, and Abu Kabsha ¹⁸, the freedmen of the Messenger of Allah, may Allah bless him and grant him peace, stayed with Kulthum ibn Hidm, brother of Banu 'Amr ibn 'Awf in Quba'. It is also said that they stayed with Sa'd ibn Khaythama. It is also said that Hamza ibn 'Abd al-Muttalib stayed with As'ad ibn Zurara, brother of Banu al-Najjar. All of that is said. 'Ubayda ibn al-Harith ibn al-Muttalib, his brother al-Tufayl ibn al-Harith, al-Husayn ibn al-Harith, Mistah ibn Uthatha ibn 'Abbad ibn al-Muttalib, Suwaybit ibn Sa'd ibn Huraymila, brother of Banu 'Abd al-Dar, Tulayb ibn 'Umayr, brother of Banu 'Abd ibn Qusayy, and Khabbab, freedman of 'Utba ibn Ghazwan, stayed with 'Abd Allah ibn Salama, brother of Banu 'Ajlan in Quba'. 'Abd al-Rahman ibn 'Awf and some men from the emigrants stayed with Sa'd ibn al-Rabi', brother of Banu al-Harith ibn al-Khazraj, in the house of Banu al-Harith ibn al-Khazraj. Al-Zubayr ibn al-'Awwam and Abu Sabra ibn Abi Ruhm ibn 'Abd al-'Uzza stayed with Mundhir ibn Muhammad ibn 'Uqba ibn Uhayha ibn al-Julah in al-'Usba, the house of Banu Jahjabi. Mus'ab ibn 'Umayr ibn Hashim, brother of Banu 'Abd al-Dar, stayed with Sa'd ibn Mu'adh ibn al-Nu'man, brother of Banu 'Abd al-Ashhal, in the house of Banu 'Abd al-Ashhal. Abu Hudhayfa ibn 'Utba ibn Rabi'a and Salim, the freedman of Abu Hudhayfa, stayed. Ibn Hisham said: Salim, the freedman of Abu Hudhayfa, was a sa'iba ¹⁹ of Thubayta bint Ya'ar ibn Zayd ibn 'Ubayd ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf ibn Malik ibn al-Aws. She set him free as a sa'iba, and he attached himself to Abu Hudhayfa ibn 'Utba ibn Rabi'a, who adopted him. So he was called Salim, the freedman of Abu Hudhayfa. It is also said that Thubayta bint Ya'ar was the wife of Abu Hudhayfa ibn 'Utba, and she freed Salim as a sa'iba. So he was called Salim, the freedman of Abu Hudhayfa. The house of 'Utba ibn Ghazwan: Ibn Ishaq said: 'Utba ibn Ghazwan ibn Jabir stayed with 'Abbad ibn Bishr ibn Waqsh, brother of Banu 'Abd al-Ashhal, in the house of 'Abd al-Ashhal. 'Uthman ibn 'Affan stayed with Aws ibn Thabit ibn al-Mundhir, brother of Hassan ibn Thabit, in the house of Banu al-Najjar. For that reason, Hassan loved 'Uthman and wept for him when he was killed. It was said that the unmarried emigrants stayed with Sa'd ibn Khaythama, because he was unmarried. Allah knows best which of that was the case. The Hijra of the Messenger, may Allah bless him and grant him peace: The Messenger of Allah, may Allah bless him and grant him peace, stayed in Mecca after his companions among the emigrants, waiting for permission to emigrate. None of the emigrants remained with him in Mecca except those who were detained or persecuted, except 'Ali ibn Abi Talib and Abu Bakr ibn Abi Quhafa al-Siddiq, may Allah be pleased with them. Abu Bakr often asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to emigrate, and the Messenger of Allah, may Allah bless him and grant him peace, would say to him: "Do not be hasty; perhaps Allah will give you a companion." So Abu Bakr hoped that he would be that companion. Quraysh consult about his affair, peace be upon him: Ibn Ishaq said: When Quraysh saw that the Messenger of Allah, may Allah bless him and grant him peace, had gained followers and companions from other than them in a land other than their own, and they saw the departure of his companions among the emigrants to them, they knew that they had settled in a land and obtained protection from them. So they feared the departure of the Messenger of Allah, may Allah bless him and grant him peace, to them, and they knew that he had resolved to fight them. So they gathered for him in the House of Assembly ²⁰, which was the house of Qusayy ibn Kilab, in which Quraysh would not decide any matter except there, consulting about what to do concerning the affair of the Messenger of Allah, may Allah bless him and grant him peace, when they feared him. Ibn Ishaq said: One whom I do not suspect from our companions narrated to me, from Ibn Abi Najih, from Mujahid ibn Jubayr Abu al-Hajjaj, and others whom I do not suspect, from 'Abd Allah ibn 'Abbas, may Allah be pleased with them both, who said: When they resolved to do that and agreed to enter the House of Assembly to consult about the affair of the Messenger of Allah, may Allah bless him and grant him peace, they went in the morning of the day they had agreed upon. That day was called the Day of Mercy. Iblis ²¹ confronted them in the form of a venerable old man, wearing a cloak ²². He stood at the door of the house. When they saw him standing at its door, they said: "Who is the old man?" He said: "An old man from Najd ²³ who heard of what you have agreed upon, so he attended with you to hear what you say, and perhaps he will not deprive you of his opinion and advice." They said: "Yes, enter with them." The nobles of Quraysh had gathered in it: from Banu 'Abd Shams: 'Utba ibn Rabi'a, Shayba ibn Rabi'a, and Abu Sufyan ibn Harb; from Banu Nawfal ibn 'Abd Manaf: Tu'ayma ibn 'Adi, Jubayr ibn Mut'im, and al-Harith ibn 'Amir ibn Nawfal; from Banu 'Abd al-Dar ibn Qusayy: al-Nadr ibn al-Harith ibn Kalada; from Banu Asad ibn 'Abd al-'Uzza: Abu al-Bakhtari ibn Hisham, Zam'a ibn al-Aswad ibn al-Muttalib, and Hakim ibn Hizam; from Banu Makhzum: Abu Jahl ibn Hisham; from Banu Sahm: Nubayh and Munabbih, the sons of al-Hajjaj; from Banu Jumah: Umayya ibn Khalaf; and others with them from those who are not counted among Quraysh. Some of them said to others: "This man's affair has been as you have seen. By Allah, we do not feel safe from him attacking us with those who have followed him from other than us. So agree on an opinion concerning him." They consulted, then one of them said: "Imprison him in chains and lock a door on him, then wait for him to be afflicted by what befell his likes among the poets before him, Zuhayr and al-Nabigha and those who passed away from them, of death, until what befell them befalls him." The Najdi old man said: "No, by Allah, this is not a good opinion for you. By Allah, if you imprison him as you say, his affair will come out from behind the door you have locked against him to his companions, and they will soon attack you, take him from your hands, and then outnumber you with him until they overcome your affair. This is not a good opinion for you. Consider something else." So they consulted. Then they said...

One of them said: "Let us expel him from among us, banish him from our land. When he is removed from us, by Allah, we care not where he goes or where he falls, as long as he is gone from us and we are rid of him. Then we can set our affairs in order and be as we were." The Najdi shaykh ²⁴ said: "No, by Allah, this is not a good opinion for you. Have you not seen the beauty of his speech, the sweetness of his words, and how he prevails over men's hearts with what he brings? By Allah, if you do that, you cannot be safe from him settling with a tribe of Arabs, overcoming them with his words and speech until they follow him, then he will march with them against you, trample you in your own land, seize your authority from your hands, and do with you as he wills. Devise another plan concerning him." Abu Jahl ibn Hisham said: "By Allah, I have an opinion concerning him that I do not see you have yet hit upon." They said: "What is it, O Abu al-Hakam?" He said: "I think we should take from every tribe a strong, young, well-born, middle-ranking youth, then give each of them a sharp sword, and let them strike him all together as one man, killing him. Thus we will be rid of him. For if they do that, his blood will be divided among all the tribes, and the Banu Abd Manaf ²⁵ will not be able to wage war against all their people. They will accept blood money from us, and we will pay it." The Najdi shaykh said: "The man's word is final; this is the only opinion." So the people dispersed, agreed on that plan. His appointment of Ali ²⁶: Then Gabriel ²⁷, peace be upon him, came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "Do not spend this night on your bed where you usually sleep." When it was nightfall, they gathered at his door, watching for when he would sleep so they could attack him. When the Messenger of Allah, may Allah bless him and grant him peace, saw their position, he said to Ali ibn Abi Talib: "Sleep on my bed and wrap yourself in this green Hadrami ²⁸ cloak of mine. Sleep in it, for nothing you dislike from them will reach you." The Messenger of Allah, may Allah bless him and grant him peace, used to sleep in that cloak when he slept. Ibn Ishaq said: Yazid ibn Ziyad narrated to me from Muhammad ibn Ka'b al-Qurazi: When they gathered against him, among them Abu Jahl ibn Hisham, he said while they were at his door: "Muhammad claims that if you follow him in his affair, you will be kings of the Arabs and non-Arabs, then after your death you will be resurrected and given gardens like the gardens of Jordan ²⁹; and if you do not, he will slaughter you, then after your death you will be resurrected and cast into a fire to burn." Then the Messenger of Allah, may Allah bless him and grant him peace, came out to them, took a handful of dust in his hand, and said: "I say that, and you are one of them." Allah, the Exalted, took away their sight from him, so they could not see him. He began to sprinkle that dust on their heads while reciting these verses from Ya Sin ³⁰: "Ya Sin. By the Wise Qur'an. Indeed, you are among the messengers, on a straight path. The revelation of the Mighty, the Merciful..." until His saying: "So We have put a cover over them, so they do not see" [Ya Sin: 9]. The Messenger of Allah, may Allah bless him and grant him peace, finished these verses, and there was not a man among them on whose head he had not placed dust. Then he went off wherever he intended. Someone who had not been with them came and said: "What are you waiting for here?" They said: "Muhammad." He said: "May Allah disappoint you! By Allah, Muhammad has come out to you, and he did not leave a single man among you without placing dust on his head, and he went about his business. Do you not see what is on you?" Each man put his hand on his head and found dust on it. Then they looked and saw Ali on the bed, wrapped in the cloak of the Messenger of Allah, may Allah bless him and grant him peace. They said: "By Allah, this is Muhammad asleep, wearing his cloak." They remained like that until morning. Then Ali, may Allah be pleased with him, rose from the bed, and they said: "By Allah, the one who told us was truthful." What was revealed concerning the polytheists' lying in wait for the Prophet: Ibn Ishaq said: Among what Allah, the Mighty and Majestic, revealed from the Qur'an on that day and concerning what they had agreed upon: "And [remember] when those who disbelieved plotted against you to restrain you or kill you or evict you. They plot, and Allah plots, and Allah is the best of plotters" [Al-Anfal: 30]. And the saying of Allah, the Mighty and Majestic: "Or do they say, 'He is a poet, for whom we await a calamity of time'? Say, 'Wait, for I am with you among those who wait'" [At-Tur: 30-31]. Ibn Hisham said: Al-Manun ³¹ is death. Rayb al-Manun is what befalls and occurs from it. Abu Dhu'ayb al-Hudhali said: "Do you grieve from al-Manun and its vicissitudes? / Time does not appease the impatient." This verse is from a poem of his. Ibn Ishaq said: Then Allah, the Exalted, permitted His Prophet, may Allah bless him and grant him peace, to emigrate. Abu Bakr hopes for companionship: Ibn Ishaq said: Abu Bakr, may Allah be pleased with him, was a wealthy man. When he asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to emigrate, the Messenger of Allah, may Allah bless him and grant him peace, said to him: "Do not be hasty; perhaps Allah will give you a companion." Abu Bakr hoped that the Messenger of Allah, may Allah bless him and grant him peace, meant himself when he said that. So he bought two riding camels and kept them in his house, feeding them in preparation for that. The story of the emigration to Medina: Ibn Ishaq said: One whom I do not suspect narrated to me from Urwa ibn al-Zubayr, from Aisha, the Mother of the Believers ³², that she said: The Messenger of Allah, may Allah bless him and grant him peace, never failed to come to Abu Bakr's house at one of the two ends of the day, either morning or evening. Until the day when permission was given to the Messenger of Allah, may Allah bless him and grant him peace, to emigrate and leave Mecca from among his people. The Messenger of Allah, may Allah bless him and grant him peace, came to us at midday, at an hour when he did not usually come. She said: When Abu Bakr saw him, he said: "The Messenger of Allah, may Allah bless him and grant him peace, has only come at this hour for some urgent matter." She said: When he entered, Abu Bakr moved aside from his seat for him. The Messenger of Allah, may Allah bless him and grant him peace, sat down, and there was no one with Abu Bakr except me and my sister Asma bint Abi Bakr. The Messenger of Allah, may Allah bless him and grant him peace, said: "Send away those who are with you." Abu Bakr said: "O Messenger of Allah, they are only my two daughters. What is the matter? May my father and mother be your ransom!" He said: "Allah has given me permission to leave and emigrate." She said: Abu Bakr said: "Companionship, O Messenger of Allah?" He said: "Companionship." She said: By Allah, I had never before that day known anyone to weep from joy until I saw Abu Bakr weeping that day. Then he said: "O Prophet of Allah, these two riding camels I have prepared for this." So they hired Abdullah ibn Urayqit ³³—a man from Banu al-Du'il ibn Bakr, whose mother was from Banu Sahm ibn Amr, and he was a polytheist—to guide them on the way. They gave him their two riding camels, and he kept them with him, tending them until their appointed time.

Ibn Ishaq said: According to what has reached me, no one knew of the Messenger of God's ³⁴ departure when he left, except 'Ali ibn Abi Talib, Abu Bakr al-Siddiq, and the family of Abu Bakr. As for 'Ali, the Messenger of God, peace be upon him, informed him of his departure, according to what has reached me, and ordered him to stay behind in Mecca after him, to return the deposits ³⁵ that people had with the Messenger of God. The Messenger of God, peace be upon him, had no one in Mecca with whom anything was entrusted for safekeeping except that he placed it with him, because of his known truthfulness and trustworthiness, peace be upon him. In the Cave: Ibn Ishaq said: When the Messenger of God, peace be upon him, resolved to leave, he went to Abu Bakr ibn Abi Quhafa, and they left through a small door ³⁶ of Abu Bakr's at the back of his house, then they headed to a cave in Thawr ³⁷—a mountain at the lower part of Mecca—and entered it. Abu Bakr ordered his son 'Abdullah ibn Abi Bakr to listen to what the people were saying about them during the day, then to come to them in the evening with the news of that day. He ordered his freedman 'Amir ibn Fuhayra to pasture his sheep during the day, then to bring them back to them in the evening at the cave. Asma' bint Abi Bakr would bring them food in the evening that would sustain them. Ibn Hisham said: Some scholars told me that al-Hasan ibn Abi al-Hasan al-Basri said: The Messenger of God, peace be upon him, and Abu Bakr reached the cave at night. Abu Bakr, may God be pleased with him, entered before the Messenger of God, peace be upon him, and felt around the cave to see if there was a wild beast or snake, protecting the Messenger of God, peace be upon him, with his own life. Who Took Care of the Prophet's Affairs in the Cave: Ibn Ishaq said: The Messenger of God, peace be upon him, stayed in the cave for three nights, with Abu Bakr with him. Quraysh, when they missed him, offered a reward of one hundred camels for anyone who would bring him back to them. 'Abdullah ibn Abi Bakr would spend the day with Quraysh, listening to their consultations and what they said about the Messenger of God and Abu Bakr. Then he would come to them in the evening and inform them of the news. 'Amir ibn Fuhayra, the freedman of Abu Bakr, may God be pleased with him, would pasture his sheep among the shepherds of Mecca. When evening came, he would bring Abu Bakr's sheep back to them, and they would milk and slaughter. When 'Abdullah ibn Abi Bakr left them in the morning to go to Mecca, 'Amir ibn Fuhayra would follow his tracks with the sheep to obliterate them. After three nights had passed and the people had calmed down concerning them, the man they had hired with their two camels and his own camel came to them, and Asma' bint Abi Bakr, may God be pleased with her, brought them their provision bag ³⁸. She forgot to put a cord ³⁹ on it. When they set out, she went to hang the bag, but it had no cord, so she untied her waistband ⁴⁰ and made it a cord, then hung the bag with it. Reason for Asma' Being Called "She of the Waistband": Thus Asma' bint Abi Bakr was called "She of the Waistband" because of that. Ibn Hisham said: I heard more than one scholar say: "She of the Two Waistbands," and its explanation is that when she wanted to hang the provision bag, she split her waistband into two: she hung the bag with one and tied the other around her waist. The Prophet's Riding Camel: Ibn Ishaq said: When Abu Bakr, may God be pleased with him, brought the two riding camels ⁴¹ to the Messenger of God, peace be upon him, he presented the better one to him, then said: "Ride, may my father and mother be your ransom." The Messenger of God, peace be upon him, said: "I will not ride a camel that is not mine." He said: "Then it is yours, O Messenger of God, may my father and mother be your ransom." He said: "No, but what was the price you bought it for?" He said: "Such and such." He said: "I have taken it for that price." He said: "It is yours, O Messenger of God." So they rode and set off, and Abu Bakr al-Siddiq, may God be pleased with him, seated his freedman 'Amir ibn Fuhayra behind him to serve them on the way. Abu Jahl Strikes Asma': Ibn Ishaq said: I was told by Asma' bint Abi Bakr that she said: When the Messenger of God, peace be upon him, and Abu Bakr, may God be pleased with him, left, a group of Quraysh came to us, among them Abu Jahl ibn Hisham. They stopped at Abu Bakr's door, and I came out to them. They said: "Where is your father, O daughter of Abu Bakr?" She said: I said: "I do not know, by God, where my father is." She said: Then Abu Jahl raised his hand—he was foul and wicked—and slapped my cheek so hard that he knocked out my earring. The Jinn Who Sang of His Arrival: She said: Then they left. We stayed three nights, not knowing where the Messenger of God, peace be upon him, had gone, until a jinn ⁴² came from the lower part of Mecca, singing verses of poetry in the manner of Arab song. People followed him, hearing his voice but not seeing him, until he left from the upper part of Mecca, saying: "May God, the Lord of mankind, reward with the best of His reward / Two companions who alighted at the two tents of Umm Ma'bad. They descended in the open land, then set off in the afternoon / So successful is he who becomes the companion of Muhammad. Congratulations to the Banu Ka'b for the place of their young woman / And her sitting place is an ambush for the believers." Lineage of Umm Ma'bad: Ibn Hisham said: Umm Ma'bad was the daughter of Ka'b, a woman from the Banu Ka'b of Khuza'a. His words "alighted at the two tents" and "they descended in the open land, then set off in the afternoon" are from other than Ibn Ishaq. Ibn Ishaq said: Asma' bint Abi Bakr, may God be pleased with them both, said: When we heard his words, we knew where the Messenger of God, peace be upon him, was headed, and that his direction was toward Medina. They were four: the Messenger of God, peace be upon him, Abu Bakr al-Siddiq, may God be pleased with him, 'Amir ibn Fuhayra, the freedman of Abu Bakr, and 'Abdullah ibn Arqat, their guide. Ibn Hisham said: It is also said: 'Abdullah ibn Urayqit. The Situation of Abu Bakr's Family After the Hijra: Ibn Ishaq said: Yahya ibn 'Abbad ibn 'Abdullah ibn al-Zubayr told me that his father 'Abbad told him from his grandmother Asma' bint Abi Bakr, she said: When the Messenger of God, peace be upon him, left, and Abu Bakr left with him, Abu Bakr took all his wealth with him, amounting to five thousand or six thousand dirhams. She said: My grandfather Abu Quhafa, who had lost his sight, came to us and said: "By God, I think he has left you destitute with his wealth and himself." She said: I said: "No, father! He has left us much good." She said: So I took some stones and placed them in a niche ⁴³ in the house where my father used to keep his money, then I covered them with a cloth, then I took his hand and said: "Father, put your hand on this money." She said: He put his hand on it and said: "No harm, if he has left you this, then he has done well, and this is sufficient for you." By God, he had not left us anything, but I wanted to calm the old man with that.

Suraqa ibn Malik: Ibn Ishaq said: Al-Zuhri narrated to me that 'Abd al-Rahman ibn Malik ibn Ju'shum narrated from his father, from his uncle Suraqa ibn Malik ibn Ju'shum, who said: When the Messenger of God ⁴⁴ set out from Mecca emigrating 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 us came and stopped before us, saying: By God, I have just seen three riders passing by me; I think they are Muhammad and his companions. He said: I gestured to him with my eye to be quiet, then said: They are only the sons of so-and-so seeking a lost animal of theirs. He said: Perhaps, then he fell silent. He said: Then I waited a little, then got up and entered my house, then ordered my horse to be brought and it was led to me in the valley bottom, and ordered my weapons to be brought out from behind my chamber. Then I took my divination arrows ⁴⁵ which I used to cast lots, then set out. I put on my armor, then brought out my arrows and cast lots with them, and the arrow I disliked came out: "He will not be harmed." He said: I had hoped to bring him back to Quraysh and take the hundred camels. He said: So I rode in pursuit of him. While my horse was galloping with me, it stumbled and I fell off. He said: I said: What is this? Then I brought out my arrows and cast lots with them, and the arrow I disliked came out: "He will not be harmed." He said: But I insisted on following him. So I rode in pursuit of him. While my horse was galloping with me, it stumbled and I fell off. He said: I said: What is this? Then I brought out my arrows and cast lots with them, and the arrow I disliked came out: "He will not be harmed." He said: But I insisted on following him. So I rode in pursuit of him. When the group appeared to me and I saw them, my horse stumbled, its forelegs sank into the ground, and I fell off. Then it pulled its forelegs out of the ground, and smoke like a whirlwind followed them. He said: When I saw that, I knew that he was protected from me and that he would prevail. He said: So I called out to the group: I am Suraqa ibn Ju'shum; look at me, let me speak to you. By God, I will not harm you, nor will anything you dislike come to you from me. He said: The Messenger of God said to Abu Bakr: "Say to him: What do you seek from us?" He said: So Abu Bakr said that. He said: I said: Write for me a document that will be a sign between me and you. He said: "Write for him, O Abu Bakr." He said: So he wrote for me a document on a bone, or a piece of parchment, or a potsherd, then threw it to me. I took it and placed it in my quiver, then returned. I kept silent and did not mention anything of what had happened until the conquest of Mecca by the Messenger of God, and he had finished with Hunayn and al-Ta'if. Then I went out with the document to meet him, and I met him at al-Ji'ranah. He said: I entered among a troop of cavalry of the Ansar ⁴⁶. He said: They started prodding me with spears and saying: Away! What do you want? He said: I approached the Messenger of God while he was on his she-camel. By God, it is as if I am looking at his leg in the stirrup, like a date-stalk. He said: I raised my hand with the document, then said: O Messenger of God, this is your document; I am Suraqa ibn Ju'shum. He said: The Messenger of God said: "A day of fulfillment and piety; come near." He said: So I approached him and embraced Islam. Then I remembered something to ask the Messenger of God about, but I do not recall it except that I said: O Messenger of God, stray camels come to my watering troughs, and I have filled them for my 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 drove my sadaqa ⁴⁷ to the Messenger of God. Ibn Hisham said: 'Abd al-Rahman ibn al-Harith ibn Malik ibn Ju'shum. The Route of the Hijra: Ibn Ishaq said: When their guide 'Abdullah ibn Urayqit set out with them, he took them along the lower part of Mecca, then proceeded with them along the coast until he intersected the road below 'Usfan, then took them along the lower part of Amaj, then passed with them until he intersected the road after passing Qudayd, then passed with them from that place, taking them through al-Kharrar, then through Thaniyyat al-Marra, then through Liqfa. Ibn Hisham said: It is also said: Lefta. Ma'qil ibn Khuwaylid al-Hudhali said: "A stranger, a milk-giver from the people of Left, for a tribe between Athla and al-Niham." Ibn Ishaq said: Then he passed with them through Madlajat Liqf, then took them through the interior of Madlajat Mahajj—and it is said: Mijaj, according to Ibn Hisham—then took them through Marjih Mahaj, then took them through the interior of Marjih from Dhu al-Ghadawayn—Ibn Hisham said: It is also said: al-'Udayn—then through Dhu Kashr, then took them along al-Jadajid, then along al-Ajrad, then took them through Dhu Salam from the interior of A'da' Madlajat Ti'hin, then along al-'Ababid; Ibn Hisham said: It is also said: al-'Ababib; and it is said: al-'Ithyana, meaning al-'Ababib. Ibn Ishaq said: Then he passed with them through al-Fajjah, and it is said: al-Qahhah, according to Ibn Hisham. Ibn Hisham said: Then he descended with them to al-'Arj, and some of their mounts lagged behind, so a man from Aslam, called Aws ibn Hujr, carried the Messenger of God on his camel—called Ibn al-Rada'—to Medina, and sent with him his slave, called Mas'ud ibn Hunayda. Then their guide set out with them from al-'Arj and took them through Thaniyyat al-'A'ir, to the right of Rakuba—and it is said: Thaniyyat al-Gha'ir, according to Ibn Hisham—until he descended with them to Ri'm, then brought them to Quba', to the Banu 'Amr ibn 'Awf, on Monday, the twelfth night of the month of Rabi' al-Awwal, when the forenoon had become intense and the sun was about to become level. His Arrival at Quba': Ibn Ishaq said: Muhammad ibn Ja'far ibn al-Zubayr narrated to me from 'Urwa ibn al-Zubayr, from 'Abd al-Rahman ibn 'Uwaymir ibn Sa'ida, who said: Men from my people, among the companions of the Messenger of God, narrated to me: When we heard of the departure of the Messenger of God from Mecca and awaited his arrival, we used to go out after praying the dawn prayer to the outskirts of our lava plain ⁴⁸ to wait for the Messenger of God. By God, we would not leave until the sun overcame us with its heat, and when we could find no shade, we would enter (our houses). That was during hot days. When the day came on which the Messenger of God arrived, we sat as we used to sit, until when no shade remained, we entered our houses. The Messenger of God arrived when we had entered the houses. The first to see him was a Jewish man who had seen what we were doing and that we were awaiting the arrival of the Messenger of God. He shouted at the top of his voice: O Banu Qayl ⁴⁹, this is your grandfather who has come! He said: So we went out to the Messenger of God while he was in the shade of a palm tree, with Abu Bakr, may God be pleased with him, who was of similar age. Most of us had not seen the Messenger of God before that, and the people crowded around him, not recognizing him from Abu Bakr, until the shade moved away from the Messenger of God. Then Abu Bakr stood up and shaded him with his cloak, and we recognized him at that point.

Ibn Ishaq said: The Messenger of Allah (peace and blessings be upon him) – according to what they relate – alighted upon Kulthum ibn Hidm, of the Banu Amr ibn Awf, then one of the Banu Ubayd. And it is said: Rather, he alighted upon Sa'd ibn Khaythama. And those who relate that he alighted upon Kulthum ibn Hidm say: When the Messenger of Allah (peace and blessings be upon him) left the dwelling of Kulthum ibn Hidm, the people would sit in the house of Sa'd ibn Khaythama. That was because he was a bachelor, having no family, and the dwelling of the bachelors among the Companions of the Messenger of Allah (peace and blessings be upon him) from the Emigrants (al-Muhajirun) was there. Hence it is said that he alighted upon Sa'd ibn Khaythama, and the house of Sa'd ibn Khaythama was called the House of the Bachelors. And Allah knows best which of that was the case; we have heard both. And Abu Bakr al-Siddiq (may Allah be pleased with him) alighted upon Khubayb ibn Isaf, one of the Banu al-Harith ibn al-Khazraj, in al-Sunh. And a speaker says: His dwelling was upon Kharija ibn Zayd ibn Abi Zuhayr, of the Banu al-Harith ibn al-Khazraj. And Ali ibn Abi Talib (peace be upon him) remained in Mecca for three nights and their days, until he delivered on behalf of the Messenger of Allah (peace and blessings be upon him) the trusts (al-wada'i') that were with him for the people. When he had finished them, he joined the Messenger of Allah (peace and blessings be upon him) and alighted with him upon Kulthum ibn Hidm. And Ali ibn Abi Talib's stay in Quba' was only for a night or two. He said: There was in Quba' a Muslim woman who had no husband. He said: I saw a man coming to her in the middle of the night, knocking on her door, and she would come out to him, and he would give her something he had with him, and she would take it. He said: I became suspicious of his matter, and I said to her: "O handmaid of Allah, who is this man who knocks on your door every night, and you come out to him, and he gives you something—I do not know what it is—while you are a Muslim woman with no husband?" She said: "This is Sahl ibn Hunayf ibn Wahib. He knows that I am a woman with no one, so when evening comes, he attacks the idols of his people, breaks them, then brings them to me and says: 'Use this as firewood.'" And Ali (may Allah be pleased with him) used to relate that about the matter of Sahl ibn Hunayf until he (Sahl) died in his presence in Iraq. Ibn Ishaq said: And Hind ibn Sa'd ibn Sahl ibn Hunayf (may Allah be pleased with him) narrated this to me from the hadith of Ali (may Allah be pleased with him). **The Mosque of Quba'**: Ibn Ishaq said: So the Messenger of Allah (peace and blessings be upon him) stayed in Quba', among the Banu Amr ibn Awf, on Monday, Tuesday, Wednesday, and Thursday, and he founded his mosque. **The Departure of the Messenger from Quba' and His Going to Medina**: Then Allah brought him out from among them on Friday, and the Banu Amr ibn Awf claim that he stayed among them longer than that—Allah knows best which of that was the case. Then Friday overtook the Messenger of Allah (peace and blessings be upon him) among the Banu Salim ibn Awf, and he prayed it in the mosque that is in the bottom of the valley, the valley of Ranuna', and that was the first Friday he prayed in Medina. **The Interception of the Tribes for Him to Alight Among Them**: Then 'Itban ibn Malik and 'Abbas ibn 'Ubada ibn Nadla came to him, along with men from the Banu Salim ibn Awf, and they said: "O Messenger of Allah, stay with us, for we have numbers, equipment, and protection." He said: "Leave her way, for she is commanded," referring to his she-camel. So they left her way, and she went on until, when she came opposite the house of the Banu Bayada, Ziyad ibn Labid and Farwa ibn 'Amr met him, along with men from the Banu Bayada, and they said: "O Messenger of Allah, come to us, to numbers, equipment, and protection." He said: "Leave her way, for she is commanded." So they left her way. She went on until, when she passed by the house of the Banu Sa'ida, Sa'd ibn 'Ubada and al-Mundhir ibn 'Amr intercepted him, along with men from the Banu Sa'ida, and they said: "O Messenger of Allah, come to us, to numbers, equipment, and protection." He said: "Leave her way, for she is commanded." So they left her way, and she went on. Until, when she came opposite the house of the Banu al-Harith ibn al-Khazraj, Sa'd ibn al-Rabi', Kharija ibn Zayd, and 'Abdullah ibn Rawaha intercepted him, along with men from the Banu al-Harith ibn al-Khazraj, and they said: "O Messenger of Allah, come to us, to numbers, equipment, and protection." He said: "Leave her way, for she is commanded." So they left her way, and she went on. Until, when she passed by the house of the Banu 'Adi ibn al-Najjar—and they were his maternal uncles on his mother's side; the mother of 'Abd al-Muttalib, Salma bint 'Amr, was one of their women—Salit ibn Qays and Abu Salit, Usayra ibn Abi Kharija, intercepted him, along with men from the Banu 'Adi ibn al-Najjar, and they said: "O Messenger of Allah, come to your maternal uncles, to numbers, equipment, and protection." He said: "Leave her way, for she is commanded." So they left her way, and she went on. **The Kneeling Place of the She-Camel**: Until, when she came to the house of the Banu Malik ibn al-Najjar, she knelt at the door of his mosque (peace and blessings be upon him)—and at that time it was a date-drying yard (mirbad) belonging to two orphan boys from the Banu al-Najjar, then from the Banu Malik ibn al-Najjar, who were under the guardianship of Mu'adh ibn 'Afra', Sahl and Suhayl, the two sons of 'Amr. When she knelt, while the Messenger of Allah (peace and blessings be upon him) was on her, he did not dismount, but remained still. She went on a short distance, while the Messenger of Allah (peace and blessings be upon him) had let her reins loose, not pulling her back with them. Then she turned back behind her, returned to her first kneeling place, and knelt there. Then she stirred, grumbled (razamat), and laid down her neck (alqat bijiraniha). So the Messenger of Allah (peace and blessings be upon him) dismounted from her. Abu Ayyub Khalid ibn Zayd took his saddle, placed it in his house, and the Messenger of Allah (peace and blessings be upon him) alighted upon him. He asked about the date-drying yard (al-mirbad): "Whose is it?" Mu'adh ibn 'Afra' said to him: "It is, O Messenger of Allah, for Sahl and Suhayl, the two sons of 'Amr, and they are two orphans under my guardianship, and I will satisfy them regarding it. So take it as a mosque." **The Mosque of Medina**: He said: So the Messenger of Allah (peace and blessings be upon him) ordered that it be built as a mosque. And the Messenger of Allah (peace and blessings be upon him) alighted upon Abu Ayyub until he built his mosque and his dwellings. The Messenger of Allah (peace and blessings be upon him) worked on it to encourage the Muslims to work on it, so the Emigrants (al-Muhajirun) and the Helpers (al-Ansar) worked on it and labored in it. A speaker among the Muslims said: "If we sit while the Prophet works, that would be misguided work from us." And the Muslims chanted, while building it, saying: "There is no life but the life of the Hereafter. O Allah, have mercy on the Helpers (al-Ansar) and the Emigrants (al-Muhajirah)." Ibn Hisham said: This is speech, not rajaz meter. Ibn Ishaq said: So the Messenger of Allah (peace and blessings be upon him) said: "There is no life but the life of the Hereafter. O Allah, have mercy on the Emigrants (al-Muhajirin) and the Helpers (al-Ansar)." **'Ammar and the Aggressive Party (al-Fi'ah al-Baghiyah)**: He said: Then 'Ammar ibn Yasir entered, and they had burdened him heavily with bricks (al-labin). He said: "O Messenger of Allah, they have killed me! They load upon me what they do not carry." Umm Salama, the wife of the Prophet (peace and blessings be upon him), said: I saw the Messenger of Allah (peace and blessings be upon him) brushing his abundant hair (wafratahu) with his hand—and he was a man with curly hair—while he was saying: "Woe to the son of Sumayya! They are not the ones who will kill you. Only the aggressive party (al-fi'ah al-baghiyah) will kill you." And Ali ibn Abi Talib (may Allah be pleased with him) chanted that day: "Not equal is he who builds mosques, laboring in them standing and sitting." Ibn Hisham said: I asked more than one of the scholars of poetry about this rajaz, and they said: It has reached us that Ali ibn Abi Talib chanted it, so it is not known whether he is its composer or someone else. Ibn Ishaq said: So 'Ammar ibn Yasir took it and began to chant it. Ibn Hisham said: When he repeated it much, a man among the Companions of the Messenger of Allah (peace and blessings be upon him) thought that he was alluding to him, according to what Ziyad ibn 'Abdullah al-Bakka'i narrated to us from Ibn Ishaq—and Ibn Ishaq named the man.

Ibn Ishaq said: He said, "I have heard what you say since today, O son of Sumayya. By Allah, I think I will bring this staff to your nose." He had a staff in his hand. The Messenger of Allah ⁵⁰ became angry and said, "What is wrong with them and 'Ammar? He calls them to Paradise, and they call him to Hellfire. Indeed, 'Ammar is the skin between my eyes and my nose. When a man reaches that state and is not spared, then avoid him." Ibn Hisham said: Sufyan ibn 'Uyayna narrated from Zakariyya, from al-Sha'bi, who said: The first to build a mosque was 'Ammar ibn Yasir ⁵¹. The Prophet stays in Abu Ayyub's house: Ibn Ishaq said: The Messenger of Allah stayed in the house of Abu Ayyub until his mosque and dwellings were built for him ⁵². Then he moved to his dwellings from the house of Abu Ayyub, may Allah have mercy on him and be pleased with him. Ibn Ishaq said: Yazid ibn Abi Habib narrated to me from Marthad ibn 'Abd Allah al-Yazani from Abu Ruhm al-Sama'i, who said: Abu Ayyub narrated to me: When the Messenger of Allah stayed in my house, he stayed on the lower floor, while I and Umm Ayyub were on the upper floor. I said to him, "O Prophet of Allah, may my father and mother be sacrificed for you, I dislike and find it great that I should be above you while you are below me. So you go up and be on the upper floor, and we will go down and be on the lower floor." He said, "O Abu Ayyub, it is more convenient for us and for those who visit us that we be on the lower floor of the house." He said: So the Messenger of Allah was on the lower floor, and we were above him in the dwelling. Then a water skin of ours broke ⁵³. I and Umm Ayyub got up with a velvet cloth of ours—we had no other blanket—to soak up the water, fearing that something might drip onto the Messenger of Allah and harm him. He said: We used to prepare dinner for him, then send it to him. When he returned the leftovers to us, I and Umm Ayyub would seek the place of his hand and eat from it, seeking blessing thereby. Until one night we sent him his dinner, having put onion or garlic in it. The Messenger of Allah returned it, and I did not see any trace of his hand on it. He said: I came to him alarmed and said, "O Messenger of Allah, may my father and mother be sacrificed for you, you returned your dinner, and I did not see the place of your hand on it. When you used to return it to us, I and Umm Ayyub would seek the place of your hand, seeking blessing thereby." He said, "I found the smell of this plant ⁵⁴, and I am a man who converses privately ⁵⁵. As for you, eat it." So we ate it, and we did not prepare that plant for him after that. Ibn Ishaq said: The emigrants ⁵⁶ joined the Messenger of Allah, and none of them remained in Mecca except those who were seduced or imprisoned. No family of the Meccan emigrants left with their families and wealth for Allah and His Messenger except specific households: the Banu Maz'un of Banu Jumah, the Banu Jahsh ibn Ri'ab, allies of Banu Umayya, and the Banu al-Bukayr of Banu Sa'd ibn Layth, allies of Banu 'Adi ibn Ka'b. Their houses in Mecca were closed due to emigration, with no inhabitant. Abu Sufyan seizes the house of Banu Jahsh: When the Banu Jahsh ibn Ri'ab left their house, Abu Sufyan ibn Harb seized it and sold it to 'Amr ibn 'Alqama, a brother of Banu 'Amir ibn Lu'ayy. When the Banu Jahsh heard what Abu Sufyan had done with their house, 'Abd Allah ibn Jahsh mentioned it to the Messenger of Allah. The Messenger of Allah said to him, "Are you not satisfied, O 'Abd Allah, that Allah will give you a house better than it in Paradise?" He said, "Yes." He said, "That is for you." When the Messenger of Allah conquered Mecca, Abu Ahmad spoke to him about their house, but the Messenger of Allah delayed answering him. The people said to Abu Ahmad, "O Abu Ahmad, the Messenger of Allah dislikes that you should reclaim any of your property that was taken from you for the sake of Allah." So he stopped speaking to the Messenger of Allah and said to Abu Sufyan: "Inform Abu Sufyan about a matter whose consequences are regret. The house of your cousin you sold to pay off your debts. And your ally, by Allah, the Lord of people, is earnest in his oath. Take it, take it—you have been collared with the collar of a dove ⁵⁷." Ibn Ishaq said: The Messenger of Allah stayed in Medina from when he arrived in the month of Rabi' al-Awwal until Safar of the following year, until his mosque and dwellings were built for him there. The Islam of this tribe of the Ansar ⁵⁸ became complete; no house of the Ansar remained whose people had not embraced Islam, except for Khatma, Waqif, Wa'il, and Umayya—those are Aws Allah, a tribe of Aws—they remained in their polytheism. The first sermon of the Messenger of Allah: The first sermon that the Messenger of Allah delivered—according to what reached me from Abu Salama ibn 'Abd al-Rahman, and we seek refuge in Allah from saying about the Messenger of Allah what he did not say—was that he stood among them, praised Allah, and extolled Him as He deserves. Then he said: "To proceed: O people, send forth for yourselves ⁵⁹. By Allah, one of you will be struck unconscious, then he will leave his sheep without a shepherd. Then his Lord will say to him—and he will have no interpreter or veil to screen him—'Did My messenger not come to you and convey to you? I gave you wealth and favored you. So what have you sent forth for yourself?' 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. Whoever cannot find that, then with a good word, for a good deed is rewarded ten times its like, up to seven hundred times. Peace be upon you and the mercy of Allah and His blessings." Ibn Ishaq said: Then the Messenger of Allah addressed the people another time and said: "Indeed, praise is due to Allah; I praise Him and seek His help. We seek refuge in Allah from the evils of our souls and the wickedness of our deeds. Whomsoever Allah guides, none can mislead; whomsoever He leads astray, none can guide. I bear witness that there is no god but Allah alone, with no partner. Indeed, the best speech is the Book of Allah. Successful is the one whom Allah adorns in his heart and admits into Islam after disbelief, and chooses it over all other speech of people. Indeed, it is the best and most eloquent speech. Love what Allah loves. Love Allah with all your hearts. Do not tire of the words of Allah and His remembrance, and do not let your hearts become hard toward it. For from everything that Allah creates, He chooses and selects. Allah has called it His chosen of deeds and His elect of servants, and the righteous of speech. And from everything given to people, the lawful and the unlawful. So worship Allah and do not associate anything with Him. Fear Him as He should be feared. Speak truthfully to Allah with the best of what you say with your mouths. Love one another with the spirit of Allah between you. Indeed, Allah is angered when His covenant is broken. Peace be upon you." The Prophet makes a treaty with the Jews and writes a document among the Muslims: Ibn Ishaq said: The Messenger of Allah wrote a document between the emigrants and the Ansar, in which he made peace with the Jews and covenanted with them, confirming them in their religion and property, stipulating conditions for them and imposing conditions upon them.

In the name of Allah, the Most Gracious, the Most Merciful. This is a document from Muhammad the Prophet ⁶⁰ between the believers and Muslims of Quraysh and Yathrib ⁶¹, and those who followed them, joined them, and struggled with them. Indeed, they are one community ⁶² apart from other people. The Emigrants ⁶³ of Quraysh, according to their customary practice ⁶⁴, pay blood-money among themselves, and they ransom their captives ⁶⁵ with kindness and justice among the believers. Banu 'Awf, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu Sa'ida, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu al-Harith, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu Jusham, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu al-Najjar, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu 'Amr ibn 'Awf, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu al-Nabit, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. Banu al-Aws, according to their customary practice, pay blood-money as before; each group ransoms its captives with kindness and justice among the believers. And the believers shall not leave any burdened person ⁶⁶ among them without giving him what is due in kindness for ransom or blood-money. Ibn Hisham said: 'al-mufrah' means one burdened with debt and having many dependents. The poet said: 'If you do not cease to fulfill a trust and bear another, the deposits will burden you.' And no believer shall enter into an alliance with a client ⁶⁷ of a believer without his permission. And the believers, the God-fearing, are against whoever among them rebels, or seeks to spread injustice, sin, aggression, or corruption among the believers. Their hands are united against him, even if he be the son of one of them. A believer shall not kill a believer for an unbeliever, nor shall he support an unbeliever against a believer. The protection of Allah is one; the least of them may grant protection on their behalf. The believers are patrons ⁶⁸ of one another to the exclusion of other people. Whoever of the Jews follows us shall have help and equality; they shall not be wronged nor shall their enemies be aided against them. The peace of the believers is one; no believer shall make peace without another believer in fighting in the way of Allah, except on the basis of equality and justice among them. Every raiding party that raids with us shall take turns one after another. The believers shall retaliate ⁶⁹ against one another for what befalls their blood in the way of Allah. The believers, the God-fearing, are upon the best and most upright guidance. No polytheist shall grant protection to property or person of Quraysh, nor shall he intervene against a believer. Whoever deliberately kills a believer with clear evidence shall be subject to retaliation, unless the heir of the slain is satisfied. The believers are all against him; they are not allowed but to stand against him. It is not permissible for a believer who acknowledges what is in this document and believes in Allah and the Last Day to support an innovator ⁷⁰ or give him refuge. Whoever supports him or gives him refuge shall have the curse of Allah and His wrath on the Day of Resurrection; no ransom or compensation shall be accepted from him. Whatever you differ about, its final decision is with Allah Almighty and with Muhammad ⁶⁰. The Jews shall bear expenses with the believers as long as they are at war. 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 harms only himself and his household. The Jews of Banu al-Najjar have the same as the Jews of Banu 'Awf. The Jews of Banu al-Harith have the same as the Jews of Banu 'Awf. The Jews of Banu Sa'ida have the same as the Jews of Banu 'Awf. The Jews of Banu Jusham have the same as the Jews of Banu 'Awf. The Jews of Banu al-Aws have the same as the Jews of Banu 'Awf. The Jews of Banu Tha'laba have the same as the Jews of Banu 'Awf, except whoever does wrong and commits sin, for he harms only himself and his household. Jafna, a branch of Tha'laba, are like themselves. The Banu al-Shutayba have the same as the Jews of Banu 'Awf. Righteousness is above sin. The clients of Tha'laba are like themselves. The close associates ⁷¹ of the Jews are like themselves. None of them shall go out except with the permission of Muhammad ⁶⁰. No one shall be prevented from taking revenge for a wound. Whoever kills without right kills himself and his household, except one who has been wronged. Allah is the most righteous of this. The Jews shall bear their expenses, and the Muslims shall bear their expenses. They shall help one another against whoever fights the people of this document. Between them is sincere counsel and advice, and righteousness above sin. No man shall be held guilty for his ally. Help is for the wronged. The Jews shall bear expenses with the believers as long as they are at war. Yathrib ⁶¹ is sacred, its interior, for the people of this document. The neighbor is like oneself, not to be harmed or sinful. No protected woman ⁷² shall be granted protection except with the permission of her people. Whatever incident or quarrel occurs among the people of this document that is feared to cause corruption, its final decision is with Allah Almighty and with Muhammad, the Messenger of Allah ⁶⁰. Allah is the most mindful of what is in this document and the most righteous. Quraysh and whoever supports them shall not be granted protection. They shall help one another against whoever attacks Yathrib ⁶¹. If they are called to a peace that they make and accept, they shall make and accept it. If they are called to something similar, it is for them against the believers, except whoever fights about religion. Each group has its share from their side facing them. The Jews of al-Aws, their clients and themselves, have the same as the people of this document, with 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: 'Righteousness is above sin; no one earns except against himself. Allah is the most truthful of what is in this document and the most righteous. This document does not prevent a wrongdoer or sinner. Whoever goes out is safe, and whoever stays in Medina is safe, except whoever does wrong or commits sin. Allah is the protector of whoever is righteous and God-fearing, and Muhammad is the Messenger of Allah ⁶⁰.' The brotherhood between the Emigrants and the Helpers ⁷³: Ibn Ishaq said: The Messenger of Allah ⁶⁰ established brotherhood between his companions from the Emigrants and the Helpers ⁷³. He said, as has reached us—and we seek refuge in Allah from saying about him what he did not say: 'Be brothers in Allah, two by two.' Then he took the hand of 'Ali ibn Abi Talib and said: 'This is my brother.' So the Messenger of Allah ⁶⁰, the master of the messengers, the leader of the God-fearing, the messenger of the Lord of the worlds, who has no equal or likeness among the servants, and 'Ali ibn Abi Talib, may Allah be pleased with him, were brothers. Hamza ibn 'Abd al-Muttalib, the Lion of Allah and the Lion of His Messenger ⁶⁰, the uncle of the Messenger of Allah ⁶⁰, and Zayd ibn Haritha, the freed slave of the Messenger of Allah ⁶⁰, were brothers. To him Hamza entrusted on the day of Uhud when he was about to fight, if death befell him. Ja'far ibn Abi Talib, the one with two wings, flying in Paradise, and Mu'adh ibn Jabal, of Banu Salima, were brothers. Ibn Hisham said: Ja'far ibn Abi Talib was at that time absent in the land of Abyssinia.

Ibn Ishaq said: Abu Bakr al-Siddiq ⁷⁴, may God be pleased with him, the son of Abu Quhafa, and Kharija ibn Zuhayr, brother of Banu al-Harith ibn al-Khazraj, were made brothers; and 'Umar ibn al-Khattab, may God be pleased with him, and 'Itban ibn Malik, brother of Banu Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj, were made brothers; and Abu 'Ubayda ibn al-Jarrah ⁷⁵, whose name was 'Amir ibn 'Abd Allah, and Sa'd ibn Mu'adh ibn al-Nu'man, brother of Banu 'Abd al-Ashhal, were made brothers; and 'Abd al-Rahman ibn 'Awf and Sa'd ibn al-Rabi', brother of Banu al-Harith ibn al-Khazraj, were made brothers; and al-Zubayr ibn al-'Awwam and Salama ibn Salama ibn Waqsh, brother of Banu 'Abd al-Ashhal, were made brothers; and it is said: rather al-Zubayr and 'Abd Allah ibn Mas'ud, an ally ⁷⁶ of Banu Zuhra, were made brothers; and 'Uthman ibn 'Affan and Aws ibn Thabit ibn al-Mundhir, brother of Banu al-Najjar, were made brothers; and Talha ibn 'Ubayd Allah and Ka'b ibn Malik, brother of Banu Salima, were made brothers; and Sa'd ibn Zayd ibn 'Amr ibn Nufayl and Ubayy ibn Ka'b, brother of Banu al-Najjar, were made brothers; and Mus'ab ibn 'Umayr ibn Hashim and Abu Ayyub Khalid ibn Zayd, brother of Banu al-Najjar, were made brothers; and Abu Hudhayfa ibn 'Utba ibn Rabi'a and 'Abbad ibn Bishr ibn Waqsh, brother of Banu 'Abd al-Ashhal, were made brothers; and 'Ammar ibn Yasir, an ally of Banu Makhzum, and Hudhayfa ibn al-Yaman, brother of Banu 'Abd 'Abs, an ally of Banu 'Abd al-Ashhal, were made brothers; and it is said: Thabit ibn Qays ibn al-Shammas, brother of Banu al-Harith ibn al-Khazraj, the orator of the Messenger of God ⁷⁷, may God bless him and grant him peace, and 'Ammar ibn Yasir, were made brothers; and Abu Dharr ⁷⁸, who is Burayr ibn Junada al-Ghifari, and al-Mundhir ibn 'Amr al-Mu'niq li Yamut ⁷⁹, brother of Banu Sa'ida ibn Ka'b ibn al-Khazraj, were made brothers. He said—according to what has reached us, and we seek refuge in God from saying about him what he did not say: "Become brothers in God, two by two." Then he took the hand of 'Ali ibn Abi Talib and said: "This is my brother." So the Messenger of God, may God bless him and grant him peace, the master of the messengers, the imam of the God-fearing, the messenger of the Lord of the worlds, who has no equal ⁸⁰ nor peer among the servants, and 'Ali ibn Abi Talib, may God be pleased with him, were made brothers; and Hamza ibn 'Abd al-Muttalib, the Lion of God and the Lion of His Messenger, may God bless him and grant him peace, and the uncle of the Messenger of God, may God bless him and grant him peace, and Zayd ibn Haritha, the freedman ⁸¹ of the Messenger of God, may God bless him and grant him peace, were made brothers; and to him Hamza bequeathed on the day of Uhud when battle came upon him, if death should befall him; and Ja'far ibn Abi Talib, the possessor of two wings ⁸², the one who flies in Paradise, and Mu'adh ibn Jabal, brother of Banu Salima, were made brothers. Ibn Hisham said: Ja'far ibn Abi Talib was at that time absent in the land of Abyssinia. Ibn Ishaq said: When Abu Umama As'ad ibn Zurara died, Banu al-Najjar gathered to the Messenger of God, may God bless him and grant him peace—and Abu Umama had been their naqib ⁸³—and they said to him: "O Messenger of God, this man was among us as you know, so appoint a man in his place to manage our affairs as he used to." The Messenger of God, may God bless him and grant him peace, said to them: "You are my maternal uncles ⁸⁴, and I am one of you, and I am your naqib." And the Messenger of God, may God bless him and grant him peace, disliked to single out some of them over others. So it was among the merits of Banu al-Najjar that they count against their people, that the Messenger of God, may God bless him and grant him peace, was their naqib. Account of the Adhan ⁸⁵: Ibn Ishaq said: When the Messenger of God, may God bless him and grant him peace, settled in Medina, and his brothers from the Muhajirun ⁸⁶ gathered to him, and the affair of the Ansar ⁸⁷ was consolidated, the matter of Islam became firm. The prayer was established, and zakat ⁸⁸ and fasting were prescribed, and the hudud ⁸⁹ were established, and the lawful and unlawful were prescribed, and Islam took up residence among them. And this clan of the Ansar were those who had taken up abode in the abode and faith. When he arrived, the people used to gather to him for prayer at the appointed times without a call. So the Messenger of God, may God bless him and grant him peace, when he arrived, thought to use a horn like the horn of the Jews with which they called to their prayer, then he disliked it. Then he ordered a naqus ⁹⁰ to be made, to be struck for the Muslims for prayer. Vision of 'Abd Allah ibn Zayd regarding the Adhan: While they were in that state, 'Abd Allah ibn Zayd ibn Tha'laba ibn 'Abd Rabbih, brother of Banu al-Harith ibn al-Khazraj, saw the call in a dream. He came to the Messenger of God, may God bless him and grant him peace, and said to him: "O Messenger of God, a visitor passed by me this night: a man passed by me wearing two green garments, carrying a naqus in his hand. I said to him: 'O servant of God, will you sell this naqus?' He said: 'What will you do with it?' I said: 'We call to prayer with it.' He said: 'Shall I guide you to something better than that?' I said: 'What is it?' He said: 'You say: Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar; Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah; Ashhadu anna Muhammadan Rasul Allah, Ashhadu anna Muhammadan Rasul Allah; Hayya 'ala al-salah, Hayya 'ala al-salah; Hayya 'ala al-falah, Hayya 'ala al-falah; Allahu akbar, Allahu akbar; La ilaha illa Allah.'" When he informed the Messenger of God, may God bless him and grant him peace, of it, he said: "It is a true vision, if God wills. Go with Bilal and tell it to him, and let him give the adhan with it, for he has a more penetrating ⁹¹ voice than you." When Bilal gave the adhan with it, 'Umar ibn al-Khattab heard it while he was in his house. He came out to the Messenger of God, may God bless him and grant him peace, dragging his cloak, saying: "O Prophet of God, by Him who sent you with the truth, I saw the same as he saw." The Messenger of God, may God bless him and grant him peace, said: "Praise be to God for that."

The vision of 'Umar: Ibn Ishaq said: This hadith was narrated to me by Muhammad ibn Ibrahim ibn al-Harith, from Muhammad ibn 'Abdullah ibn Zayd ibn Tha'labah ibn 'Abd Rabbih, from his father. Ibn Hisham said: And Ibn Jurayj mentioned, saying: 'Ata' said to me: I heard 'Ubayd ibn 'Umayr al-Laythi say: The Prophet ⁹² and his companions consulted about using a bell ⁹³ to gather for prayer. While 'Umar ibn al-Khattab was intending to buy two pieces of wood for the bell, he saw in a dream: "Do not use the bell, but rather call the adhan ⁹⁴ for prayer." So 'Umar went to the Prophet ⁹² to inform him of what he had seen, but the revelation had already come to the Prophet ⁹² about that. 'Umar was only startled by Bilal giving the adhan. The Messenger of Allah ⁹² said when he informed him of that: "The revelation preceded you in that." What Bilal used to say before dawn: Ibn Ishaq said: And Muhammad ibn Ja'far ibn al-Zubayr narrated to me, from 'Urwah ibn al-Zubayr, from a woman of Banu al-Najjar, who said: My house was the tallest around the mosque, and Bilal used to give the adhan for dawn from it every morning. He would come at the time of sahar ⁹⁵, sit on the house waiting for dawn, and when he saw it, he would stretch and then say: "O Allah, I praise You and seek Your help for Quraysh to establish Your religion." She said: By Allah, I never knew him to leave it for a single night. The matter of Abu Qays ibn Abi Anas: Ibn Ishaq said: When the Messenger of Allah ⁹² settled in his abode, and Allah made His religion manifest there, and he was pleased with what he had gathered of the Muhajirun ⁹⁶ and Ansar ⁹⁷ from the people of his allegiance, Abu Qays Sirma ibn Abi Anas, brother of Banu 'Adi ibn al-Najjar, said. Ibn Hisham said: Abu Qays is Sirma ibn Abi Anas ibn Sirma ibn Malik ibn 'Adi ibn 'Amir ibn Ghanm ibn 'Adi ibn al-Najjar. Ibn Ishaq said: He was a man who had become a monk ⁹⁸ in the Jahiliyyah ⁹⁹, wore woolen garments, abandoned idols, performed ghusl ¹⁰⁰ from janabah ¹⁰¹, purified himself from menstruating women, and considered Christianity, then refrained from it. He entered a house of his and made it a mosque ¹⁰² where no menstruating woman or person in janabah entered, and said: "I worship the Lord of Ibrahim," when he abandoned idols and disliked them, until the Messenger of Allah ⁹² came to Medina. He then embraced Islam and his Islam was good, though he was an old man. He was a speaker of truth and a magnifier of Allah, Mighty and Majestic, in his Jahiliyyah, composing beautiful poems about that. He is the one who says: Abu Qays says, having become an early riser: "Indeed, whatever you can of my advice, do. I advise you with Allah, righteousness, piety, And your honor; righteousness with Allah is foremost. If your people become leaders, do not envy them, And if you are people of leadership, be just. If one of the calamities befalls your people, Make yourselves a shield before your tribe. If a burdensome debt afflicts them, assist them, And whatever they burden you with in hardships, bear. If you become barren, be chaste, And if there is an abundance of good among you, be generous." Ibn Hisham said: And it is narrated: "And if a burdensome matter afflicts them, support them." Ibn Ishaq said: Abu Qays Sirma also said: "Glorify Allah at the east of every morning Whose sun has risen, and every crescent. Knower of the secret and the manifest to us, What our Lord said is not error. To Him belong the birds seeking prey and returning To nests in secure mountains. To Him belong the wild beasts in the desert, You see them in sand dunes and the shade of sands. To Him the Jews converted and submitted To every religion when you mention a difficult matter. To Him the Christians prayed and stood For every festival of their Lord with celebration. To Him belongs the confined monk, you see him In a state of misery, though he was in comfort. O my sons, do not sever the ties of kinship, And maintain them, short as they may be from long. Fear Allah regarding the weak orphans, Perhaps the unlawful is deemed lawful. Know that the orphan has a guardian, Knowing, guided without asking. Then do not consume the orphan's wealth, Indeed, the orphan's wealth is guarded by a guardian. O my sons, do not diminish the boundaries, Indeed, diminishing boundaries has a shackle. O my sons, do not feel secure from the days, And beware of their deceit and the passage of nights. Know that their passage will exhaust All creation, new and old. Unite your affair upon righteousness and piety, Abandoning obscenity and taking the lawful." And Abu Qays Sirma also said, mentioning what Allah, Blessed and Exalted, honored them with of Islam and what He specially granted them by the descent of His Messenger ⁹² upon them: "He stayed among Quraysh for some ten Years, reminding, if only he could find a loyal friend. He presented himself among the people of the seasons ¹⁰³, But saw no one to shelter him, nor a caller. When he came to us, Allah manifested His religion, And he became joyful in Taybah ¹⁰⁴, content. He found a truthful friend ¹⁰⁵, and the journey settled, And he had a helper from Allah, evident. He recounted to us what Nuh said to his people, And what Musa said when he answered the caller. So he no longer feared any man, Near or far from the people. We gave him wealth from the lawful of our wealth, And ourselves at war and in solidarity. We know that Allah, nothing else, And we know that Allah is the best guide. We oppose whoever opposes from all people, Even if he were a beloved, sincere friend. I say when I call You in every allegiance: Blessed are You, I have increased calling Your name. I say when I cross a fearful land: 'Your mercy, do not let the enemies prevail over me.' So tread turning away, indeed deaths are many, And you will not leave a lasting self for yourself. By Allah, a youth does not know how to guard If Allah does not provide him a protector. And the irrigated palm trees do not care for their lord When they become lush and he becomes thirsty." Ibn Hisham said: The verse beginning with: "So tread turning away, indeed deaths are many" And the following verse: "By Allah, a youth does not know how to guard" Are by Afnun al-Taghlibi, who is Suraym ibn Ma'shar, in some of his verses. The enmity of the Jews: Ibn Ishaq said: At that time, the Jewish rabbis ¹⁰⁶ set themselves in enmity against the Messenger of Allah ⁹², out of transgression, envy, and rancor, because Allah, Exalted, had favored the Arabs by taking His messenger from among them. They were joined by some men from al-Aws and al-Khazraj who had been rebellious in their Jahiliyyah, and they were people of hypocrisy ¹⁰⁷ upon the religion of their fathers of polytheism ¹⁰⁸ and denial of the resurrection, except that Islam overwhelmed them by its manifestation and the unity of their people upon it. So they outwardly showed Islam and used it as a shield from killing, but they were hypocrites in secret. Their inclination was with the Jews, due to their denial of the Prophet ⁹² and their rejection of Islam. The Jewish rabbis were the ones who questioned the Messenger of Allah ⁹², harassed him, and brought confusion to mix truth with falsehood. The Qur'an would be revealed concerning them regarding what they asked about, except for a few questions about the lawful and unlawful, which the Muslims asked about. [From Banu al-Nadir]: Huyayy ibn Akhtab, his two brothers Abu Yasir ibn Akhtab and Judayy ibn Akhtab, Sallam ibn Mishkam, Kinanah ibn al-Rabi' ibn Abi al-Huqayq, Sallam ibn Abi al-Huqayq, Abu Rafi' al-A'war (who was killed by the companions of the Messenger of Allah ⁹² at Khaybar), al-Rabi' ibn al-Rabi' ibn Abi al-Huqayq, 'Amr ibn Jahhash, Ka'b ibn al-Ashraf (who was from Tayyi', then one of Banu Nabhan, and his mother was from Banu al-Nadir), al-Hajjaj ibn 'Amr (an ally of Ka'b ibn al-Ashraf), and Kardam ibn Qays (an ally of Ka'b ibn al-Ashraf). These are from Banu al-Nadir. From Banu Tha'labah ibn al-Fityawn: 'Abdullah ibn Suriya al-A'war (there was no one in the Hijaz at his time more knowledgeable of the Torah than him), Ibn Saluba, and Mukhayriq (who was their rabbi and embraced Islam). From Banu Qaynuqa': Zayd ibn al-Lasit (or al-Lusayt, according to Ibn Hisham), Sa'd ibn Hunayf, Mahmud ibn Sayhan, 'Uzayz ibn Abi 'Uzayz, and 'Abdullah ibn Sayf. Ibn Hisham said: And it is said: Ibn Dayf.

Ibn Ishaq said: Suwayd ibn al-Harith, Rifa'a ibn Qays, Finhas, Ashya', Nu'man ibn Ada, Bahri ibn 'Amr, Sha's ibn 'Adi, Sha's ibn Qays, Zayd ibn al-Harith, Nu'man ibn 'Amr, Sukayn ibn Abi Sukayn, 'Adi ibn Zayd, Nu'man ibn Abi Awfa, Abu Anas, Mahmud ibn Dahya, and Malik ibn Sayf. Ibn Hisham said: It is also said: Ibn Dayf. Ibn Ishaq said: Ka'b ibn Rashid, 'Azar, Rafi' ibn Abi Rafi', Khalid and Azar ibn Abi Azar. Ibn Hisham said: It is also said: Azir ibn Azir. Ibn Ishaq said: Rafi' ibn Haritha, Rafi' ibn Huraymila, Rafi' ibn Kharija, Malik ibn 'Awf, Rifa'a ibn Zayd ibn al-Tabut, and 'Abdullah ibn Salam ibn al-Harith, who was their chief scholar ¹⁰⁹ and most learned among them. His name was al-Husayn, and when he embraced Islam, the Messenger of Allah (peace be upon him) named him 'Abdullah. These were from Banu Qaynuqa'. From Banu Qurayza: al-Zubayr ibn Bata ibn Wahb, 'Azzal ibn Shamwil, Ka'b ibn Asad, who was the one who made the covenant of Banu Qurayza that was broken in the year of the Confederates ¹¹⁰, Shamwil ibn Zayd, Jabal ibn 'Amr ibn Sukayna, al-Nahham ibn Zayd, Qardam ibn Ka'b, Wahb ibn Zayd, Nafi' ibn Abi Nafi', Abu Nafi', 'Adi ibn Zayd, al-Harith ibn 'Awf, Kardam ibn Zayd, Usama ibn Habib, Rafi' ibn Rumayla, Jabal ibn Abi Qushayr, and Wahb ibn Yahudha. These were from Banu Qurayza. From the Jews of Banu Zurayq: Labid ibn A'sam, who was the one who cast a spell ¹¹¹ on the Messenger of Allah (peace be upon him) from his wives. From the Jews of Banu Haritha: Kinana ibn Suriya. From the Jews of Banu 'Amr ibn 'Awf: Qardam ibn 'Amr. From the Jews of Banu al-Najjar: Silsila ibn Barham. These were the Jewish scholars ¹⁰⁹, people of evil and enmity towards the Messenger of Allah (peace be upon him) and his Companions, and those who posed questions and set up obstacles to extinguish the cause of Islam, except for 'Abdullah ibn Salam and Mukhayriq. The Conversion of 'Abdullah ibn Salam: Ibn Ishaq said: The story of 'Abdullah ibn Salam, as related to me by some of his family about him and his conversion when he embraced Islam—he was a learned scholar ¹⁰⁹—he said: When I heard about the Messenger of Allah (peace be upon him), I recognized his description, his name, and the time we were expecting ¹¹² him. I kept that secret and remained silent about it until the Messenger of Allah (peace be upon him) arrived in Medina. When he alighted at Quba' among Banu 'Amr ibn 'Awf, a man came and announced his arrival. I was at the top of a palm tree of mine, working on it, and my paternal aunt Khalida bint al-Harith was sitting below me. When I heard the news of the arrival of the Messenger of Allah (peace be upon him), I said: Allahu Akbar ¹¹³. My aunt, hearing my takbir ¹¹³, said: May Allah disappoint you! By Allah, if you had heard that Moses son of 'Imran was coming, you would not have done more. I said: O aunt, by Allah, he is the brother of Moses son of 'Imran and follows his religion; he was sent with what Moses was sent with. She said: O son of my brother, is he the Prophet we were told would be sent at the approach of the Hour? I said: Yes. She said: Then that is it. Then I went out to the Messenger of Allah (peace be upon him) and embraced Islam. Then I returned to my family and commanded them, and they embraced Islam. His People's Denial of Him: He said: I concealed my Islam from the Jews. Then I came to the Messenger of Allah (peace be upon him) and said: O Messenger of Allah, the Jews are a people of slander ¹¹⁴. I would like you to put me in one of your houses and hide me from them, then ask them about me so that they may tell you what my status is among them before they know of my Islam. For if they know of it, they will slander ¹¹⁴ me and revile me. He said: So the Messenger of Allah (peace be upon him) put me in one of his houses, and they came to him and spoke with him and questioned him. Then he said to them: What kind of man is al-Husayn ibn Salam among you? They said: He is our master and the son of our master, our scholar ¹⁰⁹ and our learned one. When they finished speaking, I came out to them and said: O assembly of Jews, fear Allah and accept what he has brought you. For by Allah, you know that he is the Messenger of Allah; you find him written in the Torah with his name and description. I bear witness that he is the Messenger of Allah (peace be upon him), and I believe in him, affirm him, and recognize him. They said: You lie! Then they reviled me. I said to the Messenger of Allah (peace be upon him): Did I not tell you, O Messenger of Allah, that they are a people of slander ¹¹⁴, treachery, lies, and wickedness? He said: Then I made my Islam and the Islam of my family public, and my paternal aunt Khalida bint al-Harith embraced Islam, and her Islam was good. The Story of Mukhayriq: Ibn Ishaq said: The story of Mukhayriq: He was a learned scholar ¹⁰⁹, a wealthy man with many palm groves. He recognized the Messenger of Allah (peace be upon him) by his description and what he found in his knowledge, but his attachment to his religion overcame him. He remained in that state until the day of Uhud, which was a Saturday. He said: O assembly of Jews, by Allah, you know that helping Muhammad is incumbent upon you. They said: Today is the Sabbath. He said: No Sabbath for you. Then he took his weapons and went out until he reached the Messenger of Allah (peace be upon him) at Uhud. He instructed those of his people behind him: If I am killed today, my wealth is for Muhammad (peace be upon him) to do with it as Allah shows him. When the people fought, he fought until he was killed. The Messenger of Allah (peace be upon him), as I have heard, used to say: Mukhayriq is the best of the Jews. The Messenger of Allah (peace be upon him) took possession of his wealth, and most of the charitable endowments ¹¹⁵ of the Messenger of Allah (peace be upon him) in Medina come from it. The Story of Safiyya: Ibn Ishaq said: 'Abdullah ibn Abi Bakr ibn Muhammad ibn 'Amr ibn Hazm narrated to me, saying: I was told about Safiyya bint Huyayy ibn Akhtab that she said: I was the most beloved of my father's children to him and to my uncle Abu Yasir. I never met them with any of their children but they took me over him. She said: When the Messenger of Allah (peace be upon him) arrived in Medina and alighted at Quba' among Banu 'Amr ibn 'Awf, my father Huyayy ibn Akhtab and my uncle Abu Yasir ibn Akhtab went to him at dawn. She said: They did not return until sunset. She said: They came back looking like two tired, languid men walking slowly. She said: I welcomed them as I used to do, but by Allah, neither of them paid any attention to me because of the grief they were feeling. She said: I heard my uncle Abu Yasir say to my father Huyayy ibn Akhtab: Is it him? He said: Yes, by Allah. He said: Do you recognize him and confirm him? He said: Yes. He said: What is in your heart towards him? He said: Enmity towards him, by Allah, as long as I live. The Hypocrites in Medina: Ibn Ishaq said: Among those who joined the Jews, from those who were named to us as hypocrites from al-Aws and al-Khazraj—and Allah knows best—from al-Aws, then from Banu 'Amr ibn 'Awf ibn Malik ibn al-Aws, then from Banu Lawdhan ibn 'Amr ibn 'Awf: Zuwayy ibn al-Harith. From Banu Habib ibn 'Amr ibn 'Awf: Julas ibn Suwayd ibn al-Samit and his brother al-Harith ibn Suwayd. Julas was the one who said—and he was among those who stayed behind from the Messenger of Allah (peace be upon him) in the expedition of Tabuk—: If this man is truthful, we are worse than donkeys. This statement of his was reported to the Messenger of Allah (peace be upon him) by 'Umayr ibn Sa'd, one of them, who was under the guardianship of Julas, as Julas had married his mother after his father.

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1. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : An honorific phrase meaning 'may God bless him and grant him peace,' used after mentioning the Prophet Muhammad.
2. فتنة : Fitnah: trial, persecution, or sedition; here specifically referring to persecution that leads believers to abandon their faith.
3. الأنصار : Ansar: 'the Helpers,' the Muslim inhabitants of Medina who supported the Prophet Muhammad and the Muhajirun after the Hijra.
4. المهاجرون : Muhajirun: 'the Emigrants,' the early Muslims who migrated from Mecca to Medina.
5. قريش : Quraysh: the dominant tribe in Mecca, to which the Prophet Muhammad belonged.
6. بني مخزوم : Banu Makhzum: a prominent clan of the Quraysh tribe.
7. بيعة أصحاب العقبة : The Pledge of al-Aqaba: two pledges made by the Ansar to the Prophet Muhammad before the Hijra, the second of which included a commitment to protect him.
8. الأبطح : Al-Abtah: a valley in Mecca, also known as al-Muhassab, where pilgrims camp after Mina.
9. التنعيم : Al-Tan'im: a place near Mecca, on the way to Medina, known for being the miqat (station for assuming ihram) for Umrah.
10. بني عبد الدار : Banu Abd al-Dar: a clan of the Quraysh tribe, custodians of the Kaaba's keys and other offices.
11. قباء : Quba': a village on the outskirts of Medina, where the Prophet Muhammad built the first mosque in Islam.
12. الردم : Al-Radm: a location in Mecca, possibly a wall or barrier; the exact meaning is uncertain.
13. al-Tanadib : A place near Mecca where the Emigrants agreed to meet before departing for Medina.
14. Quran 39:53-55 : The verses revealed concerning those who had been forced to renounce Islam under persecution, offering hope of forgiveness.
15. Dhu Tuwa : A valley near Mecca where Hisham ibn al-'As received 'Umar's letter.
16. Marwah : A type of hard stone; also the name of the sword used by al-Walid to cut the fetters.
17. al-Sunh : A district in Medina.
18. Abu Kabsha : A freedman of the Prophet, also known as Sulaym.
19. sa'iba : A slave freed unconditionally, with no ties of patronage (wala') to the former master.
20. House of Assembly : Dar al-Nadwa, the council house of Quraysh in Mecca.
21. Iblis : Satan, the devil.
22. cloak : A type of outer garment, here referring to a simple cloak.
23. Najd : A region in central Arabia.
24. الشيخ النجدي : The Najdi shaykh: a title for a wise elder from Najd, possibly a fictional character in this narrative representing a prudent advisor.
25. بنو عبد مناف : Banu Abd Manaf: a clan of the Quraysh tribe, to which the Prophet Muhammad belonged.
26. علي : Ali ibn Abi Talib: the cousin and son-in-law of the Prophet Muhammad, later the fourth caliph.
27. جبريل : Jibril (Gabriel): the archangel who brought revelation to the prophets.
28. الحضرمي : Hadrami: referring to a type of cloak from Hadramawt, a region in Yemen.
29. جنان كجنان الأردن : Gardens like the gardens of Jordan: a reference to the fertile gardens of the Jordan Valley, used as a metaphor for Paradise.
30. يس : Ya Sin: a chapter (surah) of the Qur'an, often recited for its blessings.
31. المنون : Al-Manun: a poetic term for death or fate.
32. أم المؤمنين : Mother of the Believers: a title for the wives of the Prophet Muhammad.
33. عبد الله بن أرقَط : Abdullah ibn Urayqit: a polytheist guide hired by the Prophet and Abu Bakr for the emigration to Medina.
34. Rasul Allah : Messenger of God, referring to the Prophet Muhammad.
35. wada'i' : Deposits or trusts; items entrusted to the Prophet for safekeeping.
36. khawkha : A small door or wicket, often a back entrance.
37. Thawr : A mountain near Mecca, known as Jabal Thawr, where the cave is located.
38. sufra : A leather bag or provision pouch used for carrying food on a journey.
39. isam : A cord or string used to tie or hang a bag.
40. nitaq : A waistband or belt, often used to secure clothing or carry items.
41. rahila : A riding camel, specifically a mount for travel.
42. jinn : Invisible beings created from smokeless fire, capable of good and evil.
43. kuwwa : A niche or recess in a wall, often used for storage.
44. Rasul Allah : Messenger of God, a title for the Prophet Muhammad.
45. qidah : Divination arrows used in pre-Islamic Arabia for seeking omens or making decisions.
46. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration.
47. sadaqa : Voluntary charity or alms, often referring to the obligatory alms tax (zakat) in Islamic context.
48. harra : A volcanic plain or lava field, common in the Hijaz region.
49. Banu Qayl : A reference to the two main tribes of Medina, the Aws and the Khazraj, who were collectively called Banu Qayla.
50. Rasul Allah : Messenger of Allah; refers to the Prophet Muhammad.
51. masjid : Mosque; place of worship in Islam.
52. masakin : Dwellings or living quarters.
53. hubb : A water skin or jar for holding water.
54. shajarah : Plant; here referring to onion or garlic.
55. unaji : I converse privately; refers to receiving divine revelation or engaging in intimate prayer.
56. Muhajirun : Emigrants; those who migrated from Mecca to Medina with the Prophet.
57. tawq al-hamamah : Collar of a dove; a metaphor for a lasting burden or disgrace.
58. Ansar : Helpers; the Muslim inhabitants of Medina who supported the Prophet and the emigrants.
59. qaddimu li-anfusikum : Send forth for yourselves; i.e., perform good deeds for the afterlife.
60. Muhammad the Prophet : Muhammad ibn Abdullah, the final prophet in Islam, believed to be the Messenger of Allah.
61. Yathrib : The pre-Islamic name of Medina, the city to which Muhammad migrated and where this constitution was established.
62. community : Arabic 'umma', referring to a religious or political community bound by common faith and purpose.
63. Emigrants : Arabic 'Muhajirun', the early Muslims who migrated from Mecca to Medina with Muhammad.
64. customary practice : Arabic 'rib'a', referring to the traditional tribal system of blood-money and mutual responsibility.
65. captives : Arabic 'ani', meaning a captive or prisoner, often requiring ransom.
66. burdened person : Arabic 'mufrah', one heavily burdened by debt and family responsibilities.
67. client : Arabic 'mawla', a non-Arab convert or freed slave under the protection of an Arab tribe.
68. patrons : Arabic 'mawali', plural of mawla, indicating mutual support and alliance.
69. retaliate : Arabic 'yabi'u', meaning to retaliate or seek retribution for bloodshed.
70. innovator : Arabic 'muhdith', one who introduces new practices or beliefs contrary to established norms.
71. close associates : Arabic 'bitana', inner circle or confidants, often advisors.
72. protected woman : Arabic 'hurma', a woman under the protection of her family or tribe.
73. Helpers : Arabic 'Ansar', the Medinan converts who supported the Emigrants.
74. al-Ṣiddīq : Title meaning 'the Truthful' or 'the Verifier', given to Abu Bakr for his unwavering faith.
75. Abū ʿUbayda ibn al-Jarrāḥ : A prominent companion known as 'the trustworthy of this community'.
76. ḥalīf : An ally or confederate, often a non-tribal member attached to a tribe by pact.
77. Rasūl Allāh : Messenger of God, referring to the Prophet Muhammad.
78. Abū Dharr : A companion known for his piety and asceticism.
79. al-Muʿniq li Yamūt : Epithet meaning 'the one who hastens to death', given for his bravery.
80. khaṭīr : One of equal rank or importance; here meaning 'peer' or 'equal'.
81. mawlā : Freedman or client, often a former slave under patronage.
82. Dhū al-Janāḥayn : Title meaning 'possessor of two wings', given to Ja'far for his martyrdom and reward in Paradise.
83. naqīb : A leader or representative of a tribe or group, responsible for their affairs.
84. akhwāl : Maternal uncles; the Prophet's mother was from the tribe of Banu al-Najjar.
85. Adhān : The Islamic call to prayer.
86. Muhājirūn : The early Muslims who emigrated from Mecca to Medina.
87. Anṣār : The 'Helpers', the Medinan converts who supported the Muhajirun.
88. zakāt : Obligatory alms-giving, one of the Five Pillars.
89. ḥudūd : Fixed punishments prescribed by Islamic law for certain crimes.
90. nāqūs : A wooden clapper or bell used by Eastern Christians to call to prayer.
91. andā : More penetrating or louder in voice.
92. صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : Peace and blessings be upon him, a formula of respect for the Prophet Muhammad.
93. النَّاقُوس : A wooden clapper or bell used by Christians to call to prayer.
94. الأذان : The Islamic call to prayer, recited by the muezzin.
95. السَّحَر : The last third of the night before dawn, a time for prayer and supplication.
96. المهاجرون : The early Muslims who emigrated from Mecca to Medina with the Prophet.
97. الأنصار : The Muslim inhabitants of Medina who supported the Prophet and the Muhajirun.
98. ترهب : To practice monasticism or asceticism, withdrawing from worldly life for worship.
99. الجاهلية : The pre-Islamic period of ignorance, characterized by polytheism and moral darkness.
100. الغسل : Full-body ritual purification required after sexual intercourse, menstruation, etc.
101. الجنابة : State of major ritual impurity requiring ghusl.
102. مسجد : A place of prostration, i.e., a mosque or prayer room.
103. المواسم : The annual fairs and pilgrimage seasons in pre-Islamic Arabia.
104. طيبة : Another name for Medina, meaning 'good' or 'pleasant'.
105. صديق : A truthful friend; here refers to Abu Bakr al-Siddiq, the first caliph.
106. أحبار : Jewish scholars or rabbis, experts in the Torah.
107. النفاق : Hypocrisy, i.e., outwardly professing Islam while inwardly disbelieving.
108. الشرك : Polytheism, associating partners with Allah.
109. ḥabr : A Jewish scholar or rabbi, often used for learned men among the Jews.
110. al-Aḥzāb : The Confederates; refers to the coalition of tribes that besieged Medina in 627 CE (5 AH), known as the Battle of the Trench.
111. sirr : Magic or sorcery; here refers to a spell allegedly cast on the Prophet Muhammad.
112. natakawwaf : To expect or await; here, the Jews were anticipating the coming of a prophet based on their scriptures.
113. Allāhu Akbar / takbīr : The phrase 'Allah is the Greatest'; takbir is the act of saying it.
114. buht : Slander, calumny, or false accusation; a characteristic attributed to the Jews in this context.
115. ṣadaqāt : Charitable endowments or alms; here refers to the charitable properties established by the Prophet in Medina.

Volume: The Second

Umair ibn Sa'd said to him: 'By Allah, O Jullas, you are the most beloved of people to me, the most generous in kindness to me, and the dearest to me that any harm should befall you. Yet you have uttered a statement which, if I report it against you, I will disgrace you; and if I conceal it, my religion will be ruined. One of these two is easier for me than the other.' Then he went to the Messenger of Allah (peace be upon him) and told him what Jullas had said. Jullas swore by Allah to the Messenger of Allah (peace be upon him): 'Umair has lied against me, and I did not say what Umair ibn Sa'd said.' Then Allah Almighty revealed concerning him: {They swear by Allah that they did not say [anything], but they certainly spoke the word of disbelief and disbelieved after their Islam, and they planned what they could not attain. And they were not resentful except that Allah and His Messenger had enriched them of His bounty. So if they repent, it is better for them; but if they turn away, Allah will punish them with a painful punishment in this world and the Hereafter, and they will have on earth no protector or helper.} [At-Tawbah: 74]. Ibn Hisham said: Al-Alim means painful. Dhur-Rummah said describing camels: 'And they raise from chests that are lean, / a painful heat strikes their faces.' This verse is from his poem. Ibn Ishaq said: They claimed that he repented and his repentance was good, until goodness and Islam were recognized from him. His brother Al-Harith ibn Suwaid, who killed Al-Mujadhdhar ibn Ziyad al-Balawi and Qays ibn Zayd, one of Banu Dubay'ah, on the day of Uhud. He went out with the Muslims, but he was a hypocrite. When the people met, he attacked them and killed them, then joined Quraysh. Ibn Hisham said: Al-Mujadhdhar ibn Ziyad had killed Suwaid ibn Samit in one of the wars between Aws and Khazraj. On the day of Uhud, Al-Harith ibn Suwaid sought an opportunity to kill Al-Mujadhdhar ibn Ziyad for his father, so he killed him alone. I have heard more than one scholar say, and the evidence that he did not kill Qays ibn Zayd is that Ibn Ishaq did not mention him among the slain of Uhud. Ibn Ishaq said: Mu'adh ibn 'Afra' killed Suwaid ibn Samit treacherously, not in battle, shooting him with an arrow and killing him before the day of Bu'ath. Ibn Ishaq said: The Messenger of Allah (peace be upon him) - as they mention - had ordered 'Umar ibn al-Khattab to kill him if he could get hold of him, but he escaped. He was in Mecca, then he sent to his brother Jullas seeking repentance so that he could return to his people. Then Allah, Blessed and Exalted, revealed concerning him - according to what reached me from Ibn 'Abbas: {How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear proofs had come to them? And Allah does not guide the wrongdoing people.} [Aal 'Imran: 86] to the end of the story. From Banu Dubay'ah ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: Bijad ibn 'Uthman ibn 'Amir. From Banu Lawdhan ibn 'Amr ibn 'Awf: Nabtal ibn al-Harith. It is he about whom the Messenger of Allah (peace be upon him) said - as has reached me: 'Whoever wishes to look at Satan, let him look at Nabtal ibn al-Harith.' He was a bulky man, with a bluish complexion ¹, disheveled hair, red eyes, and blackish cheeks ². He used to come to the Messenger of Allah (peace be upon him) to talk to him, listen to him, then convey his speech to the hypocrites. It is he who said: 'Muhammad is only an ear; whoever tells him something, he believes it.' Then Allah Almighty revealed concerning him: {And among them are those who harm the Prophet and say, 'He is an ear.' Say, 'It is an ear of good for you; he believes in Allah and believes the believers, and is a mercy for those who believe among you.' And those who harm the Messenger of Allah will have a painful punishment.} [At-Tawbah: 61]. Ibn Ishaq said: Some men of Bal'ajlan narrated to me that it was narrated: Jibril (peace be upon him) came to the Messenger of Allah (peace be upon him) and said to him: 'A man with a bluish complexion, disheveled hair, blackish cheeks, red eyes as if they were two brass pots, whose liver is harder than a donkey's liver, sits with you and conveys your speech to the hypocrites, so beware of him.' That was the description of Nabtal ibn al-Harith, as they mention. From Banu Dubay'ah: Abu Habibah ibn al-Az'ar, who was among those who built the Masjid ad-Dirar ³; and Tha'labah ibn Hatib; and Mu'attib ibn Qushayr. They are the two who made a covenant with Allah: 'If He gives us of His bounty, we will surely give charity and be among the righteous' ... etc. the story. Mu'attib is the one who said on the day of Uhud: 'If we had any say in the matter, we would not have been killed here.' Then Allah revealed concerning that from His saying: {And a party concerned about themselves, thinking of Allah other than the truth, the thought of ignorance, saying, 'Do we have any say in the matter?' Say, 'Indeed, the matter entirely belongs to Allah.' They conceal within themselves what they do not reveal to you. They say, 'If we had any say in the matter, we would not have been killed here.'} [Aal 'Imran: 154] to the end of the story. And he is the one who said on the day of al-Ahzab: 'Muhammad promised us that we would eat the treasures of Kisra and Caesar, but one of us is not safe to go to the toilet.' Then Allah Almighty revealed concerning him: {And when the hypocrites and those in whose hearts is disease said, 'Allah and His Messenger did not promise us except delusion.'} [Al-Ahzab: 12]. And Al-Harith ibn Hatib. Ibn Hisham said: Mu'attib ibn Qushayr, Tha'labah and Al-Harith, sons of Hatib, are from Banu Umayyah ibn Zayd, from the people of Badr, and they are not among the hypocrites, according to what a trustworthy scholar told me. Ibn Ishaq has listed Tha'labah and Al-Harith among Banu Umayyah ibn Zayd in the names of the people of Badr. Ibn Ishaq said: And 'Abbad ibn Hunayf, brother of Sahl ibn Hunayf, and Bahzaj, they are among those who built the Masjid ad-Dirar; and 'Amr ibn Khidham; and 'Abdullah ibn Nabtal. From Banu Tha'labah ibn 'Amr ibn 'Awf: Jariyah ibn 'Amir ibn al-'Attaf, and his two sons: Zayd and Mujammi', sons of Jariyah. They are among those who built the Masjid ad-Dirar. Mujammi' was a young boy who had memorized most of the Qur'an, and he used to lead them in prayer there. Then when the mosque was destroyed, and some men from Banu 'Amr ibn 'Awf who used to pray with Banu 'Amr ibn 'Awf in their mosque went away, during the time of 'Umar ibn al-Khattab, he was asked about Mujammi' leading them in prayer. He said: 'No, is he not the imam of the hypocrites in the Masjid ad-Dirar?' So he said to 'Umar: 'O Commander of the Faithful, by Allah besides whom there is no god, I knew nothing of their affair. I was only a young boy who could recite the Qur'an, and they had no Qur'an with them, so they put me forward to lead them in prayer. I did not see their affair except as the best they described.' They claimed that 'Umar left him and he prayed with his people. From Banu Umayyah ibn Zayd ibn Malik: Wadi'ah ibn Thabit, who was among those who built the Masjid ad-Dirar. It is he who said: 'We were only engaging in idle talk and playing.' Then Allah, Blessed and Exalted, revealed: {And if you ask them, they will surely say, 'We were only engaging in idle talk and playing.' Say, 'Is it Allah and His verses and His Messenger that you were mocking?'} [At-Tawbah: 65] to the end of the story. From Banu 'Ubayd ibn Malik: Khidham ibn Khalid, from whose house the Masjid ad-Dirar was taken out; and Bishr and Rafi', sons of Zayd. From Banu an-Nabit - Ibn Hisham said: an-Nabit is 'Amr ibn Malik ibn al-Aws - Ibn Ishaq said: Then from Banu Harithah ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Mirba' ibn Qayzi. It is he who said to the Messenger of Allah (peace be upon him) when he passed through his garden while the Messenger of Allah (peace be upon him) was heading to Uhud: 'I do not permit you, O Muhammad, if you are a prophet, to pass through my garden.' He took a handful of dirt in his hand and said: 'By Allah, if I knew that I would not hit anyone else with this dirt, I would throw it at you.' The people rushed to kill him, but the Messenger of Allah (peace be upon him) said: 'Leave him. This is the blind one, blind of heart, blind of sight.'

Of insight. Then Sa‘d ibn Zayd, the brother of Banū ‘Abd al-Ashhal, struck him with the bow and wounded his head. And his brother Aws ibn Qayẓī—he is the one who said to the Messenger of Allah (peace be upon him) on the Day of the Trench: "O Messenger of Allah, our houses are exposed (ʿawrah), so permit us to return to them." Then Allah the Exalted revealed concerning him: {They say, 'Our houses are exposed (ʿawrah),' while they are not exposed; they only wish to flee} [al-Aḥzāb: 13]. Ibn Hishām said: ʿAwrah means vulnerable to the enemy and exposed to loss; its plural is ʿawrāt. Al-Nābighah al-Dhubyānī said: "When you meet them, you find no vulnerability (ʿawrah) for the house, nor a deprived neighbor, nor a lost affair." This verse is among his lines. And ʿawrah also means the private parts (ʿawrah) of a man, which is his sanctity. And ʿawrah also means the pudendum (sawʾah). Ibn Isḥāq said: And from Banū Ẓafar—and Ẓafar’s name is Ka‘b ibn al-Ḥārith ibn al-Khazraj: Ḥāṭib ibn Umayyah ibn Rāfi‘, who was an old man, large-bodied, having grown stiff in his pre-Islamic ignorance. He had a son among the best of the Muslims, called Yazīd ibn Ḥāṭib, who was wounded on the Day of Uḥud until the injuries incapacitated him, so he was carried to the house of Banū Ẓafar. Ibn Isḥāq said: ʿĀṣim ibn ʿUmar ibn Qatādah narrated to me that the Muslim men and women who were there gathered around him while he was near death, and they began to say: "Rejoice, O son of Ḥāṭib, with Paradise." He said: Then his hypocrisy emerged at that moment, and his father began to say: "Yes, a Paradise, by Allah, of colocynth (ḥarmal)! By Allah, you have deluded this poor wretch about himself." Ibn Isḥāq said: And Bushayr ibn Ubayriq—he is Abū Ṭu‘mah, the thief of the two coats of mail, concerning whom Allah the Exalted revealed: {And do not argue on behalf of those who betray themselves; indeed, Allah does not love anyone who is a treacherous sinner} [al-Nisā’: 107]. And Quzmān: an ally of theirs. Ibn Isḥāq said: ʿĀṣim ibn ʿUmar ibn Qatādah narrated to me that the Messenger of Allah (peace be upon him) used to say: "Indeed, he is among the people of the Fire." When the Day of Uḥud came, he fought fiercely until he killed several men of the polytheists, then the wounds incapacitated him, so he was carried to the house of Banū Ẓafar. Some Muslim men said to him: "Rejoice, O Quzmān, for you have fought well today, and what you see has befallen you for the sake of Allah." He said: "With what should I rejoice? By Allah, I only fought out of tribal zeal (ḥamiyyah) for my people." When his wounds became severe and pained him, he took an arrow from his quiver, cut the veins of his forearm (rawāhish) with it, and killed himself. Ibn Isḥāq said: There was no known male or female hypocrite among Banū ‘Abd al-Ashhal, except that al-Ḍaḥḥāk ibn Thābit, one of Banū Ka‘b, the clan of Sa‘d ibn Zayd, was suspected of hypocrisy and love of the Jews. Ḥassān ibn Thābit said: "Who will inform al-Ḍaḥḥāk that his veins / Have failed, against Islam, to become glorious? Do you love the Jews of al-Ḥijāz and their religion / Like the liver of a donkey, and do not love Muḥammad? A religion, by my life, that does not agree with our religion / As long as a family walks and roams in the open plain." And there were Jullās ibn Suwayd ibn Ṣāmit before his repentance—according to what reached me—and Mu‘attib ibn Qushayr, and Rāfi‘ ibn Zayd, and Bishr. They were called to Islam, and some Muslim men called them, in a dispute that occurred among them, to the Messenger of Allah (peace be upon him), but they called them to the soothsayers (kuhhān), the judges of the people of the pre-Islamic era. So Allah, may He be exalted, revealed concerning them: {Have you not seen those who claim that they believe in what was revealed to you and what was revealed before you, desiring to seek judgment from the ṭāghūt, while they were commanded to disbelieve in it? And Satan desires to lead them far astray} [al-Nisā’: 60] to the end of the story. And from al-Khazraj, then from Banū al-Najjār: Rāfi‘ ibn Wadī‘ah, and Zayd ibn ‘Amr, and ‘Amr ibn Qays, and Qays ibn ‘Amr ibn Sahl. And from Banū Jusham ibn al-Khazraj, then from Banū Salimah: al-Jadd ibn Qays—he is the one who said: "O Muḥammad, permit me and do not tempt me." So Allah the Exalted revealed concerning them: {And among them is he who says, 'Permit me and do not tempt me.' Unquestionably, they have fallen into temptation. And indeed, Hell will encompass the disbelievers} [al-Tawbah: 49] to the end of the story. And from Banū ‘Awf ibn al-Khazraj: ‘Abdullāh ibn Ubayy ibn Salūl—he was the leader of the hypocrites, and to him they gathered. He is the one who said: {If we return to Medina, the more honored will surely expel the more humble} during the expedition of Banū al-Muṣṭaliq. Concerning that saying of his, the entire Sūrat al-Munāfiqūn was revealed. And concerning him, and Wadī‘ah—a man from Banū ‘Awf—and Mālik ibn Abī Qawqal, and Suwayd, and Dā‘is—they are from the clan of ‘Abdullāh ibn Ubayy ibn Salūl—and ‘Abdullāh ibn Ubayy ibn Salūl. These are the men from his people who used to secretly send word to Banū al-Naḍīr when the Messenger of Allah (peace be upon him) besieged them: "Hold firm, for by Allah, if you are expelled, we will surely go out with you, and we will never obey anyone against you, and if you are fought, we will surely support you." So Allah the Exalted revealed concerning them: {Have you not seen those who hypocritically say to their brothers who have disbelieved among the People of the Scripture, 'If you are expelled, we will surely go out with you, and we will never obey anyone against you, and if you are fought, we will surely support you.' And Allah testifies that they are liars} [al-Ḥashr: 11]. Then the story from the sūrah continues until it reaches His saying: {Like the example of Satan when he says to man, 'Disbelieve.' Then when he disbelieves, he says, 'Indeed, I am disassociated from you; indeed, I fear Allah, Lord of the worlds'} [al-Ḥashr: 16]. The hypocrites from among the Jewish rabbis: Ibn Isḥāq said: And among those who sought refuge in Islam, entered into it with the Muslims, and outwardly professed it while being hypocrites, were some of the Jewish rabbis. From Banū Qaynuqā‘: Sa‘d ibn Ḥunayf, and Zayd ibn al-Luṣayt, and Nu‘mān ibn Awfā ibn ‘Amr, and ‘Uthmān ibn Awfā. And Zayd ibn al-Luṣayt—he is the one who fought ‘Umar ibn al-Khaṭṭāb (may Allah be pleased with him) in the market of Banū Qaynuqā‘, and he is the one who said, when the she-camel of the Messenger of Allah (peace be upon him) was lost: "Muḥammad claims that news from heaven comes to him, yet he does not know where his she-camel is!" So the Messenger of Allah (peace be upon him)—when the news of what the enemy of Allah had said in his saddle came to him, and Allah, Blessed and Exalted, guided His Messenger (peace be upon him) to his she-camel—said: "A speaker said: 'Muḥammad claims that news from heaven comes to him, yet he does not know where his she-camel is.' And by Allah, I know only what Allah has taught me, and Allah has guided me to it; it is in this valley, a tree has held it by its halter." So some Muslim men went and found it where the Messenger of Allah (peace be upon him) had said, just as he described. And Rāfi‘ ibn Ḥuraymilah—he is the one to whom the Messenger (peace be upon him) said, according to what reached us, when he died: "Today a great one among the great hypocrites has died." And Rifā‘ah ibn Zayd ibn al-Tābūt—he is the one to whom the Messenger of Allah (peace be upon him) said, when the wind blew upon him as he was returning from the expedition of Banū al-Muṣṭaliq and it became so severe that the Muslims feared it: "Do not fear, for it has only blown for the death of a great one among the great disbelievers." When the Messenger of Allah (peace be upon him) arrived in Medina, he found that Rifā‘ah ibn Zayd ibn al-Tābūt had died on that same day the wind blew. And Silsilah ibn Birhām, and Kinānah ibn Ṣūriyā.

The expulsion of the hypocrites from the mosque: These hypocrites used to attend the mosque, listen to the Muslims' conversations, and mock and ridicule their religion. One day, a group of them gathered in the mosque, and the Messenger of Allah, may Allah bless him and grant him peace, saw them talking among themselves, lowering their voices, clinging to one another. So the Messenger of Allah, may Allah bless him and grant him peace, ordered them to be violently expelled from the mosque. Abu Ayyub, Khalid ibn Zayd ibn Kulayb, went to 'Umar ibn Qays, one of Banu Ghanm ibn Malik ibn al-Najjar—who had been the custodian of their idols in the Jahiliyya ⁴—and grabbed him by the leg and dragged him until he expelled him from the mosque, while he was saying, "Are you expelling me, O Abu Ayyub, from the Marbad ⁵ of Banu Tha'laba?" Then Abu Ayyub also went to Rafi' ibn Wadi'a, one of Banu al-Najjar, seized him by his collar, shook him violently, slapped his face, and then expelled him from the mosque, saying to him, "Fie on you, you vile hypocrite! Get out, O hypocrite, from the mosque of the Messenger of Allah, may Allah bless him and grant him peace." Ibn Hisham said: That is, "Return by the way you came." The poet said: So he turned away and retreated by his path, while ... the one who was there had incurred injustice. And 'Umara ibn Hazm went to Zayd ibn 'Amr, who was a man with a long beard, grabbed him by his beard, and led him violently until he expelled him from the mosque. Then 'Umara clasped his hands and struck him on the chest with them, causing him to fall. He said: He said, "You have scratched me, O 'Umara." He said, "May Allah distance you, O hypocrite! What Allah has prepared for you of punishment is more severe than that. So do not approach the mosque of the Messenger of Allah, may Allah bless him and grant him peace." Ibn Hisham said: Al-Ladm ⁶ is striking with the palm of the hand. Tamim ibn Ubayy ibn Muqbil said: And the heart has a palpitation beneath its aorta, ... like the striking of a child behind the ghayb ⁷ with a stone. Ibn Hisham said: Al-Ghayb ⁸ is the low ground. Al-Abhar ⁹ is the aorta. Ibn Ishaq said: Abu Muhammad, a man from Banu al-Najjar who was a Badri ¹⁰, and Abu Muhammad is Mas'ud ibn Aws ibn Zayd ibn Asram ibn Zayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar, went to Qays ibn 'Amr ibn Sahl, who was a young lad, and no other young man among the hypocrites was known except him. He began pushing him in the back of his neck until he expelled him from the mosque. And a man from Balkhudra ¹¹ of al-Khazraj, the clan of Abu Sa'id al-Khudri, called 'Abdullah ibn al-Harith, when the Messenger of Allah, may Allah bless him and grant him peace, ordered the expulsion of the hypocrites from the mosque, went to a man called al-Harith ibn 'Amr, who had a forelock ¹², grabbed him by his forelock and dragged him violently along the ground until he expelled him from the mosque. He said: The hypocrite said, "You have been harsh, O ibn al-Harith." He replied, "You deserve that, O enemy of Allah, since Allah has revealed concerning you: 'So do not approach the mosque of the Messenger of Allah, may Allah bless him and grant him peace, for you are impure.'" And a man from Banu 'Amr ibn 'Awf went to his brother Zuwayy ibn al-Harith and expelled him violently from the mosque, expressing disgust at him, saying, "Satan and his command have overcome you." These are those among the hypocrites who were present in the mosque that day, and the Messenger of Allah, may Allah bless him and grant him peace, ordered their expulsion. What was revealed concerning the Jews and the hypocrites: Concerning these Jewish rabbis and the hypocrites from al-Aws and al-Khazraj, the beginning of Surat al-Baqara ¹³ up to one hundred verses was revealed—as has reached me—and Allah knows best. Allah, glorified and praised be He, says: {Alif Lam Mim. That is the Book, about which there is no doubt} [Al-Baqara: 1-2], i.e., there is no doubt in it. Ibn Hisham said: Sa'ida ibn Ju'aya al-Hudhali said: So they said, "We found the people had confined him," ... so there is no doubt that there was meat there. This verse is from a poem of his. Al-Rayb ¹⁴ also means suspicion. Khalid ibn Zuhayr al-Hudhali said: As if I suspected him with suspicion. Ibn Hisham said: Some relate it as: As if I had made him suspect with suspicion. This verse is from a poem of his. He is the nephew of Abu Dhu'ayb al-Hudhali. {A guidance for the God-fearing} [Al-Baqara: 2], i.e., those who fear Allah's punishment for abandoning what they know of guidance and hope for His mercy by believing in what has come to them from Him: {Those who believe in the unseen, establish prayer, and spend out of what We have provided for them} [Al-Baqara: 3], i.e., they perform the obligatory prayer and give the zakat ¹⁵ seeking reward: {And those who believe in what has been revealed to you and what was revealed before you} [Al-Baqara: 4], i.e., they believe you in what you have brought from Allah, Mighty and Majestic, and what the messengers before you brought; they do not differentiate between them, nor deny what they brought from their Lord: {And of the Hereafter they are certain} [Al-Baqara: 4], i.e., of the resurrection, the Last Day, Paradise, Hell, the Reckoning, and the Balance. These are those who claim they believed in what was before you and in what came to you from your Lord: {Those are upon guidance from their Lord} [Al-Baqara: 5], i.e., upon light from their Lord and uprightness in what has come to them, {and those are the successful} [Al-Baqara: 5], i.e., those who have attained what they sought and escaped the evil from which they fled. {Indeed, those who disbelieve} [Al-Baqara: 6], i.e., in what has been revealed to you, even if they say, "We have believed in what came to us before you." {It is the same to them whether you warn them or do not warn them; they will not believe} [Al-Baqara: 6], meaning that they disbelieved in what they had of mention of you and denied the covenant taken from them for you; so they have disbelieved in what came to you and in what they had from what others brought them. So how can they listen to your warning or caution when they have disbelieved in what they had of knowledge of you? {Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil} [Al-Baqara: 7] from guidance, so that they will never attain it, meaning because they denied you in the truth that came to you from your Lord until they believe in it, even if they believe in everything before you: {And for them} because of their opposition to you {is a great punishment} [Al-Baqara: 7]. This concerns the Jewish rabbis who denied the truth after knowing it. {And among the people are those who say, "We believe in Allah and the Last Day," but they are not believers} [Al-Baqara: 8], meaning the hypocrites from al-Aws and al-Khazraj and those who followed their way: {They deceive Allah and those who believe, but they deceive not except themselves and perceive it not. In their hearts is disease} [Al-Baqara: 9-10], i.e., doubt: {So Allah has increased them in disease} [Al-Baqara: 10], i.e., doubt, {and for them is a painful punishment because they used to lie. And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers"} [Al-Baqara: 11], i.e., "We only intend to bring about reconciliation between the two parties: the believers and the People of the Book." Allah, Exalted, says: {Unquestionably, it is they who are the corrupters, but they perceive it not. And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the fools have believed?" Unquestionably, it is they who are the fools, but they know not. And when they meet those who believe, they say, "We believe"; but when they are alone with their devils} [Al-Baqara: 13-14], i.e., the Jews who command them to deny the truth and oppose what the Messenger brought, {they say, "Indeed, we are with you; we were only mocking"} [Al-Baqara: 14], i.e., "We only mock the people and play with them." Allah, Mighty and Majestic, says: {Allah mocks them and leaves them in their transgression wandering blindly} [Al-Baqara: 15]. Ibn Hisham said: Ya'mahuna ¹⁶ means they are bewildered. The Arabs say: a man 'ama or 'amih: i.e., bewildered. Ru'ba ibn al-'Ajaj said, describing a land: Blind to guidance with the ignorant, the bewildered. This verse is from a rajaz poem ¹⁷ of his. Al-'Ummah is the plural of 'amih. As for 'amih, its plural is 'amihun. The feminine is 'amiha and 'amha'. {Those are the ones who have purchased error [in exchange] for guidance} [Al-Baqara: 16], i.e., disbelief for faith: {so their trade has brought no profit, nor were they guided} [Al-Baqara: 16].

Ibn Ishaq said: Then He struck for them a parable, and Allah Almighty said: {Their example is like that of one who kindled a fire, and when it illuminated what was around him, Allah took away their light and left them in darkness, unable to see} [2:17]. That is, they do not see the truth and speak it until, when they emerge from the darkness of unbelief, they extinguish it by their unbelief in it and their hypocrisy therein. So Allah left them in the darkness of unbelief, and they do not see guidance, nor do they remain steadfast upon truth: {Deaf, dumb, blind, so they will not return} [2:18]. That is, they do not return to guidance; they are deaf, dumb, and blind to good; they do not return to good, nor do they attain salvation as long as they remain in their state: {Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They put their fingers in their ears from the thunderclaps, fearful of death, and Allah encompasses the disbelievers} [2:19]. Ibn Hisham said: al-Ṣayyib ¹⁸ is the rain, derived from ṣāba yaṣūbu, like their saying: al-Sayyid ¹⁹ from sāda yasūdu, and al-Mayyit ²⁰ from māta yamūtu. Its plural is ṣayāʾib. ʿAlqama ibn ʿAbada, one of the Banū Rabīʿa ibn Mālik ibn Zayd Manāt ibn Tamīm, said: "As if a cloud had rained upon them, whose thunderbolts creep towards their birds." And in it: "So do not equate me with a worthless man; may the rainclouds water you where they pour down." These two verses are from a poem of his. Ibn Ishaq said: That is, they, due to the darkness of the unbelief they are in and their fear of being killed because of the opposition and fear they have towards you, are like the one described who is in the darkness of the rainstorm, putting his fingers in his ears from the thunderclaps, fearful of death. He says: And Allah is the one who sends that upon them as punishment. That is, He encompasses the disbelievers: {The lightning almost snatches away their sight} [2:20]. That is, due to the intense light of the truth: {Whenever it lights their way, they walk therein; but when darkness comes over them, they stand still} [2:20]. That is, they recognize the truth and speak it, and they are steadfast in their utterance of it. But when they relapse from it into unbelief, they stand bewildered: {And if Allah had willed, He could have taken away their hearing and their sight} [2:20]. That is, because they abandoned the truth after knowing it: {Indeed, Allah is over all things competent} [2:20]. Then He said: {O mankind, worship your Lord} for both groups: the disbelievers and the hypocrites. That is, declare the oneness of your Lord: {Who created you and those before you, that you may become righteous. [He] who made for you the earth a bed and the sky a canopy, and sent down from the sky rain, and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know} [2:21-22]. Ibn Hisham said: al-Andād ²¹ are the equals; one of them is nidd. Labīd ibn Rabīʿa said: "I praise Allah, for He has no equal; in His hands is all good; He does what He wills." This verse is from a poem of his. Ibn Ishaq said: That is, do not associate with Allah anyone else from among the equals that neither benefit nor harm, while you know that you have no lord who provides for you other than Him, and you know that what the Messenger calls you to—His oneness—is the truth, without doubt. {And if you are in doubt about what We have sent down upon Our Servant} [2:23], that is, in doubt about what has come to you: {then produce a surah the like thereof and call upon your witnesses other than Allah} [2:23], that is, whoever you can from your supporters for what you are upon: {if you should be truthful. But if you do not—and you will never—then fear the Fire, whose fuel is people and stones, prepared for the disbelievers} [2:24]. That is, for those who are upon the same unbelief as you. Then He encouraged them and warned them against breaking the covenant He had taken from them for His Prophet—peace be upon him—when he came to them, and He mentioned to them the beginning of their creation when He created them, and the matter of their father Adam—peace be upon him—and how He dealt with him when he disobeyed His command. Then He said: {O Children of Israel} [2:40] to the rabbis of the Jews: {remember My favor which I bestowed upon you} [2:40], that is, My trial upon you and upon your fathers, when He saved them from Pharaoh and his people: {and fulfill My covenant} [2:40] which I took upon you for My Prophet Aḥmad ²², when he comes to you, {and I will fulfill your covenant} [2:40], that is, I will fulfill for you what I promised you upon your believing in him and following him, by removing from you the burdens and shackles that were upon you due to your sins that resulted from your innovations: {and fear Me [alone]} [2:40], that is, that I might send down upon you what I sent down upon those before you of punishments that you know, such as the metamorphosis and others. {And believe in what I have sent down confirming that which is with you, and be not the first to disbelieve in it} [2:41], while you have knowledge of it that others do not: {and fear Me, and do not mix the truth with falsehood or conceal the truth while you know} [2:42]. That is, do not conceal what you have of recognition of My Messenger and what he brought, while you find it with you in the scriptures you know in your hands: {Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?} [2:44]. That is, do you forbid people from unbelief in what you have of prophethood and the covenant from the Torah, and neglect yourselves, while you disbelieve in what is in it of My covenant to you to believe in My Messenger, and you break My covenant and deny what you know of My Book? Then He enumerated their innovations to them, and mentioned to them the calf and what they did with it, and His forgiveness of them and His acceptance of their repentance, then their saying: {Show us Allah outright} [4:153]. Ibn Hisham said: Jahratan ²³, that is, openly before us, with nothing concealing Him from us. Abū al-Akhzar al-Ḥammānī, whose name is Qutayba, said: "He exposes the interiors of the waters, the hidden ones." This verse is from a rajaz poem of his. "Yajharu" means: he makes the water appear and uncovers what conceals it, such as sand and other things. Ibn Ishaq said: And the thunderbolt seized them at that time for their heedlessness, then He revived them after their death, and shaded them with clouds, and sent down upon them manna and quail, and His saying to them: {Enter the gate prostrating and say: 'Ḥiṭṭa'} [2:58]. That is, say what I command you, by which I will remove your sins from you. And their changing that from His saying, mocking His command, and His forgiveness of them after their mockery. Ibn Hisham said: al-Mann ²⁴ is something that used to fall at dawn on their trees, and they would gather it, sweet like honey, and drink and eat it. Aʿshā Banī Qays ibn Thaʿlaba said: "If they were fed manna and quail in their place, people would not see any benefit in them from food." This verse is from a poem of his. al-Salwā ²⁵ is a bird; its singular is salwāh. It is said that it is the quail. Honey is also called salwā. Khālid ibn Zuhayr al-Hudhalī said: "And she swore by Allah truly that you are more delicious than salwā when we extract it." This verse is from a poem of his. Ḥiṭṭa ²⁶ means: remove our sins from us. Ibn Ishaq said: And of their changing that, as Ṣāliḥ ibn Kaysān narrated to me from Ṣāliḥ, the freed slave of al-Tawʾama bint Umayya ibn Khalaf, from Abū Hurayra and from one I do not suspect, from Ibn ʿAbbās, from the Messenger of Allah—peace be upon him—who said: They entered the gate they were commanded to enter prostrating, crawling, and they were saying: "Ḥinṭ ²⁷ in barley." Ibn Hisham said: And it is narrated: "Ḥinṭa in barley." Ibn Ishaq said: And Moses' asking for rain for his people, and his command to strike the stone with his staff, and twelve springs gushed forth from it, for every tribe a spring from which they drank; each tribe knew its spring from which it drank. And their saying to Moses—peace be upon him: {We will never be patient with one food, so call upon your Lord to bring forth for us from the earth its herbs, its cucumbers, its garlic, its lentils, and its onions} [2:61]. Ibn Hisham said: al-Fūm ²⁸ is wheat. Umayya ibn Abī al-Ṣalt al-Thaqafī said:

Above Shiza ²⁹, like reservoirs ³⁰, upon it are pieces like al-wadheel ³¹ in the marrow of wheat ³².

Ibn Ishaq said: {And you do not drive yourselves out of your homes, then you affirm and you bear witness} that this is a right from My covenant upon you: {Then you are those who kill yourselves and drive out a party of you from their homes, supporting one another against them in sin and transgression} [Al-Baqarah 2:85], meaning the people of polytheism: until they shed their blood with them and drive them out of their homes with them. {And if they come to you as captives, you ransom them} while you know that this is incumbent upon you in your religion: {while it is forbidden to you} in your Book {to drive them out. Do you then believe in part of the Book and disbelieve in part?} You ransom them, believing in that, and drive them out, disbelieving in that: {Then what is the recompense of those who do that among you except disgrace in the life of this world, and on the Day of Resurrection they will be returned to the severest of punishment. And Allah is not unaware of what you do. Those are the ones who have bought the life of this world at the expense of the Hereafter, so the punishment will not be lightened for them, nor will they be helped} [Al-Baqarah 2:85-86]. So Allah, Mighty and Majestic, rebuked them for that deed of theirs, while He had forbidden them in the Torah to shed their blood and had made it obligatory upon them in it to ransom their captives. They were two groups: among them were Banu Qaynuqa' and their allies ³³, the allies of al-Khazraj, and al-Nadir and Qurayza and their allies, the allies of al-Aws. Whenever there was war between al-Aws and al-Khazraj, Banu Qaynuqa' would go out with al-Khazraj, and al-Nadir and Qurayza would go out with al-Aws, each of the two groups supporting their allies against their brothers until they shed each other's blood, while they had the Torah in their hands, knowing in it what was upon them and what was for them. Al-Aws and al-Khazraj were polytheists, worshipping idols, not knowing of Paradise or Hellfire, nor resurrection or judgment, nor scripture, nor lawful or unlawful. When the war laid down its burdens, they would ransom their captives, affirming what was in the Torah, and some of them would act upon it from others: Banu Qaynuqa' would ransom whoever of their captives was in the hands of al-Aws, and al-Nadir and Qurayza would ransom what was in the hands of al-Khazraj of them. And they would disregard ³⁴ the bloodshed they had caused and the dead they had killed among themselves, supporting the polytheists against them. Allah Almighty said to them when He rebuked them for that: {Do you then believe in part of the Book and disbelieve in part?} That is, you ransom him by the ruling of the Torah and kill him, while in the ruling of the Torah you should not do so: you kill him, drive him out of his home, and support against him one who associates partners with Allah and worships idols besides Him, seeking worldly gain. Concerning that deed of theirs with al-Aws and al-Khazraj—as has reached me—this story was revealed. Then Allah Almighty said: {And indeed We gave Moses the Book and followed him up with messengers, and We gave Jesus, son of Mary, clear proofs} [Al-Baqarah 2:87], meaning the signs that were performed at his hands, such as reviving the dead, creating from clay the form of a bird, then breathing into it so it becomes a bird by Allah's permission, healing ailments, and informing of many unseen things—what they stored in their houses—and what was restored to them of the Torah along with the Gospel, which Allah brought anew to him. Then He mentioned their disbelief in all of that, saying: {Is it not that whenever a messenger came to you with what your souls did not desire, you grew arrogant, and some you denied and some you killed?} [Al-Baqarah 2:87]. Then Allah Almighty said: {And they said, 'Our hearts are wrapped'} [Al-Baqarah 2:88], meaning in coverings. He, Mighty and Majestic, says: {Rather, Allah has cursed them for their disbelief, so little do they believe. And when there came to them a Book from Allah confirming what was with them—and before that they used to seek victory over those who disbelieved—but when there came to them what they recognized, they disbelieved in it. So the curse of Allah is upon the disbelievers} [Al-Baqarah 2:89]. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada narrated to me from some elders of his people, who said: They said: By Allah, this story was revealed concerning us and them. We had overcome them in the pre-Islamic period, while we were polytheists and they were people of Scripture. They used to say to us: A prophet is about to be sent; we will follow him, his time has drawn near. We will kill you along with him like the killing of 'Ad and Iram. When Allah sent His Messenger—may Allah bless him and grant him peace—from Quraysh, and we followed him, they disbelieved in him. Allah says: {But when there came to them what they recognized, they disbelieved in it. So the curse of Allah is upon the disbelievers. Evil is that for which they sold themselves—that they disbelieve in what Allah has revealed, out of envy that Allah would send down of His bounty upon whom He wills from among His servants} [Al-Baqarah 2:89-90], meaning that He placed it in others. {So they have drawn upon themselves wrath upon wrath, and for the disbelievers is a humiliating punishment} [Al-Baqarah 2:90]. Ibn Hisham said: {So they have drawn upon themselves wrath} meaning they acknowledged it and bore it. A'isha of Banu Qays ibn Tha'laba said: "I reconcile you until you draw upon yourselves the like of it, like the cry of a pregnant woman whom her midwife has seated ³⁵." Ibn Hisham said: {has seated her} meaning made her sit for childbirth. This verse is in one of his poems. Ibn Ishaq said: So the wrath upon wrath is for His wrath upon them for what they had neglected of the Torah while it was with them, and wrath for their disbelief in this prophet—may Allah bless him and grant him peace—whom Allah brought anew to them. Then He rebuked them for the raising of the mountain over them and their taking the calf as a god besides their Lord. Allah Almighty says to Muhammad, may Allah bless him and grant him peace: {Say, 'If the abode of the Hereafter with Allah is exclusively for you, to the exclusion of the people, then wish for death, if you are truthful'} [Al-Baqarah 2:94], meaning call for death upon whichever of the two groups is more false before Allah. But they refused that to the Messenger of Allah—may Allah bless him and grant him peace. Allah, Exalted is His praise, says to His Prophet, peace and blessings be upon him: {But they will never wish for it, because of what their hands have sent forth} [Al-Baqarah 2:95], meaning because of their knowledge of what they have of knowledge about you and their disbelief in that. So it is said: If they had wished for it on the day he said that to them, no Jew would have remained on the face of the earth except he would have died. Then He mentioned their desire for the life of this world and long life, so He Almighty said: {And you will surely find them the most greedy of people for life} [Al-Baqarah 2:96], the Jews, {and of those who associate partners with Allah; one of them wishes that he could be given a life of a thousand years. But his being given such life will not remove him from the punishment} [Al-Baqarah 2:96], meaning it will not save him from punishment. That is because the polytheist does not hope for resurrection after death, so he loves long life, while the Jew knows what he will have in the Hereafter of disgrace due to what he has neglected of the knowledge he has. Then Allah Almighty said: {Say, 'Whoever is an enemy to Gabriel—for indeed he has brought it down upon your heart by Allah's permission'} [Al-Baqarah 2:97].

The Jews questioned the Messenger, and his response: Ibn Ishaq said: 'Abdullah ibn 'Abd al-Rahman ibn Abi Husayn al-Makki narrated to me from Shahr ibn Hawshab al-Ash'ari that a group of Jewish rabbis came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Muhammad, inform us about four things we ask you. If you do so, we will follow you, believe you, and have faith in you." He said: The Messenger of Allah, may Allah bless him and grant him peace, said to them: "Do you pledge by Allah's covenant and promise that if I inform you, you will truly believe me?" They said: "Yes." He said: "Ask what you will." They said: "Tell us how a child resembles its mother, when the sperm is from the man?" The Messenger of Allah, may Allah bless him and grant him peace, said: "I adjure you by Allah and by His days among the Children of Israel, do you know that the man's sperm is white and thick, and the woman's sperm is yellow and thin, and whichever of them overcomes the other, the child resembles that one?" They said: "O Allah, yes." They said: "Tell us about your sleep." He said: "I adjure you by Allah and by His days among the Children of Israel, do you know that the sleep of the one you claim I am not [i.e., a prophet] is such that his eye sleeps but his heart is awake?" They said: "O Allah, yes." He said: "Such is my sleep: my eyes sleep but my heart is awake." They said: "Tell us about what Israel [Jacob] forbade himself." He said: "I adjure you by Allah and by His days among the Children of Israel, do you know that the food and drink most beloved to him were camel milk and meat, and that he fell ill and Allah cured him, so he forbade himself the most beloved food and drink out of gratitude to Allah, thus forbidding himself camel meat and milk?" They said: "O Allah, yes." They said: "Tell us about the Spirit [Gabriel]." He said: "I adjure you by Allah and by His days among the Children of Israel, do you know that it is Gabriel, and he is the one who comes to me?" They said: "O Allah, yes, but he, O Muhammad, is our enemy. He is an angel who only brings hardship and bloodshed. Were it not for that, we would have followed you." He said: Then Allah, Mighty and Majestic, revealed concerning them: {Say: Whoever is an enemy to Gabriel—for indeed he has brought it down upon your heart by permission of Allah, confirming what was before it, and as guidance and good tidings for the believers} ... up to His saying: {Is it not [true] that every time they made a covenant, a party of them threw it away? But most of them do not believe. And when there came to them a messenger from Allah confirming what was with them, a party of those who had been given the Scripture threw the Book of Allah behind their backs as if they did not know. And they followed what the devils recited during the reign of Solomon. And Solomon did not disbelieve, but the devils disbelieved, teaching people magic} [Al-Baqarah: 100-103]. The Jews deny the prophethood of Solomon, peace be upon him, and Allah's refutation of them: Ibn Ishaq said: That is because when the Messenger of Allah, may Allah bless him and grant him peace, mentioned Solomon son of David among the messengers, as has reached me, some of their rabbis said: "Do you not wonder at Muhammad? He claims that Solomon son of David was a prophet. By Allah, he was nothing but a sorcerer." So Allah, Exalted, revealed concerning that statement of theirs: {And Solomon did not disbelieve, but the devils disbelieved} i.e., by their following magic and practicing it: {And what was revealed to the two angels at Babylon, Harut and Marut. And they do not teach anyone}. Ibn Ishaq said: Someone I do not suspect narrated to me from 'Ikrimah, from Ibn 'Abbas, that what Israel forbade himself was the caudate lobe of the liver, the kidneys, and the fat, except what was on the back, for that was offered as a sacrifice and consumed by fire. His letter, may Allah bless him and grant him peace, to the Jews of Khaybar: Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, wrote to the Jews of Khaybar, according to what the freed slave of Zayd ibn Thabit narrated to me from 'Ikrimah or from Sa'id ibn Jubayr, from Ibn 'Abbas: "In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, may Allah bless him and grant him peace, the companion and brother of Moses, and the one who confirms what Moses brought. Indeed, Allah has said to you, O community of the People of the Torah, and you will find that in your Book: {Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow thick and stand firm on their stems, pleasing the sowers—so that He may enrage the disbelievers through them. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward} [Al-Fath: 29]. And I adjure you by Allah, and I adjure you by what was revealed to you, and I adjure you by Him who fed those before you among your tribes with manna and quail, and I adjure you by Him who dried up the sea for your fathers until He saved them from Pharaoh and his deeds, unless you tell me: Do you find in what Allah has revealed to you that you should believe in Muhammad? If you do not find that in your Book, then there is no compulsion upon you. {Indeed, the right path has become distinct from error} [Al-Baqarah: 256]. So I call you to Allah and to His Prophet." Ibn Hisham said: "Shat'uhu" means its shoots; the singular is "shit'ah." The Arabs say: "The crop has produced shoots" when it puts forth its shoots. "Azarahu" means it helped it, so that the previous part became like the mother. Imru' al-Qays ibn Hujr al-Kindi said: "In a valley bend, its plants have helped the tamarisk... a passage of victorious armies and disappointed ones" This verse is in one of his poems. And Humayd ibn Malik al-Arqat, one of the Banu Rabi'ah ibn Malik ibn Zayd Manat, said: "Crops and stalks with helped plants" This verse is in one of his rajaz poems. "Suquhu" is the plural of "saq," meaning the stem of a tree.

What was revealed concerning Abu Yasir and his brother: Ibn Ishaq said: Among those about whom the Qur'an was revealed specifically, from the rabbis ³⁶ and disbelieving Jews, who used to question him and harass him in order to confuse the truth with falsehood—according to what was related to me from 'Abdullah ibn 'Abbas and Jabir ibn 'Abdullah ibn Ri'ab—was that Abu Yasir ibn Akhtab passed by the Messenger of Allah (peace be upon him) while he was reciting the opening of Surah al-Baqarah: {Alif Lam Mim, That is the Book, in which there is no doubt} [2:1-2]. He went to his brother Huyayy ibn Akhtab among a group of Jews and said: "Learn, by Allah, I have heard Muhammad reciting from what has been revealed to him: {Alif Lam Mim, That is the Book}." They said: "Did you hear him?" He said: "Yes." So Huyayy ibn Akhtab walked with that group of Jews to the Messenger of Allah (peace be upon him) and said to him: "O Muhammad, has it not been mentioned to us that you recite from what has been revealed to you: {Alif Lam Mim, That is the Book}?" The Messenger of Allah (peace be upon him) said: "Yes." They said: "Did Gabriel bring it to you from Allah?" He said: "Yes." They said: "Allah has sent prophets before you, but we do not know that He made clear to any of them the duration of his kingdom and the lifespan of his community except you." Then Huyayy ibn Akhtab turned to those with him and said: "Alif is one, Lam is thirty, Mim is forty, so that is seventy-one years. Will you enter a religion whose kingdom and community's lifespan is only seventy-one years?" Then he turned to the Messenger of Allah (peace be upon him) and said: "O Muhammad, is there anything else with this?" He said: "Yes." He said: "What?" He said: {Alif Lam Mim Sad} [7:1]. He said: "This, by Allah, is heavier and longer: Alif is one, Lam is thirty, Mim is forty, Sad is ninety, so that is one hundred and sixty-one years. Is there anything else with this, O Muhammad?" He said: "Yes." {Alif Lam Ra} [11:1]. He said: "This, by Allah, is heavier and longer: Alif is one, Lam is thirty, Ra is two hundred, so that is two hundred and thirty-one years. Is there anything else with this, O Muhammad?" He said: "Yes." {Alif Lam Mim Ra} [13:1]. He said: "This, by Allah, is heavier and longer: Alif is one, Lam is thirty, Mim is forty, Ra is two hundred, so that is two hundred and seventy-one years." Then he said: "Your matter has become confused for us, O Muhammad, so that we do not know whether you have been given little or much." Then they left him. Abu Yasir said to his brother Huyayy ibn Akhtab and to the rabbis with him: "What makes you certain? Perhaps all of this has been gathered for Muhammad: seventy-one, one hundred and sixty-one, two hundred and thirty-one, and two hundred and seventy-one, making seven hundred and thirty-four years." They said: "His matter has become ambiguous to us." They claim that these verses were revealed concerning them: {From it are verses that are precise—they are the foundation of the Book—and others are ambiguous} [3:7]. Ibn Ishaq said: I have heard from a trustworthy scholar that these verses were revealed concerning the people of Najran when they came to the Messenger of Allah (peace be upon him) asking him about Jesus son of Mary (peace be upon him). Ibn Ishaq said: Muhammad ibn Abi Umamah ibn Sahl ibn Hunayf narrated to me that he heard that these verses were revealed concerning a group of Jews, but he did not explain that to me. Allah knows best which of these it was. The disbelief of the Jews in Islam and what was revealed concerning that: Ibn Ishaq said: Among what reached me from 'Ikrimah, the freed slave of Ibn 'Abbas, or from Sa'id ibn Jubayr, from Ibn 'Abbas, is that the Jews used to seek victory through the Messenger of Allah (peace be upon him) over the Aws and Khazraj before his mission. But when Allah sent him from among the Arabs, they disbelieved in him and denied what they used to say about him. Mu'adh ibn Jabal and Bashir ibn al-Bara' ibn Ma'rur, from Banu Salimah, said to them: "O company of Jews, fear Allah and submit, for you used to seek victory through Muhammad over us when we were polytheists, and you told us that he would be sent, and you described him to us with his description." Salam ibn Mishkam, one of Banu al-Nadir, said: "He has not brought us anything we recognize, and he is not the one we used to mention to you." So Allah revealed concerning that statement of theirs: {And when there came to them a Book from Allah confirming what was with them—although before that they used to pray for victory over those who disbelieved—but when there came to them what they recognized, they disbelieved in it; so the curse of Allah is upon the disbelievers} [2:89]. Ibn Ishaq said: Malik ibn al-Sayf said, when the Messenger of Allah (peace be upon him) was sent and reminded them of the covenant taken from them for him and what Allah had entrusted to them concerning him: "By Allah, no covenant was entrusted to us concerning Muhammad, nor was any covenant taken from us for him." So Allah revealed concerning him: {Is it not that whenever they make a covenant, a party of them throws it aside? Rather, most of them do not believe} [2:100]. Abu Saluba al-Fatyuni said to the Messenger of Allah (peace be upon him): "O Muhammad, you have not brought us anything we recognize, and Allah has not sent down to you any sign that we would follow you for." So Allah revealed concerning that statement of his: {And We have certainly sent down to you clear signs, and none disbelieve in them except the defiantly disobedient} [2:99]. Rafi' ibn Huraymilah and Wahb ibn Zayd said to the Messenger of Allah (peace be upon him): "O Muhammad, bring us a book from heaven that we can read, and cause rivers to flow for us, so that we may follow you and believe you." So Allah revealed concerning that statement of theirs: {Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way} [2:108]. Ibn Hisham said: "Sawa'" means the middle of the path. Hassan ibn Thabit said: "O woe to the helpers of the Prophet and his clan / After the hidden one in the middle of the grave." This verse is from a poem of his that I will mention in its place, Allah willing. Ibn Ishaq said: Huyayy ibn Akhtab and his brother Abu Yasir ibn Akhtab were among the most envious of the Jews toward the Arabs, since Allah had favored them with His Messenger (peace be upon him), and they strove to turn people away as much as they could. So Allah revealed concerning them: {Many of the People of the Scripture wish they could turn you back to disbelief after your belief, out of envy from themselves, after the truth has become clear to them. So pardon and overlook until Allah brings His command. Indeed, Allah is over all things competent} [2:109]. The dispute of the Jews and Christians before the Messenger (peace be upon him): Ibn Ishaq said: When the people of Najran, the Christians, came to the Messenger of Allah (peace be upon him), the Jewish rabbis came to them and they disputed before the Messenger of Allah (peace be upon him). Rafi' ibn Huraymilah said: "You are not upon anything," and he disbelieved in Jesus and the Gospel. A man from the people of Najran, from the Christians, said to the Jews: "You are not upon anything," and he denied the prophethood of Moses and disbelieved in the Torah. So Allah revealed concerning that statement of theirs: {The Jews say, "The Christians are not upon anything," and the Christians say, "The Jews are not upon anything," while they recite the Scripture. Thus speak those who do not know like their words. Allah will judge between them on the Day of Resurrection concerning that over which they used to differ} [2:113]. That is, each recites in his scripture the confirmation of what he disbelieves in. The Jews disbelieve in Jesus, while they have the Torah in which Allah took a covenant from them through Moses (peace be upon him) to believe in Jesus (peace be upon him). And in the Gospel is what Jesus (peace be upon him) brought, confirming Moses (peace be upon him) and what he brought from the Torah from Allah. Yet each disbelieves in what is in the hands of the other. Ibn Ishaq said: Rafi' ibn Huraymilah said to the Messenger of Allah (peace be upon him): "O Muhammad, if you are"

A messenger from Allah, as you say. So tell Allah to speak to us so that we may hear His speech. Then Allah, the Exalted, revealed concerning that: {Those who do not know say, 'Why does Allah not speak to us or bring us a sign?' Thus spoke those before them like their words; their hearts resemble each other. We have made the signs clear for a people who are certain.} [2:118] And Abdullah ibn Suriya al-A'war al-Fityuni said to the Messenger of Allah, peace and blessings be upon him: 'There is no guidance except what we are upon, so follow us, O Muhammad, and you will be guided.' And the Christians said similar. So Allah, the Exalted, revealed concerning that, regarding the saying of Abdullah ibn Suriya and what the Christians said: {And they say, 'Be Jews or Christians, you will be guided.' Say, 'Rather, the religion of Abraham, inclining toward truth, and he was not of the polytheists.'} [2:135] Then the story continues until the saying of Allah, the Exalted: {That is a nation that has passed away; for them is what they earned, and for you is what you earned, and you will not be asked about what they used to do.} [2:141] What the Jews said when the qibla ³⁷ was changed to the Ka'ba: Ibn Ishaq said: When the qibla was changed from Syria to the Ka'ba, and it was changed in Rajab, seventeen months after the arrival of the Messenger of Allah, peace and blessings be upon him, in Medina, Rifa'a ibn Qays, Qardam ibn Amr, Ka'b ibn al-Ashraf, Rafi' ibn Abi Rafi', al-Hajjaj ibn Amr (an ally of Ka'b ibn al-Ashraf), al-Rabi' ibn al-Rabi' ibn Abi al-Huqayq, and Kinana ibn al-Rabi' ibn Abi al-Huqayq came to the Messenger of Allah, peace and blessings be upon him, and said: 'O Muhammad, what has turned you away from your qibla which you used to follow, while you claim that you are upon the religion of Abraham and his way? Return to your qibla which you used to follow, and we will follow you and believe you.' But they only intended thereby to tempt him from his religion. So Allah, the Exalted, revealed concerning them: {The foolish among the people will say, 'What has turned them away from their qibla which they used to follow?' Say, 'To Allah belong the east and the west. He guides whom He wills to a straight path.' And thus We have made you a middle nation that you may be witnesses over the people and the Messenger may be a witness over you. And We did not make the qibla which you used to follow except that We might know who follows the Messenger from him who turns back on his heels.} That is, a trial and test. {And indeed it was difficult except for those whom Allah guided.} That is, from the trials, i.e., those whom Allah made firm. {And Allah would never let your faith go to waste.} That is, your faith in the first qibla, your belief in your Prophet, your following him to the later qibla, and your obedience to your Prophet in it, meaning He will give you the reward for both. {Indeed, Allah is, to the people, Kind and Merciful.} [2:143] Then He, the Exalted, said: {We have seen the turning of your face to the heaven. So We will surely turn you to a qibla that pleases you. So turn your face toward al-Masjid al-Haram ³⁸. And wherever you are, turn your faces toward it.} [2:144] Ibn Hisham said: 'Shatrahu' means toward it and its direction. Umar ibn Ahmar al-Bahili said, describing his she-camel: She runs with us toward the gathering ³⁹, while she is tied, The knot has nearly loosened from her swift pace. And this verse is from a poem of his. And Qays ibn Khuwaylid al-Hudhali said, describing his she-camel: Indeed, al-Na'us ⁴⁰ has a disease that clings to her, So toward her is the gaze of eyes, exhausted. And this verse is from some lines of his. Ibn Hisham said: Al-Na'us is his she-camel, and she had a disease, so he looked at her with a weary look, from His saying: {And he is weary.} [67:4] {And indeed, those who were given the Scripture know that it is the truth from their Lord. And Allah is not unaware of what they do. And if you were to bring those who were given the Scripture every sign, they would not follow your qibla. Nor are you a follower of their qibla. Nor are they followers of one another's qibla. And if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.} Ibn Ishaq said: Until the saying of Allah, the Exalted: {And indeed, it is the truth from your Lord, so never be among the ignorant.} [2:147] Their concealment of what is in the Torah: Mu'adh ibn Jabal, brother of Bani Salama, and Sa'd ibn Mu'adh, brother of Bani Abd al-Ashhal, and Kharija ibn Zayd, brother of al-Harith ibn al-Khazraj, asked a group of Jewish rabbis about some of what is in the Torah, but they concealed it from them and refused to inform them about it. So Allah, the Exalted, revealed concerning them: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture—those are cursed by Allah and cursed by those who curse.} [2:159] Their response to the Prophet, peace be upon him, when he called them to Islam: He said: The Messenger of Allah, peace and blessings be upon him, called the Jews of the People of the Scripture to Islam, encouraged them in it, and warned them of Allah's punishment and vengeance. So Rafi' ibn Kharija and Malik ibn Awf said to him: 'Rather, we follow, O Muhammad, what we found our fathers upon, for they were more knowledgeable and better than us.' So Allah, the Exalted, revealed concerning that, regarding their saying: {And when it is said to them, 'Follow what Allah has revealed,' they say, 'Rather, we follow what we found our fathers upon.' Even if their fathers understood nothing, nor were they guided?} [2:170] Their gathering in the market of Bani Qaynuqa': When Allah, the Exalted, afflicted Quraysh on the day of Badr, the Messenger of Allah, peace and blessings be upon him, gathered the Jews in the market of Bani Qaynuqa', upon his arrival in Medina, and said: 'O company of Jews, submit before Allah afflicts you with what He afflicted Quraysh.' They said to him: 'O Muhammad, do not let yourself be deluded because you killed some men of Quraysh who were inexperienced ⁴¹ and did not know how to fight. By Allah, if you fought us, you would know that we are the people, and you have not met the likes of us.' So Allah, the Exalted, revealed concerning that, regarding their saying: {Say to those who disbelieve, 'You will be overcome and gathered to Hell, and wretched is the resting place.' There has already been for you a sign in the two armies that met: one fighting in the cause of Allah and another disbelieving; they saw them [to be] twice their number, by [their] eyesight. And Allah supports with His victory whom He wills. Indeed in that is a lesson for those of insight.} [3:12-13] His entry, peace be upon him, into the house of study ⁴²: He said: The Messenger of Allah, peace and blessings be upon him, entered the house of study upon a group of Jews and called them to Allah. Al-Nu'man ibn Amr and al-Harith ibn Zayd said to him: 'What religion are you upon, O Muhammad?' He said: 'Upon the religion of Abraham and his way.' They said: 'Indeed, Abraham was a Jew.' So the Messenger of Allah, peace and blessings be upon him, said to them: 'Come to the Torah, for it is between us and you.' But they refused him. So Allah, the Exalted, revealed concerning them: {Have you not seen those who were given a portion of the Scripture, being invited to the Book of Allah to judge between them; then a party of them turns away, and they are refusing? That is because they say, 'The Fire will not touch us except for a number of days.' And they are deluded in their religion by what they used to invent.} [3:23-24]

The Jews and Christians disputed concerning Abraham, peace be upon him. The rabbis of the Jews and the Christians of Najran said when they gathered before the Messenger of Allah, may Allah bless him and grant him peace, and disputed: the rabbis said, 'Abraham was nothing but a Jew,' and the Christians of Najran said, 'Abraham was nothing but a Christian.' So Allah, mighty and majestic, revealed concerning them: {Say, 'O People of the Scripture, come to a word that is just between us and you: that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.' But if they turn away, then say, 'Bear witness that we are Muslims [submitting to Him].' O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason? Here you are—those who have argued about that of which you have knowledge. Why do you argue about that of which you have no knowledge? And Allah knows, while you know not. Abraham was neither a Jew nor a Christian, but he was a hanif ⁴³ Muslim ⁴⁴, and he was not of the polytheists. Indeed, the most worthy of Abraham among the people are those who followed him [in submission to Allah] and this prophet [Muhammad] and those who believe [in his message]. And Allah is the Guardian of the believers.} [Al 'Imran 3:64-68]. What was revealed concerning their believing in the morning and disbelieving in the evening: 'Abdullah ibn Sayf, 'Adi ibn Zayd, and al-Harith ibn 'Awf said to one another: 'Come, let us believe in what was revealed to Muhammad and his Companions in the morning, and disbelieve in it in the evening, so that we may confuse their religion, hoping that they will do as we do and abandon their religion.' So Allah, exalted, revealed concerning them: {O People of the Scripture, why do you mix the truth with falsehood and conceal the truth while you know [it]? And a faction of the People of the Scripture say [to each other], 'Believe in that which was revealed to those who have believed at the beginning of the day and disbelieve at its end; perhaps they will return [from their religion]. And do not believe except for one who follows your religion.' Say, 'Indeed, [true] guidance is the guidance of Allah. [Do you fear] that someone is given [revelation] like that which was given to you or that they would argue with you before your Lord?' Say, 'Indeed, bounty is in the hand of Allah; He grants it to whom He wills. And Allah is all-Encompassing and Knowing.'} [Al 'Imran 3:71-73]. What was revealed concerning the saying of Abu Rafi': 'Do you want us to worship you as the Christians worship Jesus?' Abu Rafi' al-Qurazi said when the rabbis of the Jews and the Christians of Najran gathered before the Messenger of Allah, may Allah bless him and grant him peace, and he called them to Islam: 'Do you want from us, O Muhammad, that we worship you as the Christians worship Jesus son of Mary?' And a man from Najran, a Christian called al-Rayyis ⁴⁵—and it is also narrated as al-Rubayyis and al-Ra'is—said: 'Is that what you want from us, O Muhammad, and to which you call us?' or something similar. The Messenger of Allah, may Allah bless him and grant him peace, said: 'I seek refuge in Allah from worshipping other than Allah or commanding the worship of other than Him. Allah did not send me for that, nor did He command me,' or something similar. So Allah, exalted, revealed concerning that saying of theirs: {It is not for a human [prophet] that Allah should give him the Scripture, authority, and prophethood and then he would say to the people, 'Be servants to me instead of Allah,' but [instead he would say], 'Be rabbaniyyun ⁴⁶ because you teach the Scripture and because you study it.'} ... up to His saying: {... after you have been Muslims [submitting to Allah]?} [Al 'Imran 3:79-80]. Ibn Hisham said: 'Rabbaniyyun' are the learned jurists, the masters; their singular is 'rabbani'. The poet said: "If I were held as a pledge in the qaws ⁴⁷, it would tempt me With its speech and the rabbani of the rabbis." Ibn Hisham said: 'Al-qaws' is the monk's cell. 'Aftanani' is the dialect of Tamim; 'fatanani' is the dialect of Qays. Jarir said: "No union when Hind cut me off, and if she had stopped, She would have brought me down, and the one with the two shovels, in the qaws." Meaning the monk's cell. 'Rabbani' is derived from 'rabb', which means master. In the Book of Allah: {He said to the one of them whom he knew would be saved, 'Mention me before your master (rabbika)'} [Yusuf 12:41], meaning your master. Ibn Ishaq said: {Nor would he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims?} [Al 'Imran 3:80]. What was revealed concerning the taking of the covenant upon them: Ibn Ishaq said: Then He mentioned what Allah took upon them and upon their prophets of the covenant to believe in him [Muhammad] when he came to them, and to affirm him, and He said: {And [mention] when Allah took the covenant of the prophets, [saying], 'Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.' [Allah] said, 'Have you acknowledged and taken upon that My commitment?' They said, 'We have acknowledged it.' He said, 'Then bear witness, and I am with you among the witnesses.'} to the end of the story. Their effort to cause discord among the Ansar ⁴⁸: Ibn Ishaq said: Sha's ibn Qays passed by—he was an old man who had grown decrepit, great in disbelief, intense in rancor against the Muslims, intense in envy of them—by a group of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, from the Aws and the Khazraj, in a gathering that had brought them together, conversing. He was angered by what he saw of their harmony and unity and the reconciliation of their relations upon Islam, after the enmity that had been between them in the Jahiliyyah ⁴⁹. So he said: 'The assembly of Banu Qayla ⁵⁰ has gathered in this land; by Allah, we have no place with them when their assembly gathers here.' So he ordered a young Jewish man who was with them, saying: 'Go to them, sit with them, then mention the day of Bu'ath ⁵¹ and what came before it, and recite to them some of the poems they exchanged on the day of Bu'ath.' The day of Bu'ath was a day when the Aws and Khazraj fought, and the victory that day was for the Aws over the Khazraj. The leader of the Aws that day was Hudayr ibn Simak al-Ash'ali, father of Usayd ibn Hudayr, and the leader of the Khazraj was 'Amr ibn al-Nu'man al-Bayadi, and both were killed. Ibn Hisham said: Abu Qays ibn al-Aslat said: "Though I was afflicted with a protector, A firm grief returned to me for him. If you kill him, then 'Amr A sharpened sword bites his head." These two verses are from a poem of his. The story of the day of Bu'ath is longer than what I have mentioned; what prevented me from detailing it is what I mentioned of brevity. Ibn Hisham said: 'Sanin' means sharpened, from 'sannahu' if he sharpened it. Ibn Ishaq said: So he did. The people then spoke, disputed, and boasted until two men from the two tribes jumped to their knees: Aws ibn Qayzi, one of Banu Haritha ibn al-Harith from the Aws, and Jabbar ibn Sakhr, one of Banu Salama from the Khazraj. They exchanged words, then one of them said to his companion: 'If you wish, we will return it now as a young she-camel [i.e., renew the conflict].' Both groups became angry and said: 'We have done so; your appointment is al-Zahirah ⁵²—and al-Zahirah is the lava plain—weapons, weapons!' So they went out to it. This reached the Messenger of Allah, may Allah bless him and grant him peace, so he went out to them with those of his Companions, the Muhajirun ⁵³, until he came to them and said: 'O company of Muslims, Allah, Allah! Are you calling to the ways of Jahiliyyah while I am among you, after Allah has guided you to Islam, honored you with it, cut off from you the matter of Jahiliyyah, saved you from disbelief, and united your hearts?' Then the people realized that it was a whisper from Satan and a plot from their enemy, so they wept and the men from the Aws and Khazraj embraced one another, then they returned with the Messenger of Allah, may Allah bless him and grant him peace, listening and obeying, as Allah had extinguished for them the plot of the enemy of Allah, Sha's ibn Qays. So Allah, exalted, revealed concerning Sha's ibn Qays and what he did: {Say, 'O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness over what you do?' Say, 'O People of the Scripture, why do you avert from the way of Allah those who have believed, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And Allah is not unaware of what you do.'} [Al 'Imran 3:98-99].

And Allah revealed concerning Aws ibn Qaythi and Jabbar ibn Sakhr and those of their people who were with them, who did what they did, regarding what Shas had brought upon them from the matter of the Jahiliyyah ⁵⁴: {O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers. And how could you disbelieve while to you are recited the verses of Allah and among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided to a straight path. O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]} [Al 'Imran: 100-102] up to His saying: {And those will have a great punishment} [Al 'Imran: 105]. What was revealed concerning their saying: "None followed Muhammad except our rabble": Ibn Ishaq said: When 'Abdullah ibn Salam, Tha'laba ibn Sa'ya, Usayd ibn Sa'ya, Asad ibn 'Ubayd, and those of the Jews who embraced Islam with them, believed, affirmed, desired Islam, and became firmly rooted in it, the rabbis of the Jews, the disbelievers among them, said: "None believed in Muhammad nor followed him except our rabble. Had they been from our elite, they would not have abandoned the religion of their fathers and gone to another." So Allah revealed concerning that saying of theirs: {They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and they prostrate [in prayer]} [Al 'Imran: 113]. Ibn Hisham said: "Ana' al-layl" means the hours of the night; its singular is "iny". Al-Mutanakhkhil al-Hudhali, whose name is Malik ibn 'Uwaymir, said in elegy for his son Uthayla: Sweet and bitter like the bending of the arrow, his nature, In every "iny" ⁵⁵ that the night decrees, he goes forth. This verse is from a poem of his. And Labid ibn Rabi'a said, describing a wild donkey: He sings at the "ana'" ⁵⁶ of the day, as if he were A foolish one, given drink in the shops by a cup-companion. This verse is from a poem of his. And it is said: "inan" is shortened, according to what Yunus informed me. {They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous} [Al 'Imran: 114]. What was revealed concerning the prohibition of Muslims from taking Jews as intimate confidants: Ibn Ishaq said: Some Muslim men maintained close ties with some Jewish men, due to the neighborhood and alliance between them. So Allah revealed concerning them, forbidding them from taking them as intimate confidants: {O you who have believed, do not take as intimates those outside your religion [i.e., others] for they will not spare you [any] ruin. They wish you would suffer hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will reason. Here you are loving them but they are not loving you, while you believe in the Scripture, all of it} [Al 'Imran: 118-119], meaning you believe in your Scripture and in the scriptures that came before, while they disbelieve in your Scripture, so you are more deserving of hatred for them than they are for you: {And when they meet you, they say, "We believe"; but when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts"} [Al 'Imran: 119] to the end of the story. Abu Bakr's entry into the house of study: Abu Bakr al-Siddiq entered the house of study ⁵⁷ upon the Jews, and found many people gathered around a man among them called Finhas, who was one of their scholars and rabbis, and with him was another rabbi called Ashya'. Abu Bakr said to Finhas: "Woe to you, O Finhas! Fear Allah and submit [to Islam]. For by Allah, you know that Muhammad is the Messenger of Allah; he has brought you the truth from Him. You find him written with you in the Torah and the Gospel." Finhas said to Abu Bakr: "By Allah, O Abu Bakr, we have no need of Allah, and He is in need of us. We do not supplicate to Him as He supplicates to us. We are independent of Him, and He is not independent of us. If He were independent of us, He would not have asked us for a loan of our wealth, as your companion claims. He forbids you usury and gives it to us. If He were independent of us, He would not have given us usury." Abu Bakr became angry and struck Finhas's face severely, saying: "By Him in Whose hand is my soul, were it not for the covenant between us and you, I would have struck your head, O enemy of Allah." Finhas went to the Messenger of Allah, peace and blessings be upon him, and said: "O Muhammad, see what your companion has done to me." The Messenger of Allah, peace and blessings be upon him, said to Abu Bakr: "What made you do what you did?" Abu Bakr said: "O Messenger of Allah, the enemy of Allah said a terrible thing: he claimed that Allah is poor and they are rich. When he said that, I became angry for Allah's sake because of what he said, and I struck his face." Finhas denied that and said: "I did not say that." So Allah revealed concerning what Finhas said, in refutation of him and confirmation of Abu Bakr: {Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right. And We will say, "Taste the punishment of the Burning Fire."} [Al 'Imran: 181]. And it was revealed concerning Abu Bakr al-Siddiq, may Allah be pleased with him, and the anger he expressed in that: {And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah, indeed that is of the matters [worthy] of determination} [Al 'Imran: 186]. Then He said concerning what Finhas and the rabbis with him from the Jews said: {And [mention] when Allah took the covenant of those who were given the Scripture, [saying], "You must make it known to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased. Do not think that those who rejoice in what they have done and love to be praised for what they have not done - do not think them [to be] safe from the punishment, and for them is a painful punishment} meaning Finhas, Ashya', and their like from the rabbis, who rejoice in what they obtain of the world for what they have embellished for the people of misguidance, and they love to be praised for what they have not done, that people say: "Scholars," while they are not people of knowledge; they did not guide them to guidance or truth, and they love that people say: "They have done [it]." The Jews' command to the believers to be miserly: Ibn Ishaq said: Kardam ibn Qays, an ally of Ka'b ibn al-Ashraf, and Usama ibn Habib, and Nafi' ibn Abi Nafi', and Bahri ibn 'Amr, and Huyayy ibn Akhtab, and Rifa'a ibn Zayd ibn al-Tabut used to come to some men of the Ansar who associated with them, seeking their advice, from among the companions of the Messenger of Allah, peace and blessings be upon him, and they would say to them: "Do not spend your wealth, for we fear poverty for you if it goes; and do not hasten to spend, for you do not know what will happen." So Allah revealed concerning them: {Those who are stingy and enjoin upon people stinginess and conceal what Allah has given them of His bounty} i.e., from the Torah, which contains the confirmation of what Muhammad, peace and blessings be upon him, brought, {And We have prepared for the disbelievers a humiliating punishment. And [also] those who spend their wealth to be seen by people and believe not in Allah nor in the Last Day} up to His saying: {And ever is Allah, of them, Knowing}.

The Jews—may Allah curse them—deny the truth. Ibn Ishaq said: Rifa'a ibn Zayd ibn al-Tabut was one of the great men of the Jews. When he spoke to the Messenger of Allah, may Allah bless him and grant him peace, he would twist his tongue and say: "Listen to us, O Muhammad, so that we may make you understand." Then he would disparage Islam and find fault with it. So Allah revealed concerning him: {Have you not seen those who were given a portion of the Scripture? They purchase error and wish that you should stray from the way. And Allah knows best your enemies; and Allah is sufficient as a Protector, and Allah is sufficient as a Helper. Among those who are Jews, they distort words from their [proper] places and say, "We hear and disobey" and "Hear without being heard" and "Ra'ina" ⁵⁸}, twisting their tongues and defaming the religion. And if they had said, "We hear and obey" and "Hear" and "Unzurna" ⁵⁹, it would have been better for them and more upright. But Allah has cursed them for their disbelief, so they believe not, except a few.} And the Messenger of Allah, may Allah bless him and grant him peace, spoke to some of the leading rabbis of the Jews, among them: 'Abdullah ibn Suriya al-A'war and Ka'b ibn Asad. He said to them: "O company of Jews, fear Allah and submit. For by Allah, you know that what I have brought to you is the truth." They said: "We do not know that, O Muhammad." So they denied what they knew and persisted in disbelief. Then Allah the Exalted revealed concerning them: {O you who have been given the Scripture, believe in what We have sent down, confirming what is with you, before We efface faces and turn them backward, or curse them as We cursed the people of the Sabbath. And the command of Allah is ever executed.} [Quran 4:47] Ibn Hisham said: "Natmisu" means: We wipe them and make them smooth, so that no eye, nose, mouth, or anything seen on the face is visible. Likewise: {So We effaced their eyes} [Quran 54:37]. The one whose eye is effaced is one whose eyelids have no slit. It is said: "I effaced the book and the trace," so nothing of it is seen. Al-Akhtal, whose name is al-Ghawth ibn Hubayra ibn al-Salt al-Taghlibi, said, describing camels that he burdened with what he mentioned: "And we burden them with every effaced landmark ⁶⁰, distant, you see its chameleon fidgeting." This verse is from a poem of his. Ibn Hisham said: The singular of "as-suwa" is "suwwa". "As-suwa" are the landmarks by which roads and water are guided. Ibn Hisham said: He says: It was wiped and became level with the ground, with nothing protruding. Those who formed the confederates: Ibn Ishaq said: Those who formed the confederates among Quraysh, Ghatafan, and Banu Qurayza were: Huyayy ibn Akhtab, Salam ibn Abi al-Huqayq, Abu Rafi', al-Rabi' ibn al-Rabi' ibn Abi al-Huqayq, Abu 'Ammar, Wahwah ibn 'Amir, and Hawdha ibn Qays. As for Wahwah, Abu 'Ammar, and Hawdha, they were from Banu Wa'il, and the rest were from Banu al-Nadir. When they came to Quraysh, they said: "These are the rabbis of the Jews, the people of knowledge of the earlier Scripture. Ask them: Is your religion better or the religion of Muhammad?" So they asked them, and they said: "Your religion is better than his, and you are more guided than he and those who follow him." So Allah the Exalted revealed concerning them: {Have you not seen those who were given a portion of the Scripture? They believe in al-Jibt ⁶¹ and al-Taghut ⁶².} Ibn Hisham said: Al-Jibt among the Arabs is what is worshipped besides Allah, Blessed and Exalted. And al-Taghut is everything that leads astray from the truth. The plural of al-Jibt is jubut, and the plural of al-Taghut is tawaghit. Ibn Hisham said: It has reached us from Ibn Abi Najih that he said: Al-Jibt is sorcery, and al-Taghut is Satan. {And they say to those who disbelieve: "These are more guided than those who believe in the way."} [Quran 4:51] Ibn Ishaq said: Up to His saying: {Or do they envy people for what Allah has given them of His bounty? But We had already given the family of Abraham the Scripture and wisdom and bestowed upon them a great kingdom.} [Quran 4:54] The Jews' denial of revelation: Ibn Ishaq said: Sukayn and 'Adi ibn Zayd said: "O Muhammad, we do not know that Allah sent down anything to any human after Moses." So Allah the Exalted revealed concerning that statement of theirs: {Indeed, We have revealed to you as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms. And messengers We have mentioned to you before, and messengers We have not mentioned to you. And Allah spoke to Moses directly. Messengers as bearers of good tidings and warners, so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise.} [Quran 4:163-165] And a group of them came to the Messenger of Allah, may Allah bless him and grant him peace, and he said to them: "By Allah, you know that I am a messenger from Allah to you." They said: "We do not know it, and we do not testify to it." So Allah the Exalted revealed concerning that statement of theirs: {But Allah bears witness to what He has sent down to you; He has sent it down with His knowledge, and the angels bear witness. And sufficient is Allah as Witness.} [Quran 4:166] Their agreement to throw a rock at the Messenger of Allah, may Allah bless him and grant him peace: The Messenger of Allah, may Allah bless him and grant him peace, went out to Banu al-Nadir to seek their help in the blood money of the two 'Amirites whom 'Amr ibn Umayya al-Damri had killed. When some of them were alone with others, they said: "You will never find Muhammad closer than now. So who will go up to this house and throw a rock on him, and rid us of him?" 'Amr ibn Jihash ibn Ka'b said: "I will." But news of this reached the Messenger of Allah, may Allah bless him and grant him peace, so he left them. Then Allah revealed concerning him and what he and his people intended: {O you who have believed, remember the favor of Allah upon you when a people intended to extend their hands against you, but He withheld their hands from you. And fear Allah, and upon Allah let the believers rely.} [Quran 5:11] Their claim that they are beloved of Allah: Nu'man ibn Ada', Bahri ibn 'Amr, and Sha's ibn 'Adi came to the Messenger of Allah, may Allah bless him and grant him peace, and spoke with him. The Messenger of Allah, may Allah bless him and grant him peace, spoke to them, called them to Allah, and warned them of His punishment. They said: "What do you frighten us with, O Muhammad? By Allah, we are the sons of Allah and His beloved," like the saying of the Christians. So Allah the Exalted revealed concerning them: {And the Jews and Christians say, "We are the children of Allah and His beloved." Say, "Then why does He punish you for your sins? Rather, you are human beings from among those He has created. He forgives whom He wills and punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the return."} [Quran 5:18] Their denial of the revelation of any book after Moses: Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, called the Jews to Islam, encouraged them, and warned them of Allah's punishment. But they refused him and disbelieved in what he brought. So Mu'adh ibn Jabal, Sa'd ibn 'Ubada, and 'Uqba ibn Wahb said to them: "O company of Jews, fear Allah. By Allah, you know that he is the Messenger of Allah. You used to mention him to us before his mission and describe him to us with his description." Then Rafi' ibn Hurayamila and Wahb ibn Judah said: "We never said that to you, and Allah has not sent down any book after Moses, nor sent any bearer of good tidings or warner after him." So Allah the Exalted revealed concerning that statement of theirs: {O People of the Scripture, there has come to you Our Messenger making clear to you, after an interval between the messengers, lest you say, "There came not to us any bearer of good tidings or warner." But there has come to you a bearer of good tidings and a warner. And Allah is over all things competent.} [Quran 5:19] Then He recounted to them the story of Moses and what he suffered from them, their breaking of the covenant with him, and their rejection of Allah's command until they wandered in the land for forty years as punishment.

Their referral to the Prophet ⁶³ regarding the ruling of stoning: Ibn Ishaq said: Ibn Shihab al-Zuhri narrated to me that he heard a man from Muzaynah, among the people of knowledge, narrating to Sa'id ibn al-Musayyab that Abu Hurayrah narrated to them: The Jewish rabbis gathered in the house of study ⁶⁴ when the Messenger of Allah ⁶³ arrived in Medina, and a man among them had committed adultery after being married ⁶⁵ with a Jewish woman who was also married ⁶⁵. They said: Send this man and this woman to Muhammad, and ask him what the ruling is concerning them, and delegate the judgment to him regarding them. If he applies to them your practice of tajbiyah ⁶⁶ - and tajbiyah is flogging with a rope made of palm fiber coated with tar, then blackening the faces - and then parading them, then follow him and testify that he is a king; but if he rules on them by stoning, then beware of him and know that he is a prophet sent with truth, and that what has come to you from the ruling of stoning is true. So they sent them to the Prophet ⁶³, and when they came to him, he asked them about their Torah and its rulings, and they informed him. Then he called for the Torah and placed his hand on the verse of stoning, and the first one who read it was Abdullah ibn Salam, who was the most knowledgeable among them at that time. Then the Prophet ⁶³ ordered them to be stoned, and they were stoned at the door of his mosque. Then the verse of stoning was revealed: 'The fornicator and the fornicatress, flog each one of them with a hundred lashes' ⁶⁷, and the ruling of stoning remained for the married ones ⁶⁵ among the Jews, and it was abrogated for this community by the verse of flogging, and the stoning remained for the married ones ⁶⁵ among the Muslims by the Sunnah ⁶⁸ of the Messenger of Allah ⁶³ and the consensus of the community.

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1. adlam : A bluish-black complexion, often associated with a dark or swarthy skin tone.
2. asfa' : Blackish or dark-colored cheeks, often due to a dark complexion or dirt.
3. Masjid ad-Dirar : The Mosque of Harm, a mosque built by hypocrites in Medina to cause division among Muslims; it was ordered to be destroyed by the Prophet.
4. Jahiliyya : The period of ignorance before Islam.
5. Marbad : A place where camels are kept; a pen or enclosure.
6. Al-Ladm : Striking with the palm of the hand.
7. Ghayb : Low ground; a depression in the earth.
8. Al-Ghayb : Low ground.
9. Al-Abhar : The aorta; the main artery from the heart.
10. Badri : One who participated in the Battle of Badr.
11. Balkhudra : A clan of the Khazraj tribe.
12. Jumma : A forelock or a lock of hair on the forehead.
13. Surat al-Baqara : The second chapter of the Quran, 'The Cow'.
14. Al-Rayb : Doubt, suspicion, or uncertainty.
15. Zakat : Obligatory alms-giving, one of the Five Pillars of Islam.
16. Ya'mahuna : They wander blindly or are bewildered.
17. Rajaz : A meter of Arabic poetry, often used for improvised or simple verses.
18. al-Ṣayyib : Rain; a heavy downpour.
19. al-Sayyid : Master or lord; derived from the root s-y-d.
20. al-Mayyit : The dead; derived from the root m-w-t.
21. al-Andād : Equals, rivals, or associates set up with God.
22. Aḥmad : Another name of the Prophet Muhammad, meaning 'most praiseworthy'.
23. Jahratan : Openly, publicly, or manifestly.
24. al-Mann : Manna; a sweet, edible substance that was miraculously provided to the Israelites.
25. al-Salwā : Quail; also used for honey in some contexts.
26. Ḥiṭṭa : A word meaning 'remission' or 'forgiveness' of sins.
27. Ḥinṭ : Wheat; the Israelites distorted the command by saying this instead of 'Ḥiṭṭa'.
28. al-Fūm : Wheat or garlic; here interpreted as wheat by Ibn Hisham.
29. Shiza : A place name, possibly a mountain or region in pre-Islamic Arabia.
30. al-jawabi : Reservoirs or cisterns for water.
31. al-wadheel : Pieces of silver, according to Ibn Hisham.
32. niqy foom : Marrow of wheat; 'foom' means wheat, and 'niqy' refers to the marrow or pith.
33. Laffuhum : Their allies or followers; a group that joins with a tribe.
34. Yutiluna : They disregard or neglect; from the root meaning to let go or ignore.
35. Yassarat-ha : Made her sit for childbirth; the midwife assists the woman in labor.
36. ahbar : Plural of 'hibr', meaning Jewish rabbis or scholars.
37. qibla : The direction of prayer, originally toward Jerusalem, later changed to the Ka'ba in Mecca.
38. al-Masjid al-Haram : The Sacred Mosque in Mecca, containing the Ka'ba.
39. gathering : Referring to the gathering at Muzdalifa during Hajj.
40. al-Na'us : The name of the she-camel.
41. inexperienced : Literally 'aghmar', meaning inexperienced or foolish in warfare.
42. house of study : A Jewish school or place of learning, known as 'beit midrash'.
43. hanif : One who inclines away from polytheism and follows the pure monotheism of Abraham.
44. Muslim : One who submits to Allah; here referring to Abraham's submission to God's will.
45. al-Rayyis : A Christian leader from Najran; also narrated as al-Rubayyis or al-Ra'is.
46. rabbaniyyun : Scholars, jurists, and masters who are devoted to teaching and studying the Scripture; derived from 'rabb' (lord/master).
47. qaws : A monk's cell or hermitage.
48. Ansar : The 'Helpers'—the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration.
49. Jahiliyyah : The period of ignorance before the advent of Islam.
50. Banu Qayla : The collective name for the Aws and Khazraj tribes, descended from Qayla.
51. day of Bu'ath : A pre-Islamic battle between the Aws and Khazraj tribes, which ended with Aws victory.
52. al-Zahirah : A lava plain (harrah) near Medina, used as a meeting place.
53. Muhajirun : The early Muslims who migrated from Mecca to Medina with the Prophet.
54. Jahiliyyah : The period of ignorance and polytheism before Islam.
55. iny : Singular of 'ana', meaning a period or hour of the night.
56. ana' : Plural of 'iny', meaning hours or periods of the day or night.
57. house of study : A Jewish school or place of learning, often a synagogue or study hall.
58. راعنا : A word used by the Jews to mock the Prophet, meaning 'listen to us' but also carrying a derogatory connotation in Hebrew.
59. انظرنا : A respectful request meaning 'look at us' or 'wait for us,' as opposed to the insulting 'ra'ina.'
60. طامسة الصوى : A poetic description of a path whose landmarks (suwa) have been effaced, making it difficult to follow.
61. الجبت : A term for anything worshipped besides Allah; also interpreted as sorcery or idolatry.
62. الطاغوت : A term for anything that leads astray from the truth, often referring to false deities, Satan, or tyranny.
63. النَّبِيِّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- : The Prophet Muhammad, peace be upon him.
64. بَيْتِ المِدْراس : House of study; a Jewish place of learning and religious instruction.
65. إحْصَان : Ihsan: the state of being married and having consummated the marriage, which makes the punishment for adultery stoning.
66. التَّجْبِيَة : Tajbiyah: a punishment consisting of flogging with a tarred rope and blackening the face, then parading the offender.
67. الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ : Quranic verse 24:2: 'The fornicator and the fornicatress, flog each one of them with a hundred lashes.'
68. السُّنَّة : Sunnah: the established practice and teachings of the Prophet Muhammad.

Volume: The Second

Their faces, then they are carried on two donkeys and their faces are placed towards the rear of the donkeys—so follow him, for he is only a king, and believe him. And if he judges them by stoning, then he is a prophet, so beware of him regarding what is in your hands lest he seize it from you. So they came to him and said: O Muhammad, this man has committed adultery after his ihsan ¹ with a woman who has also attained ihsan, so judge between them, for we have appointed you as judge over them. So the Messenger of Allah (peace be upon him) walked until he came to their rabbis in the house of midras ² and said: O assembly of Jews, bring out your scholars to me. So Abdullah ibn Suriyya was brought out to him. Ibn Ishaq said: Some of Banu Qurayza told me that they brought out to him that day, along with Ibn Suriyya, Abu Yasir ibn Akhtab and Wahb ibn Judah, and they said: These are our scholars. So the Messenger of Allah (peace be upon him) questioned them until he got to the bottom of their matter, until they said to Abdullah ibn Suriyya: This is the most knowledgeable of those remaining in the Torah. Ibn Hisham said: From his statement: "And some of Banu Qurayza told me" to "the most knowledgeable of those remaining in the Torah" is from Ibn Ishaq's account, and what follows is from the previous hadith. So the Messenger of Allah (peace be upon him) secluded with him, and he was a young man, the youngest of them in age. The Messenger of Allah (peace be upon him) pressed him with questions, saying: O Ibn Suriyya, I adjure you by Allah and remind you of His days among the Children of Israel, do you know that Allah has judged in the Torah that whoever commits adultery after ihsan is to be stoned? He said: O Allah, yes. By Allah, O Abu al-Qasim, they know that you are a sent prophet, but they envy you. He said: Then the Messenger of Allah (peace be upon him) went out and ordered that the two be stoned at the door of his mosque in the area of Banu Ghanm ibn Malik ibn al-Najjar. Then after that, Ibn Suriyya disbelieved and denied the prophethood of the Messenger of Allah (peace be upon him). Ibn Ishaq said: So Allah the Exalted revealed concerning them: {O Messenger, let not those who hasten into disbelief grieve you, from among those who say, "We believe" with their mouths but their hearts do not believe, and from among those who are Jews, listeners to falsehood, listeners to another people who have not come to you} ³ meaning those who sent others and stayed behind, and ordered them to distort the judgment from its proper place. Then He said: {They distort words from their [proper] places, saying, "If you are given this, take it; but if you are not given it, then beware"} ⁴ i.e., stoning, to the end of the story. Ibn Ishaq said: And Muhammad ibn Talha ibn Yazid ibn Rukana told me, from Ismail, from Ibrahim, from Ibn Abbas, who said: The Messenger of Allah (peace be upon him) ordered them to be stoned, and they were stoned at the door of his mosque. When the Jewish man felt the touch of the stones, he rose to his companion and bent over her ⁵, protecting her from the touch of the stones, until both were killed. He said: That was among what Allah did for His Messenger (peace be upon him) in confirming the adultery of the two. Ibn Ishaq said: And Salih ibn Kaysan told me, from Nafi', the freed slave of Abdullah ibn Umar, from Abdullah ibn Umar, who said: When they appointed the Messenger of Allah (peace be upon him) as judge over the two, he called for the Torah, and a rabbi from among them sat reciting it, having placed his hand over the verse of stoning. He said: Then Abdullah ibn Salam struck the hand of the rabbi and said: This, O Prophet of Allah, is the verse of stoning, but he refuses to recite it to you. So the Messenger of Allah (peace be upon him) said to them: "Woe to you, O assembly of Jews, what has led you to abandon the judgment of Allah while it is in your hands?" He said: They said: By Allah, it was practiced among us until a man of noble birth from the royal houses committed adultery after ihsan, and his status prevented him from being stoned. Then another man committed adultery after him, and they wanted to stone him, but they said: No, by Allah, until you stone so-and-so. When they said that, they gathered and agreed on tajbiya ⁶, and they suppressed the mention of stoning and its practice. He said: Then the Messenger of Allah (peace be upon him) said: "I am the first to revive the command of Allah and His Book and act upon it." Then he ordered them to be stoned at the door of his mosque. And Abdullah ibn Umar said: I was among those who stoned them. Their injustice regarding the blood money: Ibn Ishaq said: And Dawud ibn al-Husayn told me, from Ikrima, from Ibn Abbas, that the verses from al-Ma'idah in which Allah said: {So judge between them or turn away from them. And if you turn away from them, they will never harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly} ⁷ were revealed concerning the blood money between Banu al-Nadir and Banu Qurayza. That is because the slain of Banu al-Nadir, who had honor, would pay full blood money, while Banu Qurayza would pay half. So they referred the matter to the Messenger of Allah (peace be upon him), and Allah revealed that concerning them. So the Messenger of Allah (peace be upon him) brought them to the truth in that matter, making the blood money equal. Ibn Ishaq said: Allah knows which of that occurred. Their desire to tempt the Messenger (peace be upon him): Ibn Ishaq said: Ka'b ibn Asad, Ibn Saluba, Abdullah ibn Suriyya, and Sha's ibn Qays said to one another: Let us go to Muhammad, perhaps we can tempt him from his religion, for he is only a human. So they came to him and said: O Muhammad, you know that we are the rabbis of the Jews, their nobles and leaders, and that if we follow you, the Jews will follow us and not oppose us. There is a dispute between us and some of our people; shall we refer them to you for judgment, and you rule in our favor against them, and we will believe in you and affirm you? But the Messenger of Allah (peace be upon him) refused that. So Allah revealed concerning them: {And judge between them by what Allah has revealed and do not follow their desires, and beware of them lest they tempt you away from some of what Allah has revealed to you. And if they turn away, then know that Allah intends to afflict them with some of their sins. And indeed, many among the people are defiantly disobedient. Do they then seek the judgment of [the time of] ignorance? But who is better than Allah in judgment for a people who are certain [in faith]?} ⁸ Their denial of the prophethood of Jesus (peace be upon him): Ibn Ishaq said: A group of them came to the Messenger of Allah (peace be upon him): Abu Yasir ibn Akhtab, Nafi' ibn Abi Nafi', Azir ibn Abi Azir, Khalid, Zayd, Izar ibn Abi Izar, and Ashya'. They asked him about which messengers he believed in. So the Messenger of Allah (peace be upon him) said: {Say, "We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him."} ⁹ When he mentioned Jesus son of Mary, they denied his prophethood and said: We do not believe in Jesus son of Mary nor in those who believe in him. So Allah the Exalted revealed concerning them: {Say, "O People of the Scripture, do you resent us except [for the fact] that we believe in Allah and what has been revealed to us and what was revealed before and that most of you are defiantly disobedient?"} ¹⁰

Their claim that they are upon the truth: Rafi' ibn Haritha, Salam ibn Mishkam, Malik ibn al-Sayf, and Rafi' ibn Huraymila came to the Messenger of Allah ¹¹ and said: "O Muhammad, do you not claim that you are upon the religion of Abraham and his faith, and that you believe in what we have of the Torah, and that you testify that it is truly from Allah?" He said: "Yes, but you have introduced innovations and denied what is in it of the covenant that Allah took from you, and you have concealed from it what you were commanded to make clear to the people. So I disassociate myself from your innovations." They said: "Then we hold fast to what is in our hands, for we are upon guidance and truth, and we do not believe in you nor follow you." So Allah ¹² revealed concerning them: {Say: O People of the Scripture, you are not upon anything until you uphold the Torah and the Gospel and what has been revealed to you from your Lord. And what has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people.} ¹³ Their association of partners with Allah: Ibn Ishaq said: Al-Nahham ibn Zayd, Qardam ibn Ka'b, and Bahri ibn 'Amr came to the Messenger of Allah and said to him: "O Muhammad, do you not know that there is another god with Allah?" The Messenger of Allah said: "Allah—there is no god but He. With that I was sent, and to that I call." So Allah revealed concerning them and their words: {Say: What thing is greatest in testimony? Say: Allah is witness between me and you. And this Qur'an has been revealed to me that I may warn you thereby and whomever it reaches. Do you indeed testify that there are other gods with Allah? Say: I do not testify. Say: He is only one God, and indeed I am innocent of what you associate. Those to whom We have given the Scripture recognize it as they recognize their own sons. Those who have lost their souls will not believe.} ¹⁴ Allah's prohibition to the believers from showing affection to them: Rifa'a ibn Zayd ibn al-Tabut and Suwayd ibn al-Harith had professed Islam and then became hypocrites. Some Muslim men showed affection to them. So Allah revealed concerning them: {O you who have believed, do not take those who have taken your religion in ridicule and amusement from among those who were given the Scripture before you and the disbelievers as allies. And fear Allah, if you are believers.} ¹⁵ up to His saying: {And when they come to you, they say, "We believe." But they have entered with disbelief and they have gone out with it. And Allah is most knowing of what they were concealing.} ¹⁶ Their question about the establishment of the Hour: Jabal ibn Abi Qushayr and Shamwil ibn Zayd said to the Messenger of Allah: "O Muhammad, inform us: when will the Hour be established, if you are a prophet as you claim?" So Allah revealed concerning them: {They ask you about the Hour: when is its arrival? Say: Its knowledge is only with my Lord. None will reveal its time except Him. It weighs heavily upon the heavens and the earth. It will not come upon you except suddenly. They ask you as if you are familiar with it. Say: Its knowledge is only with Allah, but most people do not know.} ¹⁷ Ibn Hisham said: "Ayyana mursaha" means "when is its arrival?" Qays ibn al-Hudadiyya al-Khuza'i said: "I came, with the secret hidden between me and her, to ask her when the one who traveled would return." This verse is in a poem of his. "Mursaha" means its end; its plural is "marasin." Al-Kumayt ibn Zayd al-Asadi said: "And those who hit the mark of what people missed, and the foundation of the pillars of Islam." This verse is in a poem of his. "Mursa" of a ship is where it ends. "Hafiyyan 'anha"—with inversion—means: they ask you about it as if you are kind to them, informing them of what you do not inform others. "Al-Hafiyy" is the one who is devoted and caring. In the Book of Allah: {Indeed, he was to me hafiyyan.} ¹⁸ Its plural is "ahfiya'." A'isha of Banu Qays ibn Tha'laba said: "If you ask about me—O how many a questioner, hafiyy about al-A'sha, where he went up." This verse is in a poem of his. "Al-Hafiyy" also means the one who investigates knowledge of something, striving hard in seeking it. Their claim that 'Uzayr is the son of Allah: Ibn Ishaq said: Salam ibn Mishkam, Nu'man ibn Abi Awfa Abu Anas, Mahmud ibn Dihya, Sha's ibn Qays, and Malik ibn al-Sayf came to the Messenger of Allah and said to him: "How can we follow you when you have abandoned our qibla ¹⁹ and you do not claim that 'Uzayr is the son of Allah?" So Allah revealed concerning that in their words: {And the Jews say: 'Uzayr is the son of Allah, and the Christians say: the Messiah is the son of Allah. That is their statement from their mouths; they imitate the saying of those who disbelieved before. May Allah destroy them; how are they deluded?} ²⁰ to the end of the story. Ibn Hisham said: "Yudahi'una" means: their saying resembles the saying of those who disbelieved, like when you tell a story and another tells a similar one, so he imitates you. Their request for a book from heaven: Ibn Ishaq said: Mahmud ibn Sayhan, Nu'man ibn Ada', Bahri ibn 'Amr, 'Uzayz ibn Abi 'Uzayz, and Salam ibn Mishkam came to the Messenger of Allah and said: "Is it true, O Muhammad, that what you have brought is truly from Allah? For we do not see it as consistent as the Torah is consistent." The Messenger of Allah said to them: "By Allah, you know that it is from Allah. You find it written with you in the Torah. And if mankind and jinn ²¹ gathered together to produce the like of it, they could not produce it." So they said at that time—and they were all: Finhas, 'Abdullah ibn Suriyya, Ibn Saluba, Kinana ibn al-Rabi' ibn Abi al-Huqayq, Ashya', Ka'b ibn Asad, Shamwil ibn Zayd, and Jabal ibn Sukayna: "O Muhammad, does no human or jinn teach you this?" The Messenger of Allah said to them: "By Allah, you know that it is from Allah. You find that written with you in the Torah?" They said: "O Muhammad, Allah does for His messenger when He sends him whatever He wills and decrees for him as He wishes. So send down to us a book from heaven that we may read and recognize, or else we will bring you the like of what you bring." So Allah revealed concerning them and what they said: {Say: If mankind and jinn gathered together to produce the like of this Qur'an, they could not produce the like of it, even if they were helpers of one another.} ²² Ibn Hisham said: "Al-Zahir" is the helper. From it is the saying of the Arabs: "Tazaharu 'alayhi," meaning they helped each other against him. The poet said: "O namesake of the Prophet, you have become for the religion a support and for the Imam a helper." Meaning a helper; its plural is "zuhara'." Their question to him about Dhul-Qarnayn ²³: Ibn Ishaq said: Huyayy ibn Akhtab, Ka'b ibn Asad, Abu Rafi', Ashya', and Shamwil ibn Zayd said to 'Abdullah ibn Salam when he embraced Islam: "Prophethood cannot be among the Arabs, but your companion is a king." Then they came to the Messenger of Allah and asked him about Dhul-Qarnayn, and he narrated to them what came to him from Allah concerning him, which he had narrated to Quraysh ²⁴—and they were among those who had commanded Quraysh to ask the Messenger of Allah about him, when they sent al-Nadr ibn al-Harith and 'Uqba ibn Abi Mu'ayt to them. Their audacity concerning the essence of Allah: Ibn Ishaq said: I was told on the authority of Sa'id ibn Jubayr that he said: A group of Jews came to the Messenger of Allah and said: "O Muhammad, this Allah created the creation, so who created Allah?" He said: The Messenger of Allah became angry until his color changed, then he became enraged for his Lord. He said: Then Jibril ²⁵ came to him and calmed him, saying: "Be gentle, O Muhammad," and he brought him from Allah the answer to what they had asked: {Say: He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.} ²⁶

He said: When he recited it to them, they said: Describe for us, O Muhammad, how is His creation? How is His forearm? How is His upper arm? The Messenger of God, may God bless him and grant him peace, became even more angry than before, and he confronted them. Then Gabriel, peace be upon him, came to him and said to him the same as he had said the first time, and brought him from God Almighty the answer to what they had asked. God Almighty says: {They have not appraised God with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.} Ibn Ishaq said: Utba ibn Muslim, the freed slave of Banu Taym, narrated to me from Abu Salama ibn Abd al-Rahman, from Abu Hurayra, who said: I heard the Messenger of God, may God bless him and grant him peace, say: "The people will soon question one another until one of them says: This God created the creation, so who created God? When they say that, say: {Say, He is God, the One, God, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.} Then let the man spit to his left three times and seek refuge with God from the accursed Satan." Ibn Hisham said: Al-Samad ²⁷ is the one to whom one turns and to whom one flees for refuge. Hind bint Ma'bad ibn Nadla said, weeping for Amr ibn Mas'ud and Khalid ibn Nadla, her two uncles from Asad, who were killed by al-Nu'man ibn al-Mundhir al-Lakhmi, and he built the two Ghariyyayn ²⁸ in Kufa over them: "Indeed, the mourner has mourned for the best of Banu Asad, for Amr ibn Mas'ud and for the master, al-Samad." Mention of the Christians of Najran and what God revealed concerning them: Meaning of al-'Aqib, al-Sayyid, and al-Usquf: Ibn Ishaq said: The delegation of the Christians of Najran came to the Messenger of God, may God bless him and grant him peace, sixty riders, among them fourteen men of their nobles. Among the fourteen were three men to whom their affairs were referred: al-'Aqib ²⁹, the leader of the people and their man of opinion, the one in charge of their counsel, and the one without whose opinion they would not act; his name was Abd al-Masih. And al-Sayyid ³⁰ for them, their refuge and the one in charge of their journey and their assembly; his name was al-Ayham. And Abu Haritha ibn Alqama, one of Banu Bakr ibn Wail, their usquf ³¹, their rabbi, their imam, and the one in charge of their school. Abu Haritha had become honored among them and had studied their scriptures until his knowledge of their religion became excellent. The Christian kings of Byzantium had honored him, given him wealth, provided him with servants, built churches for him, and bestowed favors upon him, because of what they heard of his knowledge and his diligence in their religion. Conversion of Kuz ibn Alqama: When they returned to the Messenger of God, may God bless him and grant him peace, from Najran, Abu Haritha rode on his mule heading toward the Messenger of God, may God bless him and grant him peace, and beside him was a brother of his called Kuz ibn Alqama—Ibn Hisham said: it is also said Kurz. Abu Haritha's mule stumbled, and Kuz said: "May the distant one perish," meaning the Messenger of God, may God bless him and grant him peace. Abu Haritha said to him: "Rather, may you perish!" He said: "Why, my brother?" He said: "By God, he is the prophet we were waiting for." Kuz said to him: "What prevents you from following him when you know this?" He said: "What these people have done for us: they honored us, gave us wealth, and treated us generously, and they have refused nothing but opposition. If I did that, they would take away from us all that you see." So his brother Kuz ibn Alqama concealed this from him until he later converted. He used to narrate this hadith about him, as far as I have heard. Chiefs of Najran and the conversion of the son of a chief: Ibn Hisham said: It has reached me that the chiefs of Najran used to inherit books among themselves. Whenever a chief died and leadership passed to another, he would seal those books with a seal along with the seals that were before him, without breaking them. The chief who was alive at the time of the Prophet, may God bless him and grant him peace, went out walking and stumbled. His son said: "May the distant one perish," meaning the Prophet, may God bless him and grant him peace. His father said to him: "Do not do that, for he is a prophet, and his name is in the documents"—meaning the books. When he died, his son had no concern but to break the seals. He found in them mention of the Prophet, may God bless him and grant him peace, so he converted, and his conversion was good. He performed the pilgrimage, and it is he who says: "To you she runs, with her girth ³² quivering, with her fetus crossing in her belly, her religion opposing the religion of the Christians." Ibn Hisham said: Al-Wadin is the girth, the girth of the she-camel. Hisham ibn Urwa said: The people of Iraq added: "with her fetus crossing in her belly." As for Abu Ubayda, he recited it to us. Their prayer toward the east: Ibn Ishaq said: Muhammad ibn Ja'far ibn al-Zubayr narrated to me, saying: When they came to the Messenger of God, may God bless him and grant him peace, in Medina, they entered his mosque at the time of the afternoon prayer, wearing garments of hibara ³³, cloaks and robes, in the beauty of the men of Banu al-Harith ibn Ka'b. He said: Some of the Companions of the Prophet, may God bless him and grant him peace, who saw them that day said: We have never seen a delegation like them. Their prayer time came, so they stood up in the mosque of the Messenger of God, may God bless him and grant him peace, to pray. The Messenger of God, may God bless him and grant him peace, said: "Leave them," and they prayed toward the east. Their names and beliefs: Ibn Ishaq said: The names of the fourteen to whom their affairs were referred were: al-'Aqib, who is Abd al-Masih; al-Sayyid, who is al-Ayham; Abu Haritha ibn Alqama, brother of Banu Bakr ibn Wail; Aws; al-Harith; Zayd; Qays; Yazid; Nabiyyuh; Khuwaylid; Amr; Khalid; Abdullah; and Yuhannas, among sixty riders. Those who spoke with the Messenger of God, may God bless him and grant him peace, were Abu Haritha ibn Alqama, al-'Aqib Abd al-Masih, and al-Ayham al-Sayyid. They were Christians, following the religion of the king, with differences among them. They say: He is God; and they say: He is the son of God; and they say: He is the third of three. Such is the saying of the Christians. They argue for their saying "He is God" by saying that he revived the dead, healed the sick, told of the unseen, and created from clay the likeness of a bird, then breathed into it and it became a bird—all by the command of God, Blessed and Most High: {And to make him a sign for the people.} They argue for their saying that he is the son of God by saying: He had no known father, and he spoke in the cradle, and no one among the children of Adam had done this before him. They argue for their saying "He is the third of three" by God's saying: "We did," "We commanded," "We created," "We decreed." They say: If He were one, He would only have said: "I did," "I decreed," "I commanded," "I created." But it is He, Jesus, and Mary. Concerning all of this that they say, the Quran was revealed. When the two rabbis spoke with him, the Messenger of God, may God bless him and grant him peace, said to them: "Submit." They said: "We have submitted." He said: "You have not submitted; submit." They said: "Indeed, we have submitted before you." He said: "You lie. What prevents you from Islam is your calling God a son, your worship of the cross, and your eating of pork." They said: "Then who is his father, O Muhammad?" The Messenger of God, may God bless him and grant him peace, remained silent and did not answer them. What was revealed concerning them from the Quran: God Almighty revealed concerning all of that which they said and their differing affairs the beginning of Surah Al Imran, up to eighty-some verses of it. He, Glorious and Exalted, said: {Alif, Lam, Meem. God, there is no deity except Him, the Ever-Living, the Sustainer of existence.} He opened the surah with His own exaltation above what they said, and His affirmation of His oneness in creation and command, with no partner in it, in refutation of what they had innovated of disbelief and the rivals they had set up with Him, and as an argument against them concerning their companion, to make them recognize their error. He said: {Alif, Lam, Meem. God, there is no deity except Him}—there is no other with Him as a partner.

In His command: {Al-Ḥayy al-Qayyūm} ³⁴ [Āl ʿImrān 3:1-2]. Al-Ḥayy is He who does not die, while in their claim, Jesus died and was crucified. Al-Qayyūm is the One who stands firm in His place of authority over His creation, never ceasing; yet in their claim, Jesus departed from his place and went elsewhere. {He has sent down upon you the Book with truth} ³⁵ — that is, with truth concerning what they disputed. {And He sent down the Torah and the Gospel} ³⁶: the Torah to Moses, and the Gospel to Jesus, just as He sent down scriptures to those before him. {And He sent down the Furqān} ³⁷, i.e., the distinction between truth and falsehood concerning what the factions disputed about Jesus and other matters. {Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is Exalted in Might, Possessor of Retribution} ³⁸ — meaning that Allah will take vengeance on those who disbelieve in His verses after knowing them and recognizing what has come from Him therein. {Indeed, Allah is not unaware of anything in the earth nor in the heaven} ³⁹ — i.e., He knows what they intend, what they plot, and what they imitate in their statement about Jesus, when they made him a god and lord, while they have knowledge to the contrary, out of heedlessness of Allah and disbelief in Him. {He is the One who forms you in the wombs however He wills} ⁴⁰ — i.e., Jesus was among those formed in the womb, and they do not deny or reject that, just as other children of Adam were formed. So how could he be a god when he was in that state? Then Allah, exalted be He, said, in purification of Himself and affirmation of His oneness against what they associated with Him: {There is no god except Him, the Exalted in Might, the Wise} ⁴¹ — the Exalted in Might in His victory over those who disbelieve in Him when He wills, the Wise in His proof and excuse to His servants. {He is the One who has sent down to you the Book; from it are verses that are muḥkamāt ⁴² — they are the foundation of the Book} ⁴³; they are the proof of the Lord, the protection of the servants, and the refutation of opponents and falsehood; they have no alteration or distortion from what they were established upon. {And others are mutashābihāt} ⁴⁴ — they have interpretation and explanation; Allah tests the servants with them, just as He tests them with the lawful and unlawful, so that they are not turned to falsehood nor distorted from truth. He, exalted be He, says: {As for those in whose hearts is deviation} ⁴⁵ — i.e., inclination away from guidance — {they follow what is mutashābih of it} ⁴⁶, i.e., what is ambiguous, to confirm what they have innovated and introduced, so that it may be a proof for them and a doubt for what they say: {seeking discord} ⁴⁷, i.e., confusion, {and seeking its interpretation} ⁴⁸ according to the error they have adopted in their statement: 'We created and we decreed.' He says: {And none knows its interpretation} ⁴⁹ — i.e., what they intended by it — {except Allah. And those firmly rooted in knowledge say, 'We believe in it; all is from our Lord'} ⁵⁰. So how can it differ when it is one statement from one Lord? Then they refer the interpretation of the mutashābih to what they know of the interpretation of the muḥkam, which has only one interpretation for anyone, and the Book is consistent through their statement, confirming one another, so that the proof is established, the excuse becomes clear, falsehood is removed, and disbelief is refuted. Allah, exalted be He, says concerning this: {And none will remember} ⁵¹ in such matters {except those of understanding. Our Lord, do not cause our hearts to deviate after You have guided us} ⁵² — i.e., do not incline our hearts, even if we incline due to our innovations. {And grant us from Yourself mercy; indeed, You are the Bestower} ⁵³. Then He said: {Allah witnesses that there is no god except Him, and the angels and those of knowledge} ⁵⁴, contrary to what they said: {Maintaining justice} ⁵⁵, i.e., with equity in what He wills. {There is no god except Him, the Exalted in Might, the Wise. Indeed, the religion in the sight of Allah is Islam} ⁵⁶, i.e., what you are upon, O Muhammad: the oneness of the Lord and belief in the messengers. {And those who were given the scripture did not differ except after knowledge had come to them} ⁵⁷ — i.e., what came to you, that Allah is One with no partner — {out of jealous animosity among themselves. And whoever disbelieves in the verses of Allah, then indeed Allah is swift in account. So if they argue with you} ⁵⁸, i.e., with the falsehood they bring, such as their statement: 'We created, we did, we commanded' — it is but a false doubt, for they know the truth in it — {say, 'I have submitted my face to Allah'} ⁵⁹, i.e., to Him alone, {and those who follow me. And say to those who were given the scripture and the unlettered} ⁶⁰ — those who have no scripture — {'Have you submitted?' So if they submit, they have been guided; but if they turn away, then upon you is only the delivery. And Allah is Seeing of the servants} [Āl ʿImrān 3:20]. What was revealed of the Qur'an concerning what the Jews and Christians followed: Then He gathered both the People of the Scripture together and mentioned what they innovated and introduced, from the Jews and Christians, and said: {Indeed, those who disbelieve in the verses of Allah and kill the prophets without right and kill those who enjoin justice among the people} [Āl ʿImrān 3:21], up to His saying: {Say, 'O Allah, Owner of Sovereignty'} ⁶¹ — i.e., Lord of the servants, the King who alone judges among them — {You give sovereignty to whom You will and take sovereignty away from whom You will; You honor whom You will and humble whom You will; in Your hand is good} ⁶², i.e., there is no god besides You. {Indeed, You are over all things competent} ⁶³, i.e., none other than You has power over this by Your authority and might. {You cause the night to enter the day and cause the day to enter the night; You bring the living out of the dead and bring the dead out of the living} ⁶⁴ by that same power. {And You provide for whom You will without account} [Āl ʿImrān 3:26-27]. None other than You has power over that, and none does it except You. That is: If I had empowered Jesus over the things by which they claim he is a god — such as reviving the dead, healing the sick, creating birds from clay, and informing of unseen matters — to make him thereby a sign for the people and a confirmation of his prophethood with which I sent him to his people, then from My authority and power are things I did not give him: the granting of kingship by prophetic command, placing it wherever I will, causing the night to enter the day and the day to enter the night, bringing the living out of the dead and the dead out of the living, and providing for whom I will, whether righteous or wicked, without account. All of that I did not empower Jesus over, nor did I give him dominion over it. Is there not for them in that a lesson and clear proof? For if all that were in his power, yet in their knowledge he fled from kings and moved from land to land. What was revealed of the Qur'an in admonishing the believers and warning them: Then He admonished the believers and warned them, then said: {Say, 'If you love Allah'} ⁶⁵ — i.e., if your statement is true, love for Allah and veneration of Him — {then follow me; Allah will love you and forgive you your sins} ⁶⁶, i.e., your past disbelief. {And Allah is Forgiving and Merciful. Say, 'Obey Allah and the Messenger'} ⁶⁷; you recognize him and find him in your scripture. {But if they turn away} ⁶⁸, i.e., in their disbelief, {then indeed Allah does not love the disbelievers}. What was revealed concerning the creation of Jesus and the story of Mary and Zechariah: Then He addressed to them the matter of Jesus, peace be upon him, and how it was at the beginning of what Allah intended with him, and said: {Indeed, Allah chose Adam and Noah and the family of Abraham and the family of ʿImrān} ⁶⁹

Over the worlds, as a progeny, some of them from others. And Allah is All-Hearing, All-Knowing.} Then He mentioned the matter of the wife of 'Imran, and her saying: {When the wife of 'Imran said, "My Lord, indeed I have vowed to You what is in my womb, dedicated [to Your service]."} That is: I have vowed it and made it free, dedicating it to the worship of Allah, not to be used for anything of this world. {So accept [this] from me. Indeed, You are the All-Hearing, the All-Knowing.} {And when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, and the male is not like the female.} That is: The male is not like the female, as I have made her dedicated and vowed to You. {And I have named her Mary, and I seek refuge for her and her offspring from Satan, the expelled [from the mercy of Allah].} Allah, Blessed and Exalted, says: {So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah} after her father and mother. Ibn Hisham said: "Kafalaha" (put her in the care of): He took her under his care. The account of Zechariah and Mary, peace be upon them: Ibn Ishaq said: So He reminded her of orphanhood, then He related her account and the account of Zechariah, what he supplicated for, and what he was given when He granted him John. Then He mentioned Mary, and the saying of the angels to her: {O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds. O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].} Allah, Mighty and Majestic, says: {That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them} That is: You were not with them {when they cast their pens [to decide] which of them should be responsible for Mary.} Ibn Hisham said: "Aqlamahum" (their pens): Their arrows, meaning: their divination arrows which they cast lots with concerning her, and the arrow of Zechariah came out, so he took her under his care, according to what Al-Hasan ibn Abi al-Hasan al-Basri said. The care of Juraij for Mary: Ibn Ishaq said: Here, Juraij the monk took care of her, a man from the Children of Israel, a carpenter. The arrow fell upon him for her care, so he took care of her. Zechariah had taken care of her before that, but a severe drought befell the Children of Israel, and Zechariah became unable to care for her, so they cast lots concerning her to see who would take care of her, and the arrow fell upon Juraij the monk for her care, so he took care of her. {And you were not with them when they contended} That is: You were not with them when they contended concerning her. He informs him of the hidden knowledge they concealed from him, to confirm his prophethood and the proof against them through what he brings them of what they had concealed. Then He said: {When the angels said, "O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary"} That is: Such was his affair, not as you say concerning him. {Distinguished in this world and the Hereafter} That is: with Allah {and among those brought near [to Allah]. And he will speak to the people in the cradle and in maturity and will be of the righteous.} [Al 'Imran: 45-46] He informs them of his states through which he passes in his life, like the passing of the children of Adam through their lives, young and old, except that Allah distinguished him with speech in his cradle as a sign of his prophethood and a definition for the servants of the manifestations of His power. {She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Thus [it will be]; Allah creates what He wills."} That is: He does what He wills, and creates what He wills, from a human or other than a human: {When He decrees a matter, He only says to it, "Be"} from what He wills and how He wills, {and it is} as He wills. Then He informed her of what He intends through him, so He said: {And He will teach him the Book and wisdom and the Torah} which was among them from the time of Moses before him {and the Gospel} another book which Allah, Mighty and Majestic, brought into being for him, which they had no knowledge of except the mention that it would be from the prophets after him. {And [make him] a messenger to the Children of Israel, [saying], "Indeed I have come to you with a sign from your Lord"} That is: By which He will confirm my prophethood, that I am a messenger from Him to you. {That I will create for you from clay [that which is] like the form of a bird, then I will breathe into it, and it will become a bird by permission of Allah} Who sent me to you, and He is your Lord. {And I will cure the blind and the leper.} Ibn Hisham said: "Al-Akmah" (the blind): The one who is born blind. Ru'bah ibn al-'Ajjaj said: "I harrajtu (shouted), and he turned back like the turning back of the akmah (blind man)." Its plural is "kumh". Ibn Hisham said: "Harrajtu": I shouted at the lion and incited it. This verse is in one of his rajaz poems. {And I give life to the dead by permission of Allah, and I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you} that I am the messenger of Allah from Allah to you, {if you are believers. And [I have come] confirming what was before me of the Torah} That is: what preceded me from it, {and to make lawful for you some of what was forbidden to you} That is: I inform you that it was forbidden to you, so you abandoned it, then I make it lawful for you as a lightening for you, so you may attain its ease and exit from its burdens. {And I have come to you with a sign from your Lord, so fear Allah and obey me. Indeed, Allah is my Lord and your Lord} That is: a disavowal of what they say concerning him, and an argument for his Lord against them. {So worship Him. That is a straight path.} That is: This which I have brought you and called you to. {And when Jesus felt [persistence in] disbelief from them} and transgression against him, {he said, "Who are my supporters for [the cause of] Allah?" The disciples said, "We are supporters of Allah. We have believed in Allah"} This is their saying by which they attained virtue from their Lord. {And bear witness that we are Muslims [submitting to Him]} not what these who argue with you concerning him say. {Our Lord, we have believed in what You revealed and have followed the messenger, so register us among the witnesses [to truth].} That is: Such was their saying and their faith. The raising of Jesus, peace be upon him: Then He, Glorified and Exalted, mentioned His raising of Jesus to Him when they gathered to kill him, so He said: {And they plotted, and Allah plotted, and Allah is the best of plotters.} Then He informed them and refuted them regarding what they affirmed to the Jews of his crucifixion, how He raised him and purified him from them, so He said: {When Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve"} When they intended against you what they intended. {And I will make those who follow you superior to those who disbelieve until the Day of Resurrection.} Then the story, until He reached His saying: {That is what We recite to you} O Muhammad {of the verses and the wise reminder} the decisive, conclusive truth, which falsehood does not mix with, from the account of Jesus and what they differed about concerning his affair, so do not accept any account other than it. {Indeed, the example of Jesus to Allah} "So listen" {is like that of Adam. He created him from dust; then He said to him, "Be," and he was. The truth is from your Lord} That is: What has come to you of the account of Jesus. {So do not be among the doubters.} That is: The truth has come to you from your Lord, so do not doubt it. And if they say: Jesus was created without a male, then I created Adam from dust, with that same power, without a female or a male, and he was just as Jesus was, flesh and blood, hair and skin, so the creation of Jesus without a male is not more wondrous than this. {Then whoever argues with you about it after [this] knowledge has come to you} That is: after I have related to you his account and how his affair was, {say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars."} Ibn Hisham said: Abu 'Ubayda said: "Nabtahil" (supplicate earnestly): We invoke the curse. A'isha of Banu Qays ibn Tha'laba said: "Do not sit, when you have fed it firewood ... We seek refuge from its evil one day and nabtahil (supplicate earnestly)." This verse is in one of his poems. He says: We invoke the curse. The Arabs say: "Bahala Allahu fulanan" (Allah cursed so-and-so), and "upon him is bahlat Allah" (the curse of Allah). Ibn Hisham said: And it is said: "Buhlat Allah" (the curse of Allah). "Nabtahil" also means: We strive earnestly in supplication.

Ibn Ishaq said: {Indeed this} which I have brought of the news about Jesus {is the true story} of his affair {and there is no god except Allah, and indeed Allah is the Almighty, the Wise. But if they turn away, then indeed Allah is Knowing of the corrupters. Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."} So he called them to fairness and cut off their argument. Their refusal of the mutual imprecation: When the news from Allah concerning him and the decisive judgment between him and them came to the Messenger of Allah, may Allah bless him and grant him peace, and he was commanded to do what he was commanded regarding the mutual imprecation ⁷⁰ if they rejected that, he called them to it. They said to him: "O Abu al-Qasim, let us consider our matter, then we will come to you with what we intend to do regarding what you have called us to." So they left him, then they secluded themselves with al-ʿAqib ⁷¹, who was their man of opinion, and said: "O ʿAbd al-Masih, what do you see?" He said: "By Allah, O company of Christians, you have known that Muhammad is a sent prophet, and he has brought you the decisive news about your companion. And you have known that no people ever engaged in mutual imprecation with a prophet but that their elder remained not and their young grew not, and it would be extermination for you if you did it. So if you insist on your religion and on what you hold concerning your companion, then make peace with the man and return to your land." So they came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Abu al-Qasim, we have decided not to engage in mutual imprecation with you, and to leave you to your religion and return to our religion. But send with us a man from your companions whom you approve for us, to judge between us concerning some matters of our wealth in which we differ, for you are acceptable to us." Abu ʿUbayda takes charge of their affair: Muhammad ibn Jaʿfar said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Come to me this evening, I will send with you the strong, trustworthy one." He said: ʿUmar ibn al-Khattab used to say: "I never desired leadership as much as I desired it that day, hoping that I would be the one. So I went to the noon prayer early. When the Messenger of Allah, may Allah bless him and grant him peace, led us in the noon prayer and gave the salutation, he looked to his right and left. I stretched myself up so that he might see me, but he kept looking with his eyes until he saw Abu ʿUbayda ibn al-Jarrah. He called him and said: 'Go out with them and judge between them with the truth concerning what they differ about.'" ʿUmar said: "So Abu ʿUbayda took it." Reports about the hypocrites: Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, came to Medina - as ʿAsim ibn ʿUmar ibn Qatada narrated to me - while its chief was ʿAbdullah ibn Ubayy ibn Salul al-ʿAwfi, then one of Banu al-Hubla, about whose nobility among his people there was no disagreement. Neither al-Aws nor al-Khazraj had agreed before him nor after upon a man from either party - until Islam came - other than him. And with him in al-Aws there was a man who was noble and obeyed among his people from al-Aws: Abu ʿAmir ʿAbd ʿAmr ibn Sayfi ibn al-Nuʿman, one of Banu Dubayʿa ibn Zayd, and he was the father of Hanzala, "the washed one" on the day of Uhud. He had become a monk in the Jahiliyya ⁷² and worn sackcloth, and he was called "the monk." Both were miserable due to their nobility and it harmed them. As for ʿAbdullah ibn Ubayy, his people had arranged beads for him to crown him and then make him king over them. Then Allah brought His Messenger, may Allah bless him and grant him peace, while they were in that state. When his people turned away from him to Islam, he became resentful and saw that the Messenger of Allah, may Allah bless him and grant him peace, had taken away his kingship. When he saw his people refusing nothing but Islam, he entered it unwillingly, persisting in hypocrisy and resentment. As for Abu ʿAmir, he refused nothing but disbelief and separation from his people when they united upon Islam. So he left them to Mecca with about thirteen men, separating from Islam and from the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said - as Muhammad ibn Abi Umama narrated to me from some of the family of Hanzala ibn Abi ʿAmir -: "Do not say 'the monk,' but say 'the wicked one.'" Ibn Ishaq said: Jaʿfar ibn ʿAbdullah ibn Abi al-Hakam, who had lived and heard and was a narrator, narrated to me that Abu ʿAmir came to the Messenger of Allah, may Allah bless him and grant him peace, when he arrived in Medina, before he went out to Mecca, and said: "What is this religion you have brought?" He said: "I have brought the Hanifiyya ⁷³, the religion of Abraham." He said: "Then I am upon it." The Messenger of Allah, may Allah bless him and grant him peace, said to him: "You are not upon it." He said: "Yes, I am." He said: "You have introduced into the Hanifiyya, O Muhammad, what is not of it." He said: "I have not done so, but I have brought it white and pure." He said: "The liar - may Allah cause him to die an outcast, a stranger, alone" - alluding to the Messenger of Allah, may Allah bless him and grant him peace - meaning that you have brought it thus. The Messenger of Allah, may Allah bless him and grant him peace, said: "Yes, and whoever lies, may Allah do that to him." So it was he, the enemy of Allah. He went out to Mecca, and when the Messenger of Allah, may Allah bless him and grant him peace, conquered Mecca, he went out to Ta'if. When the people of Ta'if became Muslim, he went to Syria and died there an outcast, a stranger, alone. With him had gone out ʿAlqama ibn ʿUlatha ibn ʿAwf ibn al-Ahwas ibn Jaʿfar ibn Kilab and Kinana ibn ʿAbd Yalil ibn ʿAmr ibn ʿUmayr al-Thaqafi. When he died, they disputed about his inheritance before Caesar, the ruler of Rome. Caesar said: "The people of mud-brick ⁷⁴ inherit from the people of mud-brick, and the people of hair-tents ⁷⁵ inherit from the people of hair-tents." So Kinana ibn ʿAbd Yalil inherited from him by mud-brick, not ʿAlqama. Kaʿb ibn Malik said to Abu ʿAmir concerning what he did: "I seek refuge with Allah from evil deeds, like your striving among the clan, O ʿAbd ʿAmr. If you claim honor and palm trees for me, then long ago you sold faith for disbelief." Ibn Hisham said: And it is narrated: "If you claim honor and wealth for me" Ibn Ishaq said: As for ʿAbdullah ibn Ubayy, he remained in his nobility among his people, hesitating, until Islam overcame him, and he entered it unwillingly. Ibn Ishaq said: Muhammad ibn Muslim al-Zuhri narrated to me from ʿUrwa ibn al-Zubayr from Usama ibn Zayd ibn Haritha, the beloved of the Messenger of Allah, may Allah bless him and grant him peace, who said: The Messenger of Allah, may Allah bless him and grant him peace, rode to Saʿd ibn ʿUbada to visit him for an illness that had befallen him, on a donkey with a pack-saddle, over which was a Fadakian velvet cloth, bridled with a rope of palm fiber, and he made me ride behind him. He passed by ʿAbdullah ibn Ubayy while he was in the shade of Muzahim's fortress. Ibn Hisham said: Muzahim is the name of the fortress. Ibn Ishaq said: Around him were men from his people. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he felt reluctant to pass him without dismounting, so he dismounted, greeted, then sat a little, recited the Quran, called to Allah, reminded of Allah, warned, gave glad tidings, and admonished. He (ʿAbdullah) remained silent, not speaking, until when the Messenger of Allah, may Allah bless him and grant him peace, finished his speech, he said: "O this one, there is nothing better than this speech of yours if it is true. So sit in your house, and whoever comes to you for it, speak to him; but do not bother him who does not come to you, and do not come to him in his assembly with what he dislikes." ʿAbdullah ibn Rawaha, along with some Muslims who were with him, said: "Yes, come to us with it, and come to us in our assemblies, houses, and homes, for by Allah, it is what we love and what Allah has honored us with and guided us to." When ʿAbdullah ibn Ubayy saw the opposition of his people, he said: "Whenever your patron is your opponent, you will not cease to be humiliated, and those you fight will defeat you. Can the falcon rise without its wings? If its feathers are cut off one day, it falls." Ibn Hisham said: The second verse is from other than Ibn Ishaq.

Ibn Ishaq said: Al-Zuhri narrated to me from 'Urwa ibn al-Zubayr from Usama, who said: The Messenger of Allah, may Allah bless him and grant him peace, stood up and entered upon Sa'd ibn 'Ubada, and on his face was [the effect of] what the enemy of Allah, Ibn Ubayy, had said. He said: "By Allah, O Messenger of Allah, I see something on your face, as if you have heard something you dislike." He said: "Yes." Then he informed him of what Ibn Ubayy had said. Sa'd said: "O Messenger of Allah, be gentle with him. For by Allah, Allah brought you to us while we were stringing beads for him to crown him. By Allah, he sees that you have taken away a kingdom from him." Mention of those who fell ill among the Companions of the Messenger of Allah, may Allah bless him and grant him peace, after the Hijra ⁷⁶: Ibn Ishaq said: Hisham ibn 'Urwa and 'Umar ibn 'Abdullah ibn 'Urwa narrated to me from 'Urwa ibn al-Zubayr from 'A'isha, may Allah be pleased with her, who said: When the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina, he came to it while it was the most fever-ridden land of Allah. His Companions were afflicted with trial and sickness from it. Allah, the Exalted, turned that away from His Prophet, may Allah bless him and grant him peace. She said: Abu Bakr, 'Amir ibn Fuhayra, and Bilal, the freedmen of Abu Bakr, were with Abu Bakr in one house. Fever struck them, so I entered upon them to visit them. That was before the hijab ⁷⁷ was imposed upon us. They were in a state that only Allah knew of severe illness. I approached Abu Bakr and said to him: "How do you find yourself, O father?" He said: "Every man is greeted in the morning among his family, / And death is nearer than the strap of his sandal." She said: I said: "By Allah, my father does not know what he is saying!" She said: Then I approached 'Amir ibn Fuhayra and said to him: "How do you find yourself, O 'Amir?" He said: "I have found death before tasting it, / Indeed the coward's fate is from above him. / Every man is striving according to his capacity, / Like the ox that protects its skin with its horn." By "his capacity" he means his ability, according to what Ibn Hisham said. She said: I said: "By Allah, 'Amir does not know what he is saying!" She said: When the fever left Bilal, he would lie down in the courtyard of the house, then raise his voice and say: "Oh, would that I knew whether I will spend a night / In Fakh ⁷⁸ with idhkhir ⁷⁹ and jalil ⁸⁰ around me, / And whether I will one day drink from the waters of Majanna ⁸¹, / And whether Shamah and Tufayl ⁸² will appear to me." Ibn Hisham said: Shamah and Tufayl are two mountains in Mecca. The Prophet's supplication to transfer the fever of Medina to Mahya'a ⁸³: 'A'isha, may Allah be pleased with her, said: I mentioned to the Messenger of Allah, may Allah bless him and grant him peace, what I had heard from them. I said: "They are delirious and do not understand due to the severity of the fever." She said: The Messenger of Allah, may Allah bless him and grant him peace, said: "O Allah, make Medina beloved to us as You made Mecca beloved to us, or more. And bless us in its mudd ⁸⁴ and sa' ⁸⁵, and transfer its fever to Mahya'a." And Mahya'a is al-Juhfa ⁸⁶. Ibn Ishaq said: Ibn Shihab al-Zuhri mentioned from 'Abdullah ibn 'Amr ibn al-'As that when the Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina with his Companions, the fever of Medina struck them until they were exhausted by illness. Allah, the Exalted, turned that away from His Prophet, may Allah bless him and grant him peace, until they would only pray while sitting. He said: The Messenger of Allah, may Allah bless him and grant him peace, came out to them while they were praying like that. He said to them: "Know that the prayer of the one sitting is half the prayer of the one standing." He said: So the Muslims exerted themselves to stand despite the weakness and sickness they had, seeking the reward. The beginning of fighting the polytheists: Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, prepared for war. He stood up to what Allah commanded him of jihad ⁸⁷ against His enemy and fighting those whom Allah commanded him to fight among the polytheists who were near him, the polytheists of the Arabs. That was after Allah, the Exalted, had sent him thirteen years [after the beginning of his mission]. The date of the Hijra: With the previously mentioned chain of transmission from 'Abd al-Malik ibn Hisham, he said: Ziyad ibn 'Abdullah al-Bakka'i narrated to us from Muhammad ibn Ishaq al-Muttalibi, who said: The Messenger of Allah, may Allah bless him and grant him peace, arrived in Medina on Monday when the forenoon had intensified and the sun was about to become level, on the twelfth night of the month of Rabi' al-Awwal ⁸⁸. That is the date, according to what Ibn Hisham said. Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, was at that time fifty-three years old. That was after Allah, the Mighty and Majestic, had sent him thirteen years [after the beginning of his mission]. He stayed in Medina for the remainder of Rabi' al-Awwal, Rabi' al-Akhir, Jumada al-Ula, Jumada al-Akhira, Rajab, Sha'ban, Ramadan, Shawwal, Dhu al-Qa'da, and Dhu al-Hijja—and the polytheists performed that Hajj ⁸⁹—and al-Muharram. Then he went out on a military expedition in Safar, twelve months after his arrival in Medina. The expedition of Waddan ⁹⁰: This was the first of his expeditions, peace and blessings be upon him. Ibn Hisham said: He appointed Sa'd ibn 'Ubada over Medina. Ibn Ishaq said: Until he reached Waddan, which is the expedition of al-Abwa' ⁹¹, intending Quraysh and the Banu Damra ibn Bakr ibn 'Abd Manat ibn Kinana. The Banu Damra made a treaty with him there, and the one who made the treaty with him on their behalf was Makhshi ibn 'Amr al-Damri, who was their chief at that time. Then the Messenger of Allah, may Allah bless him and grant him peace, returned to Medina without encountering any hostility. He stayed there for the remainder of Safar and the beginning of Rabi' al-Awwal. Ibn Hisham said: This was the first expedition he undertook. The expedition of 'Ubayda ibn al-Harith ⁹²: This was the first banner he tied, peace and blessings be upon him. Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, sent 'Ubayda ibn al-Harith ibn al-Muttalib ibn 'Abd Manaf ibn Qusayy during his stay in Medina with sixty or eighty mounted men from the Muhajirun ⁹³, none of whom were from the Ansar ⁹⁴. He marched until he reached a watering place in the Hijaz ⁹⁵ at the lower part of Thaniyyat al-Murra ⁹⁶. There he encountered a large group of Quraysh, but no fighting occurred between them, except that Sa'd ibn Abi Waqqas shot an arrow that day, which was the first arrow shot in Islam. Then the people turned away from each other, and the Muslims had a protective force. Al-Miqdad ibn 'Amr al-Bahrani, an ally of the Banu Zuhra, and 'Utba ibn Ghazwan ibn Jabir al-Mazini, an ally of the Banu Nawfal ibn 'Abd Manaf, fled from the polytheists to the Muslims. They were Muslims, but they had gone out to gain access through the disbelievers. The commander of the [polytheist] group was 'Ikrima ibn Abi Jahl. Ibn Hisham said: Ibn Abi 'Amr ibn al-'Ala' narrated to me from Abu 'Amr al-Madani that their commander was Mikraz ibn Hafs ibn al-Akhyaf, one of the Banu Ma'is ibn 'Amir ibn Lu'ayy ibn Ghalib ibn Fihr. Ibn Ishaq said: Abu Bakr al-Siddiq, may Allah be pleased with him, said concerning the expedition of 'Ubayda ibn al-Harith. Ibn Hisham said: Most scholars of poetry deny that this poem is by Abu Bakr, may Allah be pleased with him: "Is it from the visit of Salma ⁹⁷ in the valleys of Dama'ith ⁹⁸ / That you are sleepless, and a matter among the tribe has occurred? / You see from Lu'ayy ⁹⁹ a faction that neither reminder nor the sending of a messenger turns from disbelief. / A messenger came to them truthful, but they denied him and said: 'You are not among us as a dweller.' / When we call them to the truth, they turn away and pant like the panting of she-camels with young, panting. / How often have we boasted among them of kinship, and abandoning piety is something that does not grieve them. / If they return from their disbelief and disobedience, then the good things of the lawful are not like the foul things. / But if they persist in their tyranny and error, then Allah's punishment will not delay for them. / We are a people from the elite of Ghalib ¹⁰⁰; we have glory from them in the deep-rooted branches. / So I swear by the Lord of the swift-moving [camels] at evening, / Lean ones driven in the worn-out saddles, / Like the color of gazelles around Mecca, staying, / Coming to the basins of the well with its springs. / If they do not desist soon from their error—and I am not, when I swear an oath, breaking it— / Then a truthful raid will rush upon them, / Making unlawful the pure women who have not been touched. / It will leave behind corpses around which birds will circle, / And the disbelievers will not show the mercy of the son of Harith ¹⁰¹. / So convey to the Banu Sahm ¹⁰² a message from you, / And to every disbeliever who seeks evil, searching."

If they sully the honor of others for your evil opinion... then I am not one to sully your honors. So Abdullah ibn al-Ziba'ra al-Sahmi answered him, saying: Is it from the trace of an abode that has become desolate in al-Atha'ith... that you weep with an eye whose tears are not ceasing? And from the wonders of the days, while all of time... has wonders from past and recent events, For an army that came to us with violence, led by... 'Ubayda, called in battle Ibn al-Harith ¹⁰³, To leave the idols in Mecca, devoted... as inheritances from a noble inheritor to an heir. When we met them with the brown lances of Rudayna ¹⁰⁴ and lean... swift horses, panting in the dust, And white swords, as if salt were on their backs... in the hands of brave men like fierce lions, We straighten with them the crookedness of one who was bent... and we quench blood-revenges quickly, without delay. So they desisted in great fear and awe... and their affair seemed to them a slow matter ¹⁰⁵. And if they had not done so, women would have wailed... widowed for them, between menstruation and pregnancy ¹⁰⁶. And corpses were left behind, telling of them... to one attentive to them or heedless, not searching. So convey to Abu Bakr a message from you... for you are not one to tarry concerning the honors of Fihr. And I have not yet sworn a solemn oath... that renews war, an oath not broken. Ibn Hisham said: We omitted one verse from it, and most scholars of poetry deny this poem to Ibn al-Ziba'ra. Ibn Ishaq said: And Sa'd ibn Abi Waqqas said concerning that shot of his, as they relate: Oh, has the news reached the Messenger of Allah that I... protected my companions with the points of my arrows? I repel with them their vanguard, driving them back... over every rugged and level ground. So no archer counts against the enemy... with an arrow, O Messenger of Allah, before me. That is because your religion is a true religion... and with truth and justice you have come. The believers are saved by it, and it recompenses... the disbelievers with it at the station of respite ¹⁰⁷. So wait—you have gone astray, so do not blame me... O strayer of the tribe, woe to you, O son of ignorance ¹⁰⁸. Ibn Hisham said: Most scholars of poetry deny it to Sa'd. Ibn Ishaq said: The banner of 'Ubayda ibn al-Harith—as has reached me—was the first banner that the Messenger of Allah, may Allah bless him and grant him peace, tied in Islam for any of the Muslims. And some scholars claim that the Messenger of Allah, may Allah bless him and grant him peace, sent him when he returned from the expedition of al-Abwa', before he reached Medina. Expedition of Hamza to Sayf al-Bahr: And in that same place, he sent Hamza ibn 'Abd al-Muttalib ibn Hashim to Sayf al-Bahr ¹⁰⁹, in the direction of al-'Is, with thirty riders from the Emigrants, none of whom were from the Helpers. He met Abu Jahl ibn Hisham on that coast with three hundred riders from the people of Mecca. Then Majdi ibn 'Amr al-Juhani intervened between them. He had a pact of peace with both parties, so the people withdrew from one another, and no fighting occurred between them. Some people say that the banner of Hamza was the first banner that the Messenger of Allah, may Allah bless him and grant him peace, tied for any of the Muslims, because his sending and that of 'Ubayda were simultaneous, so that was confused for the people. And they have claimed that Hamza said poetry about that, mentioning that his banner was the first banner that the Messenger of Allah, may Allah bless him and grant him peace, tied. If Hamza said that, then he spoke the truth, Allah willing—he would only say what is true. Allah knows best which of those it was. As for what we have heard from the scholars among us, 'Ubayda ibn al-Harith was the first for whom a banner was tied. So Hamza said about that, as they claim: Ibn Hisham said: Most scholars of poetry deny this poem to Hamza, may Allah be pleased with him: Oh, my people, for forbearance and ignorance... and for deficiency in the opinion of men and for intellect, And for those who ride against us with wrongs—we have not trodden... their sanctities, neither of grazing camels nor of family ¹¹⁰, As if we have repaid them, but we have no repayment for them... except commanding chastity and justice, And commanding Islam—but they do not accept it... and it descends among them like the station of jest. So they did not cease until I set out for a raid... against them, wherever they settled, seeking the bounty of excellence, By the command of the Messenger of Allah, the first fluttering... over which a banner was raised that had not shone before me, A banner with which is victory from the... Generous, Mighty God, whose action is the best of actions, On the evening they marched, gathering, and all of us... were boiling with rage against his companions. When we faced each other, they halted and hobbled... their mounts, and we hobbled the extent of the arrow's target ¹¹¹. So we said to them: The rope of Allah is our support... and you have no rope except misguidance. Then Abu Jahl rose there, transgressing... but he failed, and Allah repelled the plot of Abu Jahl. And we are only thirty riders... while they are two hundred plus one extra. So, O tribe of Lu'ayy, do not obey your misguided ones... and return to Islam and the easy path. For I fear that punishment may be poured upon you... and you will call out in regret and bereavement. So Abu Jahl ibn Hisham answered him, saying: I marvel at the causes of anger and ignorance... and at the agitators with opposition and falsehood, And at those who abandon what we found our forefathers... upon, those of noble lineage and great honor. They came to us with falsehood to lead our minds astray... but their falsehood does not mislead a man of intellect. So we said to them: O our people, do not oppose... your people, for opposition is the extent of ignorance. For if you do so, women will call out... with wailers over calamity and bereavement. And if you return from what you have done, then we... are your cousins, people of resolve and excellence. They said to us: We have found Muhammad... pleasing to the judicious and intelligent among us. When they refused except opposition and adorned... the collective affairs with ugly deeds, I headed for them on the two coasts with a raid, to leave them... like chaff, without root ¹¹². But Majdi prevented me from them, along with my companions... and they supported me with swords and arrows, For a pact ¹¹³ upon us, obligatory, which we do not neglect... a trustworthy one, its strength not weakened. Had it not been for Ibn 'Amr, I would have left among them... battles for the birds hovering without repayment. But he swore by a pact, so the edges of the swords... withdrew from killing by our hands. If the days spare me, I will return against them... with white swords of thin edge, newly polished, In the hands of protectors from Lu'ayy ibn Ghalib... noble in deeds in drought and plenty. Ibn Hisham said: Most scholars of poetry deny this poem to Abu Jahl. Expedition of Buwat: Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, set out in the month of Rabi' al-Awwal, intending Quraysh. Ibn Hisham said: He appointed over Medina al-Sa'ib ibn 'Uthman ibn Maz'un. Ibn Ishaq said: Until he reached Buwat ¹¹⁴, in the direction of Radwa. Then he returned to Medina without encountering any hostility. He stayed there for the rest of Rabi' al-Akhir and part of Jumada al-Ula. Expedition of al-'Ushayra ¹¹⁵: Then he set out against Quraysh and appointed over Medina Abu Salama ibn 'Abd al-Asad, according to Ibn Hisham. Ibn Ishaq said: He took the route through Naqb Bani Dinar, then over Fayfa' al-Khabar, and camped under a tree in Batha' ibn Azhar, called Dhat al-Saq. He prayed there, and there is his mosque, may Allah bless him and grant him peace. Food was prepared for him there, and he ate from it, and the people ate with him. The place of the tripod stones of the cooking pot is known there. Water was drawn for him from a well there called al-Mushtarab. Then the Messenger of Allah, may Allah bless him and grant him peace, departed, leaving al-Khala'iq on his left, and took a mountain path called Shu'bat 'Abd Allah—that is its name today—then he turned left until he descended to Yalyal, and camped at its confluence with al-Dabu'a. He drew water from a well at al-Dabu'a, then took al-Farsh—Farsh Malal—until he met the road at Suhayrat al-Yamam. Then the road became level for him until he camped at al-'Ushayra in the valley of Yanbu'. He stayed there during Jumada al-Ula and nights of Jumada al-Akhira. There he made a treaty with Bani Mudlij and their allies from Bani Damra. Then he returned to Medina without encountering any hostility. In that expedition, he said to 'Ali ibn Abi Talib, peace be upon him, what he said.

Ibn Ishaq said: Yazid ibn Muhammad ibn Khaytham al-Muharibi narrated to me, from Muhammad ibn Ka'b al-Qurazi, from Muhammad ibn Khaytham Abu Yazid, from 'Ammar ibn Yasir, who said: 'Ali ibn Abi Talib and I were companions during the expedition of al-'Ushayra. When the Messenger of God ¹¹⁶ alighted there and stayed, we saw some people from Banu Mudlij working at a spring of theirs and among palm trees. 'Ali ibn Abi Talib said to me: "O Abu al-Yaqzan ¹¹⁷, would you like to go to these people and see how they work?" I said: "If you wish." So we went to them and watched their work for a while, then sleep overcame us. 'Ali and I went and lay down in a cluster of palm trees ¹¹⁸ and in soft dust ¹¹⁹, and we slept. By God, nothing woke us except the Messenger of God, who was moving us with his foot. We had become dusty from that soft dust in which we slept. That day the Messenger of God said to 'Ali ibn Abi Talib: "What is the matter with you, O Abu Turab ¹²⁰?" because of the dust he saw on him. Then he said: "Shall I tell you about the two most wretched people?" We said: "Yes, O Messenger of God." He said: "The red one of Thamud ¹²¹ who hamstrung the she-camel, and the one who will strike you, O 'Ali, on this"—and he placed his hand on his head—"until this becomes wet from it"—and he took hold of his beard."' Ibn Ishaq said: Some people of knowledge narrated to me that the Messenger of God only called 'Ali "Abu Turab" because when he was angry with Fatima about something, he would not speak to her and would not say anything she disliked, but he would take dust and put it on his head. So when the Messenger of God saw the dust on him, he knew that he was angry with Fatima, and he would say: "What is the matter with you, O Abu Turab?" God knows which of these was the case. Expedition of Sa'd ibn Abi Waqqas: Ibn Ishaq said: The Messenger of God had also sent, between those events, the expedition of Sa'd ibn Abi Waqqas with eight men from the Emigrants ¹²². He set out until he reached al-Kharrar in the land of the Hijaz, then returned without encountering any hostility. Ibn Hisham said: Some people of knowledge mentioned that this expedition of Sa'd was after that of Hamza. Expedition of Safwan: This is the first expedition of Badr: Ibn Ishaq said: The Messenger of God did not stay in Medina after returning from the expedition of al-'Ushayra except for a few nights, less than ten, until Kurz ibn Jabir al-Fihri raided the grazing livestock of Medina. So the Messenger of God went out in pursuit of him, appointing Zayd ibn Haritha over Medina, according to Ibn Hisham. Ibn Ishaq said: He proceeded until he reached a valley called Safwan, in the direction of Badr, but Kurz ibn Jabir escaped him and he did not catch him. This is the first expedition of Badr. Then the Messenger of God returned to Medina and stayed there for the rest of Jumada al-Akhira, Rajab, and Sha'ban. Expedition of 'Abdullah ibn Jahsh: And the revelation of: {They ask you about the sacred month} ¹²³ The letter carried from the Messenger: The Messenger of God sent 'Abdullah ibn Jahsh ibn Ri'ab al-Asadi in Rajab, upon his return from the first Badr, and sent with him eight men from the Emigrants, none of whom were from the Helpers ¹²⁴. He wrote a letter for him and ordered him not to look at it until he had traveled for two days, then to look at it and proceed according to his instructions, without compelling any of his companions. The companions of Ibn Jahsh in this expedition were: The companions of 'Abdullah ibn Jahsh were from the Emigrants. Then from Banu 'Abd Shams ibn 'Abd Manaf: Abu Hudhayfa ibn 'Utba ibn Rabi'a ibn 'Abd Shams. And from their allies: 'Abdullah ibn Jahsh, who was their commander, and 'Ukasha ibn Mihsan ibn Hurthan, one of Banu Asad ibn Khuzayma, an ally of theirs. And from Banu Nawfal ibn 'Abd Manaf: 'Utba ibn Ghazwan ibn Jabir, an ally of theirs. And from Banu Zuhra ibn Kilab: Sa'd ibn Abi Waqqas. And from Banu 'Adi ibn Ka'b: 'Amir ibn Rabi'a, an ally of theirs from 'Anz ibn Wa'il, and Waqid ibn 'Abdullah ibn 'Abd Manaf ibn 'Arin ibn Tha'laba ibn Yarbu', one of Banu Tamim, an ally of theirs, and Khalid ibn al-Bukayr, one of Banu Sa'd ibn Layth, an ally of theirs. And from Banu al-Harith ibn Fihr: Suhayl ibn Bayda'. Ibn Jahsh opens the letter: When 'Abdullah ibn Jahsh had traveled for two days, he opened the letter and looked at it. In it was written: "When you look at this letter of mine, proceed until you alight at Nakhla, between Mecca and al-Ta'if, and lie in wait there for Quraysh and learn for us their news." When 'Abdullah ibn Jahsh looked at the letter, he said: "Hearing and obedience." Then he said to his companions: "The Messenger of God has ordered me to proceed to Nakhla to lie in wait for Quraysh until I bring him news of them, and he has forbidden me to compel any of you. So whoever among you desires martyrdom and seeks it, let him go; and whoever dislikes that, let him return. As for me, I am proceeding on the order of the Messenger of God." So he proceeded, and his companions proceeded with him; none of them stayed behind. He took the route through the Hijaz until, when he was at a mine above al-Furu', called Bahran, Sa'd ibn Abi Waqqas and 'Utba ibn Ghazwan lost a camel of theirs that they were riding alternately. So they stayed behind to look for it, while 'Abdullah ibn Jahsh and the rest of his companions proceeded until they alighted at Nakhla. A caravan of Quraysh passed by them, carrying raisins, leather, and other trade goods of Quraysh. In it were 'Amr ibn al-Hadrami. Ibn Hisham said: The name of al-Hadrami is 'Abdullah ibn 'Abbad, and it is said: Malik ibn 'Abbad, one of al-Sadaf. The name of al-Sadaf is 'Amr ibn Malik, one of al-Sakun ibn Ashras ibn Kinda, and it is said: Kindi. Ibn Ishaq said: And 'Uthman ibn 'Abdullah ibn al-Mughira and his brother Nawfal ibn 'Abdullah al-Makhzumi, and al-Hakam ibn Kaysan, a freedman of Hisham ibn al-Mughira. When the people saw them, they feared them, as they had alighted near them. 'Ukasha ibn Mihsan, who had shaved his head, appeared to them. When they saw him, they felt safe and said: "They are pilgrims ¹²⁵; there is no harm from them." The people consulted among themselves about them. That was on the last day of Rajab. The people said: "By God, if you leave these people tonight, they will enter the sacred precinct and become inviolable to you. But if you kill them, you will kill them in the sacred month." So the people hesitated and feared to attack them. Then they emboldened themselves against them and agreed to kill whomever they could among them and take what they had. Waqid ibn 'Abdullah al-Tamimi shot 'Amr ibn al-Hadrami with an arrow and killed him. They captured 'Uthman ibn 'Abdullah and al-Hakam ibn Kaysan, while Nawfal ibn 'Abdullah escaped and eluded them. 'Abdullah ibn Jahsh and his companions came with the caravan and the two captives until they arrived before the Messenger of God in Medina. Some of the family of 'Abdullah ibn Jahsh mentioned that 'Abdullah said to his companions: "The Messenger of God has a fifth of what we have taken as spoils"—and that was before God had prescribed the fifth from spoils—so he set aside a fifth of the caravan for the Messenger of God and divided the rest among his companions.

Ibn Ishaq said: When they came to the Messenger of Allah, may Allah bless him and grant him peace, in Medina, he said: "I did not command you to fight during the sacred month." So he stopped the caravan and the two captives, and refused to take anything from that. When the Messenger of Allah, may Allah bless him and grant him peace, said that, the people were filled with regret, and they thought they were doomed. Their Muslim brothers reproached them for what they had done. Quraysh said: "Muhammad and his companions have violated the sacred month, shed blood therein, taken property, and captured men." Those Muslims who were in Mecca replied to them: "They only did that in Sha'ban." The Jews, auguring ill against the Messenger of Allah, may Allah bless him and grant him peace, said: "Amr ibn al-Hadrami was killed by Waqid ibn Abdullah. Amr [means] war has flourished, and al-Hadrami [means] war has come, and Waqid ibn Abdullah [means] war has blazed." So Allah made that against them, not for them. When people spoke much about that, Allah revealed to His Messenger, may Allah bless him and grant him peace: {They ask you about the sacred month—fighting therein. Say: "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and expelling its people therefrom are greater [sin] in the sight of Allah"} [2:217], meaning: If you killed during the sacred month, they have indeed averted you from the way of Allah, along with disbelief in Him, and from al-Masjid al-Haram, and expelled you from it while you are its people—that is greater in the sight of Allah than killing those of them whom you killed. {And fitnah ¹²⁶ is greater than killing} meaning: They used to persecute the Muslim in his religion until they turned him back to disbelief after his faith—that is greater in the sight of Allah than killing. {And they will not cease to fight you until they turn you back from your religion if they are able} [2:217]: meaning: Then they persist in that evil and greater [sin], not repenting nor desisting. When the Quran came down with this matter, and Allah the Exalted relieved the Muslims of the anxiety they were in, the Messenger of Allah, may Allah bless him and grant him peace, took the caravan and the two captives. Quraysh sent to him for the ransom of Uthman ibn Abdullah and al-Hakam ibn Kaysan. The Messenger of Allah, may Allah bless him and grant him peace, said: "I will not ransom them to you until our two companions come—meaning Sa'd ibn Abi Waqqas and Utba ibn Ghazwan—for we fear you for them. If you kill them, we will kill your two companions." Then Sa'd and Utba arrived, and the Messenger of Allah, may Allah bless him and grant him peace, ransomed them to them. As for al-Hakam ibn Kaysan, he embraced Islam and his Islam was good, and he stayed with the Messenger of Allah, may Allah bless him and grant him peace, until he was killed on the day of Bi'r Ma'una ¹²⁷ as a martyr. As for Uthman ibn Abdullah, he went to Mecca and died there as a disbeliever. The commander of the expedition hoped for reward and what was revealed in the Quran concerning that: When the anxiety of Abdullah ibn Jahsh and his companions was cleared by the revelation of the Quran, they hoped for reward and said: "O Messenger of Allah, may we hope that this expedition will be counted for us as a battle for which we receive the reward of the mujahidin?" Then Allah the Exalted revealed concerning them: {Indeed, those who have believed and those who have emigrated and fought in the way of Allah—those expect the mercy of Allah. And Allah is Forgiving and Merciful} [2:218]. So Allah the Exalted placed them in the greatest hope. The hadith about this is from al-Zuhri and Yazid ibn Ruman, from Urwa ibn al-Zubayr. Ibn Ishaq said: Some of the family of Abdullah ibn Jahsh mentioned that Allah the Exalted divided the fay' ¹²⁸ when He made it lawful, making four-fifths for those whom Allah granted it, and one-fifth to Allah and His Messenger. So it corresponded to what Abdullah ibn Jahsh had done with that caravan. The first booty for the Muslims: Ibn Hisham said: It was the first booty the Muslims gained. Amr ibn al-Hadrami was the first person killed by the Muslims, and Uthman ibn Abdullah and al-Hakam ibn Kaysan were the first captives taken by the Muslims. Ibn Ishaq said: Abu Bakr al-Siddiq, may Allah be pleased with him, said concerning the expedition of Abdullah ibn Jahsh—and it is said that Abdullah ibn Jahsh said it—when Quraysh said: "Muhammad and his companions have violated the sacred month, shed blood therein, taken property, and captured men." Ibn Hisham said: It is by Abdullah ibn Jahsh: "You consider killing in the sacred month a great thing, but greater than it, if guidance could be seen, is your turning away from what Muhammad says, and disbelief in him—and Allah is seeing and witnessing—and your expulsion of its people from the mosque of Allah, so that no one is seen prostrating to Allah in the House. For we, though you reproach us for killing him, and the envious and spiteful spread rumors against Islam, we gave our spears to drink from the blood of Ibn al-Hadrami at Nakhla when Waqid ignited the war. And Uthman ibn Abdullah is among us, struggling with a fetter of tough leather." The change of the qibla to the Ka'ba: Ibn Ishaq said: It is said that the qibla was changed in Sha'ban, after eighteen months from the arrival of the Messenger of Allah, may Allah bless him and grant him peace, in Medina. The great battle of Badr: Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, heard that Abu Sufyan ibn Harb was coming from Syria with a great caravan of Quraysh, containing their wealth and trade, with thirty or forty men from Quraysh, among them Makhrama ibn Nawfal ibn Ahyab ibn Abd Manaf ibn Zuhra, and Amr ibn al-As ibn Wa'il ibn Hisham. Ibn Hisham said: It is also said: Amr ibn al-As ibn Wa'il ibn Hashim. Ibn Ishaq said: Muhammad ibn Muslim al-Zuhri, Asim ibn Umar ibn Qatada, Abdullah ibn Abi Bakr, Yazid ibn Ruman, from Urwa ibn al-Zubayr, and others of our scholars, from Ibn Abbas—each narrated to me part of this hadith, and their accounts combined in what I have related of the story of Badr. They said: When the Messenger of Allah, may Allah bless him and grant him peace, heard that Abu Sufyan was coming from Syria, he urged the Muslims to go out against them and said: "This is the caravan of Quraysh containing their wealth. Go out to it; perhaps Allah will grant it to you as spoils." So the people responded; some went readily, others were reluctant, because they did not think the Messenger of Allah, may Allah bless him and grant him peace, would encounter a battle. When Abu Sufyan approached the Hijaz, he sought news and asked every rider he met, fearing for the people's safety, until he learned from some riders that Muhammad had mobilized his companions against you and your caravan. So he became cautious and hired Damdam ibn Amr al-Ghifari, sending him to Mecca, ordering him to go to Quraysh and urge them to protect their wealth, informing them that Muhammad had set out with his companions to intercept it. Damdam ibn Amr went quickly to Mecca. The vision of Atika bint Abd al-Muttalib: Ibn Ishaq said: One whom I do not suspect told me from Ikrima, from Ibn Abbas, and Yazid ibn Ruman, from Urwa ibn al-Zubayr, who said: Atika bint Abd al-Muttalib had seen a vision three nights before Damdam's arrival in Mecca that frightened her. She sent for her brother al-Abbas ibn Abd al-Muttalib.

Elle lui dit : « Ô mon frère, par Allah, j’ai vu cette nuit un songe qui m’a terrifiée, et j’ai craint qu’il n’en advienne un malheur et une calamité pour ton peuple. Me promets-tu de garder le secret sur ce que je vais te confier ? » Il lui dit : « Et qu’as-tu vu ? » Elle dit : « J’ai vu un cavalier arriver sur son chameau, jusqu’à ce qu’il s’arrête à al-Abṭaḥ. Puis il cria de toute sa voix : “N’accourez-vous pas, ô gens de Ghudar, vers vos lieux de mort dans trois jours ?” Je vis alors les gens se rassembler autour de lui, puis il entra dans la Mosquée (al-Masjid), les gens le suivant. Alors qu’ils étaient autour de lui, son chameau le transporta (mathala bihi) sur le toit de la Ka‘ba, et il cria la même chose : “N’accourez-vous pas, ô gens de Ghudar, vers vos lieux de mort dans trois jours ?” Puis son chameau le transporta sur le sommet d’Abū Qubays, et il cria la même chose. Ensuite, il prit un rocher et le lança. Il se mit à descendre en tournoyant, jusqu’à ce que, parvenu au bas de la montagne, il se désagrégea (irfaḍḍat). Il ne resta alors aucune maison (bayt) ni aucune demeure (dār) à La Mecque sans qu’un éclat (filiqa) de ce rocher n’y pénètre. » Al-‘Abbās dit : « Par Allah, voilà bien un songe ! Toi, garde-le secret et ne le mentionne à personne. » Puis al-‘Abbās sortit et rencontra al-Walīd ibn ‘Utba ibn Rabī‘a, qui était son ami intime. Il lui raconta le songe et lui demanda de le garder secret. Mais al-Walīd le rapporta à son père ‘Utba, et la nouvelle se répandit dans La Mecque, au point que les Qurayshites en parlèrent dans leurs assemblées (andiya). Al-‘Abbās dit : « Je me rendis de bon matin pour accomplir la circumambulation (aṭūfu) autour de la Maison (al-Bayt), alors qu’Abū Jahl ibn Hishām se trouvait avec un groupe de Qurayshites assis à parler du songe de ‘Ātika. Lorsqu’Abū Jahl m’aperçut, il dit : “Ô Abū al-Faḍl, quand tu auras fini ta circumambulation, viens donc vers nous !” Lorsque j’eus fini, je vins jusqu’à m’asseoir avec eux. Abū Jahl me dit alors : “Ô Banī ‘Abd al-Muṭṭalib, depuis quand cette prophétesse (al-nabiyya) est-elle apparue parmi vous ?” Je dis : “Que veux-tu dire ?” Il dit : “Ce songe qu’a vu ‘Ātika.” Je dis : “Et qu’a-t-elle vu ?” Il dit : “Ô Banī ‘Abd al-Muṭṭalib, ne vous suffit-il pas que vos hommes prophétisent (yatanabba’a), pour que vos femmes aussi prophétisent (tatanabba’a) ? ‘Ātika a prétendu dans son songe qu’il a dit : ‘Accourez dans trois jours.’ Nous allons donc vous attendre pendant ces trois jours. Si ce que tu dis est vrai, cela arrivera ; mais si les trois jours passent sans qu’il n’en soit rien, nous rédigerons contre vous un écrit attestant que vous êtes les plus menteurs de toutes les familles (bayt) parmi les Arabes.” Al-‘Abbās dit : « Par Allah, je ne lui répondis rien de bien fort, si ce n’est que je niai cela et contestai qu’elle eût vu quoi que ce soit. » Il dit : « Puis nous nous séparâmes. » « Le soir venu, il ne resta aucune femme des Banī ‘Abd al-Muṭṭalib qui ne vînt me trouver, disant : “Avez-vous donc accepté que ce pervers et cet infâme (al-fāsiq al-khabīth) s’en prenne à vos hommes, puis qu’il s’attaque aux femmes, toi qui l’entendais, sans que tu ne réagisses à rien de ce que tu as entendu ?” Je dis : “Par Allah, j’ai fait ce que j’ai fait, et je ne lui ai pas répondu grand-chose. Mais, par Allah (wa-aymu Llāhi), je vais me mettre en travers de son chemin, et je vous vengerai de lui.” » Il dit : « Je me rendis donc de bon matin le troisième jour après le songe de ‘Ātika, étant vif et en colère, pensant que j’avais manqué de lui faire quelque chose que j’aurais aimé accomplir. » Il dit : « J’entrai dans la Mosquée (al-Masjid) et je l’aperçus. Par Allah, je marchais vers lui, cherchant à le provoquer, pour qu’il répète une partie de ce qu’il avait dit, afin que je puisse m’en prendre à lui. C’était un homme vif, au visage acéré, à la langue acérée, au regard acéré. » Il dit : « Soudain, il se dirigea en courant vers la porte de la Mosquée. » Il dit : « Je me dis en moi-même : “Qu’a-t-il, que maudisse Allah ? Est-ce par crainte de moi, de peur que je ne l’injurie, qu’il fait tout cela ?” » Il dit : « Et voilà qu’il avait entendu ce que je n’avais pas entendu : la voix de Ḍamḍam ibn ‘Amr al-Ghifārī, qui criait dans le fond de la vallée, debout sur son chameau, ayant mutilé (jadda‘a) son chameau, retourné sa selle, déchiré sa chemise, et disant : “Ô assemblée des Quraysh, la caravane (al-laṭīma) ! La caravane ! Vos biens sont avec Abū Sufyān. Muḥammad et ses Compagnons se sont mis en travers de son chemin. Je ne pense pas que vous puissiez les rattraper. Au secours ! Au secours !” » Il dit : « Alors, ce qui arriva comme affaire m’occupa de lui et l’occupa de moi. » **Les Quraysh se préparent à sortir :** Les gens se préparèrent rapidement et dirent : « Muḥammad et ses Compagnons pensent-ils que cela sera comme la caravane d’Ibn al-Ḥaḍramī ? Non, par Allah, ils apprendront bien autre chose ! » Ils étaient alors partagés en deux : soit ils sortaient eux-mêmes, soit ils envoyaient un homme à leur place. Les Quraysh se mobilisèrent en masse (aw‘abat), et aucun de leurs notables ne resta en arrière. Sauf qu’Abū Lahab ibn ‘Abd al-Muṭṭalib resta en arrière et envoya à sa place al-‘Āṣī ibn Hishām ibn al-Mughīra. Il avait en effet lié (lāṭa) pour lui quatre mille dirhams que ce dernier lui devait, et dont il était en faillite (aflasa). Il l’engagea donc pour cette somme afin qu’il le remplace dans son expédition (ba‘th). Al-‘Āṣī partit donc à sa place, et Abū Lahab resta en arrière. Ibn Isḥāq dit : ‘Abd Allāh ibn Abī Najīḥ m’a raconté qu’Umayya ibn Khalaf avait décidé de rester. C’était un vieillard vénérable, corpulent et lourd. ‘Uqba ibn Abī Mu‘ayṭ vint le trouver alors qu’il était assis dans la Mosquée (al-Masjid) au milieu de son peuple, portant un brûle-parfum (mijmara) contenant du feu et de l’encens (mijmar). Il le posa devant lui, puis dit : « Ô Abū ‘Alī, parfume-toi (istajmir), car tu n’es qu’une femme ! » Il dit : « Qu’Allah te défigure (qabbaḥaka Llāhu) et défigure ce que tu apportes ! » Puis il se prépara et sortit avec les gens. **Ce qui se passa entre les Quraysh et Kināna comme guerre avant Badr :** Ibn Isḥāq dit : Lorsqu’ils eurent fini leurs préparatifs et décidèrent de marcher, ils se rappelèrent ce qui s’était passé entre eux et les Banū Bakr ibn ‘Abd Manāt ibn Kināna comme guerre. Ils dirent : « Nous craignons qu’ils ne viennent nous attaquer par-derrière. » La guerre qui avait eu lieu entre les Quraysh et les Banū Bakr était, comme me l’a raconté un des Banū ‘Āmir ibn Lu’ay, d’après Muḥammad ibn Sa‘īd ibn al-Musayyab, au sujet d’un fils de Ḥafṣ ibn al-Akhyaf, l’un des Banū Ma‘īṣ ibn ‘Āmir ibn Lu’ay : il était sorti chercher une bête égarée (ḍālla) qui lui appartenait à Ḍajnān. C’était un jeune garçon (ghulām) avec une mèche de cheveux (dhu’āba) sur la tête, portant un vêtement (ḥulla). C’était un garçon beau et propre. Il passa près de ‘Āmir ibn Yazīd ibn ‘Āmir ibn al-Mulawwaḥ, l’un des Banū Ya‘mar ibn ‘Awf ibn Ka‘b ibn ‘Āmir ibn Layth ibn Bakr ibn ‘Abd Manāt ibn Kināna, qui se trouvait à Ḍajnān. C’était le chef (sayyid) des Banū Bakr à cette époque. Il le vit et l’admira. Il dit : « Qui es-tu, ô jeune homme ? » Il dit : « Je suis le fils de Ḥafṣ ibn al-Akhyaf al-Qurashī. » Lorsque le jeune homme s’en alla, ‘Āmir ibn Yazīd dit : « Ô Banū Bakr, avez-vous quelque sang à réclamer aux Quraysh ? » Ils dirent : « Oui, par Allah, nous avons contre eux des vengeances de sang (dimā’). » Il dit : « Aucun homme ne pourrait tuer ce jeune homme pour venger son propre sang sans avoir ainsi obtenu satisfaction pour sa vengeance. » Alors un homme des Banū Bakr le suivit et le tua pour venger un sang qu’il avait à réclamer aux Quraysh. Les Quraysh parlèrent de cela. ‘Āmir ibn Yazīd dit : « Ô assemblée des Quraysh, nous avions contre vous des vengeances de sang. Que voulez-vous ? Si vous voulez, acquittez-vous envers nous de ce que nous vous réclamons, et nous nous acquitterons de ce que vous nous réclamez. Si vous voulez, il s’agit simplement de vengeances de sang : un homme pour un homme. Abandonnez donc ce que vous nous réclamez, et nous abandonnerons ce que nous vous réclamons. » Ce jeune homme parut alors de peu d’importance à cette tribu (ḥayy) des Quraysh, et ils dirent : « Il a raison : un homme pour un homme. » Ils négligèrent donc l’affaire et ne réclamèrent pas vengeance pour lui. Il dit : « Alors que son frère, Mikraz ibn Ḥafṣ ibn al-Akhyaf, cheminait à Marr al-Ẓahrān, il aperçut ‘Āmir ibn Yazīd ibn al-Mulawwaḥ sur son chameau. Lorsqu’il le vit, il s’approcha de lui jusqu’à faire agenouiller (anākha) sa monture près de lui, tandis que ‘Āmir était ceint de son épée (mutawashshiḥun sayfahu). Mikraz le frappa de son épée jusqu’à le tuer, puis il lui fendit le ventre avec son épée. Ensuite, il vint à La Mecque et, de nuit, suspendit l’épée aux voiles (astār) de la Ka‘ba. Le matin venu, les Quraysh virent l’épée de ‘Āmir ibn Yazīd ibn ‘Āmir suspendue aux voiles de la Ka‘ba. Ils la reconnurent et dirent : “Ceci est bien l’épée de ‘Āmir ibn Yazīd. Mikraz ibn Ḥafṣ l’a attaqué et tué.” Telle fut leur affaire. Alors qu’ils étaient en pleine guerre, l’Islam (al-islām) s’interposa entre les gens, et ils s’en occupèrent, jusqu’à ce que les Quraysh décident de marcher vers Badr. Ils se rappelèrent alors ce qui était entre eux et les Banū Bakr et les craignirent. » Mikraz ibn Ḥafṣ dit à propos de son meurtre de ‘Āmir : Quand je vis que c’était bien lui, ‘Āmir, Je me souvins des membres (ashlā’) du bien-aimé au visage marqué (al-mulaḥḥab). Et je dis à mon âme : « C’est bien lui, ‘Āmir, Ne le crains donc pas, et regarde quelle monture (markab) il a. » Et je fus certain que si je lui assénais un coup qui l’enveloppe (ujallilhu), Quand je le frapperais au frontal (al-furāfur), il périrait. Je rabaissai pour lui mon courage (ja’shī) et je lançai ma masse (kalkalī) Sur un héros (baṭal) bien armé (shākī al-silāḥ) et éprouvé (mujarrab). Et je n’étais pas, quand mon cœur (rū‘ī) et le sien s’enlacèrent (iltaffa), Le rebut (uṣāra) de bâtards (hujun) issus de femmes et de père. Je réalisai par lui ma vengeance (witrī) et je n’oubliai pas ma rancune (dhiḥlī), Quand toute personne faible d’esprit (‘ayhab) oublie sa rancune.

Ibn Hisham said: "Al-Farafir" in other contexts means the strong, clever man, but in this context it means the sword. "Al-'Ayhab" is one who has no intellect; it is also said of the male gazelle and the male ostrich. Al-Khalil said: "Al-'Ayhab" is the man too weak to achieve his desire." Ibn Ishaq said: Yazid ibn Ruman narrated to me from 'Urwa ibn al-Zubayr: When Quraysh resolved to march, they recalled what had occurred between them and Banu Bakr, and that almost deterred them. Then Iblis appeared to them in the form of Suraqa ibn Malik ibn Ju'shum al-Mudliji, who was among the nobles of Banu Kinana, and said to them: "I am your protector against Kinana coming from behind you with something you dislike." So they set out swiftly. **The Departure of the Messenger of Allah (peace be upon him)** Ibn Ishaq said: The Messenger of Allah (peace be upon him) set out with his companions during the nights that had passed of the month of Ramadan. Ibn Hisham said: He set out on Monday, eight nights into Ramadan, and appointed 'Amr ibn Umm Maktum—it is said his name was 'Abdullah ibn Umm Maktum, brother of Banu 'Amir ibn Lu'ay—to lead the people in prayer. Then he sent back Abu Lubaba from al-Rawha' and appointed him over Medina. **The Banner and the Two Flags** Ibn Ishaq said: He gave the banner to Mus'ab ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar. Ibn Hisham said: It was white. Ibn Ishaq said: Before the Messenger of Allah (peace be upon him) were two black flags: one with 'Ali ibn Abi Talib, called al-'Uqab ¹²⁹, and the other with some of the Ansar. **Number of Camels of the Muslims at Badr** Ibn Ishaq said: The camels of the companions of the Messenger of Allah (peace be upon him) that day were seventy camels, and they took turns riding them. The Messenger of Allah (peace be upon him), 'Ali ibn Abi Talib, and Marthad ibn Abi Marthad al-Ghanawi took turns on one camel; Hamza ibn 'Abd al-Muttalib, Zayd ibn Haritha, Abu Kabsha, and Anasa—the two freedmen of the Messenger of Allah (peace be upon him)—took turns on one camel; and Abu Bakr, 'Umar, and 'Abd al-Rahman ibn 'Awf took turns on one camel. Ibn Ishaq said: He appointed Qays ibn Abi Sa'sa'a, brother of Banu Mazin ibn al-Najjar, over the rear guard. The flag of the Ansar was with Sa'd ibn Mu'adh, according to Ibn Hisham. **The Route to Badr** Ibn Ishaq said: He took his route from Medina to Mecca, via Naqb al-Madina, then al-'Aqiq, then Dhu al-Hulayfa, then Ulaat al-Jaysh. Ibn Hisham said: Dhat al-Jaysh. Ibn Ishaq said: Then he passed by Turban, then Malal, then Ghamis al-Hamam from Mararan, then Suhayrat al-Yamam, then al-Siyala, then Fajj al-Rawha', then Shanuka—which is the main road—until when he was at 'Irq al-Zabya ¹³⁰—Ibn Hisham said: al-Zabya, from other than Ibn Ishaq—they met a Bedouin and asked him about the people but found no news with him. The people said to him: "Greet the Messenger of Allah (peace be upon him)." He said: "Is the Messenger of Allah among you?" They said: "Yes." So he greeted him, then said: "If you are the Messenger of Allah, tell me what is in the belly of this she-camel of mine." Salama ibn Salama ibn Waqsh said to him: "Do not ask the Messenger of Allah (peace be upon him); turn to me, and I will tell you about that. You mounted her, and in her belly is a foal from you." The Messenger of Allah (peace be upon him) said: "Enough! You have been rude to the man." Then he turned away from Salama. The Messenger of Allah (peace be upon him) alighted at Sajsaj, which is the well of al-Rawha', then he departed from there until when he was at al-Mansaraf, he left the road to Mecca on his left and took the right-hand road towards al-Naziya, heading for Badr. He took a side path until he crossed a valley called Ruhqan, between al-Naziya and the defile of al-Safra', then to the defile, then he descended from it until when he was near al-Safra', he sent Basbas ibn al-Juhani, an ally of Banu Sa'ida, and 'Adi ibn Abi al-Zaghba' al-Juhani, an ally of Banu al-Najjar, to Badr to gather intelligence for him about Abu Sufyan ibn Harb and others. Then the Messenger of Allah (peace be upon him) departed, having already sent them ahead. When he faced al-Safra', which is a village between two mountains, he asked about the names of the two mountains. They said: "One is called Muslih, and the other Mukhzi'." He asked about their inhabitants, and it was said: "Banu al-Nar and Banu Huraq, two sub-tribes of Banu Ghifar." The Messenger of Allah (peace be upon him) disliked them and passing between them, and he took omens from their names and the names of their inhabitants. So the Messenger of Allah (peace be upon him) left them and al-Safra' on his left, and took the right-hand road towards a valley called Dhafiran, crossed it, and alighted there.

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1. ihsan : A state of being muhsan, i.e., a free, adult, married Muslim who has consummated marriage, for whom the penalty for adultery is stoning.
2. midras : A place of study or school for Jewish rabbis, often a synagogue or study hall.
3. Quran 5:41 : Partial verse; the full verse continues with further description.
4. Quran 5:41 : Continuation of the verse, referring to the distortion of the stoning penalty.
5. jana'a 'alayha : He bent over her to shield her from the stones.
6. tajbiya : A practice of flogging instead of stoning, or a compromise punishment; literally 'covering' or 'concealing' the prescribed penalty.
7. Quran 5:42 : Full verse: 'Listeners to falsehood, devourers of unlawful gain. So if they come to you, judge between them or turn away from them...'
8. Quran 5:49-50 : Verses commanding judgment by Allah's revelation and warning against following desires.
9. Quran 2:136 : The verse affirming belief in all prophets without distinction.
10. Quran 5:59 : Verse addressing the People of the Scripture regarding their resentment of Muslim belief.
11. Rasul Allah : Messenger of Allah, referring to Prophet Muhammad.
12. Allah : The Arabic name for God in Islam.
13. Qur'an 5:68 : Reference to the verse in the Qur'an.
14. Qur'an 6:19-20 : Reference to the verses in the Qur'an.
15. Qur'an 5:57 : Reference to the verse in the Qur'an.
16. Qur'an 5:61 : Reference to the verse in the Qur'an.
17. Qur'an 7:187 : Reference to the verse in the Qur'an.
18. Qur'an 19:47 : Reference to the verse in the Qur'an.
19. qibla : The direction of prayer for Muslims, originally toward Jerusalem, later changed to Mecca.
20. Qur'an 9:30 : Reference to the verse in the Qur'an.
21. jinn : Spiritual beings created from smokeless fire, possessing free will, often mentioned in Islamic texts.
22. Qur'an 17:88 : Reference to the verse in the Qur'an.
23. Dhul-Qarnayn : A righteous ruler mentioned in the Qur'an, often identified with Alexander the Great or Cyrus the Great.
24. Quraysh : The dominant tribe in Mecca at the time of Prophet Muhammad, to which he belonged.
25. Jibril : The angel Gabriel, who brought revelation to the prophets.
26. Qur'an 112:1-4 : Reference to Surah al-Ikhlas in the Qur'an.
27. al-Ṣamad : A divine attribute meaning the Eternal, the Self-Sufficient, the one to whom all creatures turn for their needs.
28. al-Ghariyyayn : Two structures built by al-Nu'man ibn al-Mundhir in Kufa, used as a prison or a place of execution.
29. al-ʿĀqib : Title meaning 'the one who comes after' or 'the successor'; here, the leader of the delegation.
30. al-Sayyid : Title meaning 'the master' or 'the lord'; a leader of the community.
31. usquf : Bishop; a high-ranking Christian clergy member.
32. al-waḍīn : The girth or belly-band of a camel's saddle.
33. al-ḥibara : A type of striped Yemeni cloth, often used for garments.
34. Al-Ḥayy al-Qayyūm : Two of the 99 Names of Allah: 'The Ever-Living, the Self-Subsisting' or 'the Sustainer of all.'
35. bi-l-ḥaqq : With the truth; here meaning with the truth concerning what they disputed.
36. al-Tawrāh wa-l-Injīl : The Torah (revealed to Moses) and the Gospel (revealed to Jesus).
37. al-Furqān : The Criterion; a name for the Qur'an as it distinguishes truth from falsehood.
38. ʿazīz dhū intiqām : Exalted in Might, Possessor of Retribution.
39. lā yakhfā ʿalayhi shayʾ : Nothing is hidden from Him; omniscience of Allah.
40. yuṣawwirukum fī l-arḥām : He forms you in the wombs; refers to divine creation of human form.
41. al-ʿazīz al-ḥakīm : The Exalted in Might, the Wise; two of Allah's names.
42. muḥkamāt : Clear, unambiguous verses that are the foundation of the Book.
43. umm al-kitāb : The foundation or essence of the Book; the clear verses.
44. mutashābihāt : Ambiguous or allegorical verses that require interpretation.
45. zaygh : Deviation or inclination away from guidance.
46. mā tashābaha minhu : What is ambiguous of it; the allegorical verses.
47. fitna : Discord, trial, or confusion.
48. taʾwīl : Interpretation, especially the final meaning or outcome.
49. taʾwīlahu : Its interpretation; here referring to the allegorical verses.
50. al-rāsikhūna fī l-ʿilm : Those firmly rooted in knowledge; scholars deeply grounded in religious sciences.
51. yadhdhakkar : Will remember or take heed.
52. lā tuzigh qulūbanā : Do not cause our hearts to deviate; a prayer for steadfastness.
53. al-wahhāb : The Bestower; one of Allah's names.
54. shahida llāh : Allah witnesses; an affirmation of divine testimony.
55. qāʾiman bi-l-qisṭ : Maintaining justice; standing firm in equity.
56. al-islām : Submission to Allah; the religion of Islam.
57. baghyan baynahum : Out of jealous animosity among themselves.
58. ḥājjūka : They argue with you; disputation.
59. aslamtu wajhiya li-llāh : I have submitted my face to Allah; total submission.
60. al-ummiyyīn : The unlettered; those without a scripture, i.e., the pagan Arabs.
61. mālika l-mulk : Owner of Sovereignty; one of Allah's attributes.
62. bi-yadika l-khayr : In Your hand is good; all good is in Allah's control.
63. qadīr : Competent; all-powerful.
64. tūliju l-layla fī l-nahār : You cause the night to enter the day; the alternation of night and day.
65. in kuntum tuḥibbūna llāh : If you love Allah; a condition for true love.
66. yaghfir lakum dhunūbakum : Forgive you your sins; divine forgiveness.
67. aṭīʿū llāha wa-l-rasūl : Obey Allah and the Messenger; command to obedience.
68. tawallaw : They turn away; rejection.
69. Āl ʿImrān : The family of ʿImrān; the father of Mary (peace be upon her).
70. mulāʿana : Mutual imprecation or malediction; a form of invoking Allah's curse on the lying party, as in the contest of prayer (mubāhala) between the Prophet and the Christians of Najran.
71. al-ʿĀqib : Title of the leader or chief of the Christians of Najran; literally 'the one who comes after' or 'the successor'.
72. Jāhiliyya : The pre-Islamic period of ignorance, characterized by polytheism and moral darkness.
73. Ḥanīfiyya : The pure monotheistic religion of Abraham, free from any association of partners with Allah.
74. ahl al-madar : People of mud-brick; i.e., settled people living in permanent houses.
75. ahl al-wabar : People of hair-tents; i.e., Bedouins or nomads.
76. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
77. hijab : The veil or screen that was instituted for the Prophet's wives, requiring them to be secluded from non-mahram men.
78. Fakh : A valley in Mecca.
79. idhkhir : A fragrant grass found in Mecca.
80. jalil : A type of plant or grass.
81. Majanna : A market near Mecca.
82. Shamah and Tufayl : Two mountains in Mecca.
83. Mahya'a : Another name for al-Juhfa, a place near Mecca.
84. mudd : A unit of dry measure, approximately 0.5 liters.
85. sa' : A unit of dry measure, approximately 2.5 liters.
86. al-Juhfa : A place near Mecca, also known as Mahya'a.
87. jihad : Struggle or striving in the way of Allah, often referring to military action in defense of Islam.
88. Rabi' al-Awwal : The third month of the Islamic lunar calendar.
89. Hajj : The annual pilgrimage to Mecca, one of the five pillars of Islam.
90. Waddan : A place between Mecca and Medina, also known as al-Abwa'.
91. al-Abwa' : A place between Mecca and Medina, also known as Waddan.
92. Ubayda ibn al-Harith : A companion of the Prophet and cousin of the Prophet.
93. Muhajirun : The early Muslims who emigrated from Mecca to Medina.
94. Ansar : The Muslim inhabitants of Medina who supported the Prophet and the Muhajirun.
95. Hijaz : The region in western Arabia containing Mecca and Medina.
96. Thaniyyat al-Murra : A mountain pass in the Hijaz.
97. Salma : A common female name in Arabic poetry, often used as a beloved.
98. Dama'ith : A place or valley.
99. Lu'ayy : An ancestor of the Quraysh tribe.
100. Ghalib : An ancestor of the Quraysh tribe.
101. son of Harith : Refers to a person known for mercy, possibly 'Abd al-Muttalib or another.
102. Banu Sahm : A clan of the Quraysh tribe.
103. Ibn al-Harith : Refers to 'Ubayda ibn al-Harith ibn al-Muttalib, a companion of the Prophet and a standard-bearer in early Islamic expeditions.
104. Rudayna : A woman known for making fine lances; hence 'lances of Rudayna' became a poetic term for strong spears.
105. a slow matter : Meaning the affair seemed delayed or unfavorable to them, causing hesitation.
106. between menstruation and pregnancy : Indicating women in various states of mourning or loss, emphasizing the calamity.
107. station of respite : Refers to the Day of Judgment or a place of waiting where recompense is given.
108. O son of ignorance : A reproachful address, implying the person is foolish or ignorant.
109. Sayf al-Bahr : Literally 'the coast of the sea'; a location on the Red Sea coast near al-'Is.
110. grazing camels nor of family : Meaning they did not violate the sanctity of property or honor.
111. hobbled the extent of the arrow's target : A metaphor for preparing for battle, as hobbling camels indicates readiness to fight.
112. like chaff, without root : Meaning utterly destroyed and scattered, like dry plant debris.
113. pact : Refers to a treaty or covenant, here with Majdi ibn 'Amr al-Juhani.
114. Buwat : A location near Radwa mountain, northwest of Medina.
115. al-'Ushayra : A place in the valley of Yanbu', where the Prophet made a treaty with Bani Mudlij.
116. صلى الله عليه وسلم : An honorific phrase meaning 'peace be upon him', used after mentioning the Prophet Muhammad.
117. أبو اليقظان : A nickname of 'Ammar ibn Yasir, meaning 'father of the vigilant one'.
118. صور من النخل : A cluster or grove of palm trees.
119. دقعاء : Soft, fine dust or earth.
120. أبو تراب : A nickname of 'Ali ibn Abi Talib, meaning 'father of dust', given due to dust on him.
121. أحيمر ثمود : The 'red one of Thamud', referring to the man who hamstrung the she-camel of Prophet Salih, a symbol of extreme wickedness.
122. المهاجرين : The Emigrants; early Muslims who migrated from Mecca to Medina.
123. الشهر الحرام : The sacred month, one of the four months in which fighting is forbidden in pre-Islamic and early Islamic tradition.
124. الأنصار : The Helpers; Medinan converts who supported the Emigrants.
125. عمار : Pilgrims; those performing 'Umra or Hajj, often indicated by a shaved head.
126. fitnah : Persecution, trial, or discord; here referring to the persecution of Muslims to force them to renounce their faith.
127. Bi'r Ma'una : A well in the region of Najd where a group of Muslim missionaries were ambushed and killed.
128. fay' : Spoils of war acquired without fighting, or property taken from non-Muslims under certain conditions; distinct from ghanimah (booty taken in battle).
129. al-'Uqab : The name of the black standard of the Prophet Muhammad, meaning 'the eagle'.
130. 'Irq al-Zabya : A place name; 'Irq means a high ground, and al-Zabya refers to a female gazelle.

Volume: The Second

Then the news came to him that Quraysh had set out to protect their caravan, so he consulted the people and informed them about Quraysh. Abu Bakr al-Siddiq stood up and spoke well, then 'Umar ibn al-Khattab stood up and spoke well, then Miqdad ibn 'Amr stood up and said: 'O Messenger of Allah, proceed with what Allah has shown you, for we are with you. By Allah, we will not say to you as the Children of Israel said to Moses: "Go, you and your Lord, and fight; we are sitting here." ¹ Rather, go, you and your Lord, and fight; we are with you, fighting. By Him who sent you with the truth, if you were to take us to Bark al-Ghimad ², we would fight with you against whoever opposes you until you reach it.' The Messenger of Allah, may Allah bless him and grant him peace, spoke well to him and prayed for him. Consultation of the Ansar: Then the Messenger of Allah, may Allah bless him and grant him peace, said: 'Advise me, O people,' and he meant the Ansar, because they were the majority of the people, and because when they had pledged allegiance to him at al-'Aqaba, they had said: 'O Messenger of Allah, we are free of your protection until you reach our homes. When you reach us, you are under our protection; we will protect you as we protect our sons and women.' The Messenger of Allah, may Allah bless him and grant him peace, feared that the Ansar might not consider it their duty to support him except against an enemy who attacked him in Medina, and that they were not obliged to march with him against an enemy outside their territory. When the Messenger of Allah, may Allah bless him and grant him peace, said that, Sa'd ibn Mu'adh said to him: 'By Allah, it seems you mean us, O Messenger of Allah?' He said: 'Yes.' He said: 'We have believed in you and affirmed you, and we testify that what you have brought is the truth, and we have given you our covenants and pledges to hear and obey. So proceed, O Messenger of Allah, with what you intend, for we are with you. By Him who sent you with the truth, if you were to take us to this sea and plunge into it, we would plunge with you; not a single man among us would stay behind. We do not dislike meeting our enemy tomorrow. Indeed, we are patient in war, truthful in battle. Perhaps Allah will show you from us what will delight your eyes. So march with us with the blessing of Allah.' The Messenger of Allah, may Allah bless him and grant him peace, was pleased with Sa'd's words and was encouraged by them. Then he said: 'March and receive good news, for Allah Almighty has promised me one of the two parties. By Allah, it is as if I now see the places where the people will fall.' Then the Messenger of Allah, may Allah bless him and grant him peace, set out from Dhafran, and took a path through mountain passes called al-Asafir, then descended from there to a place called al-Dabba, leaving al-Hannan on his right—a great sand dune like a huge mountain—then camped near Badr. He rode with a man from his companions. Ibn Hisham said: The man was Abu Bakr al-Siddiq. Ibn Ishaq said: As Muhammad ibn Yahya ibn Hibban narrated to me: He stopped by an old Arab man and asked him about Quraysh, about Muhammad and his companions, and what he had heard about them. The old man said: 'I will not tell you until you tell me who you are.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'If you tell us, we will tell you.' He said: 'Is that fair?' He said: 'Yes.' The old man said: 'I have heard that Muhammad and his companions set out on such-and-such a day. If the one who told me was truthful, they are today in such-and-such a place'—the place where the Messenger of Allah, may Allah bless him and grant him peace, was. 'And I have heard that Quraysh set out on such-and-such a day. If the one who told me was truthful, they are today in such-and-such a place'—the place where Quraysh were. When he finished his report, he said: 'Who are you?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'We are from water,' then left him. The old man said: 'From water? From the water of Iraq?' Ibn Hisham said: That old man is said to be Sufyan al-Damri. Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, returned to his companions. When evening came, he sent 'Ali ibn Abi Talib, al-Zubayr ibn al-'Awwam, and Sa'd ibn Abi Waqqas with a group of his companions to the water of Badr to seek news for him—as Yazid ibn Ruman narrated to me from 'Urwa ibn al-Zubayr. They captured two water carriers of Quraysh: Aslam, the slave of Banu al-Hajjaj, and 'Urayd Abu Yasar, the slave of Banu al-'As ibn Sa'id. They brought them and questioned them while the Messenger of Allah, may Allah bless him and grant him peace, was standing in prayer. They said: 'We are water carriers of Quraysh; they sent us to bring them water.' The people disliked their news and hoped they were for Abu Sufyan, so they beat them. When they hurt them, they said: 'We are for Abu Sufyan,' so they left them. The Messenger of Allah, may Allah bless him and grant him peace, bowed and prostrated twice, then said the greeting and said: 'When they told you the truth, you beat them; when they lied, you left them. They told the truth. By Allah, they are for Quraysh. Tell me about Quraysh.' They said: 'By Allah, they are behind this sand dune you see on the far bank'—and the sand dune is al-'Aqanqal. The Messenger of Allah, may Allah bless him and grant him peace, said to them: 'How many are the people?' They said: 'Many.' He said: 'What is their number?' They said: 'We do not know.' He said: 'How many do they slaughter each day?' They said: 'One day nine, one day ten.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'The people are between nine hundred and a thousand.' Then he said to them: 'Who among the nobles of Quraysh are with them?' They said: 'Utba ibn Rabi'a, Shayba ibn Rabi'a, Abu al-Bakhtari ibn Hisham, Hakim ibn Hizam, Nawfal ibn Khuwaylid, al-Harith ibn 'Amir ibn Nawfal, Tu'ayma ibn 'Adi ibn Nawfal, al-Nadr ibn al-Harith, Zam'a ibn al-Aswad, Abu Jahl ibn Hisham, Umayya ibn Khalaf, Nubayh and Munabbih, the sons of al-Hajjaj, Suhayl ibn 'Amr, and 'Amr ibn 'Abd Wudd.' The Messenger of Allah, may Allah bless him and grant him peace, turned to the people and said: 'This is Mecca; she has cast to you her liver pieces.' ³ Ibn Ishaq said: Basbas ibn 'Amr and 'Adi ibn Abi al-Zaghba had gone ahead until they camped at Badr. They halted at a hill near the water, then took their waterskin and began to draw water. Majdi ibn 'Amr al-Juhani was at the water. 'Adi and Basbas heard two slave girls from among the local girls quarreling over the water. One of them said to her companion: 'The caravan will come tomorrow or the day after, so I will work for them and then pay you what I owe you.' Majdi said: 'You are right,' and reconciled them. 'Adi and Basbas heard that, mounted their camels, and went until they came to the Messenger of Allah, may Allah bless him and grant him peace, and told him what they had heard. Abu Sufyan's escape with the caravan: Abu Sufyan ibn Harb approached, advancing ahead of the caravan out of caution, until he reached the water. He said to Majdi ibn 'Amr: 'Have you noticed anyone?' He said: 'I have seen no one suspicious, except I saw two riders who halted at this hill, then drew water in their waterskin, then left.' Abu Sufyan went to their halting place, took some of the dung of their camels, crumbled it, and found date pits in it. He said: 'By Allah, these are the fodder of Yathrib.' He quickly returned to his companions, turned his caravan away from the road, took it along the coast, leaving Badr on his left, and sped away.

He said: And Quraysh advanced. When they alighted at al-Juhfa, Juhaym ibn al-Salt ibn Makhrama ibn al-Muttalib ibn Abd Manaf had a vision. He said: I saw in a dream, while I was between sleep and wakefulness, a man came on a horse until he stopped, and with him was a camel. Then he said: 'Utba ibn Rabi'a, Shayba ibn Rabi'a, Abu al-Hakam ibn Hisham, Umayya ibn Khalaf, and so-and-so and so-and-so have been killed.' He enumerated men from among the nobles of Quraysh who were killed on the day of Badr. Then I saw him strike the camel's throat ⁴, then let it loose in the camp. No tent in the camp remained but was splashed with its blood. He said: This reached Abu Jahl, who said: 'Another prophet from the Banu al-Muttalib! Tomorrow he will know who is killed if we meet.' Ibn Ishaq said: When Abu Sufyan saw that he had secured his caravan, he sent word to Quraysh: 'You only set out to protect your caravan, your men, and your wealth. Allah has saved it, so return.' But Abu Jahl ibn Hisham said: 'By Allah, we will not return until we reach Badr—Badr was a fair ⁵ of the Arabs where a market was held every year—and we stay there for three days, slaughter camels, feed people, drink wine, and the singing girls play for us. The Arabs will hear of our march and our gathering, and they will forever fear us after that. So march on.' Al-Akhnas ibn Shariq ibn Amr ibn Wahb al-Thaqafi—who was an ally of the Banu Zuhra—said at al-Juhfa: 'O Banu Zuhra, Allah has saved your wealth and delivered your companion Makhrama ibn Nawfal. You only set out to protect him and his wealth. So take my excuse ⁶ and return. There is no need for you to go out to ruin, unlike what this man says,' meaning Abu Jahl. So they returned, and not a single Zuhri attended Badr; they obeyed him, for he was obeyed among them. There was no clan of Quraysh but some of its men had set out, except the Banu Adi ibn Ka'b, from whom not a single man went out. So the Banu Zuhra returned with al-Akhnas ibn Shariq, and not one from these two tribes attended Badr. The people marched on. There was a conversation between Talib ibn Abi Talib—who was among the people—and some of Quraysh. They said: 'By Allah, O Banu Hashim, we know that even though you have come out with us, your inclination is with Muhammad.' So Talib returned to Mecca with those who returned. Talib ibn Abi Talib said: 'O Allah, if Talib goes to war In a band, ally or enemy, In a troop of these troops, Let the plundered be not the plunderer, And let the vanquished be not the victor.' Ibn Hisham said: His words 'Let the plundered' and 'Let the vanquished' are from more than one transmitter of poetry. Quraysh encamps at the far bank and the Muslims at Badr: Ibn Ishaq said: Quraysh proceeded until they encamped at the far bank of the valley, behind al-‘Aqanqal ⁷ and the valley floor, which is Yalyal, between Badr and al-‘Aqanqal—the sand dune behind which Quraysh were—while the wells at Badr were on the near bank of the valley of Yalyal towards Medina. And Allah sent rain. The valley floor was soft ⁸. The Messenger of Allah, may Allah bless him and grant him peace, and his companions received enough to compact the ground for them without hindering their march, while Quraysh received so much that they could not move on. The Messenger of Allah, may Allah bless him and grant him peace, set out to hasten to the water. When he reached the nearest water of Badr, he encamped there. Ibn Ishaq said: I was told by men of the Banu Salama that they mentioned: Al-Hubab ibn al-Mundhir ibn al-Jamuh said: 'O Messenger of Allah, do you consider this encampment? Is it a place where Allah has caused you to alight, so that we cannot advance or retreat from it, or is it opinion, war, and stratagem?' He said: 'Rather, it is opinion, war, and stratagem.' He said: 'O Messenger of Allah, this is not a good encampment. Move the people until we come to the nearest water to the enemy, encamp there, then block the wells behind it, then build a cistern over it and fill it with water, then fight the people. We will drink and they will not.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'You have given good counsel.' So the Messenger of Allah, may Allah bless him and grant him peace, and the people with him set out and marched until they came to the nearest water to the enemy and encamped there. Then he ordered the wells to be blocked, and built a cistern over the well where he encamped, filled it with water, and then threw vessels into it. Ibn Ishaq said: Abdullah ibn Abi Bakr told me that he was told: Sa'd ibn Mu'adh said: 'O Prophet of Allah, shall we not build you a shelter ⁹ where you can stay, and prepare your riding beasts for you? Then we will meet our enemy. If Allah gives us victory and makes us prevail over our enemy, that is what we desire. If the other happens, you can mount your riding beasts and join those behind us. Some people have stayed behind, O Prophet of Allah, who love you no less than we do. If they thought you would face battle, they would not have stayed behind. Allah will protect you through them; they are sincere to you and will strive with you.' The Messenger of Allah, may Allah bless him and grant him peace, praised him and prayed for good for him. Then a shelter was built for the Messenger of Allah, may Allah bless him and grant him peace, and he was in it. Quraysh's departure and the Prophet's supplication against them: Ibn Ishaq said: Quraysh set out in the morning and advanced. When the Messenger of Allah, may Allah bless him and grant him peace, saw them descending from al-‘Aqanqal—the sand dune from which they came to the valley—he said: 'O Allah, this is Quraysh coming with their arrogance and pride, opposing You and denying Your Messenger. O Allah, grant me Your victory which You promised me. O Allah, destroy them this morning.' And the Messenger of Allah, may Allah bless him and grant him peace, had said—when he saw 'Utba ibn Rabi'a among the people on his red camel—'If there is any good in anyone among the people, it is with the rider of the red camel. If they obey him, they will be guided.' Khufaf ibn Ayma' ibn Rahada al-Ghifari—or his father Ayma' ibn Rahada al-Ghifari—had sent to Quraysh, when they passed by him, a son of his with some camels ¹⁰ as a gift for them, and said: 'If you wish, we will reinforce you with weapons and men.' They sent back with his son: 'You have maintained kinship. You have done what was required. By my life, if we are fighting men, we have no weakness against them; but if we are fighting Allah, as Muhammad claims, then no one has power against Allah.' When the people encamped, a group of Quraysh, including Hakim ibn Hizam, came to the cistern of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said: 'Let them be.' No man drank from it that day but was killed, except Hakim ibn Hizam, who was not killed. He later embraced Islam and his Islam was good. Whenever he swore an oath, he would say: 'No, by Him who saved me on the day of Badr.' Ibn Ishaq said: My father, Ishaq ibn Yasar, and other learned men told me from some shaykhs of the Ansar: When the people had settled, they sent 'Umayr ibn Wahb al-Jumahi and said: 'Estimate for us the number of Muhammad's companions.' He rode his horse around the camp and then returned to them and said: 'Three hundred men, a little more or less. But give me time until I see if they have an ambush or reinforcements.' He went into the valley until he was far away, but saw nothing. He returned and said: 'I found nothing. But I have seen, O company of Quraysh, the camels ¹¹ carrying death. The water-skins ¹² of Yathrib carry deadly poison. A people who have no protection or refuge except their swords. By Allah, I do not think a man of them will be killed until he kills a man of you. When they have killed as many of you as their number, what good is life after that? Decide what you will do.'

When Ḥakīm ibn Ḥizām heard that, he went among the people and came to ʿUtba ibn Rabīʿa and said: 'O Abū al-Walīd, you are the elder of Quraysh and its chief, and the one obeyed among them. Would you like to be remembered for good until the end of time?' He said: 'What is that, O Ḥakīm?' He said: 'You turn the people back and take upon yourself the blood-wit of your ally ʿAmr ibn al-Ḥaḍramī.' He said: 'I have done it; you are responsible for that. He is only my ally, so his blood-wit and whatever property he lost are upon me. Go to Ibn al-Ḥanẓaliyya.' ¹³ Al-Ḥanẓaliyya and her lineage: Ibn Hishām said: Al-Ḥanẓaliyya is the mother of Abū Jahl, and she is Asmāʾ bint Mukharriba, one of the Banū Nahshal ibn Dārim ibn Mālik ibn Ḥanẓala ibn Mālik ibn Zayd Manāt ibn Tamīm. 'For I do not fear that anyone other than him will stir up the people's affair'—meaning Abū Jahl ibn Hishām. Then ʿUtba ibn Rabīʿa stood up as a speaker and said: 'O company of Quraysh, by Allah, you gain nothing by confronting Muḥammad and his companions. By Allah, if you strike them, a man will never cease to look at the face of a man he hates to look at, having killed his cousin, his maternal cousin, or a man from his clan. So return and leave between Muḥammad and the rest of the Arabs. If they overcome him, that is what you wanted; if it is otherwise, you will remain unharmed and will not have incurred from him what you seek.' Ḥakīm said: So I went until I came to Abū Jahl and found him having taken out a coat of mail from its bag and was greasing it ¹⁴—Ibn Hishām said: preparing it—and I said to him: 'O Abū al-Ḥakam, ʿUtba sent me to you with such and such,' regarding what he had said. He said: 'By Allah, his lung has swollen ¹⁵ when he saw Muḥammad and his companions. No, by Allah, we will not return until Allah judges between us and Muḥammad. ʿUtba is not as he said, but he saw that Muḥammad and his companions are a meal of a camel ¹⁶, and among them is his son, so he feared for you on his account.' Then he sent to ʿĀmir ibn al-Ḥaḍramī and said: 'This man wants to turn the people back, and you have seen your vengeance with your own eyes. So stand and appeal for your protection and the killing of your brother.' So ʿĀmir ibn al-Ḥaḍramī stood up, uncovered himself, then cried out: 'O ʿAmr! O ʿAmr!' And war was kindled, and the people became enraged ¹⁷, and they persisted in their evil state. And the opinion that ʿUtba had called them to was corrupted. When ʿUtba heard Abū Jahl's words 'By Allah, his lung has swollen,' he said: 'The one who wipes his anus ¹⁸ will know whose lung has swollen, mine or his.' Ibn Hishām said: Al-saḥr is the lung and what surrounds it that attaches to the throat above the navel. What is below the navel is al-quṣb, and from that is his saying: 'I saw ʿAmr ibn Luḥayy dragging his quṣb in the Fire.' Ibn Hishām said: Abū ʿUbayda narrated that to me. Then ʿUtba sought a helmet to put on his head, but he could not find in the army a helmet that fit him due to the size of his head. When he saw that, he wrapped a cloak around his head ¹⁹. [The killing of al-Aswad ibn ʿAbd al-Asad al-Makhzūmī]: Ibn Isḥāq said: Al-Aswad ibn ʿAbd al-Asad al-Makhzūmī came out, and he was a harsh, ill-tempered man, and said: 'I covenant with Allah that I will drink from their pool, or destroy it, or die before it.' When he came out, Ḥamza ibn ʿAbd al-Muṭṭalib came out to him. When they met, Ḥamza struck him and severed his foot ²⁰ with half of his shin, while he was before the pool, and he fell on his back, his leg gushing blood toward his companions. Then he crawled to the pool until he plunged into it, wanting to fulfill his oath, and Ḥamza followed him and struck him until he killed him in the pool. [ʿUtba's call to single combat]: He said: Then after that, ʿUtba ibn Rabīʿa came out between his brother Shayba ibn Rabīʿa and his son al-Walīd ibn ʿUtba, until when he separated from the ranks, he called for single combat. So three young men from the Anṣār came out to him: ʿAwf and Muʿawwidh, the sons of al-Ḥārith, whose mother was ʿAfrāʾ, and another man who is said to be ʿAbdullāh ibn Rawāḥa. They said: 'Who are you?' They said: 'A group from the Anṣār.' They said: 'We have no need of you.' Then their herald called out: 'O Muḥammad, send out to us our equals from our people.' So the Messenger of Allah, may Allah bless him and grant him peace, said: 'Stand, O ʿUbayda ibn al-Ḥārith; stand, O Ḥamza; stand, O ʿAlī.' When they stood and approached them, they said: 'Who are you?' ʿUbayda said: 'ʿUbayda'; Ḥamza said: 'Ḥamza'; ʿAlī said: 'ʿAlī.' They said: 'Yes, noble equals.' So ʿUbayda, who was the oldest of the group, faced ʿUtba ibn Rabīʿa; Ḥamza faced Shayba ibn Rabīʿa; and ʿAlī faced al-Walīd ibn ʿUtba. As for Ḥamza, he did not delay Shayba before killing him; as for ʿAlī, he did not delay al-Walīd before killing him; and ʿUbayda and ʿUtba exchanged two blows, each disabling his opponent ²¹. Then Ḥamza and ʿAlī turned with their swords against ʿUtba and finished him off ²², and they carried their companion and brought him back to his companions. Ibn Isḥāq said: ʿĀṣim ibn ʿUmar ibn Qatāda narrated to me that ʿUtba ibn Rabīʿa said to the young men from the Anṣār when they identified themselves: 'Noble equals, but we only want our own people.' [The meeting of the two parties]: Ibn Isḥāq said: Then the people advanced and drew near to one another, and the Messenger of Allah, may Allah bless him and grant him peace, had ordered his companions not to attack until he commanded them, and he said: 'If the people surround you, then shoot them with arrows.' And the Messenger of Allah, may Allah bless him and grant him peace, was in the arbor ²³ with Abū Bakr al-Ṣiddīq. The battle of Badr took place on Friday, the morning of the seventeenth of Ramaḍān. Ibn Isḥāq said: As Abū Jaʿfar Muḥammad ibn ʿAlī ibn al-Ḥusayn narrated to me. [The Prophet's striking of Ibn Ghaziyya]: Ibn Isḥāq said: Ḥabbān ibn Wāsiʿ ibn Ḥabbān narrated to me from elders of his people that the Messenger of Allah, may Allah bless him and grant him peace, straightened the ranks of his companions on the day of Badr, and in his hand was a short spear ²⁴ with which he straightened the people. He passed by Sawād ibn Ghaziyya, an ally of the Banū ʿAdī ibn al-Najjār—Ibn Hishām said: it is said Sawwād, with tashdīd, and Sawād among the Anṣār is different, with takhfīf—who was protruding from the rank ²⁵. Ibn Hishām said: it is also said mustanṣil ²⁶ from the rank. He poked him in the belly with the short spear and said: 'Stand straight, O Sawād.' He said: 'O Messenger of Allah, you have hurt me, and Allah has sent you with truth and justice.' He said: 'Then let me retaliate ²⁷.' So the Messenger of Allah, may Allah bless him and grant him peace, uncovered his belly and said: 'Retaliate.' He said: So he embraced him and kissed his belly. He said: 'What made you do this, O Sawād?' He said: 'O Messenger of Allah, what you see has come, and I wanted my last contact with you to be that my skin touches your skin.' So the Messenger of Allah, may Allah bless him and grant him peace, prayed for good for him and said it to him. [The Prophet's supplication to his Lord for victory]: Ibn Isḥāq said: Then the Messenger of Allah, may Allah bless him and grant him peace, straightened the ranks and returned to the arbor and entered it, with him in it Abū Bakr al-Ṣiddīq, no one else with him. And the Messenger of Allah, may Allah bless him and grant him peace, was imploring his Lord for what He had promised him of victory, and he said among what he said: 'O Allah, if this band perishes today, You will not be worshipped.' And Abū Bakr said: 'O Prophet of Allah, some of your imploring your Lord is enough, for Allah will fulfill what He has promised you.' And the Messenger of Allah, may Allah bless him and grant him peace, dozed off ²⁸ while in the arbor, then woke up and said: 'Rejoice, O Abū Bakr, Allah's victory has come to you. This is Jibrīl holding the reins of a horse he is leading, with dust on his front teeth ²⁹.' [The first martyr among the Muslims]: Ibn Isḥāq said: Mihjaʿ, the freed slave of ʿUmar ibn al-Khaṭṭāb, was shot with an arrow and killed, and he was the first killed among the Muslims. Then Ḥāritha ibn Surāqa, one of the Banū ʿAdī ibn al-Najjār, was shot with an arrow while drinking from the pool, and it hit his throat, and he was killed.

He said: Then the Messenger of Allah, may Allah bless him and grant him peace, went out to the people and urged them on, saying: "By Him in whose hand is the soul of Muhammad, no man fights them today and is killed, patient and seeking reward ³⁰, advancing not retreating, but Allah will admit him to Paradise." 'Umayr ibn al-Humam, brother of Banu Salama, who had some dates in his hand eating them, said: "Excellent, excellent! Is there nothing between me and entering Paradise except that these people kill me?" Then he threw the dates from his hand, took his sword, and fought the people until he was killed. Ibn Ishaq said: 'Asim ibn 'Umar ibn Qatada narrated to me that 'Awf ibn al-Harith, who is Ibn 'Afra', said: "O Messenger of Allah, what makes the Lord laugh ³¹ at His servant?" He said: "His plunging his hand into the enemy without armor." So he removed a coat of mail he had on, threw it away, then took his sword and fought the people until he was killed. Ibn Ishaq said: Muhammad ibn Muslim ibn Shihab al-Zuhri narrated to me from 'Abdullah ibn Tha'laba ibn Su'ayr al-'Udhri, an ally of Banu Zuhra, that he told him: When the people met and drew near to one another, Abu Jahl ibn Hisham said: "O Allah, the one who most cuts family ties and brings what is not recognized, destroy him ³² this morning." So he was the one who sought judgment ³³. Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, took a handful of pebbles, faced Quraysh with them, then said: "May the faces be disfigured!" Then he threw them at them and commanded his Companions, saying: "Charge!" So there was a rout, and Allah Almighty killed whom He killed of the chiefs of Quraysh, and captured whom He captured of their nobles. When the people began taking prisoners, and the Messenger of Allah, may Allah bless him and grant him peace, was in the shelter ³⁴, with Sa'd ibn Mu'adh standing at the door of the shelter in which the Messenger of Allah, may Allah bless him and grant him peace, was, wearing his sword, with a group of the Ansar guarding the Messenger of Allah, may Allah bless him and grant him peace, fearing a counterattack from the enemy, the Messenger of Allah, may Allah bless him and grant him peace, saw—as it was mentioned to me—disapproval on the face of Sa'd ibn Mu'adh for what the people were doing. So the Messenger of Allah, may Allah bless him and grant him peace, said to him: "By Allah, O Sa'd, it seems you dislike what the people are doing?" He said: "Yes, by Allah, O Messenger of Allah. This was the first blow that Allah struck against the people of shirk ³⁵. So inflicting heavy casualties among the people of shirk was more beloved to me than sparing men." Ibn Ishaq said: Al-'Abbas ibn 'Abdullah ibn Ma'bad narrated to me from some of his family, from Ibn 'Abbas, that the Prophet, may Allah bless him and grant him peace, said to his Companions that day: "I know that some men from Banu Hashim and others have been brought out unwillingly, having no desire to fight us. So whoever among you meets anyone from Banu Hashim, let him not kill him; and whoever meets Abu al-Bakhtari ibn Hisham ibn al-Harith ibn Asad, let him not kill him, for he was only brought out unwillingly." He said: Abu Hudhayfa said: "Shall we kill our fathers, sisters, and clan, and leave al-'Abbas? By Allah, if I meet him, I will thrust the sword into him." Ibn Hisham said: It is also said: "I will force the sword into his mouth." He said: This reached the Messenger of Allah, may Allah bless him and grant him peace, so he said to 'Umar ibn al-Khattab: "O Abu Hafs—'Umar said: By Allah, that was the first day the Messenger of Allah, may Allah bless him and grant him peace, called me by the kunya ³⁶ Abu Hafs—"Shall the face of the uncle of the Messenger of Allah be struck with the sword?" So 'Umar said: "O Messenger of Allah, let me strike his neck with the sword, for by Allah, he has become a hypocrite." And Abu Hudhayfa used to say: "I am not safe from that word I spoke that day, and I still fear it unless martyrdom expiates it for me." So he was killed on the day of al-Yamama as a martyr. Ibn Ishaq said: The Messenger of Allah, may Allah bless him and grant him peace, forbade the killing of Abu al-Bakhtari only because he was the most restraining of the people against the Messenger of Allah, may Allah bless him and grant him peace, while he was in Mecca, and he did not harm him, nor did anything he disliked reach him from him, and he was among those who stood up for the annulment of the document that Quraysh had written against Banu Hashim and Banu al-Muttalib. Then al-Mujadhdhar ibn Ziyad al-Balawi, an ally of the Ansar, then of Banu Salim ibn 'Awf, met him. Al-Mujadhdhar said to Abu al-Bakhtari: "The Messenger of Allah, may Allah bless him and grant him peace, has forbidden us to kill you." And with Abu al-Bakhtari was a companion ³⁷ of his who had come out with him from Mecca, namely Junada ibn Mulayha bint Zuhayr ibn al-Harith ibn Asad, and Junada was a man from Banu Layth. The name of Abu al-Bakhtari was al-'As. He said: "And my companion?" Al-Mujadhdhar said to him: "No, by Allah, we will not leave your companion. The Messenger of Allah, may Allah bless him and grant him peace, only commanded us concerning you alone." He said: "No, by Allah, then I will die, both I and he together, lest the women of Mecca say that I abandoned my companion out of greed for life." So when al-Mujadhdhar confronted him and he refused to fight, Abu al-Bakhtari said, chanting in rajaz ³⁸: "A free-born son will not surrender his companion, until he dies or sees his way." They fought, and al-Mujadhdhar ibn Ziyad killed him. Al-Mujadhdhar ibn Ziyad said concerning his killing of Abu al-Bakhtari: "If you are ignorant or have forgotten my lineage, then establish the lineage that I am from Bali, Those who thrust with the spears of al-Yazani, and strike the ram until it bends. Give glad tidings of the orphanhood of him whose father is al-Bakhtari, or give similar tidings of Banu... I am the one whose origin is said to be from Bali, I thrust with the spear until it bends, And I strike the opponent with a sharp sword of Mashrafi ³⁹, I groan at death like the groaning of a camel ⁴⁰. You will not see al-Mujadhdhar doing a deed ⁴¹." Ibn Hisham said: "Al-mari" is from other than Ibn Ishaq. Al-mari: the she-camel from which milk is extracted with difficulty. Ibn Ishaq said: Then al-Mujadhdhar came to the Messenger of Allah, may Allah bless him and grant him peace, and said: "By Him who sent you with the truth, I tried hard to make him surrender so I could bring him to you, but he refused to fight me, so I fought him and killed him." Ibn Hisham said: Abu al-Bakhtari: al-'As ibn Hisham ibn al-Harith ibn Asad. The killing of Umayya ibn Khalaf: Ibn Ishaq said: Yahya ibn 'Abdullah ibn al-Zubayr narrated to me from his father, and also from 'Abdullah ibn Abi Bakr and others, from 'Abd al-Rahman ibn 'Awf, who said: Umayya ibn Khalaf was a friend of mine in Mecca, and my name was 'Abd 'Amr. When I became Muslim, I named myself 'Abd al-Rahman, while we were in Mecca. He used to meet me when we were in Mecca and say: "O 'Abd 'Amr, have you turned away from a name your parents gave you?" I would say: "Yes." He would say: "I do not know al-Rahman. So make something between you and me that I call you by. As for you, you do not answer me with your first name, and as for me, I do not call you by what I do not know." He said: When he called me "O 'Abd 'Amr," I did not answer him. He said: I said to him: "O Abu 'Ali, make whatever you wish." He said: "Then you are 'Abd al-Ilah ⁴²." I said: "Yes." He said: So when I passed by him, he would say: "O 'Abd al-Ilah," and I would answer him and talk with him. Then on the day of Badr, I passed by him while he was standing with his son, 'Ali ibn Umayya, holding his hand, and I had some coats of mail that I had taken as spoils, and I was carrying them. When he saw me, he said: "O 'Abd 'Amr," but I did not answer him. He said: "O 'Abd al-Ilah?" I said: "Yes." He said: "Do you want me? I am better for you than these coats of mail you have?" He said: I said: "Yes, by Allah, here ⁴³." He said: So I threw the coats of mail from my hand, took his hand and the hand of his son, and he was saying: "I have never seen anything like today. Do you have any need for milk ⁴⁴?" He said: Then I went out walking with them. Ibn Hisham said: By "milk" he meant that whoever captured me would ransom me for many milk-producing camels.

Ibn Ishaq said: 'Abd al-Wahid ibn Abi 'Awn narrated to me from Sa'd ibn Ibrahim, from 'Abd al-Rahman ibn 'Awf, who said: Umayya ibn Khalaf said to me, while I was between him and his son, holding both their hands: "O 'Abd al-Ilah ⁴⁵, who is the man among you marked with an ostrich feather on his chest?" I said: "That is Hamza ibn 'Abd al-Muttalib." He said: "That is the one who did such things to us." 'Abd al-Rahman said: By Allah, while I was leading them, Bilal saw him. He was the one who used to torture Bilal in Mecca for abandoning Islam, taking him out to the scorching ground of Mecca when it was hot, laying him on his back, then ordering a great rock to be placed on his chest, saying: "You will remain like this until you abandon the religion of Muhammad." Bilal would say: "One, One ⁴⁶." When he saw him, he said: "The head of disbelief, Umayya ibn Khalaf, may I not be saved if he is saved!" I said: "O Bilal, what about my two captives?" He said: "May I not be saved if he is saved!" I said: "Do you hear, O son of the black woman?" He said: "May I not be saved if he is saved!" Then he cried out at the top of his voice: "O helpers of Allah, the head of disbelief, Umayya ibn Khalaf, may I not be saved if he is saved!" So they surrounded us until they made us like a thicket ⁴⁷, and I was defending him. Then a man struck with his sword, hitting his son's leg, and he fell. Umayya screamed a scream the like of which I had never heard. I said: "Save yourself, for there is no escape for you. By Allah, I cannot help you at all." So they hacked them with their swords until they finished them. 'Abd al-Rahman used to say: "May Allah have mercy on Bilal, for he lost my armor and deprived me of my captive." The Angels Witness the Battle of Badr: Ibn Ishaq said: 'Abdullah ibn Abi Bakr narrated to me that he was told by Ibn 'Abbas, who said: A man from Banu Ghifar told me: I and a cousin of mine came and climbed a mountain overlooking Badr, while we were polytheists, waiting to see which side would be victorious ⁴⁸ so we could plunder with the plunderers. While we were on the mountain, a cloud approached us, and we heard the neighing of horses within it. I heard a voice saying: "Advance, Hayzum ⁴⁹!" As for my cousin, the covering of his heart was removed, and he died on the spot. As for me, I almost perished, but then I composed myself. Ibn Ishaq said: 'Abdullah ibn Abi Bakr narrated to me from some of Banu Sa'ida, from Abu Usayd Malik ibn Rabi'a, who witnessed Badr. He said, after his sight was gone: "If I were at Badr today with my sight, I would show you the mountain pass from which the angels emerged, I have no doubt about it and I do not dispute it." Ibn Ishaq said: My father Ishaq ibn Yasar narrated to me from men of Banu Mazin ibn al-Najjar, from Abu Dawud al-Mazini, who witnessed Badr. He said: I was pursuing a polytheist on the day of Badr to strike him, when his head fell off before my sword reached him, and I knew that someone other than me had killed him. Ibn Ishaq said: Someone I do not suspect narrated to me from Miqsam, the freed slave of 'Abdullah ibn al-Harith, from 'Abdullah ibn 'Abbas, who said: The distinguishing mark of the angels on the day of Badr was white turbans which they let hang down their backs, and on the day of Hunayn, red turbans. Ibn Hisham said: Some scholars narrated to me that 'Ali ibn Abi Talib said: "Turbans are the crowns of the Arabs." The distinguishing mark of the angels on the day of Badr was white turbans which they let hang down their backs, except for Jibril, who wore a yellow turban. Ibn Ishaq said: Someone I do not suspect narrated to me from Miqsam, from Ibn 'Abbas, who said: The angels did not fight on any day other than Badr; on other days they were only a number and a reinforcement, not striking. The Killing of Abu Jahl: Ibn Ishaq said: Abu Jahl advanced that day reciting rajaz ⁵⁰ and fighting, saying: "What does the ancient war expect from me? A two-year-old camel, young in years ⁵¹. For such as this my mother bore me." Ibn Hisham said: The battle cry of the companions of the Messenger of Allah, may Allah bless him and grant him peace, on the day of Badr was: "One, One!" Ibn Ishaq said: When the Messenger of Allah, may Allah bless him and grant him peace, finished with the enemy, he ordered that Abu Jahl be sought among the slain. The first to encounter Abu Jahl, as Thawr ibn Yazid narrated to me from 'Ikrima, from Ibn 'Abbas, and 'Abdullah ibn Abi Bakr also narrated that to me, they said: Mu'adh ibn 'Amr ibn al-Jamuh, brother of Banu Salama, said: I heard the people saying, while Abu Jahl was like a thicket ⁵²—Ibn Hisham said: al-haraja means dense trees. In a hadith from 'Umar ibn al-Khattab, he asked a Bedouin about al-haraja, and he said: "It is a tree among trees that cannot be reached." They were saying: "Abu al-Hakam cannot be reached." When I heard that, I made him my concern and headed towards him. When I got within range, I attacked him and struck him a blow that severed his foot ⁵³ at half the shank. By Allah, I likened it when it flew off only to a date stone flying from under a date-stone crusher when it is struck. He said: His son 'Ikrima struck me on my shoulder, cutting off my arm, which hung by a strip of skin from my side. The fighting distracted me from him. I fought most of the day dragging it behind me. When it bothered me, I placed my foot on it and stretched until I threw it off. Ibn Ishaq said: He lived after that until the time of 'Uthman. Then Mu'awwidh ibn 'Afra' passed by Abu Jahl, who was disabled, and struck him until he finished him, leaving him with the last breath. Mu'awwidh fought until he was killed. Then 'Abdullah ibn Mas'ud passed by Abu Jahl when the Messenger of Allah, may Allah bless him and grant him peace, ordered that he be sought among the slain. The Messenger of Allah, may Allah bless him and grant him peace, had told them—as has reached me: "Look, if he is hidden from you among the slain, for the mark of a wound on his knee. For one day, when we were boys, I and he crowded together at a feast of 'Abdullah ibn Jud'an. I was slightly younger than him, and I pushed him, and he fell on his knees, and one of them was scratched, and the mark never left him." 'Abdullah ibn Mas'ud said: I found him with his last breath and recognized him. I placed my foot on his neck. He had once seized me ⁵⁴ in Mecca and harmed me and punched me. Then I said to him: "Has Allah disgraced you, O enemy of Allah?" He said: "How has He disgraced me? Am I more than a man you have killed? Tell me, whose is the victory today?" I said: "For Allah and His Messenger." Ibn Hisham said: "Dabatha" means he seized him and held him. Dabi' ibn al-Harith al-Burjumi said: "So I became, concerning what was between me and you of affection, like one seizing water with his hand." Ibn Hisham said: It is also said: "Am I more than a man you have killed? Tell me, whose is the victory today?" Ibn Ishaq said: Men from Banu Makhzum claimed that Ibn Mas'ud used to say: He said to me: "You have ascended a difficult ascent, O little shepherd of sheep!" Then I cut off his head and brought it to the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Messenger of Allah, this is the head of the enemy of Allah, Abu Jahl." The Messenger of Allah, may Allah bless him and grant him peace, said: "By Allah, besides whom there is no god?"—and that was the oath of the Messenger of Allah, may Allah bless him and grant him peace. I said: "Yes, by Allah, besides whom there is no god." Then I threw his head before the Messenger of Allah, may Allah bless him and grant him peace, and he praised Allah. Ibn Hisham said: Abu 'Ubayda and other scholars of military expeditions narrated to me that 'Umar ibn al-Khattab said to Sa'id ibn al-'As, when he passed by him: "I see you as if you have something in your mind. I think you suppose that I killed your father. If I had killed him, I would not apologize to you for killing him. But I killed my maternal uncle al-'As ibn Hisham ibn al-Mughira. As for your father, I passed by him while he was digging like a bull with its horn ⁵⁵, so I turned away from him, and his cousin 'Ali went for him and killed him."

The hadith of Ukasha ibn Mihsan: Ibn Ishaq said: Ukasha ibn Mihsan ibn Hurthan al-Asadi, an ally of the Banu Abd Shams ibn Abd Manaf, fought on the day of Badr with his sword until it broke in his hand. He came to the Messenger of Allah, may Allah bless him and grant him peace, and he gave him a piece of firewood ⁵⁶, saying: "Fight with this, O Ukasha." When he took it from the Messenger of Allah, may Allah bless him and grant him peace, he shook it, and it became a sword in his hand, long in stature, strong in the blade, white in iron. He fought with it until Allah Almighty granted victory to the Muslims. That sword was called al-Awn ⁵⁷. It remained with him, and he witnessed battles with it alongside the Messenger of Allah, may Allah bless him and grant him peace, until he was killed in the Ridda ⁵⁸ while it was with him. Tulayha ibn Khuwaylid al-Asadi killed him, and Tulayha said concerning that: "What is your opinion of the people when you kill them? Are they not, even if they do not submit, men? If arrows have struck and women, you will not go empty-handed by killing Hibal ⁵⁹. I set the chest of the sword-belt for them; indeed, it is accustomed to the saying of the brave: 'Dismount!' One day you see it preserved in sheaths, and another day you see it without sheaths. On the evening I left Ibn Aqram ⁶⁰ prostrate, and Ukasha al-Ghanmi ⁶¹ near the curtained litters." Ibn Hisham said: Hibal is the son of Tulayha ibn Khuwaylid. Ibn Aqram is Thabit ibn Aqram al-Ansari. Ibn Ishaq said: Ukasha ibn Mihsan is the one who said to the Messenger of Allah, may Allah bless him and grant him peace, when the Messenger of Allah, may Allah bless him and grant him peace, said: "Seventy thousand of my community will enter Paradise with the appearance of the moon on the night of the full moon." He said: "O Messenger of Allah, pray to Allah to make me among them." He said: "You are among them" or "O Allah, make him among them." Then a man from the Ansar ⁶² stood up and said: "O Messenger of Allah, pray to Allah to make me among them." He said: "Ukasha has preceded you in it, and the prayer has cooled ⁶³." And the Messenger of Allah, may Allah bless him and grant him peace, said, according to what has reached us from his family: "Among us is the best horseman of the Arabs." They said: "Who is he, O Messenger of Allah?" He said: "Ukasha ibn Mihsan." Dirar ibn al-Azwar al-Asadi said: "That is a man from us, O Messenger of Allah." He said: "He is not from you, but he is from us by alliance ⁶⁴." Ibn Hisham said: Abu Bakr al-Siddiq called out to his son Abd al-Rahman, who was at that time with the polytheists, and said: "Where is my property, O wicked one?" Abd al-Rahman said: "Nothing remains but a coat of mail and a swift horse, and a sharp sword that kills the straying old men ⁶⁵." According to what was mentioned to me from Abd al-Aziz ibn Muhammad al-Darawardi. Throwing the polytheists into the well: Ibn Ishaq said: Yazid ibn Ruman narrated to me from Urwa ibn al-Zubayr from Aisha, who said: When the Messenger of Allah, may Allah bless him and grant him peace, ordered that the slain be thrown into the well, they were thrown into it, except for Umayya ibn Khalaf, for he had swollen in his armor and filled it. They went to move him, but his flesh fell apart, so they left him and threw over him what covered him of dust and stones. When he threw them into the well, the Messenger of Allah, may Allah bless him and grant him peace, stood over them and said: "O people of the well! Have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true." She said: His companions said to him: "O Messenger of Allah, do you speak to dead people?" He said to them: "They have known that what their Lord promised them is true." Aisha said: And the people say: "They heard what I said to them," but the Messenger of Allah, may Allah bless him and grant him peace, only said: "They have known." Ibn Ishaq said: Humayd al-Tawil narrated to me from Anas ibn Malik, who said: The companions of the Messenger of Allah, may Allah bless him and grant him peace, heard the Messenger of Allah, may Allah bless him and grant him peace, in the middle of the night saying: "O people of the well! O Utba ibn Rabi'a! O Shayba ibn Rabi'a! O Umayya ibn Khalaf! O Abu Jahl ibn Hisham!" and he counted those who were in the well: "Have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true." The Muslims said: "O Messenger of Allah, do you call out to people who have become putrid?" He said: "You are not more hearing of what I say than they are, but they cannot answer me." Ibn Ishaq said: Some people of knowledge narrated to me that the Messenger of Allah, may Allah bless him and grant him peace, said on the day of this statement: "O people of the well! What evil kinsmen of the Prophet you were to your Prophet! You denied me, while the people believed me; you expelled me, while the people gave me refuge; you fought me, while the people helped me." Then he said: "Have you found what your Lord promised you to be true?" for the statement he made. Poetry of Hassan concerning that: Ibn Ishaq said: Hassan ibn Thabit said: "I recognized the abode of Zaynab at al-Kathib ⁶⁶, like the line of revelation on fresh leaves. The winds and every dark rain cloud pouring heavily alternate over it. So its trace has become worn and it has become desolate after its beloved inhabitant. So leave aside remembrance every day, and return the heat of the sorrowful breast. And inform of that which has no flaw, with truth, not the news of a liar. Of what the King did on the morning of Badr for us against the polytheists of the portion. On the morning when their assembly was like Hira ⁶⁷, its corners appeared at the decline of sunset. We met them with a host from us, like lions of the forest, young and old. Before Muhammad, they supported him against the enemies in the heat of battles. In their hands were sharp swords, and every tried one with notches. The generous Banu al-Aws ⁶⁸ supported it, and Banu al-Najjar ⁶⁹ in the true religion. So we left Abu Jahl prostrate, and Utba we left on the ground. And Shayba we left among men of noble lineage, when traced, of noble descent. The Messenger of Allah called to them when we threw them in heaps into the well: 'Did you not find my speech to be true, and the command of Allah takes hold of hearts?' They did not speak, and if they spoke they would have said: 'You have spoken truth, and you were of sound opinion.'" Ibn Ishaq said: When the Messenger of Allah, may Allah bless him and grant him peace, ordered that they be thrown into the well, Utba ibn Rabi'a was taken and dragged to the well. The Messenger of Allah, may Allah bless him and grant him peace, looked—according to what has reached me—at the face of Abu Hudhayfa ibn Utba, and behold, he was sad, his color had changed. He said: "O Abu Hudhayfa, perhaps something concerning your father has entered you?" or as he said, may Allah bless him and grant him peace. He said: "No, by Allah, O Messenger of Allah, I have not doubted my father nor his death, but I knew my father to have opinion, forbearance, and virtue, and I hoped that would guide him to Islam. When I saw what befell him, and remembered what he died upon of unbelief, after what I had hoped for him, that grieved me." So the Messenger of Allah, may Allah bless him and grant him peace, prayed for good for him and spoke good to him. The young men concerning whom was revealed {Indeed, those whom the angels take in death while they are wronging themselves} ⁷⁰—and the young men who were killed at Badr, and concerning them was revealed from the Qur'an, according to what was mentioned to us: {Indeed, those whom the angels take in death while they are wronging themselves, they say, "In what condition were you?" They say, "We were oppressed in the land." They say, "Was not the earth of Allah spacious enough for you to emigrate therein?" For those, their refuge is Hell, and evil is the destination} ⁷¹—named young men: from Banu Asad ibn Abd al-Uzza ibn Qusayy: al-Harith ibn Zam'a ibn al-Aswad ibn Abd al-Muttalib ibn Asad. And from Banu Makhzum: Abu Qays ibn al-Fakih ibn al-Mughira ibn Abd Allah ibn Umar ibn Makhzum, and Abu Qays ibn al-Walid ibn al-Mughira ibn Abd Allah ibn Umar ibn Makhzum. And from Banu Jumah: Ali ibn Umayya ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah. And from Banu Sahm: al-As ibn Munabbih ibn al-Hajjaj ibn Amir ibn Hudhayfa ibn Sa'd ibn Sahm. That is because they had accepted Islam while the Messenger of Allah, may Allah bless him and grant him peace, was in Mecca. When the Messenger of Allah, may Allah bless him and grant him peace, emigrated to Medina, their fathers and clans detained them in Mecca and persecuted them, so they succumbed to temptation. Then they marched with their people to Badr and were all killed there.

The spoils of Badr: Then the Messenger of Allah, may Allah bless him and grant him peace, ordered that whatever was in the camp, which the people had collected, be gathered. The Muslims disagreed about it. Those who had collected it said, 'It is ours.' Those who had been fighting the enemy and pursuing him said, 'By Allah, if it were not for us, you would not have obtained it. We occupied the people until you got what you got.' And those who had been guarding the Messenger of Allah, may Allah bless him and grant him peace, for fear that the enemy might attack him, said, 'By Allah, you are not more entitled to it than we are. By Allah, we saw that we could kill the enemy if Allah Almighty gave us victory, and we saw that we could take the goods when there was no one to prevent us, but we feared for the Messenger of Allah, may Allah bless him and grant him peace, from a counterattack of the enemy, so we stood in front of him. So you are not more entitled to it than we are.' Ibn Ishaq said: 'Abd al-Rahman ibn al-Harith and others of our companions narrated to me from Sulayman ibn Musa, from Makhul, from Abu Umama al-Bahili—whose name is Sudayy ibn 'Ajlan, according to Ibn Hisham—who said: I asked 'Ubada ibn al-Samit about the spoils ⁷², and he said: 'Concerning us, the companions of Badr, it was revealed when we disagreed about the spoils, and our conduct regarding it became bad. So Allah removed it from our hands and placed it in the hands of His Messenger. The Messenger of Allah, may Allah bless him and grant him peace, divided it among the Muslims equally.' He said: 'On equal terms.' Ibn Ishaq said: 'Abdullah ibn Abi Bakr narrated to me, saying: Some of the Banu Sa'ida narrated to me from Abu Usayd al-Sa'idi, Malik ibn Rabi'a, who said: I obtained the sword of the Banu 'A'idh al-Makhzumiyyin, called al-Marzuban ⁷³, on the day of Badr. When the Messenger of Allah, may Allah bless him and grant him peace, ordered the people to return what they had of the spoils, I came and threw it into the spoils. He said: The Messenger of Allah, may Allah bless him and grant him peace, never refused anything he was asked for. Al-Arqam ibn Abi al-Arqam recognized it, asked the Messenger of Allah, may Allah bless him and grant him peace, for it, and he gave it to him. Good news of victory: Ibn Ishaq said: Then the Messenger of Allah, may Allah bless him and grant him peace, at the time of victory, sent 'Abdullah ibn Rawaha as a bearer of good news to the people of al-'Aliya ⁷⁴ of what Allah Almighty had granted to His Messenger and the Muslims, and he sent Zayd ibn Haritha to the people of al-Safila ⁷⁵. Usama ibn Zayd said: The news reached us—when we had smoothed the earth over Ruqayya, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, who was with 'Uthman ibn 'Affan. The Messenger of Allah, may Allah bless him and grant him peace, had left me with her and 'Uthman—that Zayd ibn Haritha had arrived. He said: I came to him while he was standing at the musalla ⁷⁶, surrounded by people, saying: 'Utba ibn Rabi'a, Shayba ibn Rabi'a, Abu Jahl ibn Hisham, Zam'a ibn al-Aswad, Abu al-Bakhtari al-'As ibn Hisham, Umayya ibn Khalaf, and Nubayh and Munabbih, the sons of al-Hajjaj, have been killed.' He said: I said, 'Father, is this true?' He said, 'Yes, by Allah, my son.' Return to Medina: Then the Messenger of Allah, may Allah bless him and grant him peace, set out returning to Medina, with the captives from the polytheists, among them 'Uqba ibn Abi Mu'ayt and al-Nadr ibn al-Harith. The Messenger of Allah, may Allah bless him and grant him peace, took with him the spoils obtained from the polytheists, and he placed 'Abdullah ibn Ka'b ibn 'Amr ibn 'Awf ibn Mabdhul ibn Ghanm ibn Mazin ibn al-Najjar in charge of the spoils. A Muslim poet—Ibn Hisham said it is said to be 'Adi ibn Abi al-Zaghba'—said: 'Guide their chests, O Basbas ⁷⁷, There is no resting place for them by the acacia tree, Nor a stopping place in the desert of Ghumayr, Indeed, the mounts of the people are not humiliated. Carrying them on the road is wiser, Allah has granted victory and al-Akhnas ⁷⁸ has fled.' Then the Messenger of Allah, may Allah bless him and grant him peace, proceeded until, when he came out of the narrow pass of al-Safra', he camped on a hill between the pass and al-Naziya—called Sayr—by a lote tree there, and there he divided the spoils that Allah had given to the Muslims from the polytheists equally. Then the Messenger of Allah, may Allah bless him and grant him peace, set out until, when he was at al-Rawha', the Muslims met him, congratulating him on what Allah had granted him and the Muslims with him. Salama ibn Salama said to them—as 'Asim ibn 'Umar ibn Qatada and Yazid ibn Ruman narrated to me: 'What are you congratulating us for?' Sawda said: By Allah, I was with them when we were told, 'These are the captives, they have been brought.' She said: I returned to my house, and the Messenger of Allah, may Allah bless him and grant him peace, was in it, and there was Abu Yazid Suhayl ibn 'Amr in a corner of the room, his hands tied to his neck with a rope. She said: By Allah, I could not control myself when I saw Abu Yazid like that, and I said, 'O Abu Yazid, have you surrendered? Why did you not die honorably?' By Allah, nothing woke me but the words of the Messenger of Allah, may Allah bless him and grant him peace, from the house: 'O Sawda, are you inciting against Allah and His Messenger?' She said: I said, 'O Messenger of Allah, by Him who sent you with the truth, I could not control myself when I saw Abu Yazid with his hands tied to his neck, and I said what I said.' Recommendation regarding the captives: Ibn Ishaq said: Nubayh ibn Wahb, a brother of the Banu 'Abd al-Dar, narrated to me that when the Messenger of Allah, may Allah bless him and grant him peace, came with the captives, he distributed them among his companions and said, 'Treat the captives well.' He said: Abu 'Aziz ibn 'Umayr ibn Hashim, the brother of Mus'ab ibn 'Umayr by both father and mother, was among the captives. He said: Abu 'Aziz said: My brother Mus'ab ibn 'Umayr passed by me, with a man of the Ansar ⁷⁹ who was taking me as a captive, and said, 'Tie his hands firmly, for his mother is wealthy; perhaps she will ransom him from you.' He said: I was among a group of the Ansar when they brought me from Badr. When they presented their lunch and dinner, they would give me bread and eat dates themselves, because of the recommendation of the Messenger of Allah, may Allah bless him and grant him peace, to them regarding us. Not a piece of bread fell into the hand of any of them but he gave it to me. He said: I would feel shy and return it to one of them, but he would return it to me without touching it. News of the Quraysh's losses reaching Mecca: Ibn Hisham said: Abu 'Aziz was the standard-bearer of the polytheists at Badr after al-Nadr ibn al-Harith. When his brother Mus'ab ibn 'Umayr said to Abu al-Yasar, who had captured him, what he said, Abu 'Aziz said to him, 'O my brother, is this your recommendation for me?' Mus'ab said to him, 'He is my brother, not you.' His mother asked about the highest ransom paid for a Qurayshi, and she was told, 'Four thousand dirhams.' So she sent four thousand dirhams and ransomed him with them. Ibn Ishaq said: The first to bring news of the Quraysh's losses to Mecca was al-Haysuman ibn 'Abdullah al-Khuza'i. They said, 'What is behind you?' He said: 'Utba ibn Rabi'a, Shayba ibn Rabi'a, Abu al-Hakam ibn Hisham, Umayya ibn Khalaf, Zam'a ibn al-Aswad, Nubayh and Munabbih, the sons of al-Hajjaj, and Abu al-Bakhtari ibn Hisham have been killed.' When he began to list the nobles of Quraysh, Safwan ibn Umayya, who was sitting in the Hijr ⁸⁰, said, 'By Allah, if he is sane, ask him about me.' They said, 'What happened to Safwan ibn Umayya?' He said, 'There he is, sitting in the Hijr. By Allah, I saw his father and his brother when they were killed.'

Ibn Isḥāq said: Ḥusayn ibn ʿAbd Allāh ibn ʿUbayd Allāh ibn ʿAbbās narrated to me, from ʿIkrimah, the freed slave of Ibn ʿAbbās, who said: Abū Rāfiʿ, the freed slave of the Messenger of God ﷺ, said: I was a young slave of al-ʿAbbās ibn ʿAbd al-Muṭṭalib. Islam had entered our household, so al-ʿAbbās embraced Islam, and Umm al-Faḍl embraced Islam, and I embraced Islam. But al-ʿAbbās feared his people and disliked opposing them, so he kept his Islam hidden. He had much wealth scattered among his people. Abū Lahab had stayed behind from Badr, sending al-ʿĀṣī ibn Hishām ibn al-Mughīrah in his place—for that is what they did: no man stayed behind without sending another in his stead. When the news of the defeat of the Quraysh at Badr reached him, God abased and humiliated him, and we felt strength and honor in ourselves. He said: I was a weak man, and I used to make wooden cups, carving them in the chamber of Zamzam. By God, I was sitting there carving my cups, with Umm al-Faḍl sitting beside me, and we were delighted by the news that had come to us, when Abū Lahab approached, dragging his feet in anger, until he sat on the rope of the chamber ⁸¹, with his back to my back. While he was sitting, the people said: This is Abū Sufyān ibn al-Ḥārith ibn ʿAbd al-Muṭṭalib—Ibn Hishām said: Abū Sufyān's name was al-Mughīrah—he has arrived. He said: Abū Lahab said: Come to me, for by my life, you have the news. He said: So he sat with him, while the people stood around him. He said: O son of my brother, tell me how the affair of the people went. He said: By God, it was only that we met the people, and we turned our backs to them, they driving us as they wished and taking us captive as they wished. And by God, despite that, I do not blame the people. We met white men on piebald horses, between heaven and earth. By God, nothing could withstand them ⁸², and nothing could stand against them. Abū Rāfiʿ said: So I lifted the rope of the chamber with my hands, then said: Those, by God, are the angels. He said: Abū Lahab raised his hand and struck my face a severe blow. He said: I grappled with him ⁸³, but he overpowered me and threw me to the ground, then knelt on me, striking me—for I was a weak man. So Umm al-Faḍl stood up, took a pole from the poles of the chamber, and struck him, splitting his head open with a terrible wound ⁸⁴, and said: You consider him weak because his master is absent? So he left, humiliated. By God, he lived only seven nights until God struck him with the pustule ⁸⁵ and killed him. Ibn Isḥāq said: Yaḥyā ibn ʿAbbād ibn ʿAbd Allāh ibn al-Zubayr narrated to me, from his father ʿAbbād, who said: Quraysh mourned their dead, then said: Do not do so, lest it reach Muḥammad and his companions and they gloat over you. And do not send for your captives until you delay, so that Muḥammad and his companions do not become eager ⁸¹ regarding the ransom. He said: al-Aswad ibn al-Muṭṭalib had lost three of his sons: Zamʿah ibn al-Aswad, ʿAqīl ibn al-Aswad, and al-Ḥārith ibn Zamʿah. He wished to weep for his sons. While he was thus, he heard a wailing woman at night, so he said to his servant—for his sight had gone—: Look, has the mourning been allowed? Have Quraysh wept for their dead? Perhaps I may weep for Abī Ḥakīmah—meaning Zamʿah—for my insides are burning. He said: When the servant returned to him, he said: It is only a woman weeping for a camel she has lost. He said: That is when al-Aswad said: Do you weep because a camel of hers is lost, And sleeplessness keeps her from sleep? Weep not for a young camel, but For Badr, where the fortunes fell short. For Badr, the nobles of Banī Huṣayṣ, And Makhzūm, and the clan of Abī al-Walīd. And weep, if you weep, for ʿAqīl, And weep for al-Ḥārith, the lion of al-Aswad. Weep for them all, and do not single out, For Abī Ḥakīmah has no equal. Indeed, men have risen after them, And were it not for the day of Badr, they would not have risen. Ibn Hishām said: This is iqwāʾ ⁸², and it is a well-known poem of theirs; in our view it is ikfāʾ ⁸³. We have omitted from Ibn Isḥāq's narration what is more famous than this. Ibn Isḥāq said: Among the captives was Abū Wadāʿah ibn Ḍubayrah al-Sahmī. The Messenger of God ﷺ said: "He has a clever, wealthy merchant son in Mecca, and it is as if I see him coming to you seeking his father's ransom." When Quraysh said: Do not hasten to ransom your captives, lest Muḥammad and his companions become eager regarding you, al-Muṭṭalib ibn Abī Wadāʿah—the one the Messenger of God ﷺ meant—said: You are right, do not hasten. Then he slipped away at night, came to Medina, and took his father for four thousand dirhams, and left with him. Ransom of Suhayl ibn ʿAmr: He said: Then Quraysh sent for the ransom of the captives. Mikraz ibn Ḥafṣ ibn al-Akhf came for the ransom of Suhayl ibn ʿAmr. The one who had captured him was Mālik ibn al-Dukhshum, a brother of Banī Sālim ibn ʿAwf. He said: I captured Suhayl, and I seek no Captive like him from all nations. And Khindif knows that the youth, Their youth is Suhayl when wronged. I struck with the sword until he bent, And forced myself toward the banner. Suhayl had a cleft in his lower lip ⁸⁴. Ibn Hishām said: Some scholars of poetry deny that this poem is by Mālik ibn al-Dukhshum. Ibn Isḥāq said: Muḥammad ibn ʿAmr ibn ʿAṭāʾ, a brother of Banī ʿĀmir ibn Luʾayy, narrated to me that ʿUmar ibn al-Khaṭṭāb said to the Messenger of God ﷺ: O Messenger of God, let me pull out Suhayl ibn ʿAmr's front teeth, so that his tongue will hang out ⁸⁵, and he will never stand as a speaker against you in any place. He said: The Messenger of God ﷺ said: "I will not mutilate him, lest God mutilate me, even though I am a prophet." Ibn Isḥāq said: It has reached me that the Messenger of God ﷺ said to ʿUmar in this hadith: "Perhaps he will stand in a station where you will not blame him." Ibn Hishām said: I will mention the hadith of that station in its place, God willing. Ibn Isḥāq said: When Mikraz negotiated with them and reached their satisfaction, they said: Give us what is ours. He said: Put my foot in place of his foot, and let him go until he sends you his ransom. So they released Suhayl and detained Mikraz in his place. Then Mikraz said: I ransomed with eight milch camels a youth, Whose fine price falls on the noble, not the clients. I pledged my hands, though wealth is easier than hands For me, but I feared disgrace. And I said: Suhayl is our best, so take him For our sons, until we turn hopes around. Ibn Hishām said: Some scholars of poetry deny that this is by Mikraz. Captivity of ʿAmr ibn Abī Sufyān: Ibn Isḥāq said: ʿAbd Allāh ibn Abī Bakr narrated to me, saying: ʿAmr ibn Abī Sufyān ibn Ḥarb—he was the son of Bint ʿUqbah ibn Abī Muʿayṭ—Ibn Hishām said: The mother of ʿAmr ibn Abī Sufyān was Bint Abī ʿAmr, the sister of Abī Muʿayṭ ibn Abī ʿAmr—was a captive in the hands of the Messenger of God ﷺ, among the captives of Badr. Ibn Hishām said: ʿAlī ibn Abī Ṭālib captured him. Ibn Isḥāq said: ʿAbd Allāh ibn Abī Bakr narrated to me, saying: It was said to Abū Sufyān: Ransom your son ʿAmr. He said: Should my blood and my wealth be combined? They killed Ḥanẓalah, and I should ransom ʿAmr? Leave him in their hands; let them keep him as long as they wish. He said: While he was thus, detained in Medina with the Messenger of God ﷺ, Saʿd ibn al-Nuʿmān ibn Akkāl, a brother of Banī ʿAmr ibn ʿAwf, then one of Banī Muʿāwiyah, went out for ʿumrah ⁸⁶ with a small water-skin of his. He was an elderly Muslim, with his sheep in al-Naqīʿ ⁸⁷. He went out from there for ʿumrah, not fearing what would be done to him, for he did not think he would be detained in Mecca; he had only come for ʿumrah. Quraysh had pledged not to harm anyone who came as a pilgrim or for ʿumrah, except with good. But Abū Sufyān ibn Ḥarb attacked him in Mecca and detained him for his son ʿAmr. Then Abū Sufyān said:

O clan of Ibn Akkal, answer his call... You have covenanted not to surrender the noble elder. For the Banu Amr are base and lowly, if they do not release their captive from his fetters. So Hassan ibn Thabit answered him, saying: If Sa'd had been free on the day of Mecca, he would have killed many of you before being captured, With a sharp sword or a yellow Nab'ah bow, which groans when drawn and speeds the arrows. And the Banu Amr ibn Awf went to the Messenger of Allah, may Allah bless him and grant him peace, and informed him of his situation, and asked him to give them Amr ibn Abi Sufyan so that they could ransom their companion with him. The Messenger of Allah, may Allah bless him and grant him peace, did so: they sent him to Abu Sufyan, and he released Sa'd. The story of Zaynab, the daughter of the Prophet, and her husband Abu al-As: Ibn Ishaq said: Among the captives was Abu al-As ibn al-Rabi' ibn Abd al-Uzza ibn Abd Shams, the son-in-law of the Messenger of Allah, may Allah bless him and grant him peace, and the husband of his daughter Zaynab. Ibn Hisham said: He was captured by Khirash ibn al-Simmah, one of the Banu Haram. Ibn Ishaq said: Abu al-As was one of the notable men of Mecca in wealth, trustworthiness, and trade. He was related to Halah bint Khuwaylid, and Khadijah was his maternal aunt. Khadijah asked the Messenger of Allah, may Allah bless him and grant him peace, to marry him to her daughter, and the Messenger of Allah, may Allah bless him and grant him peace, never opposed her. That was before revelation came down to him, so he married him, and she considered him like a son. When Allah honored His Messenger, may Allah bless him and grant him peace, with prophethood, Khadijah and his daughters believed in him, affirmed him, testified that what he brought was the truth, and followed his religion, while Abu al-As remained in his polytheism. The Messenger of Allah, may Allah bless him and grant him peace, had married Utbah ibn Abi Lahab to Ruqayyah or Umm Kulthum ⁸⁸. When he openly declared the command of Allah Almighty and enmity, they said: "You have relieved Muhammad of his worry; return his daughters to him and occupy him with them." So they went to Abu al-As and said to him: "Separate from your wife, and we will marry you to any woman of Quraysh you wish." He said: "No, by Allah, I will not separate from my wife, and I would not want any woman of Quraysh in exchange for her." The Messenger of Allah, may Allah bless him and grant him peace, used to speak well of him as a son-in-law, as far as I have heard. Then they went to Utbah ibn Abi Lahab and said to him: "Divorce the daughter of Muhammad, and we will marry you to any woman of Quraysh you wish." He said: "If you marry me to the daughter of Aban ibn Sa'id ibn al-As, or the daughter of Sa'id ibn al-As, I will divorce her." So they married him to the daughter of Sa'id ibn al-As, and he divorced her, though he had not consummated the marriage. Thus Allah removed her from his hand as an honor for her and a humiliation for him, and Uthman ibn Affan married her after him. The Messenger of Allah, may Allah bless him and grant him peace, could neither permit nor forbid in Mecca, being overpowered. Islam had separated Zaynab, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, from Abu al-As ibn al-Rabi' when she embraced Islam, but the Messenger of Allah, may Allah bless him and grant him peace, could not separate them, so she remained with him in her Islam while he was in his polytheism, until the Messenger of Allah, may Allah bless him and grant him peace, emigrated. When Quraysh went to Badr, Abu al-As ibn al-Rabi' went with them and was taken captive on the day of Badr, and he was in Medina with the Messenger of Allah, may Allah bless him and grant him peace. Ibn Ishaq said: Yahya ibn Abbad ibn Abdullah ibn al-Zubayr narrated to me from his father Abbad, from Aisha, who said: When the people of Mecca sent for the ransom of their captives, Zaynab, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, sent money for the ransom of Abu al-As ibn al-Rabi', and she sent with it a necklace that Khadijah had given her when she married Abu al-As. She said: When the Messenger of Allah, may Allah bless him and grant him peace, saw it, he felt great compassion for her and said: "If you see fit to release her captive for her and return her property to her, do so." They said: "Yes, O Messenger of Allah." So they released him and returned to her what was hers. Zaynab's departure to Medina: He said: The Messenger of Allah, may Allah bless him and grant him peace, had taken from him, or he had promised the Messenger of Allah, may Allah bless him and grant him peace, that he would let Zaynab go, or it was among the conditions he set for his release, but this was not apparent from him or from the Messenger of Allah, may Allah bless him and grant him peace, so it is not known what it was. However, when Abu al-As left for Mecca and was released, the Messenger of Allah, may Allah bless him and grant him peace, sent Zayd ibn Harithah and a man from the Ansar in his place, saying: "Stay at the valley of Yajaj until Zaynab passes by you, then accompany her until you bring her to me." So they went to their place, and that was about a month or so after Badr. When Abu al-As arrived in Mecca, he ordered her to join her father, so she prepared to leave. Ibn Ishaq said: Abdullah ibn Abi Bakr narrated to me, saying: I was told about Zaynab that she said: While I was preparing in Mecca to join my father, Hind bint Utbah met me and said: "O daughter of Muhammad, has it not reached me that you intend to join your father?" I said: "I do not intend that." She said: "O cousin, do not do it. If you need any goods that would help you on your journey, or money to reach your father, I have what you need, so do not hide from me, for between women there is not what is between men." She said: By Allah, I think she only said that to do it, but I feared her, so I denied that I intended that, and I prepared. When the daughter of the Messenger of Allah, may Allah bless him and grant him peace, finished her preparations, her brother-in-law Kinanah ibn al-Rabi', the brother of her husband, brought her a camel. She mounted it, and he took his bow and quiver, then set out with her by day, leading her while she was in a litter. Some men of Quraysh spoke about that, so they went out in pursuit until they caught up with her at Dhu Tuwa. The first to reach her was Habbār ibn al-Aswad ibn al-Muttalib ibn Asad ibn Abd al-Uzza, and al-Fihri. Habbār frightened her with a spear while she was in her litter, and the woman was pregnant, as they claim. When she was frightened, she miscarried. Her brother-in-law Kinanah knelt down and scattered his arrows, then said: "By Allah, no man will approach me without my shooting an arrow at him." So the people withdrew from him. Abu Sufyan came with a group of Quraysh and said: "O man, hold back your arrows so we can speak to you." He held back, and Abu Sufyan approached until he stood before him and said: "You have not done right. You brought out the woman in public before the people, and you know our calamity and misfortune and what has befallen us from Muhammad. The people will think, if you bring out his daughter to him openly before the people from among us, that this is due to the humiliation that has befallen us from our misfortune, and that this is weakness and feebleness from us. By my life, we have no need to detain her from her father, and we have no vengeance in that. But return with the woman until the voices calm down and the people say that we have sent her back, then take her out secretly and join her with her father." He said: So he did. She stayed for some nights until the voices calmed down, then he took her out by night until he handed her over to Zayd ibn Harithah and his companion, and they brought her to the Messenger of Allah, may Allah bless him and grant him peace. Ibn Ishaq said: Abdullah ibn Rawahah, or Abu Khaythamah, the brother of Banu Salim ibn Awf, said concerning what happened with Zaynab—Ibn Hisham said it is by Abu Khaythamah: There came to me that which people cannot measure, concerning Zaynab among them, of disobedience and sin. And her expulsion did not disgrace Muhammad, at a critical moment, while among us was the fragrance of Mansham ⁸⁹. And Abu Sufyan became, from the pact of Damdam, and from our war, in spite of nose and regret. We bound his son Amr and his right-hand man with a strong, firm fetter of iron ⁹⁰. So I swear that troops will not cease from us, the leaders of an army in a vast, marked host ⁹¹.

The Quraysh's aversion to disbelief, until we fill it ⁹² ... with a brand above the noses, marked with a branding iron ⁹³. We will bring them down to the sides of Najd and Nakhla ⁹⁴, and if they are accused of cavalry and infantry, we will accuse them. The hand of time, until our course is not crooked, and we will make them follow the traces of 'Ad and Jurhum ⁹⁵. And a people who did not obey Muhammad will regret their affair—and what a time for regret! So convey to Abu Sufyan, if you meet him: If you do not sincerely prostrate and submit, Then rejoice in disgrace in this life, hastened, and a garment of pitch ⁹⁶, eternally in Hell. Ibn Hisham said: And it is also narrated: "a garment of fire." Ibn Ishaq said: And the freedman on the right of Abu Sufyan, whom he meant: 'Amir ibn al-Hadrami, was among the captives, and the alliance of al-Hadrami was with Harb ibn Umayyah. Ibn Hisham said: The freedman on the right of Abu Sufyan, whom he meant: 'Uqba ibn 'Abd al-Harith ibn al-Hadrami. As for 'Amir ibn al-Hadrami, he was killed on the day of Badr. And when those who had gone out to Zaynab returned, Hind bint 'Utbah met them and said to them: "In peace, are they donkeys ⁹⁷ in harshness and roughness, and in war, like women who are menstruating ⁹⁸?" And Kinana ibn al-Rabi' said concerning the matter of Zaynab, when he handed her over to the two men: "I am amazed at Hubbar ⁹⁹ and the treachery of his people, seeking to break my pledge concerning the daughter of Muhammad. And I do not care, as long as I live, for their number, as long as my hand grasps a handful with the guided one ¹⁰⁰." Ibn Ishaq said: Yazid ibn Abi Habib narrated to me, from Bukayr ibn 'Abdullah ibn al-Ashajj, from Sulayman ibn Yasar, from Abu Ishaq al-Dawsi, from Abu Hurayra, who said: The Messenger of God, may God bless him and grant him peace, sent a raiding party in which I was. He said to us: "If you capture Hubbar ibn al-Aswad, or the other man who went with him to Zaynab—" Ibn Hisham said: Ibn Ishaq named the man in his narration and said: He is Nafi' ibn 'Abd Qays—"then burn them with fire." He said: The next day, he sent for us and said: "I commanded you to burn these two men if you captured them. Then I saw that no one should punish with fire except God. So if you capture them, kill them." The Conversion of Abu al-'As ibn al-Rabi': Ibn Ishaq said: Abu al-'As remained in Mecca, and Zaynab remained with the Messenger of God, may God bless him and grant him peace, in Medina, when Islam separated them. Until shortly before the Conquest, Abu al-'As went out as a trader to Syria. He was a trustworthy man, with his own wealth and the wealth of some men of Quraysh who had entrusted it to him. When he finished his trade and was returning, a raiding party of the Messenger of God, may God bless him and grant him peace, met him, seized his property, and he escaped from them. When the raiding party came with what they had seized of his property, Abu al-'As came under cover of night until he entered upon Zaynab, the daughter of the Messenger of God, may God bless him and grant him peace, and sought her protection. She granted him protection, and he came seeking his property. When the Messenger of God, may God bless him and grant him peace, went out for the morning prayer—as Yazid ibn Ruman narrated to me—and said the takbir ¹⁰¹, and the people said the takbir with him, Zaynab cried out from the women's enclosure: "O people, I have granted protection to Abu al-'As ibn al-Rabi'!" He said: When the Messenger of God, may God bless him and grant him peace, finished the prayer, he turned to the people and said: "O people, did you hear what I heard?" They said: "Yes." He said: "By Him in whose hand is the soul of Muhammad, I knew nothing of this until I heard what you heard. Indeed, the lowest of them ¹⁰² can grant protection on behalf of the Muslims." Then the Messenger of God, may God bless him and grant him peace, left and entered upon his daughter, and said: "O my daughter, honor his stay, but do not let him be alone with you, for you are not lawful for him." Ibn Ishaq said: 'Abdullah ibn Abi Bakr narrated to me that the Messenger of God, may God bless him and grant him peace, sent to the raiding party who had seized Abu al-'As's property and said to them: "This man is from us, as you know. You have seized his property. If you do good and return to him what is his, we would love that. But if you refuse, then it is the spoils of God that He has granted you, and you have more right to it." They said: "O Messenger of God, we will return it to him." So they returned it to him, to the point that a man would bring a bucket, and a man would bring a waterskin and a small waterskin ¹⁰³, and even a peg ¹⁰⁴, until they returned all his property to him, not missing a thing. Then he took it to Mecca and gave every man of Quraysh who had entrusted him with property his due. Then he said: "O company of Quraysh, is there anyone among you who still has property with me that he has not taken?" They said: "No. May God reward you well. We have found you faithful and generous." He said: "Then I bear witness that there is no god but God, and that Muhammad is His servant and Messenger. By God, nothing prevented me from accepting Islam with him except the fear that you would think that I wanted to consume your wealth. Now that God has returned it to you and I am free of it, I have accepted Islam." Then he went out until he came to the Messenger of God, may God bless him and grant him peace. Ibn Ishaq said: Dawud ibn al-Husayn narrated to me, from 'Ikrima, from Ibn 'Abbas, who said: The Messenger of God, may God bless him and grant him peace, returned Zaynab to him on the first marriage, without renewing anything ¹⁰⁵, after six years. Ibn Hisham said: Abu 'Ubayda narrated to me that when Abu al-'As ibn al-Rabi' came from Syria with the wealth of the polytheists, it was said to him: "Will you accept Islam and take this wealth, for it is the wealth of the polytheists?" Abu al-'As said: "How evil it would be for me to begin my Islam by betraying my trust." Ibn Hisham said: 'Abd al-Warith ibn Sa'id al-Tannuri narrated to me, from Dawud ibn Abi Hind, from 'Amir al-Sha'bi, something similar to the narration of Abu 'Ubayda about Abu al-'As. Ibn Ishaq said: Among those who were named to us as captives who were granted pardon without ransom, from Banu 'Abd Shams ibn 'Abd Manaf: Abu al-'As ibn al-Rabi' ibn 'Abd al-'Uzza ibn 'Abd Shams—the Messenger of God, may God bless him and grant him peace, pardoned him after Zaynab, the daughter of the Messenger of God, may God bless him and grant him peace, had sent his ransom. And from Banu Makhzum ibn Yaqaza: al-Muttalib ibn Hantab ibn al-Harith ibn 'Ubayda ibn 'Umar ibn Makhzum—he was with some of Banu al-Harith ibn al-Khazraj, and he was left in their hands until they released him. He then joined his people. Ibn Hisham said: Khalid ibn Zayd, Abu Ayyub al-Ansari, brother of Banu al-Najjar, captured him. Ibn Ishaq said: And Sayfi ibn Abi Rifa'a ibn 'Abid ibn 'Abdullah ibn 'Umar ibn Makhzum—he was left in the hands of his captors. When no one came to ransom him, they took a pledge from him to send them his ransom, then released him. But he did not fulfill anything. So Hassan ibn Thabit said concerning that: "And Sayfi was not one to fulfill a covenant, like a fox that fails at some watering places." Ibn Hisham said: This verse is among his verses. Ibn Ishaq said: And Abu 'Azza, 'Amr ibn 'Abdullah ibn 'Uthman ibn Ahyab ibn Hudhafa ibn Jumah—he was needy and had daughters. He spoke to the Messenger of God, may God bless him and grant him peace, saying: "O Messenger of God, you know that I have no wealth, and I am in need and have a family. So grant me pardon." The Messenger of God, may God bless him and grant him peace, pardoned him, taking a pledge from him that he would not aid anyone against him. So Abu 'Azza said concerning that, praising the Messenger of God, may God bless him and grant him peace, and mentioning his virtue among his people: "Who will convey from me to the Messenger, Muhammad, that you are true and the King is Praiseworthy? And you are a man who calls to truth and guidance; upon you is a witness from God, the Mighty. And you are a man who has been established among us in a station that has easy and high degrees ¹⁰⁶. For whoever you war against is warred against, wretched; and whoever you make peace with is fortunate. But when Badr and its people are mentioned, grief and sitting ¹⁰⁷ come back to me." The Ransom Amount: Ibn Hisham said: The ransom of the polytheists on that day was four thousand dirhams per man, down to one thousand dirhams, except for those who had nothing—the Messenger of God, may God bless him and grant him peace, pardoned them. The Conversion of 'Umair ibn Wahb after Safwan's incitement of him to kill the Messenger.

Ibn Ishaq said: Muhammad ibn Ja‘far ibn al-Zubayr narrated to me from ‘Urwa ibn al-Zubayr who said: ‘Umair ibn Wahb al-Jumahi sat with Safwan ibn Umayya in the Hijr ¹⁰⁸ shortly after the disaster that befell Quraysh at Badr. ‘Umair ibn Wahb was a devil among the devils of Quraysh, one of those who used to harm the Messenger of Allah, may Allah bless him and grant him peace, and his Companions, causing them hardship while he was in Mecca. His son, Wahb ibn ‘Umair, was among the captives of Badr. Ibn Hisham said: He was captured by Rifa‘a ibn Rafi‘, one of the Banu Zurayq. Ibn Ishaq said: Muhammad ibn Ja‘far ibn al-Zubayr narrated to me from ‘Urwa ibn al-Zubayr, who said: He mentioned the people of the well ¹⁰⁹ and their calamity. Safwan said: "By Allah, is there any good in life after them?" ‘Umair said to him: "You have spoken the truth, by Allah. But by Allah, were it not for a debt I owe for which I have no means of repayment, and dependents I fear would be lost after me, I would ride to Muhammad and kill him. For I have a pretext against them: my son is a captive in their hands." Safwan seized upon this and said: "Your debt is upon me; I will repay it for you, and your dependents are with my dependents; I will provide for them as long as they live. Nothing will be too much for me and insufficient for them." ‘Umair said to him: "Keep my matter and yours secret." He said: "I will do so." He said: Then ‘Umair ordered his sword to be sharpened and poisoned. Then he set out until he arrived in Medina. While ‘Umar ibn al-Khattab was with a group of Muslims talking about the day of Badr and mentioning what Allah had honored them with and shown them of their enemy, ‘Umar saw ‘Umair ibn Wahb when he made his camel kneel at the gate of the mosque, with his sword hanging. He said: "This dog, the enemy of Allah, ‘Umair ibn Wahb! By Allah, he has only come for evil. He is the one who stirred up trouble between us and assessed us for the people on the day of Badr." Then ‘Umar entered upon the Messenger of Allah, may Allah bless him and grant him peace, and said: "O Prophet of Allah, this is the enemy of Allah, ‘Umair ibn Wahb, who has come with his sword hanging." He said: "Bring him in to me." He said: So ‘Umar went and took hold of the strap of his sword around his neck, seized him by the collar, and said to some men of the Ansar ¹¹⁰ who were with him: "Enter upon the Messenger of Allah, may Allah bless him and grant him peace, and sit with him. Beware of this wicked man, for he is not to be trusted." Then he entered with him to the Messenger of Allah, may Allah bless him and grant him peace. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, with ‘Umar holding the strap of his sword around his neck, he said: "Release him, O ‘Umar. Come closer, O ‘Umair." So he came closer, then said: "May you enjoy a good morning." That was the greeting of the people of the Jahiliyya ¹¹¹ among themselves. The Messenger of Allah, may Allah bless him and grant him peace, said: "Allah has honored us with a better greeting than yours, O ‘Umair: with 'peace'—the greeting of the people of Paradise." He said: "By Allah, O Muhammad, I have only recently become acquainted with it." He said: "What has brought you, O ‘Umair?" He said: "I have come for this captive who is in your hands, so treat him well." He said: "Then what is the matter with the sword around your neck?" He said: "May Allah disfigure these swords! Have they availed us anything?" He said: "Tell me the truth. What have you come for?" He said: "I have come only for that." He said: "Rather, you and Safwan ibn Umayya sat in the Hijr, and you mentioned the people of the well from Quraysh. Then you said, 'Were it not for a debt I owe and dependents I have, I would go out and kill Muhammad.' So Safwan undertook to pay your debt and care for your dependents, on condition that you kill me for him. But Allah is a barrier between you and that." ‘Umair said: "I bear witness that you are the Messenger of Allah. O Messenger of Allah, we used to deny you what you brought us from the news of heaven and the revelation that came down to you. This is a matter that only I and Safwan witnessed. By Allah, I know that none but Allah has brought this to you. So praise be to Allah who has guided me to Islam and brought me to this path." Then he testified to the truth. The Messenger of Allah, may Allah bless him and grant him peace, said: "Teach your brother his religion, teach him the Qur’an, and release his captive for him." So they did. Then he said: "O Messenger of Allah, I used to strive to extinguish the light of Allah and cause great harm to those who followed the religion of Allah, Mighty and Majestic. I would like you to permit me to go to Mecca and call them to Allah, the Exalted, and to His Messenger, may Allah bless him and grant him peace, so that perhaps Allah may guide them. Otherwise, I will harm them in their religion as I used to harm your Companions in their religion." So the Messenger of Allah, may Allah bless him and grant him peace, gave him permission, and he went to Mecca. When ‘Umair ibn Wahb left, Safwan ibn Umayya was saying: "Rejoice at a blow that will come to you in a few days, making you forget the blow of Badr." Safwan kept asking travelers about him until a traveler came and informed him of his Islam. He swore that he would never speak to him nor benefit him with any benefit ever again. Ibn Ishaq said: When ‘Umair came to Mecca, he stayed there calling to Islam and severely harming those who opposed him. Many people embraced Islam at his hands. Ibn Ishaq said: ‘Umair ibn Wahb, or al-Harith ibn Hisham—one of them, as I have been told—was the one who saw Iblis ¹¹² when he turned back on his heels on the day of Badr. It was said: "Where, O Suraqa?" ¹¹³ And the enemy of Allah fled. So Allah, the Exalted, revealed concerning him: {And when Satan made their deeds seem fair to them and said, 'No one can overcome you today, and I am your protector'} ¹¹⁴. He mentioned Iblis's leading them on and his resemblance to Suraqa ibn Malik ibn Ju‘shum for them, when they mentioned what was between them and the Banu Bakr ibn ‘Abd Manat ibn Kinana in the war that was between them. Allah, the Exalted, says: {But when the two armies sighted each other} and the enemy of Allah saw the armies of Allah from the angels, with whom Allah supported His Messenger and the believers against their enemy, {he turned on his heels and said, 'I am free of you; I see what you do not see'} ¹¹⁵. And the enemy of Allah spoke the truth; he saw what they did not see, and he said: {Indeed, I fear Allah, and Allah is severe in penalty} ¹¹⁶. I have been told that they used to see him at every stage in the form of Suraqa, not recognizing him, until the day of Badr when the two hosts met, he turned back on his heels, led them in, then abandoned them. Ibn Hisham said: Nakasa ¹¹⁷ means 'he turned back.' Aws ibn Hajar, one of the Banu Asad ibn ‘Amr ibn Tamim, said: You turned back on your heels on the day you came ... driving the spoils of the immense army. This line is from a poem of his. Ibn Ishaq said: Hassan ibn Thabit said: My people are those who gave refuge to their Prophet ... and believed him, while the people of the earth were disbelievers, Except for certain individuals who were predecessors ... of the righteous, with the Ansar as helpers, Rejoicing in Allah's decree, their words ... when the noble, chosen one came to them: "Welcome and ease! In security and abundance ... what an excellent Prophet and excellent portion and neighbor!" So they settled him in a house where no fear was ... for whoever was their neighbor; that house is the [true] home. And they shared with him their wealth when they came ... as emigrants, while the portion of the denier is the Fire. We marched and they marched to Badr for their doom ... had they known with certain knowledge, they would not have marched. He deluded them with deception, then abandoned them ... indeed, the wicked one is treacherous to those who befriend him. And he said, "I am your protector," so he led them to ... the worst of watering places, wherein is disgrace and shame. Then we met, and they fled from their leaders ... some fleeing to the highlands, and a group perished. Ibn Hisham said: Abu Zayd al-Ansari recited to me his words: "When the noble, chosen one came to them." The Providers of Food among Quraysh: Ibn Ishaq said: The providers of food among Quraysh, then from Banu Hashim ibn ‘Abd Manaf: al-‘Abbas ibn ‘Abd al-Muttalib ibn Hashim. From Banu ‘Abd Shams ibn ‘Abd Manaf: ‘Utba ibn Rabi‘a ibn ‘Abd Shams. From Banu Nawfal ibn ‘Abd Manaf: al-Harith ibn ‘Amir ibn Nawfal and Tu‘ayma ibn ‘Adi ibn Nawfal, taking turns. From Banu Asad ibn ‘Abd al-‘Uzza: Abu al-Bakhtari ibn Hisham ibn al-Harith ibn Asad and Hakim ibn Hizam ibn Khuwaylid ibn Asad, taking turns. From Banu ‘Abd al-Dar ibn Qusayy: al-Nadr ibn al-Harith ibn Kalada ibn ‘Alqama ibn ‘Abd Manaf ibn ‘Abd al-Dar.

Ibn Hisham said: It is also said: al-Nadr ibn al-Harith ibn 'Alqama ibn Kalada ibn 'Abd Manaf ibn 'Abd al-Dar. Ibn Ishaq said: From the Banu Makhzum ibn Yaqaza: Abu Jahl ibn Hisham ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum. From the Banu Jumah: Umayya ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah. From the Banu Sahm ibn 'Amr: Nubayh and Munabbih, the two sons of al-Hajjaj ibn 'Amir ibn Hudhayfa ibn Sa'd ibn Sahm, who took turns in that. From the Banu 'Amir ibn Lu'ayy: Suhayl ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir. Names of the Muslims' horses on the day of Badr: Ibn Hisham said: Some scholars told me that with the Muslims on the day of Badr there were horses: the horse of Mirthad ibn Abi Mirthad al-Ghanawi, which was called al-Sabal; the horse of al-Miqdad ibn 'Amr al-Bahrani, which was called Ba'zaja, and it is also said: Sabha; and the horse of al-Zubayr ibn al-'Awwam, which was called al-Ya'sub. Ibn Hisham said: With the polytheists there were one hundred horses. Revelation of Surat al-Anfal describing the events of Badr: Ibn Ishaq said: When the matter of Badr was concluded, Allah, Mighty and Majestic, revealed concerning it the entire Surat al-Anfal from the Qur'an. Among what was revealed concerning their dispute over the spoils when they disagreed about it: {They ask you about the spoils of war. Say: The spoils of war are for Allah and the Messenger. So fear Allah and amend that which is between you and obey Allah and His Messenger, if you are believers} [Al-Anfal: 1]. 'Ubada ibn al-Samit—according to what has reached me—when asked about the spoils, said: It was revealed concerning us, the people of Badr, when we disagreed about the spoils on the day of Badr. Allah took them from our hands when our conduct regarding them became bad, and gave them back to the Messenger of Allah, may Allah bless him and grant him peace, who distributed them among us equally—meaning evenly. In that was the fear of Allah and obedience to Him and obedience to His Messenger, may Allah bless him and grant him peace, and the amendment of that which is between people. Then He mentioned the people and their march with the Messenger of Allah, may Allah bless him and grant him peace, when they learned that Quraysh had marched against them, whereas they had set out intending the caravan, hoping for booty. So He said: {As your Lord brought you out of your house with the truth, while indeed a party among the believers were unwilling, disputing with you concerning the truth after it had become clear, as if they were being driven to death while they looked on}—meaning their dislike of meeting the people and their denial of Quraysh's march when they were mentioned to them. {And when Allah promised you one of the two parties that it would be yours, and you wished that the one without sting would be yours}—meaning the booty without war. {But Allah intended to establish the truth by His words and to cut off the root of the disbelievers} [Al-Anfal: 7]—meaning by the battle in which He struck the chiefs and leaders of Quraysh on the day of Badr. {When you were calling upon your Lord for help}—meaning their supplication when they saw the multitude of their enemy and their own small number. {So He responded to you} through the supplication of the Messenger of Allah, may Allah bless him and grant him peace, and your supplication: {Indeed, I will reinforce you with a thousand from the angels, following one another. When He caused drowsiness to cover you as a security from Him}—meaning I sent down security upon you when you slept without fear. {And He sent down upon you from the sky water}—referring to the rain that fell on them that night, which prevented the polytheists from reaching the water first and cleared the way for the Muslims to it. {To purify you thereby and to remove from you the evil suggestion of Satan and to make steadfast your hearts and plant firmly thereby your feet} [Al-Anfal: 11]—meaning to remove from you the doubt of Satan, because of his frightening them of their enemy, and to make the ground firm for them until they reached their camp, which they had reached before their enemy. Then Allah, Exalted, said: {When your Lord inspired to the angels, "I am with you, so make firm those who have believed." I will cast terror into the hearts of those who disbelieve, so strike above the necks and strike from them every fingertip. That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger—indeed, Allah is severe in penalty} [Al-Anfal: 12-13]. Then He said: {O you who have believed, when you meet those who disbelieve advancing [in battle], do not turn your backs to them. And whoever turns his back to them on that day—unless it be for a stratagem of war or to join a company—has certainly incurred wrath from Allah, and his refuge is Hell, and wretched is the destination}—meaning an incitement for them against their enemy so that they would not retreat from them when they met them, and Allah had promised them what He promised. Then Allah, Exalted, said, concerning the throwing of the Messenger of Allah, may Allah bless him and grant him peace, of pebbles from his hand when he threw at them: {And you did not throw when you threw, but Allah threw}—meaning that was not due to your throwing, were it not for the victory that Allah placed therein and what He cast into the hearts of your enemy from it when Allah defeated them. {And that He might confer upon the believers a good reward from Himself} [Al-Anfal: 17]—meaning to make the believers recognize His favor upon them in giving them victory over their enemy despite their small number, so that they might thereby know His right and be grateful for His favor.

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1. Sūrat al-Mā'idah 5:24 : Quranic verse where the Israelites refused to fight, saying 'Go, you and your Lord, and fight; we are sitting here.'
2. Bark al-Ghimād : A distant place in Yemen, used metaphorically to indicate a far-off destination.
3. aflādh kabidihā : Literally 'pieces of her liver'; a metaphor for the choicest or most precious parts, here referring to the nobles of Quraysh.
4. labba : The throat or the part of the camel's neck where it is stabbed for slaughter.
5. mawsim : A seasonal fair or festival where Arabs gathered annually for trade and social activities.
6. jubn : Literally 'cowardice'; here used as an excuse to avoid battle, meaning 'take my excuse of cowardice'.
7. al-‘Aqanqal : A sand dune or hill near Badr, behind which Quraysh encamped.
8. dahs : Soft, sandy ground that becomes muddy when wet.
9. ‘arish : A shelter or booth made of branches or cloth, used as a command post.
10. jaza’ir : Camels that are fat and ready for slaughter; a gift of honor.
11. balaya : Camels that are lean or worn out from travel; here used metaphorically for the Muslims' mounts.
12. nawadih : Water-skins or camels used to carry water; here referring to the Muslims' water carriers.
13. al-Ḥanẓaliyya : A reference to the mother of Abū Jahl, Asmāʾ bint Mukharriba, from the Banū Ḥanẓala tribe.
14. yahnīʾuhā : Greasing the coat of mail to protect it from rust.
15. intafakha saḥruh : Literally 'his lung swelled,' meaning he became arrogant or angry.
16. aklatu jazūr : A meal of a slaughtered camel, implying they are few and weak like a single meal.
17. ḥaqiba al-nās : The people became enraged or agitated.
18. muṣaffiru istih : A vulgar expression meaning 'the one who wipes his anus,' used as an insult.
19. iʿtajara : Wrapped a cloth around the head like a turban.
20. aṭanna : Severed or cut off.
21. athbata ṣāḥibah : Each disabled his opponent, meaning they wounded each other severely.
22. dhaffafā : They finished him off, giving the death blow.
23. al-ʿarīsh : A shelter or arbor made of branches, used as a command post.
24. qidḥ : A short spear or arrow used for straightening ranks.
25. mustantil : Protruding or standing out from the rank.
26. mustanṣil : Another reading meaning 'pulling out' or 'withdrawing' from the rank.
27. aqidnī : Let me retaliate; grant me the right of retaliation (qiṣāṣ).
28. khafaqa : Dozed off or fell into a light sleep.
29. al-naqʿ : Dust or dirt, here referring to the dust of battle on the horse's teeth.
30. ṣābirān muḥtasiban : Patient and seeking reward from Allah; a phrase indicating enduring hardship with the intention of earning divine reward.
31. yuḍḥik : Makes laugh; here it is a metaphorical expression for divine pleasure or approval.
32. fa-aḥinhā : Destroy him; literally 'make him perish' or 'cut him off'.
33. al-mustaftiḥ : The one who seeks judgment or victory from Allah; here it implies that Abu Jahl called upon Allah to decide between the two parties.
34. al-ʿarīsh : A shelter or booth made of branches; a temporary structure used for shade or protection.
35. shirk : Polytheism or associating partners with Allah; the gravest sin in Islam.
36. kunya : An honorific name beginning with 'Abu' (father of) or 'Umm' (mother of), used as a sign of respect.
37. zamīl : Companion or fellow traveler; here it refers to a person accompanying another.
38. rajaz : A meter of Arabic poetry, often used for battle chants or extemporaneous verses.
39. Mashrafī : A type of high-quality sword from the region of Mashraf in Yemen.
40. al-marī : A she-camel from which milk is extracted with difficulty; used here as a simile for groaning.
41. yafrī farī : Doing a deed; literally 'cutting a cut', meaning performing an action or achieving something.
42. ʿAbd al-Ilāh : Servant of the god; a name used by some pre-Islamic Arabs, avoiding the name 'al-Rahman' (the Merciful) which was unfamiliar to them.
43. hā Allāhi dhā : An oath meaning 'By Allah, here (I agree)' or 'Yes, by Allah'.
44. al-laban : Milk; here it refers to the ransom that would be paid in the form of milk-producing camels.
45. 'Abd al-Ilah : A name meaning 'servant of the god', used by polytheists for 'Abd al-Rahman before his conversion to Islam.
46. Ahad Ahad : Meaning 'One, One', referring to the oneness of Allah, a declaration of monotheism.
47. al-muska : A thicket or dense cluster of trees, used here metaphorically to describe being tightly surrounded.
48. al-dabra : Literally 'the turn', meaning the outcome or victory in battle.
49. Hayzum : The name of a horse, possibly belonging to an angel, used in the context of the angelic host.
50. rajaz : A form of Arabic poetry with a specific meter, often used in battle to boast or incite.
51. bazil 'amayni hadith sinni : A line of rajaz poetry: 'A two-year-old camel, young in years', meaning a strong and vigorous fighter.
52. al-haraja : Dense, impenetrable trees; used metaphorically to describe Abu Jahl being surrounded and hard to reach.
53. atannat qadamahu : Literally 'severed his foot', meaning a severe cut that disabled him.
54. dabatha : He seized or grabbed him firmly.
55. yabhathu bahtha al-thawri birawqihi : A simile: 'digging like a bull with its horn', meaning he was struggling or thrashing about.
56. jidhl : A piece of firewood or a stick.
57. al-Awn : Meaning 'the Help' or 'the Support'.
58. Ridda : The apostasy wars following the death of the Prophet Muhammad.
59. Hibal : Son of Tulayha ibn Khuwaylid.
60. Ibn Aqram : Thabit ibn Aqram al-Ansari.
61. al-Ghanmi : A reference to Ukasha's tribe, Banu Ghanm.
62. Ansar : The Helpers, the Muslim inhabitants of Medina who supported the Prophet.
63. baradat al-da'wa : The prayer has cooled, meaning it has been fulfilled and is no longer available.
64. hilf : Alliance or treaty of mutual support.
65. shib : Old men, here referring to the polytheists.
66. al-Kathib : A place name, a sandy hill.
67. Hira : The mountain near Mecca where the Prophet received his first revelation.
68. Banu al-Aws : One of the two main Arab tribes in Medina.
69. Banu al-Najjar : A clan of the Khazraj tribe in Medina.
70. Qur'an 4:97 : The verse about those who fail to emigrate.
71. Qur'an 4:97 : Full verse: 'Indeed, those whom the angels take in death while they are wronging themselves, they say, "In what condition were you?" They say, "We were oppressed in the land." They say, "Was not the earth of Allah spacious enough for you to emigrate therein?" For those, their refuge is Hell, and evil is the destination.'
72. anfal : Spoils of war; specifically, the extra portion given to those who participated in the battle, as opposed to the general fay' (booty).
73. al-Marzuban : A Persian title meaning 'margrave' or 'frontier lord'; here, the name of a sword.
74. al-'Aliya : The upper part of Medina, referring to the higher-lying districts.
75. al-Safila : The lower part of Medina, referring to the lower-lying districts.
76. musalla : A place of prayer, often an open area outside the mosque used for Eid prayers.
77. Basbas : A proper name; possibly the name of a camel driver or a person.
78. al-Akhnas : A nickname for a man who fled; literally 'the one with a snub nose' or 'the cowardly'.
79. Ansar : The 'Helpers'; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration.
80. Hijr : The semicircular wall or area adjacent to the Kaaba, also known as Hatim.
81. lā ya'ribu : An expression meaning 'lest they become eager' or 'lest they become sharp' in bargaining.
82. iqwā' : A poetic defect where the rhyme consonant changes in the final foot of a verse.
83. ikfā' : A poetic defect where the rhyme vowel changes, considered less severe than iqwā'.
84. ashlamu min shafatihi al-suflā : He had a cleft or split in his lower lip.
85. yadla'u lisānahu : His tongue would hang out due to the removal of teeth.
86. muʿtamiran : Performing the lesser pilgrimage (ʿumrah).
87. al-Naqīʿ : A place near Medina, known for its water and pastures.
88. Ruqayyah or Umm Kulthum : The Prophet's daughters; the text is ambiguous which one was married to Utbah ibn Abi Lahab.
89. Mansham : A reference to a well-known battle or event; 'fragrance of Mansham' is a proverbial expression for a notorious affair.
90. fetter of iron : Literal translation of 'dhi halaq jald al-salasil muhkam', describing a strong iron chain or fetter.
91. marked host : Translation of 'musawwam', meaning horses or troops marked for distinction, often with brands or trappings.
92. نَعُلَّها : Literally 'to fill it'; metaphorically meaning to fill the Quraysh with something, likely humiliation or punishment.
93. ميسم : A branding iron used to mark animals; here metaphorically for a mark of humiliation.
94. أكناف نجد ونخلة : The sides or regions of Najd and Nakhla, areas in the Arabian Peninsula.
95. عاد وجرهم : Ancient tribes of 'Ad and Jurhum, often mentioned as examples of destroyed peoples due to their disobedience.
96. سر بال قار : A garment of pitch (tar), used as a punishment in Hell.
97. أعيار : Donkeys; used as an insult meaning stupid or stubborn.
98. العوارك : Menstruating women; used as an insult implying weakness or cowardice.
99. هبار : Hubbar ibn al-Aswad, one of the men who mistreated Zaynab.
100. المهتد : The guided one; likely referring to the Prophet Muhammad.
101. التكبير : Saying 'Allahu Akbar' (God is Greatest) to begin the prayer.
102. أدناهم : The lowest of them; meaning any Muslim, even of low status, can grant protection.
103. شنّة وإداوة : A waterskin (shanna) and a small waterskin (idawa) used for carrying water.
104. شظاظ : A peg or stick used to fasten loads on animals.
105. لم يحدث شيئا : Without renewing anything; meaning the marriage was reinstated without a new contract or dowry.
106. مباءة : A station or abode; here meaning a high status or position.
107. قعود : Sitting; metaphorically meaning inability to act or regret.
108. al-Hijr : The semicircular area adjacent to the Kaaba, also known as the Hijr Ismail.
109. Ahl al-Qalib : Literally 'people of the well'; refers to the Quraysh polytheists killed at Badr and thrown into a well.
110. Ansar : The 'Helpers'; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his emigration from Mecca.
111. Jahiliyya : The period of ignorance before the advent of Islam in Arabia.
112. Iblis : The personal name of Satan in Islamic tradition.
113. Suraqa : Suraqa ibn Malik ibn Ju‘shum, a notable Qurayshi who pursued the Prophet during the Hijra but was miraculously thwarted.
114. Qur'an 8:48 : The verse refers to Satan's deception of the polytheists before the Battle of Badr.
115. Qur'an 8:48 : Continuation of the verse describing Satan's retreat when he saw the angels.
116. Qur'an 8:48 : The concluding part of the verse.
117. Nakasa : Arabic verb meaning 'to turn back, retreat'.

Volume: The Second

Then He said: {If you seek a decision (tastaftiḥū), the decision (al-fatḥ) has come to you} — meaning the saying of Abu Jahl: "O Allah, the one who has severed family ties and brought us what is unknown, so destroy him this morning." And al-istiftāḥ (seeking a decision) means seeking justice in supplication. Allah, exalted be His praise, says: {And if you desist (tantahū)} — meaning the Quraysh — {it is better for you; but if you return, We shall return} — meaning with a similar calamity to that which We inflicted upon you on the day of Badr: {And your company (fī'atukum) will not avail you anything, even if they are numerous, and that Allah is with the believers} [Al-Anfal: 19] — meaning that your number and multitude among yourselves will not avail you anything, and I am with the believers, supporting them against those who oppose them. Then the Exalted said: {O you who have believed, obey Allah and His Messenger and do not turn away from him while you hear} — meaning do not oppose his command while you hear his words and claim that you are from him, {And do not be like those who said, "We hear," while they do not hear} — meaning like the hypocrites who show him obedience and conceal disobedience from him. {Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not reason} — meaning the hypocrites whom I have forbidden you to be like, dumb to good, deaf to truth, who do not reason: they do not know what punishment and consequence await them for that. {And if Allah had known any good in them, He would have made them hear} — meaning He would have carried out for them what they said with their tongues, but the hearts contradicted that in them. And if they had gone out with you, {they would have turned away while they were averse} — they would not have fulfilled for you anything of what they set out upon. {O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life} — meaning to the war by which Allah honored you after humiliation, strengthened you after weakness, and protected you from your enemy after their overpowering of you. {And remember when you were few and were oppressed in the land, fearing that people would snatch you away, and He gave you refuge and supported you with His victory and provided you with good things, that you might be grateful. O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know} — meaning do not show him from the truth what pleases him from you, then oppose him in secret to something else, for that is the destruction of your trusts and a betrayal of yourselves. {O you who have believed, if you fear Allah, He will grant you a criterion (furqān) and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty} — meaning a distinction between truth and falsehood, by which Allah manifests your truth and extinguishes the falsehood of those who oppose you. Then He reminded the Messenger of Allah, may Allah bless him and grant him peace, of His favor upon him, when the people plotted to kill him, or imprison him, or expel him. {And they plot, and Allah plots, and Allah is the best of plotters} — meaning I plotted against them with my firm stratagem until I delivered you from them. Concerning the heedlessness of the Quraysh and their seeking a decision against themselves: Then He mentioned the heedlessness of the Quraysh and their seeking a decision against themselves, when they said {[They say], "O Allah, if this is the truth from You"} — meaning what Muhammad brought — {then rain down upon us stones from the sky} as You rained them upon the people of Lot {or bring us a painful punishment} [Al-Anfal: 27] — meaning some of what You punished the nations before us with. And they used to say: Allah will not punish us while we seek His forgiveness, and He has never punished a nation while its prophet was among them until He removed him from them. That was from their saying while the Messenger of Allah, may Allah bless him and grant him peace, was in their midst. So the Exalted said to His Prophet, may Allah bless him and grant him peace, mentioning their ignorance, heedlessness, and their seeking a decision against themselves, when He recounted the evil of their deeds: {But Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness} [Al-Anfal: 33] — meaning because of their saying: "We seek forgiveness, and Muhammad is in our midst." Then He said {But why should Allah not punish them} even if you are among them, and even if they seek forgiveness as they claim, {while they obstruct [people] from al-Masjid al-Ḥarām} — meaning those who believe in Allah and His servant: that is, you and those who follow you. {And they were not its guardians. Its guardians are only the righteous} — those who honor its sanctity and establish prayer there: that is, you and those who believe in you. {But most of them do not know. And their prayer at the House} — which they claim repels [punishment] from them — {was not but whistling and clapping} [Al-Anfal: 34-35]. Ibn Hisham said: Al-mukā' (whistling) is whistling, and al-taṣdiya (clapping) is clapping. Antarah ibn 'Amr ibn Shaddād al-'Absī said: "And many a peer have I left prostrate, his wound whistling (tamkū) like the mouth of a snake" — meaning the sound of blood gushing from the wound, as if it were whistling. This verse is from one of his poems. And al-Ṭirimmāḥ ibn Ḥakīm al-Ṭā'ī said: "She has, whenever startled, a clapping (ṣadā) and a stillness, with the two peaks of the mountains of Shamām echoing" — meaning the mountain goats. He says: When frightened, she strikes the rock with her hand, then stands still — you hear the echo of her striking the rock with her hand — like clapping. Al-muḍdān (the two peaks) are the refuge, and the two sons of Shamām are two mountains. This verse is from one of his poems. Ibn Isḥāq said: That is what does not please Allah, mighty and majestic, nor does He love it, nor what He prescribed for them, nor what He commanded them. {So taste the punishment for what you used to deny} [Al-Anfal: 34-35] — meaning for what He inflicted upon them on the day of Badr of killing. Ibn Isḥāq said: Yaḥyā ibn 'Abbād ibn 'Abdillāh ibn al-Zubayr narrated to me from his father 'Abbād, from 'Ā'ishah, who said: There was only a short time between the revelation of {O you who are wrapped in garments} [Al-Muzzammil: 1] and Allah's saying in it: {And leave Me with the deniers, those of ease, and give them a little respite. Indeed, with Us are shackles and a blazing fire, and food that chokes, and a painful punishment} until Allah afflicted the Quraysh with the calamity on the day of Badr. Ibn Hisham said: Al-ankāl (shackles) are fetters; its singular is nikl. Ru'bah ibn al-'Ajjāj said: "My shackle (niklī) suffices you against the transgression of every shackle (nikl)" — this verse is from one of his poems. Concerning the helpers of Abū Sufyān: Ibn Isḥāq said: Then Allah, mighty and majestic, said: {Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah. They will spend it; then it will be for them a regret; then they will be overcome. And those who disbelieve will be gathered unto Hell} — meaning the men who went to Abū Sufyān and to those of the Quraysh who had wealth in that trade, and asked them to support them with it for war against the Messenger of Allah, may Allah bless him and grant him peace, and they did so. Then He said {Say to those who have disbelieved, if they desist, what has passed will be forgiven them; but if they return} to war against you {then the precedent (sunnah) of the former peoples has passed} — meaning those who were killed among them on the day of Badr. Concerning what was revealed of the command to fight the disbelievers: Then the Exalted said: {And fight them until there is no fitnah (persecution) and the religion, all of it, is for Allah} — meaning until no believer is persecuted for his religion, and tawḥīd (monotheism) is purely for Allah, with no partner for Him, and what is besides Him of rivals is cast off. {But if they desist, then indeed Allah is Seeing of what they do. And if they turn away} from your command to what they are upon of disbelief {then know that Allah is your protector (mawlākum)} — who honored you and gave you victory over them on the day of Badr despite their great number and your small number. {Excellent is the protector, and excellent is the helper} [Al-Anfal: 39-40].

Then He informed them of the divisions of the spoils ¹ and His ruling concerning them, when He made them lawful for them, saying: {And know that whatever you take as spoils of war, then indeed, for Allah is one fifth of it and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you have believed in Allah and in that which We sent down upon Our Servant on the Day of Discrimination ², the day when the two armies met. And Allah is over all things competent.} [Al-Anfal 8:41] That is, the day on which I distinguished between truth and falsehood by My power, the day when the two armies met from among you and them {when you were on the nearer bank} of the valley {and they were on the farther bank} of the valley towards Mecca {and the caravan was below you}: that is, the caravan of Abu Sufyan which you had set out to seize, and they had set out to prevent it, without any appointment between you and them {And if you had made an appointment, you would have differed over the appointment} that is, if that had been by appointment between you and them, then the news of their large number and your small number would have reached you, and you would not have met them {But [it was] so that Allah might accomplish a matter already destined} that is, to accomplish what He willed by His power of exalting Islam and its people and humiliating disbelief and its people, without any trial from you. So He did what He willed of that by His grace. Then He said: {So that those who perished might perish after clear evidence, and those who lived might live after clear evidence. And indeed, Allah is Hearing and Knowing.} [Al-Anfal 8:42] That is, so that those who disbelieved might disbelieve after the proof, having seen the sign and the lesson, and those who believed might believe likewise. Then He mentioned His grace towards him and His stratagem against him. Then He said: {[Remember] when Allah showed them to you in your sleep as few; and if He had shown them to you as many, you would have lost courage and would have disputed about the matter. But Allah saved [you]. Indeed, He is Knowing of that within the breasts.} [Al-Anfal 8:43] So what He showed you of that was a blessing from His blessings upon them, by which He emboldened them against their enemy and warded off from them what He feared for them due to their weakness, for He knew what was in them. Ibn Hisham said: "Tukhuwwifa" is a variant of a word mentioned by Ibn Ishaq which I did not mention. {And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] few in their eyes, so that Allah might accomplish a matter already destined.} [Al-Anfal 8:44] That is, to bring them together for war for the punishment of those whom He intended to punish, and to bestow favor upon those whom He intended to complete His favor upon from among the people of His allegiance. Then He admonished them, taught them, and informed them of what they should follow in their war. So He, exalted, said: {O you who have believed, when you meet a company} fighting in the cause of Allah, mighty and majestic {then stand firm and remember Allah much} to whom you have devoted yourselves, and [remember] the fulfillment of the pledge you gave Him {that you may succeed. And obey Allah and His Messenger, and do not dispute and [thus] lose courage} that is, do not differ, lest your affair become divided {and [then] your strength would depart} that is, your sharpness would go {and be patient. Indeed, Allah is with the patient.} [Al-Anfal 8:45-46] That is, I am with you if you do that. {And do not be like those who came forth from their homes insolently and to be seen by people} that is, do not be like Abu Jahl and his companions, who said: "We will not return until we come to Badr, slaughter the camels there, drink wine, and the singing girls play for us, and the Arabs hear." That is, let not your affair be for show, nor for reputation, nor seeking what people have. Purify your intention and expectation of reward for Allah in supporting your religion and aiding your Prophet. Do not work except for that, and do not seek anything else. Then He, exalted, said: {And [remember] when Satan made their deeds pleasing to them and said, "No one can overcome you today from among the people, and indeed, I am your protector."} Ibn Hisham said: The interpretation of this verse has already passed. Ibn Ishaq said: Then Allah, exalted, mentioned the people of disbelief and what they encounter at their death, described them with their description, and informed His Prophet, may Allah bless him and grant him peace, about them, until He reached His saying: {So if you gain dominance over them in war, then disperse by [means of] them those behind them that they may be reminded.} [Al-Anfal 8:57] That is, make an example of them for those behind them, so that they might understand. {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy} until His saying: {And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.} [Al-Anfal 8:59] That is, its reward with Allah in the Hereafter will not be lost for you, and its replacement will be hastened for you in this world. Then He, exalted, said: {And if they incline to peace, then incline to it} that is, if they call you to peace on the basis of Islam, then make peace with them on that {and rely upon Allah. Indeed, He is the Hearing, the Knowing.} Ibn Hisham said: "Janahu li al-salm" means they inclined to you for peace. "Al-Junuh" is inclination. Labid ibn Rabi'ah said: "Junuhu al-haliki 'ala yadayhi / mukibban yajtali nuqaba al-nisali" (The inclination of the perishing one on his hands / bent over, examining the dents of the arrowheads). This verse is in a poem of his. "Al-Salm" also means peace. In the Book of Allah, mighty and majestic: {So do not weaken and call for peace while you are superior} [Muhammad 47:35], and it is recited as "ila al-silm," which is the same meaning. Zuhayr ibn Abi Sulma said: "Wa qad qultuma in nudrik al-salm wasi'an / bi malin wa ma'rufin min al-qawli naslam" (And you two have said, if we attain ample peace / with wealth and kindness of speech, we will be safe). This verse is in a poem of his. Ibn Hisham said: It has reached me from al-Hasan ibn Abi al-Hasan al-Basri that he used to say: {And if they incline to peace} means to Islam. And in the Book of Allah, exalted: {O you who have believed, enter into peace completely} [Al-Baqarah 2:208], and it is recited as "fi al-silm," which is Islam. Umayyah ibn Abi al-Salt said: "Fama anabu li salmin hina tunadhiruhum / rusulu al-ilahi wa ma kanu lahu 'udada" (So they did not respond to peace when the messengers of God warned them / nor were they helpers to Him). This verse is in a poem of his. The Arabs call a bucket made elongated: "al-salm." Tarafah ibn al-'Abd, one of the Banu Qays ibn Tha'labah, describing his she-camel, said: "Laha mirfaqani aftalani ka'annama / tamurru bi salmay dalijin mutashaddidi" (She has two elbows, twisted, as if / they pass by two buckets of a strong water-drawer). This verse is in a poem of his. {But if they intend to deceive you, then indeed, Allah is sufficient for you.} He is behind that. {It is He who supported you with His victory} after weakness {and with the believers. And brought together their hearts} upon the guidance with which Allah sent you to them. {If you had spent all that is in the earth, you could not have brought together their hearts, but Allah brought them together. Indeed, He is Exalted in Might and Wise.} [Al-Anfal 8:62-63] Then He, exalted, said: {O Prophet, sufficient for you is Allah and [for] those who follow you of the believers. O Prophet, urge the believers to fight. If there are among you twenty steadfast, they will overcome two hundred. And if there are among you one hundred [steadfast], they will overcome a thousand of those who have disbelieved because they are a people who do not understand.} [Al-Anfal 8:64-65] That is, they do not fight with intention, nor for truth, nor with knowledge of good or evil. Ibn Ishaq said: 'Abdullah ibn Abi Najih narrated to me from 'Ata' ibn Abi Rabah, from 'Abdullah ibn 'Abbas, who said: When this verse was revealed, it became difficult for the Muslims, and they considered it grave that twenty should fight two hundred, and one hundred a thousand. So Allah lightened [the burden] for them, and the other verse abrogated it: {Now Allah has lightened [the burden] for you, and He knows that among you is weakness. So if there are among you one hundred steadfast, they will overcome two hundred. And if there are among you one thousand, they will overcome two thousand by permission of Allah. And Allah is with the patient.} [Al-Anfal 8:66] He said: So they were [required to fight] half of their enemy; they were not to flee from them, but if they were less than that, fighting them was not obligatory, and it was permissible for them to withdraw from them. Ibn Ishaq said: Then Allah, exalted, reproached him concerning the captives and the taking of spoils, and no prophet before him had consumed spoils from his enemy.

Ibn Ishaq said: Muhammad Abu Ja'far ibn Ali ibn al-Husayn narrated to me, saying: The Messenger of Allah, may Allah bless him and grant him peace, said: "I have been given victory through awe ³, the earth has been made a place of prayer and a means of purification for me, I have been given the comprehensive words ⁴, spoils of war have been made lawful for me while they were not lawful for any prophet before me, and I have been given intercession ⁵—five things that no prophet before me was given." Ibn Ishaq said: He said: {It is not for a prophet} meaning before you {to have captives} from his enemy {until he has thoroughly subdued [the land]} meaning he has thoroughly subdued his enemy until he has driven them out of the land {You desire the goods of this world} meaning the possessions, the ransom by taking men {while Allah desires the Hereafter} meaning their killing for the establishment of the religion which He wants to manifest, and through which the Hereafter is attained {Had it not been for a decree from Allah that preceded, a great punishment would have touched you for what you took} meaning from the captives and spoils {a great punishment} [Al-Anfal 8:67-68]: meaning, had it not been that it preceded from Me that I do not punish except after prohibition, and He had not prohibited them, I would have punished you for what you did. Then He made it lawful for him and for them as a mercy from Him and a favor from the Most Gracious, the Most Merciful: {So consume what you have taken of spoils, lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful} [Al-Anfal 8:69]. Then He said: {O Prophet, say to those captives in your hands, "If Allah knows any good in your hearts, He will give you something better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful"} [Al-Anfal 8:70]. And He urged the Muslims to maintain ties, and made the Emigrants and the Helpers the people of religious allegiance to the exclusion of others, and made the disbelievers allies of one another. Then He said: {If you do not do so, there will be fitnah ⁶ in the land and great corruption} [Al-Anfal 8:73], meaning if the believer does not ally with the believer to the exclusion of the disbeliever, even if he is a relative: {there will be fitnah in the land} meaning confusion between truth and falsehood, and the appearance of corruption in the land through the believer allying with the disbeliever instead of the believer. Then He returned inheritances to relatives among those who had embraced Islam after the alliance of the Emigrants and Helpers, to the exclusion of others, to the blood relations between them. He said: {And those who believed after [the initial emigration] and emigrated and strove with you—they are of you. But those of blood relationship are more entitled to inheritance in the decree of Allah} meaning inheritance {Indeed, Allah is Knowing of all things} [Al-Anfal 8:75]. Those who attended Badr from among the Muslims: Ibn Ishaq said: This is the list of those who witnessed Badr from among the Muslims, then from Quraysh, then from Banu Hashim ibn Abd Manaf and Banu al-Muttalib ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr ibn Malik ibn al-Nadr ibn Kinana. Muhammad, the Messenger of Allah, may Allah bless him and grant him peace, the master of the messengers, son of Abdullah ibn Abd al-Muttalib ibn Hashim; and Hamza ibn Abd al-Muttalib ibn Hashim, the Lion of Allah and the Lion of His Messenger, the uncle of the Messenger of Allah, may Allah bless him and grant him peace; and Ali ibn Abi Talib ibn Abd al-Muttalib ibn Hashim; and Zayd ibn Haritha ibn Sharahbil ibn Ka'b ibn Abd al-Uzza ibn Imru' al-Qays al-Kalbi—Allah and His Messenger, may Allah bless him and grant him peace, bestowed favor upon him. Ibn Hisham said: Zayd ibn Haritha ibn Sharahil ibn Ka'b ibn Abd al-Uzza ibn Imru' al-Qays ibn Amir ibn al-Nu'man ibn Amir ibn Abd Wudd ibn Awf ibn Kinana ibn Bakr ibn Awf ibn Udhra ibn Zayd Allah ibn Rufayda ibn Thawr ibn Ka'b ibn Wabra. Ibn Ishaq said: And Anasa, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace; and Abu Kabsha, the freed slave of the Messenger of Allah, may Allah bless him and grant him peace. Ibn Hisham said: Anasa was an Abyssinian, and Abu Kabsha was a Persian. Ibn Ishaq said: And Abu Marthad Kannaz ibn Husayn ibn Yarbu' ibn Amr ibn Yarbu' ibn Kharasha ibn Sa'd ibn Tarif ibn Jallan ibn Ghanm ibn Ghani ibn Ya'sur ibn Sa'd ibn Qays ibn Aylan. Ibn Hisham said: Kannaz ibn Husayn. Ibn Ishaq said: And his son, Marthad ibn Abi Marthad, allies of Hamza ibn Abd al-Muttalib and Ubayda ibn al-Harith ibn al-Muttalib. And his two brothers: al-Tufayl ibn al-Harith and al-Husayn ibn al-Harith; and Mistah, whose name is Awf ibn Uthatha ibn Abbad ibn al-Muttalib. Twelve men. And from Banu Abd Shams ibn Abd Manaf: Uthman ibn Affan ibn Abi al-As ibn Umayya ibn Abd Shams; he stayed behind with his wife Ruqayya, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, so the Messenger of Allah, may Allah bless him and grant him peace, allotted him a share. He said: "And my reward, O Messenger of Allah?" He said: "And your reward." And Abu Hudhayfa ibn Rabi'a ibn Abd Shams; and Salim, the freed slave of Abu Hudhayfa. Ibn Hisham said: The name of Abu Hudhayfa is Mihsham. Ibn Hisham said: Salim was a sa'iba ⁷ of Thubayta bint Yaghar ibn Zayd ibn Ubayd ibn Zayd ibn Malik ibn Awf ibn Amr ibn Awf ibn Malik ibn al-Aws; she set him free as a sa'iba, so he attached himself to Abu Hudhayfa, who adopted him. It is said that Thubayta bint Yaghar was under Abu Hudhayfa ibn Utba, so she freed Salim as a sa'iba, and he was called Salim, the freed slave of Abu Hudhayfa. Ibn Ishaq said: They claimed that Subayh, the freed slave of Abu al-As ibn Umayya ibn Abd Shams, prepared to go out with the Messenger of Allah, may Allah bless him and grant him peace, then fell ill, so he loaded his camel with Abu Salama ibn Abd al-Asad ibn Hilal ibn Abdullah ibn Umar ibn Makhzum. Then Subayh later witnessed all the campaigns with the Messenger of Allah, may Allah bless him and grant him peace. And those who witnessed Badr from the allies of Banu Abd Shams, then from Banu Asad ibn Khuzayma: Abdullah ibn Jahsh ibn Ri'ab ibn Ya'mar ibn Sabra ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad; and Ukkasha ibn Mihsan ibn Hurthan ibn Qays ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad; and Shuja' ibn Wahb ibn Rabi'a ibn Asad ibn Subayb ibn Malik ibn Kabir ibn Ghanm ibn Dudan ibn Asad; and his brother Uqba ibn Wahb; and Yazid ibn Ruqaysh ibn Ri'ab ibn Ya'mar ibn Sabra ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad; and Abu Sinan ibn Mihsan ibn Hurthan ibn Qays, the brother of Ukkasha ibn Mihsan; and his son Sinan ibn Abi Sinan; and Muhriz ibn Nadla ibn Abdullah ibn Murra ibn Kabir ibn Ghanm ibn Dudan ibn Asad; and Rabi'a ibn Aktham ibn Sakhbara ibn Amr ibn Lakiz ibn Amir ibn Ghanm ibn Dudan ibn Asad. And from the allies of Banu Kabir ibn Ghanm ibn Dudan ibn Asad: Thaqf ibn Amr; and his two brothers: Malik ibn Amr and Mudlij ibn Amr. Ibn Hisham said: Midlaj ibn Amr. Ibn Ishaq said: They are from Banu Jahsh, the clan of Banu Sulaym. And Abu Makhshi, an ally of theirs. Sixteen men. Ibn Hisham said: Abu Makhshi was a Tayyi, and his name is Suwayd ibn Makhshi. Ibn Ishaq said: And from Banu Nawfal ibn Abd Manaf: Utba ibn Ghazwan ibn Jabir ibn Wahb ibn Nasib ibn Malik ibn al-Harith ibn Mazin ibn Mansur ibn Ikrima ibn Khasafa ibn Qays ibn Aylan; and Khabbab, the freed slave of Utba ibn Ghazwan. Two men. And from Banu Asad ibn Abd al-Uzza ibn Qusayy: al-Zubayr ibn al-Awwam ibn Khuwaylid ibn Asad; and Hatib ibn Abi Balta'a; and Sa'd, the freed slave of Hatib. Three persons. Ibn Hisham said: Hatib ibn Abi Balta'a—the name of Abu Balta'a is Amr—was a Lakhmite; and Sa'd, the freed slave of Hatib, was a Kalbite. Ibn Ishaq said: And from Banu Abd al-Dar ibn Qusayy: Mus'ab ibn Umayr ibn Hashim ibn Abd Manaf ibn Abd al-Dar ibn Qusayy; and Suwaybit ibn Sa'd ibn Huraymila ibn Malik ibn Umayla ibn al-Sabaq ibn Abd al-Dar ibn Qusayy. Two men. And from Banu Zuhra ibn Kilab: Abd al-Rahman ibn Awf ibn Abd Awf ibn Abd ibn al-Harith ibn Zuhra; and Sa'd ibn Abi Waqqas—Abu Waqqas is Malik ibn Uhayb ibn Abd Manaf ibn Zuhra—and his brother Umayr ibn Abi Waqqas.

Among their allies ⁸: al-Miqdād b. 'Amr b. Tha'laba b. Mālik b. Rabī'a b. Thumāma b. Maṭrūd b. 'Amr b. Sa'd b. Zuhayr b. Thawr b. Tha'laba b. Mālik b. al-Sharīd b. Hazl b. Qā'ish b. Duraym b. al-Qayn b. Ahwad b. Bahrā' b. 'Amr b. al-Ḥāff b. Quḍā'a — Ibn Hishām said: It is also said: Hazl b. Fās b. Dhar — and Duhayr b. Thawr. Ibn Isḥāq said: And 'Abd Allāh b. Mas'ūd b. al-Ḥārith b. Shamkh b. Makhzūm b. Ṣāhila b. Kāhil b. al-Ḥārith b. Tamīm b. Sa'd b. Hudhayl; and Mas'ūd b. Rabī'a b. 'Amr b. Sa'd b. 'Abd al-'Uzzā b. Ḥamāla b. Ghālib b. Muḥallim b. 'Ā'idha b. Subay' b. al-Hawn b. Khuzayma, from al-Qāra ⁹. Ibn Hishām said: al-Qāra is a nickname for them. It is said: "He who shoots at al-Qāra has been fair to them" And they were archers. Ibn Isḥāq said: And Dhū al-Shimālayn ¹⁰ b. 'Abd 'Amr b. Naḍla b. Ghubshān b. Sulaym b. Milkān b. Afṣā b. Ḥāritha b. 'Amr b. 'Āmir, from Khuzā'a. Ibn Hishām said: He was called Dhū al-Shimālayn because he was left-handed; his name was 'Umayr. Ibn Isḥāq said: And Khabbāb b. al-Aratt, eight men. Ibn Hishām said: Khabbāb b. al-Aratt, from Banī Tamīm; he has descendants, and they are in Kūfa; it is also said: Khabbāb from Khuzā'a. Ibn Isḥāq said: And from Banī Makhzūm b. Yaqaẓa b. Murra: Abū Salama 'Atīq b. 'Uthmān b. 'Āmir b. 'Amr b. Ka'b b. Sa'd b. Taym. Ibn Hishām said: Abū Bakr's name is 'Abd Allāh, and 'Atīq is a nickname, due to his handsome face and his freedom ¹¹. Ibn Isḥāq said: And Bilāl, the client ¹² of Abū Bakr; Bilāl was a born slave ¹³ among the born slaves of Banī Jumaḥ; Abū Bakr bought him from Umayya b. Khalaf; he is Bilāl b. Rabāḥ, with no descendants; and 'Āmir b. Fuhayra. Ibn Hishām said: 'Āmir b. Fuhayra, a born slave among the born slaves of al-Asad, black; Abū Bakr bought him from them. Ibn Isḥāq said: And Ṣuhayb b. Sinān, from al-Namir b. Qāsiṭ. Ibn Hishām said: al-Namir b. Qāsiṭ b. Hinb b. Afṣā b. Jadīla b. Asad b. Rabī'a b. Nizār; it is also said: Afṣā b. Du'mī b. Jadīla b. Asad b. Rabī'a b. Nizār; and it is said: Ṣuhayb was a client of 'Abd Allāh b. Jud'ān b. 'Amr b. Ka'b b. Sa'd b. Taym; and it is said: he was a Byzantine ¹⁴. Some who mention that he was from al-Namir b. Qāsiṭ said: He was only a captive among the Byzantines and was bought from them. And it came in the ḥadīth from the Prophet ﷺ: "Ṣuhayb is the forerunner of the Byzantines." Ibn Isḥāq said: And Ṭalḥa b. 'Ubayd Allāh b. 'Uthmān b. 'Amr b. Ka'b b. Sa'd b. Taym; he was in Syria, and arrived after the Messenger of Allāh ﷺ had returned from Badr, and he spoke to him. He [the Prophet] assigned him his share ¹⁵ and he said: "And my reward, O Messenger of Allāh?" He said: "And your reward." Five men. Ibn Isḥāq said: And from Banī Makhzūm b. Yaqaẓa b. Murra: Abū Salama b. 'Abd al-Asad. Abū Salama's name is 'Abd Allāh b. 'Abd al-Asad b. Hilāl b. 'Umar b. Makhzūm; and Shammās b. 'Uthmān b. al-Sharīd b. Suwayd b. Harmī b. 'Āmir b. Makhzūm. Ibn Hishām said: Shammās's name is 'Uthmān; he was only called Shammās because a deacon ¹⁶ from the deacons came to Mecca in the Jāhiliyya, and he was handsome, and the people marveled at his beauty. So 'Utba b. Rabī'a, who was Shammās's maternal uncle, said: I will bring you a Shammās more handsome than him. So he brought his sister's son 'Uthmān, and he was called Shammās, according to what Ibn Shihāb al-Zuhrī and others mentioned. Ibn Isḥāq said: And al-Arqam b. Abī al-Arqam; Abū al-Arqam's name is 'Abd Manāf b. Asad; and Asad was nicknamed Abū Jundab b. 'Abd Allāh b. 'Umar b. Makhzūm; and 'Ammār b. Yāsir. Ibn Hishām said: 'Ammār b. Yāsir, from 'Ans, from Madhḥij. Ibn Isḥāq said: And Mu'attib b. 'Awf b. 'Āmir b. al-Faḍl b. 'Afīf b. Kulayb b. Ḥubshiyya b. Salūl b. Ka'b b. 'Amr, an ally of theirs from Khuzā'a; he is the one called 'Ayhāma. Five men. And from Banī 'Adī b. Ka'b: 'Umar b. al-Khaṭṭāb b. Nufayl b. 'Abd al-'Uzzā b. Rabāḥ b. 'Abd Allāh b. Qurṭ b. Razāḥ b. 'Adī; and his brother Zayd b. al-Khaṭṭāb; and Mihja', the client of 'Umar b. al-Khaṭṭāb, from the people of Yemen; he was the first killed among the Muslims between the two ranks ¹⁷ on the day of Badr, struck by an arrow. Ibn Hishām said: Mihja', from 'Akk b. 'Adnān. Ibn Isḥāq said: And 'Amr b. Surāqa b. al-Mu'tamir b. Anas b. Adhāta b. 'Abd Allāh b. Qurṭ b. Riyāḥ b. Razāḥ b. 'Adī b. Ka'b; and his brother 'Abd Allāh b. Surāqa; and Wāqid b. 'Abd Allāh b. 'Abd Manāf b. 'Umar b. Tha'laba b. Yarbū' b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm, an ally of theirs; and Khawlī b. Abī Khawlā; and Mālik b. Abī Khawlā, two allies of theirs. Ibn Hishām said: Abū Khawlā, from Banī 'Ijl b. Lujaym b. Ṣa'b b. 'Alī b. Bakr b. Wā'il. Ibn Isḥāq said: And 'Āmir b. Rabī'a, an ally of the family of al-Khaṭṭāb, from 'Inz b. Wā'il. Ibn Hishām said: 'Inz b. Wā'il b. Qāsiṭ b. Hunb b. Afṣā b. Jadīla b. Asad b. Rabī'a b. Nizār; it is also said: Afṣā b. Du'mī b. Jadīla. Ibn Isḥāq said: And 'Āmir b. al-Bukayr b. 'Abd Yālīl b. Nāshib b. Ghīra, from Banī Sa'd b. Layth; and 'Āqil b. al-Bukayr; and Khālid b. al-Bukayr; and Iyās b. al-Bukayr, allies of Banī 'Adī b. Ka'b; and Sa'īd b. Zayd b. 'Amr b. Nufayl b. 'Abd al-'Uzzā b. 'Abd Allāh b. Qirṭ b. Riyāḥ b. 'Adī b. Ka'b; he arrived from Syria after the Messenger of Allāh ﷺ had come from Badr, and he spoke to him, and the Messenger of Allāh ﷺ assigned him his share. He said: "And my reward, O Messenger of Allāh?" He said: "And your reward." Fourteen men. And from Banī Jumaḥ b. 'Amr b. Huṣayṣ b. Ka'b: 'Uthmān b. Maẓ'ūn b. Ḥabīb b. Wahb b. Ḥudhāfa b. Jumaḥ; and his son al-Sā'ib b. 'Uthmān; and his two brothers Qudāma b. Maẓ'ūn and 'Abd Allāh b. Maẓ'ūn; and Ma'mar b. Ḥabīb b. Wahb b. Ḥudhāfa b. Jumaḥ; five men. And from Banī Sahm b. 'Amr b. Huṣayṣ b. Ka'b b. Khunays b. Ḥudhāfa b. Qays b. 'Adī b. Sa'd b. Sahm: one man. Ibn Isḥāq said: From Banī 'Āmir b. Lu'ayy, then from Banī Mālik b. Ḥisl b. 'Āmir: Abū Sabra b. Abī Ruhm b. 'Abd al-'Uzzā b. Abī Qays b. 'Abd Wudd b. Naṣr b. Mālik b. Ḥisl; and 'Abd Allāh b. Makhrama b. 'Abd al-'Uzzā b. Qays b. 'Abd Wudd b. Naṣr b. Mālik; and 'Abd Allāh b. Suhayl b. 'Amr b. 'Abd Shams b. 'Abd Wudd b. Naṣr b. Mālik b. Ḥisl — he had gone out with his father Suhayl b. 'Amr, and when the people camped at Badr, he fled to the Messenger of Allāh ﷺ and witnessed it with him — and 'Umayr b. 'Awf, the client of Suhayl b. 'Amr; and Sa'd b. Khawla, an ally of theirs. Five men. Ibn Hishām said: Sa'd b. Khawla from Yemen. Ibn Isḥāq said: And from Banī al-Ḥārith b. Fihr: Abū 'Ubayda b. al-Jarrāḥ, who is 'Āmir b. 'Abd Allāh b. al-Jarrāḥ b. Hilāl b. Uhayb b. Ḍabba b. al-Ḥārith; and 'Amr b. al-Ḥārith b. Zuhayr b. Abī Shaddād b. Rabī'a b. Hilāl b. Uhayb b. Ḍabba b. al-Ḥārith; and Suhayl b. Wahb b. Rabī'a b. Hilāl b. Abī Uhayb b. Ḍabba b. al-Ḥārith; and his brother Ṣafwān b. Wahb, and they are the two sons of Bayḍā'; and 'Amr b. Abī Sarḥ b. Rabī'a b. Hilāl b. Uhayb b. Ḍabba b. al-Ḥārith. Five men. Thus the total of those who witnessed Badr from the Emigrants ¹⁸, and those for whom the Messenger of Allāh ﷺ assigned his share and reward, is eighty-three men. Ibn Hishām said: Many scholars, other than Ibn Isḥāq, mention among the Emigrants at Badr, from Banī 'Āmir b. Lu'ayy: Wahb b. Sa'd b. Abī Sarḥ, and Ḥāṭib b. 'Amr. And from Banī al-Ḥārith b. Fihr: 'Iyāḍ b. Zuhayr. Ibn Isḥāq said: And witnessed Badr with the Messenger of Allāh ﷺ from the Muslims, then from

The Ansar ¹⁹, then from al-Aws ibn Haritha ibn Tha'laba ibn 'Amr ibn 'Amir, then from Banu 'Abd al-Ashhal ibn Jusham ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Sa'd ibn Mu'adh ibn al-Nu'man ibn Imri' al-Qays ibn Zayd ibn 'Abd al-Ashhal, and 'Amr ibn Mu'adh ibn al-Nu'man, and al-Harith ibn Aws ibn Mu'adh ibn al-Nu'man, and al-Harith ibn Anas ibn Rafi' ibn Imri' al-Qays. And from Banu 'Ubayd ibn Ka'b ibn 'Abd al-Ashhal: Sa'd ibn Zayd ibn Malik ibn 'Ubayd. And from Banu Za'ura' ibn 'Abd al-Ashhal—Ibn Hisham said: it is also said Zu'ura'—Salama ibn Salama ibn Waqsh ibn Zughba, and 'Abbad ibn Bishr ibn Waqsh ibn Zughba ibn Za'ura', and Salama ibn Thabit ibn Waqsh, and Rafi' ibn Yazid ibn Kurz ibn Sakan ibn Za'ura', and al-Harith ibn Khazma ibn 'Adi ibn Ubayy ibn Ghanm ibn Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj, an ally ²⁰ of theirs from Banu 'Awf ibn al-Khazraj, and Muhammad ibn Maslama ibn Khalid ibn 'Adi ibn Majda'a ibn Haritha ibn al-Harith, an ally of theirs from Banu Haritha ibn al-Harith, and Salama ibn Aslam ibn Harish ibn 'Adi ibn Majda'a ibn Haritha ibn al-Harith, an ally of theirs from Banu Haritha ibn al-Harith. Ibn Hisham said: Aslam: ibn Hurays ibn 'Adi. Ibn Ishaq said: and Abu al-Haytham ibn al-Tayyihan, and 'Ubayd ibn al-Tayyihan. Ibn Hisham said: and it is said 'Atik ibn al-Tayyihan. Ibn Ishaq said: and 'Abd Allah ibn Sahl. Fifteen men. Ibn Hisham said: 'Abd Allah ibn Sahl: brother of Banu Za'ura', and it is said Ghassan. Ibn Ishaq said: and from Banu Zafar, then from Banu Sawad ibn Ka'b, and Ka'b: he is Zafar. Ibn Hisham said: Zafar: ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Qatada ibn al-Nu'man ibn Zayd ibn 'Amir ibn Sawad, and 'Ubayd ibn Aws ibn Malik ibn Sawad. Two men. Ibn Hisham said: 'Ubayd ibn Aws who is called Muqarrin ²¹; because he tied four captives on the day of Badr. And he is the one who captured 'Aqil ibn Abi Talib that day. Ibn Ishaq said: and from Banu 'Abd ibn Rizah ibn Ka'b: Nasr ibn al-Harith ibn 'Abd, and Mu'attib ibn 'Abd. And from their allies, from Bali: 'Abd Allah ibn Tariq. Three persons. And from Banu Haritha ibn al-Harith ibn al-Khazraj ibn 'Amr ibn Malik ibn al-Aws: Mas'ud ibn Sa'd ibn 'Amir ibn 'Adi ibn Jusham ibn Majda'a ibn Haritha. Ibn Hisham said: and it is said Mas'ud ibn 'Abd Sa'd. Ibn Ishaq said: and Abu 'Abs ibn Jabr ibn 'Amr ibn Zayd ibn Jusham ibn Majda'a ibn Haritha. And from their allies, then from Bali: Abu Burda ibn Niyar, and his name is Hani' ibn Niyar ibn 'Amr ibn 'Ubayd ibn Kilab ibn Duhman ibn Ghanm ibn Dhubyan ibn Humaym ibn Kahil ibn Dhuhl ibn Hani ibn Bali ibn 'Amr ibn al-Haff ibn Quda'a. Three persons. Ibn Ishaq said: and from Banu 'Amr ibn 'Awf ibn Malik ibn al-Aws, then from Banu Dubay'a ibn Zayd ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: 'Asim ibn Thabit ibn Qays. And Qays is Abu al-Aqlah ibn 'Isma ibn Malik ibn Umma ibn Dubay'a, and Mu'attib ibn Qushayr ibn Mulayl ibn Zayd ibn al-'Attaf ibn Dubay'a, and Abu Mulayl ibn al-Az'ar ibn Zayd ibn al-'Attaf ibn Dubay'a, and 'Amr ibn Ma'bad ibn al-Az'ar ibn Zayd ibn al-'Attaf ibn Dubay'a. Ibn Hisham said: 'Umayr ibn Ma'bad. Ibn Ishaq said: and Sahl ibn Hunayf ibn Wahib ibn al-'Ukaym ibn Tha'laba ibn Majda'a ibn al-Harith ibn 'Amr, and 'Amr who is called Bahzaj ibn Hanas ibn 'Awf ibn 'Amr ibn 'Awf. Five persons. And from Banu Umayya ibn Zayd ibn Malik: Mubashshir ibn 'Abd al-Mundhir ibn Zanbar ibn Zayd ibn Umayya, and Rifa'a ibn 'Abd al-Mundhir ibn Zanbar, and Sa'd ibn 'Ubayd ibn al-Nu'man ibn Qays ibn 'Amr ibn Zayd ibn Umayya. And 'Uwaym ibn Sa'ida, and Rafi' ibn 'Unjuda—and 'Unjuda is his mother, according to Ibn Hisham—and 'Ubayd ibn Abi 'Ubayd, and Tha'laba ibn Hatib. And they claimed that Abu Lubaba ibn 'Abd al-Mundhir and al-Harith ibn Hatib went out with the Messenger of God, may God bless him and grant him peace, and he sent them back, and appointed Abu Lubaba over Medina, and allotted them shares ²² with the companions of Badr. Nine persons. Ibn Hisham said: He sent them back from al-Rawha'. Ibn Hisham said: and Hatib ibn 'Amr ibn 'Ubayd ibn Umayya, and the name of Abu Lubaba is Bashir. Ibn Ishaq said: and from Banu 'Ubayd ibn Zayd ibn Malik: Unays ibn Qatada ibn Rabi'a ibn Khalid ibn al-Harith ibn 'Ubayd. And from their allies from Bali: Ma'n ibn 'Adi ibn al-Jadd ibn al-'Ajlan ibn Dubay'a, Thabit ibn Aqram ibn Tha'laba ibn 'Adi ibn al-'Ajlan, and 'Abd Allah ibn Salama ibn Malik ibn al-Harith ibn 'Adi ibn al-'Ajlan, and Zayd ibn Aslam ibn Tha'laba ibn 'Adi ibn al-'Ajlan, and Rab'i ibn Rafi' ibn Zayd ibn Haritha ibn al-Jadd ibn al-'Ajlan. And 'Asim ibn 'Adi ibn al-Jadd ibn al-'Ajlan went out, and the Messenger of God, may God bless him and grant him peace, sent him back, and allotted him his share with the companions of Badr. Seven persons. And from Banu Tha'laba ibn 'Amr ibn 'Awf: 'Abd Allah ibn Jubayr ibn al-Nu'man ibn Umayya ibn al-Burk—and al-Burk's name is Imri' al-Qays ibn Tha'laba—and 'Asim ibn Qays. Ibn Hisham said: 'Asim ibn Qays: ibn Thabit ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba. Ibn Ishaq said: and Abu Dayyah ibn Thabit ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba, and Abu Hannah. Ibn Hisham said: and he is the brother of Abu Dayyah, and it is said Abu Habbah. And Imri' al-Qays is called al-Burk ibn Tha'laba. Ibn Ishaq said: and Salim ibn 'Umayr ibn Thabit ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba. Ibn Hisham said: and it is said Thabit: ibn 'Amr ibn Tha'laba. Ibn Ishaq said: and al-Harith ibn al-Nu'man ibn Umayya ibn Imri' al-Qays ibn Tha'laba, and Khawwat ibn Jubayr ibn al-Nu'man, the Messenger of God, may God bless him and grant him peace, allotted him a share with the companions of Badr. Seven persons. And from Banu Jahjabi ibn Kulafa ibn 'Awf ibn 'Amr ibn 'Awf: Mundhir ibn Muhammad ibn 'Uqba ibn Uhayha ibn al-Jilah ibn al-Harish ibn Jahjabi ibn Kulafa. Ibn Hisham said: and it is said al-Harish ibn Jahjabi. Ibn Ishaq said: and from their allies from Banu Unayf: Abu 'Aqil ibn 'Abd Allah ibn Tha'laba ibn Bayhan ibn 'Amir ibn al-Harith ibn Malik ibn 'Amir ibn Unayf ibn Jusham ibn 'Abd Allah ibn Taym ibn Irash ibn 'Amir ibn 'Umayla ibn Qasmil ibn Far'an ibn Bali ibn 'Amr ibn al-Haff ibn Quda'a. Two men. Ibn Hisham said: and it is said Tamim ibn Irasha, and Qismil ibn Far'an. Ibn Ishaq said: and from Banu Ghanm ibn al-Salm ibn Imri' al-Qays ibn Malik ibn al-Aws: Sa'd ibn Khaythama ibn al-Harith ibn Malik ibn Ka'b ibn al-Nahhat ibn Ka'b ibn Haritha ibn Ghanm, and Mundhir ibn Qudama ibn 'Arfaja, and Malik ibn Qudama ibn 'Arfaja. Ibn Hisham said: 'Arfaja: ibn Ka'b ibn al-Nahhat ibn Ka'b ibn Haritha ibn Ghanm. Ibn Ishaq said: and al-Harith ibn 'Arfaja, and Tamim, a freedman ²³ of Banu Ghanm. Five persons. Ibn Hisham said: Tamim: freedman of Sa'd ibn Khaythama. Ibn Ishaq said: and from Banu Mu'awiya ibn Malik ibn 'Awf ibn 'Amr ibn 'Awf: Jabr ibn 'Atik ibn al-Harith ibn Qays ibn Haysha ibn al-Harith ibn Umayya ibn Mu'awiya, and Malik ibn Numayla, an ally of theirs from Muzayna, and al-Nu'man ibn 'Asar, an ally of theirs from Bali: three persons. So the total of those who witnessed Badr from al-Aws with the Messenger of God, may God bless him and grant him peace, and those for whom his share and reward were allotted, is sixty-one men.

Ibn Ishaq said: The following from among the Muslims, then from the Ansar, then from the Khazraj, then from the Banu al-Harith ibn al-Khazraj, then from the Banu Imri' al-Qays ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj, witnessed Badr with the Messenger of God, may God bless him and grant him peace: Kharija ibn Zayd ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays, Sa'd ibn Rabi' ibn 'Amr ibn Abi Zuhayr ibn Malik ibn Imri' al-Qays, 'Abdullah ibn Rawaha ibn Tha'laba ibn Imri' al-Qays ibn 'Amr ibn Imri' al-Qays, and Khallad ibn Suwayd ibn Tha'laba ibn 'Amr ibn Haritha ibn Imri' al-Qays: four men. And from the Banu Zayd ibn Malik ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Bashir ibn Sa'd ibn Tha'laba ibn Khilas ibn Zayd—Ibn Hisham said: And it is said: Julas, but in our view that is an error—and his brother Simak ibn Sa'd: two men. And from the Banu 'Adi ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Subay' ibn Qays ibn 'Aysha ibn Umayya ibn Malik ibn 'Amir ibn 'Adi, and 'Abbad ibn Qays ibn 'Aysha, his brother. Ibn Hisham said: And it is said: Qays ibn 'Abasa ibn Umayya. Ibn Ishaq said: And 'Abdullah ibn 'Abs: three men. And from the Banu Ahmar ibn Haritha ibn Tha'laba ibn Ka'b ibn al-Khazraj ibn al-Harith ibn al-Khazraj: Yazid ibn al-Harith ibn Qays ibn Malik ibn Ahmar, who is called Ibn Fus'hum: one man. Ibn Hisham said: Fus'hum was his mother, and she was a woman from al-Qayn ibn Jasr. Ibn Ishaq said: And from the Banu Jusham ibn al-Harith ibn al-Khazraj, and Zayd ibn al-Harith ibn al-Khazraj, who are the twins: Khubayb ibn Isaf ibn 'Itaba ibn 'Amr ibn Khadij ibn 'Amir ibn Jusham, 'Abdullah ibn Zayd ibn Tha'laba ibn 'Abd Rabbih ibn Zayd, and his brother Hurayth ibn Zayd ibn Tha'laba, they claimed, and Sufyan ibn Bashr: four men. Ibn Hisham said: Sufyan ibn Nasr ibn 'Amr ibn al-Harith ibn Ka'b ibn Zayd. Ibn Ishaq said: And from the Banu Jidara ibn 'Awf ibn al-Harith ibn al-Khazraj: Tamim ibn Ya'ar ibn Qays ibn 'Adi ibn Umayya ibn Jidara, and 'Abdullah ibn 'Umayr from the Banu Haritha. Ibn Hisham said: And it is said: 'Abdullah ibn 'Umayr ibn 'Adi ibn Umayya ibn Jidara. Ibn Ishaq said: And Zayd ibn al-Muzayyin ibn Qays ibn 'Adi ibn Umayya ibn Jidara. Ibn Hisham said: Zayd ibn al-Murri. Ibn Ishaq said: And 'Abdullah ibn 'Urfuta ibn 'Adi ibn Umayya ibn Jidara: four men. And from the Banu al-Abjar, who are the Banu Khudra, ibn 'Awf ibn al-Harith ibn al-Khazraj: 'Abdullah ibn Rabi' ibn Qays ibn 'Amr ibn 'Abbad ibn al-Abjar: one man. And from the Banu 'Awf ibn al-Khazraj, then from the Banu 'Ubayd ibn Malik ibn Salim ibn Ghanm ibn 'Awf ibn al-Khazraj—they are the Banu al-Hubli—Ibn Hisham said: al-Hubli is Salim ibn Ghanm ibn 'Awf; he was only called al-Hubli because of the size of his belly—: 'Abdullah ibn 'Abdullah ibn Ubayy ibn Malik ibn al-Harith ibn 'Ubayd, known as Ibn Salul; Salul was a woman, and she was the mother of Ubayy: and Aws ibn Khawli ibn 'Abdullah ibn al-Harith ibn 'Ubayd: two men. And from the Banu Jaz' ibn 'Adi ibn Malik ibn Salim ibn Ghanm: Zayd ibn Wadī'a ibn 'Amr ibn Qays ibn Jaz', and 'Uqba ibn Wahb ibn Kalada, an ally of theirs from the Banu 'Abdullah ibn Ghatafan, and Rifa'a ibn 'Umar ibn Zayd ibn 'Amr ibn Tha'laba ibn Malik ibn Salim ibn Ghanm, and 'Amir ibn Salama ibn 'Amir, an ally of theirs from the people of Yemen. Ibn Hisham said: And it is said: 'Amr ibn Salama, and he was from Bali, from Quda'a. Ibn Ishaq said: And Abu Humayda Ma'bad ibn 'Abbad ibn Qushayr ibn al-Muqaddam ibn Salim ibn Ghanm. Ibn Hisham said: Ma'bad ibn 'Ubada ibn Qashghar ibn al-Muqaddam, and it is said: 'Ubada ibn Qays ibn al-Muqaddam. Ibn Ishaq said: And 'Amir ibn al-Bukayr, an ally of theirs: six men. Ibn Hisham said: 'Amir ibn al-'Ukayr, and it is said: 'Asim ibn al-Bukayr. Ibn Ishaq said: And from the Banu Salim ibn 'Awf ibn 'Amr ibn al-Khazraj, then from the Banu al-'Ajlan ibn Zayd ibn Ghanm ibn Salim: Nawfal ibn 'Abdullah ibn Nadla ibn Malik ibn al-'Ajlan: one man. And from the Banu Asram ibn Fihr ibn Tha'laba ibn Ghanm ibn Salim ibn 'Awf—Ibn Hisham said: This is Ghanm ibn 'Awf, brother of Salim ibn 'Awf ibn 'Amr ibn 'Awf ibn al-Khazraj, and Ghanm ibn Salim, the one before, according to what Ibn Ishaq said—: 'Ubada ibn al-Samit ibn Qays ibn Asram, and his brother Aws ibn al-Samit: two men. And from the Banu Da'd ibn Fihr ibn Tha'laba ibn Ghanm: al-Nu'man ibn Malik ibn Tha'laba ibn Da'd, and al-Nu'man who is called Qawqal: one man. And from the Banu Quraysh ibn Ghanm ibn Umayya ibn Lawdhan ibn Salim—Ibn Hisham said: And it is said: Qurayyis ibn Ghanm—: Thabit ibn Hazzal ibn 'Amr ibn Quraysh: one man. And from the Banu Mardakha ibn Ghanm ibn Salim: Malik ibn al-Dukhshum ibn Mardakha: one man. Ibn Hisham said: Malik ibn al-Dukhshum: ibn Malik ibn al-Dukhshum ibn Mardakha. Ibn Ishaq said: And from the Banu Lawdhan ibn Salim: Rabi' ibn Iyas ibn 'Amr ibn Ghanm ibn Umayya ibn Lawdhan, and his brother Waraqa ibn Iyas, and 'Amr ibn Iyas, an ally of theirs from the people of Yemen: three men. Ibn Hisham said: And it is said: 'Amr ibn Iyas, brother of Rabi'a and Waraqa. Ibn Ishaq said: And from their allies from Bali, then from the Banu Ghusayna—Ibn Hisham said: Ghusayna was their mother, and their father was 'Amr ibn 'Imara—: al-Mujadhdhar ibn Dhiyad ibn 'Amr ibn Zumzuma ibn 'Amr ibn 'Imara ibn Malik ibn Ghusayna ibn 'Amr ibn Butayra ibn Mashnuww ibn Qasr ibn Taym ibn Irash ibn 'Amir ibn 'Umayla ibn Qismil ibn Faran ibn Bali ibn 'Amr ibn al-Haf ibn Quda'a. Ibn Hisham said: And it is said: Qasr ibn Tamim ibn Irasha, and Qismil ibn Faran. The name of al-Mujadhdhar was 'Abdullah. Ibn Ishaq said: And 'Ubada ibn al-Khashkhash ibn 'Amr ibn Zumzuma, and Nahhab ibn Tha'laba ibn Hazma ibn Asram ibn 'Amr ibn 'Imara. Ibn Hisham said: And it is said: Bahhath ibn Tha'laba. Ibn Ishaq said: And 'Abdullah ibn Tha'laba ibn Hazma ibn Asram. And they claimed that 'Utba ibn Rabi'a ibn Khalid ibn Mu'awiya—an ally of theirs—from Bahra', witnessed Badr: five men. Ibn Hisham said: 'Utba ibn Bahz, from the Banu Sulaym. Ibn Ishaq said: And from the Banu Sa'ida ibn Ka'b ibn al-Khazraj, then from the Banu Tha'laba ibn al-Khazraj ibn Sa'ida: Abu Dujana, Simak ibn Kharasha. Ibn Hisham said: Abu Dujana: Simak ibn Aws ibn Kharasha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba. Ibn Ishaq said: And al-Mundhir ibn 'Amr ibn Khunays ibn Haritha ibn Lawdhan ibn 'Abd Wudd ibn Zayd ibn Tha'laba: two men. Ibn Hisham said: And it is said: al-Mundhir ibn 'Amr ibn Khanbash. Ibn Ishaq said: And from the Banu al-Badi ibn 'Amir ibn 'Awf ibn Haritha ibn 'Amr ibn al-Khazraj ibn Sa'ida: Abu Usayd Malik ibn Rabi'a ibn al-Badi, and Malik ibn Mas'ud, who is related to al-Badi: two men. Ibn Hisham said: Malik ibn Mas'ud: ibn al-Badi, according to what some scholars related to me. Ibn Ishaq said: And from the Banu Tarif ibn al-Khazraj ibn Sa'ida: 'Abd Rabbih ibn Haqq ibn Aws ibn Waqsh ibn Tha'laba ibn Tarif: one man. And from their allies from Juhayna: Ka'b ibn Himar ibn Tha'laba. Ibn Hisham said: And it is said: Ka'b ibn Jammaz, and he was from Ghubshan. Ibn Ishaq said: And Damra, Ziyad, and Basbas, the sons of 'Amr. Ibn Hisham said: Damra and Ziyad, sons of Bishr. Ibn Ishaq said: And 'Abdullah ibn 'Amir, from Bali: five men.

And from Banu Jusham ibn al-Khazraj, then from Banu Salama ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj, then from Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama: Khirash ibn al-Simma ibn 'Amr ibn al-Jamuh ibn Zayd ibn Haram, and al-Hubab ibn al-Mundhir ibn al-Jamuh ibn Zayd ibn Haram, and 'Umayr ibn al-Humam ibn al-Jamuh ibn Zayd ibn Haram, and Tamim, the freedman of Khirash ibn al-Simma, and 'Abdullah ibn 'Amr ibn Haram ibn Tha'laba ibn Haram, and Mu'adh ibn 'Amr ibn al-Jamuh, and Mu'awwidh ibn 'Amr ibn al-Jamuh ibn Zayd ibn Haram, and Khallad ibn 'Amr ibn al-Jamuh ibn Zayd ibn Haram, and 'Uqba ibn 'Amir ibn Naby ibn Zayd ibn Haram, and Habib ibn Aswad, their freedman, and Thabit ibn Tha'laba ibn Zayd ibn al-Harith ibn Haram. Twelve men. Ibn Hisham said: Every instance of al-Jamuh here is al-Jamuh ibn Zayd ibn Haram, except for the grandfather of al-Simma ibn 'Amr, for he is al-Jamuh ibn Haram. Ibn Hisham said: 'Umayr ibn al-Harith: ibn Labda ibn Tha'laba. Ibn Ishaq said: And from Banu 'Ubayd ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama, then from Banu Khansa' ibn Sinan ibn 'Ubayd: Bishr ibn al-Bara' ibn Ma'rur ibn Sakhr ibn Malik ibn Khansa', and al-Tufayl ibn Malik ibn Khansa', and al-Tufayl ibn al-Nu'man ibn Khansa', and Sinan ibn Sayfi ibn Sakhr ibn Khansa', and 'Abdullah ibn al-Jadd ibn Qays ibn Sakhr ibn Khansa', and 'Utba ibn 'Abdullah ibn Sakhr ibn Khansa', and Jabbar ibn Sakhr ibn Umayya ibn Khansa', and Kharija ibn Humayyir, and 'Abdullah ibn Humayyir, two allies of theirs from Ashja', from Banu Duhman. Nine persons. Ibn Hisham said: It is said: Jabbar: ibn Sakhr ibn Umayya ibn Khunas. Ibn Ishaq said: And from Banu Khunas ibn Sinan ibn 'Ubayd: Yazid ibn al-Mundhir ibn Sarh ibn Khunas, and Mi'qal ibn al-Mundhir ibn Sarh ibn Khunas, and 'Abdullah ibn al-Nu'man ibn Balduma. Ibn Hisham said: It is said: Buldhuma and Balduma. Ibn Ishaq said: And al-Dahhak ibn Haritha ibn Zayd ibn Tha'laba ibn 'Ubayd ibn 'Adi, and Sawad ibn Zurayq ibn Tha'laba ibn 'Ubayd ibn 'Adi. Ibn Hisham said: It is said: Sawad: ibn Rizn ibn Zayd ibn Tha'laba. Ibn Ishaq said: And Ma'bad ibn Qays ibn Sakhr ibn Haram ibn Rabi'a ibn 'Adi ibn Ghanm ibn Ka'b ibn Salama. It is said: Ma'bad ibn Qays: ibn Sayfi ibn Sakhr ibn Haram ibn Rabi'a, according to what Ibn Hisham said. Ibn Ishaq said: And 'Abdullah ibn Qays ibn Sakhr ibn Haram ibn Rabi'a ibn 'Adi ibn Ghanm. Seven persons. And from Banu al-Nu'man ibn Sinan ibn 'Ubayd: 'Abdullah ibn 'Abd Manaf ibn al-Nu'man, and Jabir ibn 'Abdullah ibn Ri'ab ibn al-Nu'man, and Khulayda ibn Qays ibn al-Nu'man. And al-Nu'man ibn Sinan, their freedman. Four persons. And from Banu Sawad ibn Ghanm ibn Ka'b ibn Salama, then from Banu Hadida ibn 'Amr ibn Ghanm ibn Sawad - Ibn Hisham said: 'Amr ibn Sawad, Sawad has no son called Ghanm -: Abu al-Mundhir, and he is Yazid ibn 'Amir ibn Hadida, and Sulaym ibn 'Amr ibn Hadida, and Qutba ibn 'Amir ibn Hadida, and 'Antara, the freedman of Sulaym ibn 'Amr. Four persons. Ibn Hisham said: 'Antara, from Banu Sulaym ibn Mansur, then from Banu Dhakwan. Ibn Ishaq said: And from Banu 'Adi ibn Naby ibn 'Amr ibn Sawad ibn Ghanm: 'Abs ibn 'Amir ibn 'Adi, and Tha'laba ibn Ghanama ibn 'Adi, and Abu al-Yasar, and he is Ka'b ibn 'Amr ibn 'Abbad ibn 'Amr ibn Ghanm ibn Sawad, and Sahl ibn Qays ibn Ubayy ibn Ka'b ibn al-Qayn ibn Ka'b ibn Sawad, and 'Amr ibn Talaq ibn Zayd ibn Umayya ibn Sinan ibn Ka'b ibn Ghanm, and Mu'adh ibn Jabal ibn 'Amr ibn Aws ibn 'A'idh ibn 'Adi ibn Ka'b ibn 'Adi ibn Udayy ibn Sa'd ibn 'Ali ibn Asad ibn Sarida ibn Tazid ibn Jusham ibn al-Khazraj ibn Haritha ibn Tha'laba ibn 'Amr ibn 'Amir. Six persons. Ibn Hisham said: Aws: ibn 'Abbad ibn 'Adi ibn Ka'b ibn 'Amr ibn Udayy ibn Sa'd. Ibn Hisham said: Ibn Ishaq traced Mu'adh ibn Jabal's lineage among Banu Sawad, though he is not from them; because he is among them. Ibn Ishaq said: Those who broke the idols of Banu Salama: Mu'adh ibn Jabal, 'Abdullah ibn Unays, and Tha'laba ibn Ghanama, and they are among Banu Sawad ibn Ghanm. Ibn Ishaq said: And from Banu Zurayq ibn 'Amir ibn Zurayq ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj, then from Banu Mukhallad ibn 'Amir ibn Zurayq - Ibn Hisham said: It is said: 'Amir: ibn al-Azraq - Qays ibn Muhsin ibn Khalid ibn Mukhallad. Ibn Hisham said: It is said: Qays: ibn Hisn. Ibn Ishaq said: And Abu Khalid, and he is al-Harith ibn Qays ibn Khalid ibn Mukhallad, and Jubayr ibn Iyas ibn Khalid ibn Mukhallad, and Abu 'Ubada, and he is Sa'd ibn 'Uthman ibn Khalada ibn Mukhallad, and his brother 'Uqba ibn 'Uthman ibn Khalada ibn Mukhallad, and Dhakwan ibn 'Abd Qays ibn Khalada ibn Mukhallad, and Mas'ud ibn 'Amir ibn Khalada ibn Mukhallad. Seven persons. And from Banu Khalid ibn 'Amir ibn Zurayq: 'Abbad ibn Qays ibn 'Amir ibn Khalid. One man. And from Banu Khalid ibn 'Amir ibn Zurayq: As'ad ibn Yazid ibn al-Fakih ibn Zayd ibn Khalada, and al-Fakih ibn Bishr ibn al-Fakih ibn Zayd ibn Khalada. Ibn Hisham said: Busr ibn al-Fakih. Ibn Ishaq said: And Mu'adh ibn Ma'is ibn Qays ibn Khalada, and his brother: 'A'idh ibn Ma'is ibn Qays ibn Khalada, and Mas'ud ibn Sa'd ibn Qays ibn Khalada. Five persons. And from Banu al-'Ajlan ibn 'Amr ibn 'Amir ibn Zurayq: Rifa'a ibn al-'Ajlan and his brother Khallad ibn Rafi' ibn Malik ibn al-'Ajlan, and 'Ubayd ibn Zayd ibn 'Amir ibn al-'Ajlan. Three persons. And from Banu Bayada ibn 'Amir ibn Zurayq: Ziyad ibn Labid ibn Tha'laba ibn Sinan ibn 'Amir ibn 'Adi ibn Umayya ibn Bayada, and Farwa ibn 'Amr ibn Wadhafa ibn 'Ubayd ibn 'Amir ibn Bayada. Ibn Hisham said: It is said: Wadfa. Ibn Ishaq said: And Khalid ibn Qays ibn Malik ibn al-'Ajlan ibn 'Amir ibn Bayada, and Rujayla ibn Tha'laba ibn Khalid ibn Tha'laba ibn 'Amir ibn Bayada. Ibn Hisham said: It is said: Rukhayla. Ibn Ishaq said: And 'Atiyya ibn Nuwayra ibn 'Amir ibn 'Atiyya ibn Bayada, and Khulayfa ibn 'Adi ibn 'Amr ibn Malik ibn 'Amir ibn Fuhayra ibn Bayada. Six persons. Ibn Hisham said: It is said: 'Ulayfa. Ibn Ishaq said: And from Banu Habib ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj: Rafi' ibn al-Mu'alla ibn Lawdhan ibn Haritha ibn 'Adi ibn Zayd ibn Tha'laba ibn Zayd Manat ibn Habib. One man. Ibn Ishaq said: And from Banu al-Najjar, and he is Taym Allah ibn Tha'laba ibn 'Amr ibn al-Khazraj, then from Banu Ghanm ibn Malik ibn al-Najjar, then from Banu Tha'laba ibn 'Abd 'Awf ibn Ghanm: Abu Ayyub Khalid ibn Zayd ibn Kulayb ibn Tha'laba. One man. And from Banu 'Usayra ibn 'Abd 'Awf ibn Ghanm: Thabit ibn Khalid ibn al-Nu'man ibn Khansa' ibn 'Usayra. One man. Ibn Hisham said: It is said: 'Usayr, and 'Ushayra. Ibn Ishaq said: And from Banu 'Amr ibn 'Awf ibn Ghanm: 'Umara ibn Hazm ibn Zayd ibn Lawdhan ibn 'Amr, and Suraqa ibn Ka'b ibn 'Abd al-'Uzza ibn Ghaziyya ibn 'Amr. Two men. And from Banu 'Ubayd ibn Tha'laba ibn Ghanm: Haritha ibn al-Nu'man ibn Zayd ibn 'Ubayd, and Sulaym ibn Qays ibn Qahd: and the name of Qahd: Khalid ibn Qays ibn 'Ubayd. Two men. Ibn Hisham said: Haritha ibn al-Nu'man: ibn Naf' ibn Zayd. Ibn Ishaq said: And from Banu 'A'idh ibn Tha'laba ibn Ghanm - it is said 'Abid according to Ibn Hisham -: Suhayl ibn Rafi' ibn Abi 'Amr ibn 'A'idh, and 'Adi ibn al-Zaghba', an ally of theirs from Juhayna. Two men.

And from the Banu Zayd ibn Tha'laba ibn Ghanm: Mas'ud ibn Aws ibn Zayd, Abu Khuzayma ibn Aws ibn Zayd ibn Asram ibn Zayd, and Rafi' ibn al-Harith ibn Sawad ibn Zayd. Three men. And from the Banu Sawad ibn Malik ibn Ghanm: 'Awf, Mu'awwidh, and Mu'adh, the sons of al-Harith ibn Rif'a ibn Sawad, and they are the Banu 'Afra'. Ibn Hisham said: 'Afra' bint 'Ubayd ibn Tha'laba ibn Ghanm ibn Malik ibn al-Najjar, and it is said: Rif'a ibn al-Harith ibn Sawad. Ibn Ishaq said: Al-Nu'man ibn 'Amr ibn Rif'a ibn Sawad, and it is said: Nu'ayman according to what Ibn Hisham said. Ibn Ishaq said: 'Amir ibn Mukhallad ibn al-Harith ibn Sawad, 'Abdullah ibn Qays ibn Khalid ibn Khallada ibn al-Harith ibn Sawad, 'Usayma, an ally ²⁴ of theirs from Ashja', Wadi'a ibn 'Amr, an ally from Juhayna, and Thabit ibn 'Amr ibn Zayd ibn 'Adi ibn Sawad. And they claim that Abu al-Hamra', the freedman ²⁵ of al-Harith ibn 'Afra', witnessed Badr. Ten men. Ibn Hisham said: Abu al-Hamra', the freedman of al-Harith ibn Rif'a. Ibn Ishaq said: And from the Banu 'Amir ibn Malik ibn al-Najjar - and 'Amir is Mabdhul - then from the Banu 'Atik ibn 'Amr ibn Mabdhul: Tha'laba ibn 'Amr ibn Mihsan ibn 'Amr ibn 'Atik, Sahl ibn 'Atik ibn 'Amr ibn al-Nu'man ibn 'Atik, and al-Harith ibn al-Simma ibn 'Amr ibn 'Atik, who was injured at al-Rawha' ²⁶, so the Messenger of Allah (peace be upon him) assigned his share ²⁷ to him. Three men. And from the Banu 'Amr ibn Malik ibn al-Najjar - and they are the Banu Hudayla - then from the Banu Qays ibn 'Ubayd ibn Zayd ibn Mu'awiya ibn 'Amr ibn Malik ibn al-Najjar. Ibn Hisham said: Hudayla bint Malik ibn Zayd Allah ibn Habib ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj, and she is the mother of Mu'awiya ibn 'Amr ibn Malik ibn al-Najjar, so the Banu Mu'awiya trace their lineage to her. Ibn Ishaq said: Ubayy ibn Ka'b ibn Qays, and Anas ibn Mu'adh ibn Anas ibn Qays. Two men. And from the Banu 'Adi ibn 'Amr ibn Malik ibn al-Najjar. Ibn Hisham said: And they are the Banu Maghala bint 'Awf ibn 'Abd Manat ibn 'Amr ibn Malik ibn Kinana ibn Khuzayma, and it is said that she was from the Banu Zurayq, and she is the mother of 'Adi ibn 'Amr ibn Malik ibn al-Najjar, so the Banu 'Adi trace their lineage to her. Aws ibn Thabit ibn al-Mundhir ibn Haram ibn 'Amr ibn Zayd Manat ibn 'Adi, and Abu Shaykh Ubayy ibn Thabit ibn al-Mundhir ibn Haram ibn 'Amr ibn Zayd Manat ibn 'Adi. Ibn Hisham said: Abu Shaykh ibn Ubayy ibn Thabit, the brother of Hassan ibn Thabit. Ibn Ishaq said: And Abu Talha, who is Zayd ibn Sahl ibn al-Aswad ibn Haram ibn 'Amr ibn Zayd ibn 'Adi. Three men. And from the Banu 'Adi ibn al-Najjar, then from the Banu 'Adi ibn 'Amir ibn Ghanm ibn al-Najjar: Haritha ibn Suraqa ibn al-Harith ibn 'Adi ibn Malik ibn 'Adi ibn 'Amir, 'Amr ibn Tha'laba ibn Wahb ibn 'Adi ibn Malik ibn 'Adi ibn 'Amir - and he is Abu Hakim, Salit ibn Qays ibn 'Amr ibn 'Atik ibn Malik ibn 'Adi ibn 'Amir, Abu Salit, who is Usayra ibn 'Amr, and 'Amr Abu Kharija ibn Qays ibn Malik ibn 'Adi ibn 'Amir, Thabit ibn Khansa' ibn 'Amr ibn Malik ibn 'Adi ibn 'Amir, 'Amir ibn Umayya ibn Zayd ibn al-Hashas ibn Malik ibn 'Adi ibn 'Amir, Muhriz ibn 'Amir ibn Malik ibn 'Adi ibn 'Amir, and Sawad ibn Ghaziyya ibn Ahayb, an ally of theirs from Bali. Eight men. Ibn Hisham said: And it is said: Sawwad. Ibn Ishaq said: And from the Banu Haram ibn Khindib ibn 'Amir ibn Ghanm ibn 'Adi ibn al-Najjar: Abu Zayd Qays ibn Sakan ibn Qays ibn Za'ura' ibn Haram, and Abu al-A'war ibn al-Harith ibn Zalim ibn 'Abs ibn Haram. Ibn Hisham said: And it is said: Abu al-A'war: al-Harith ibn Zalim. Ibn Ishaq said: Sulaym ibn Milhan, and Haram ibn Milhan - and the name of Milhan is Malik ibn Khalid ibn Zayd ibn Haram. Four men. And from the Banu Mazin ibn al-Najjar, then from the Banu 'Awf ibn Mabdhul ibn 'Amr ibn Ghanm ibn Mazin ibn al-Najjar: Qays ibn Abi Sa'sa'a - and the name of Abu Sa'sa'a is 'Amr ibn Zayd ibn 'Awf, 'Abdullah ibn Ka'b ibn 'Amr ibn 'Awf, and 'Usayma, an ally of theirs from the Banu Asad ibn Khuzayma. Three men. And from the Banu Khansa' ibn Mabdhul ibn 'Amr ibn Mazin: Abu Dawud 'Umayr ibn 'Amir ibn Malik ibn Khansa', and Suraqa ibn 'Amr ibn 'Atiyya ibn Khansa'. Two men. And from the Banu Tha'laba ibn Mazin ibn al-Najjar: Qays ibn Mukhallad ibn Tha'laba ibn Sakhr ibn Habib ibn al-Harith ibn Tha'laba. One man. And from the Banu Dinar ibn al-Najjar, then from the Banu Mas'ud ibn 'Abd al-Ashhal ibn Haritha ibn Dinar ibn al-Najjar: al-Nu'man ibn 'Abd 'Amr ibn Mas'ud, al-Dahhak ibn 'Abd 'Amr ibn Mas'ud, Sulaym ibn al-Harith ibn Tha'laba ibn Ka'b ibn Haritha ibn Dinar - and he is the brother of al-Dahhak and al-Nu'man, the sons of 'Abd 'Amr, by their mother, Jabir ibn Khalid ibn 'Abd al-Ashhal ibn Haritha, and Sa'd ibn Suhayl ibn 'Abd al-Ashhal. Five men. And from the Banu Qays ibn Malik ibn Ka'b ibn Haritha ibn Dinar ibn al-Najjar: Ka'b ibn Zayd ibn Qays, and Bujayr ibn Abi Bujayr, an ally of theirs. Two men. Ibn Hisham said: Bujayr: from 'Abs ibn Baghid ibn Rayth ibn Ghatafan, then from the Banu Jadhima ibn Rawaha. Ibn Ishaq said: So the total number of those who witnessed Badr from the Khazraj was one hundred and seventy men. Ibn Hisham said: And most scholars mention among the Khazraj at Badr, from the Banu al-'Ajlan ibn Zayd ibn Ghanm ibn Salim ibn 'Amr ibn 'Awf ibn al-Khazraj: 'Itban ibn Malik ibn 'Amr ibn al-'Ajlan, Mulayl ibn Wabara ibn Khalid ibn al-'Ajlan, and 'Isma ibn al-Husayn ibn Wabara ibn Khalid ibn al-'Ajlan. And from the Banu Habib ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham ibn al-Khazraj, and they are among the Banu Zurayq: Hilal ibn al-Mu'alla ibn Lawdhan ibn Haritha ibn 'Adi ibn Zayd ibn Tha'laba ibn Malik ibn Zayd Manat ibn Habib. Ibn Ishaq said: So the total number of those who witnessed Badr from the Muslims, from the Emigrants ²⁸ and the Helpers ²⁹, those who witnessed it and those for whom his share and reward were assigned, was three hundred and fourteen men: from the Emigrants eighty-three men, from the Aws sixty-one men, and from the Khazraj one hundred and seventy men. Those who were martyred from the Muslims on the day of Badr: And among the Muslims martyred on the day of Badr with the Messenger of Allah (peace be upon him) from Quraysh, then from the Banu al-Muttalib ibn 'Abd Manaf: 'Ubayda ibn al-Harith ibn al-Muttalib, killed by 'Utba ibn Rabi'a, who cut off his leg, and he died at al-Safra' ³⁰. One man. And from the Banu Zuhra ibn Kilab: 'Umayr ibn Abi Waqqas ibn Ahayb ibn 'Abd Manaf ibn Zuhra - and he is the brother of Sa'd ibn Abi Waqqas, according to what Ibn Hisham said, and Dhu al-Shimalayn ibn 'Abd 'Amr ibn Nadla, an ally of theirs from Khuza'a, then from the Banu Ghubshan. Two men. And from the Banu 'Adi ibn Ka'b ibn Lu'ay: 'Aqil ibn al-Bukayr, an ally of theirs from the Banu Sa'd ibn Layth ibn Bakr ibn 'Abd Manat ibn Kinana, and Mihja', the freedman of 'Umar ibn al-Khattab. Two men. And from the Banu al-Harith ibn Fihr: Safwan ibn Bayda'. One man. Six men. From the Helpers: And from the Helpers: then from the Banu 'Amr ibn 'Awf: Sa'd ibn Khaythama, and Mubashshir ibn 'Abd al-Mundhir ibn Zanbar. Two men. And from the Banu al-Harith ibn al-Khazraj: Yazid ibn al-Harith, who is called Ibn Fusuhm. One man. And from the Banu Salama, then from the Banu Haram ibn Ka'b ibn Ghanm ibn Ka'b ibn Salama: 'Umayr ibn al-Humam. One man. And from the Banu Habib ibn 'Abd Haritha ibn Malik ibn Ghadb ibn Jusham: Rafi' ibn al-Mu'alla. One man. And from the Banu al-Najjar: Haritha ibn Suraqa ibn al-Harith. One man.

And from Banu Ghanm ibn Malik ibn al-Najjar: 'Awf and Mu'awwidh, the two sons of al-Harith ibn Rifā'a ibn Sawād, and they are the two sons of 'Afrā'. Two men. Eight persons. Among the polytheists killed at Badr from Quraysh, then from Banu 'Abd Shams ibn 'Abd Manāf: Ḥanẓala ibn Abī Sufyān ibn Ḥarb ibn Umayya ibn 'Abd Shams, killed by Zayd ibn Ḥāritha, the freedman of the Messenger of God, may God bless him and grant him peace, according to Ibn Hishām. It is said that Ḥamza, 'Alī, and Zayd jointly killed him, according to Ibn Hishām. Ibn Isḥāq said: And al-Ḥārith ibn al-Ḥaḍramī and 'Āmir ibn al-Ḥaḍramī, two allies of theirs. 'Āmir was killed by 'Ammār ibn Yāsir, and al-Ḥārith was killed by al-Nu'mān ibn 'Aṣr, an ally of al-Aws, according to Ibn Hishām. And 'Umayr ibn Abī 'Umayr and his son, two freedmen of theirs. 'Umayr ibn Abī 'Umayr was killed by Sālim, the freedman of Abū Ḥudhayfa, according to Ibn Hishām. Ibn Isḥāq said: And 'Ubayda ibn Sa'īd ibn al-'Āṣ ibn Umayya ibn 'Abd Shams, killed by al-Zubayr ibn al-'Awwām. And al-'Āṣ ibn Sa'īd ibn al-'Āṣ ibn Umayya, killed by 'Alī ibn Abī Ṭālib. And 'Uqba ibn Abī Mu'ayṭ ibn Abī 'Amr ibn Umayya ibn 'Abd Shams, killed by 'Āṣim ibn Thābit ibn Abī al-Aqlah, brother of Banu 'Amr ibn 'Awf, as a captive ³¹. Ibn Hishām said: It is said that 'Alī ibn Abī Ṭālib killed him. Ibn Isḥāq said: And 'Utba ibn Rabī'a ibn 'Abd Shams, killed by 'Ubayda ibn al-Ḥārith ibn al-Muṭṭalib. Ibn Hishām said: He, Ḥamza, and 'Alī jointly killed him. Ibn Isḥāq said: And Shayba ibn Rabī'a ibn 'Abd Shams, killed by Ḥamza ibn 'Abd al-Muṭṭalib. And al-Walīd ibn 'Utba ibn Rabī'a, killed by 'Alī ibn Abī Ṭālib. And 'Āmir ibn 'Abd Allāh, an ally of theirs from Banu Anmār ibn Baghīḍ, killed by 'Alī ibn Abī Ṭālib: twelve men. And from Banu Nawfal ibn 'Abd Manāf: al-Ḥārith ibn 'Āmir ibn Nawfal, killed—as they mention—by Khabīb ibn Abī Isāf, brother of Banu al-Ḥārith ibn al-Khazraj. And Ṭu'ayma ibn 'Adī ibn Nawfal, killed by 'Alī ibn Abī Ṭālib, and it is said: by Ḥamza ibn 'Abd al-Muṭṭalib. Two men. And from Banu Asad ibn 'Abd al-'Uzzā ibn Quṣayy: Zama'a ibn al-Aswad ibn al-Muṭṭalib ibn Asad. Ibn Hishām said: He was killed by Thābit ibn al-Jidh', brother of Banu Ḥarām, according to Ibn Hishām. It is said that Ḥamza, 'Alī ibn Abī Ṭālib, and Thābit jointly killed him. Ibn Isḥāq said: And al-Ḥārith ibn Zama'a, killed by 'Ammār ibn Yāsir—according to Ibn Hishām. And 'Uqayl ibn al-Aswad ibn al-Muṭṭalib, killed by Ḥamza and 'Alī, they jointly killed him—according to Ibn Hishām. And Abū al-Bakhtarī, who is al-'Āṣ ibn Hishām ibn al-Ḥārith ibn Asad, killed by al-Mujadhdhar ibn Dhiyād al-Balawī. Ibn Hishām said: Abū al-Bakhtarī: al-'Āṣ ibn Hāshim. Ibn Isḥāq said: And Nawfal ibn Khuwaylid ibn Asad, and he is Ibn al-'Adawiyya, 'Adī ibn Khuzā'a, and he is the one who bound Abū Bakr al-Ṣiddīq and Ṭalḥa ibn 'Ubayd Allāh with a rope when they embraced Islam, so they were called 'the two bound ones' for that reason. He was one of the devils of Quraysh. He was killed by 'Alī ibn Abī Ṭālib. Five men. And from Banu 'Abd al-Dār ibn Quṣayy: al-Naḍr ibn al-Ḥārith ibn Kalada ibn 'Alqama ibn 'Abd Manāf ibn 'Abd al-Dār, killed by 'Alī ibn Abī Ṭālib as a captive ³¹ in the presence of the Messenger of God, may God bless him and grant him peace, at al-Ṣafrā', as they mention. Ibn Hishām said: At al-Uthayl ³². Ibn Hishām said: It is said: al-Naḍr ibn al-Ḥārith ibn 'Alqama ibn Kalada ibn 'Abd Manāf. Ibn Isḥāq said: And Zayd ibn Mulayṣ, a freedman of 'Umayr ibn Hāshim ibn 'Abd Manāf ibn 'Abd al-Dār. Two men. Ibn Hishām said: Zayd ibn Mulayṣ was killed by Bilāl ibn Rabāḥ, the freedman of Abū Bakr, and Zayd was an ally of Banu 'Abd al-Dār, from Banu Māzin ibn Mālik ibn 'Amr ibn Tamīm. It is said that al-Miqdād ibn 'Amr killed him. Ibn Isḥāq said: And from Banu Taym ibn Murra: 'Umayr ibn 'Uthmān ibn 'Amr ibn Ka'b ibn Sa'd ibn Taym. Ibn Hishām said: He was killed by 'Alī ibn Abī Ṭālib. It is said: by 'Abd al-Raḥmān ibn 'Awf. Ibn Isḥāq said: And 'Uthmān ibn Mālik ibn 'Ubayd Allāh ibn 'Uthmān ibn 'Amr ibn Ka'b, killed by Ṣuhayb ibn Sinān: two men. And from Banu Makhzūm ibn Yaqaẓa ibn Murra: Abū Jahl ibn Hishām—his name is 'Amr ibn Hishām ibn al-Mughīra ibn 'Abd Allāh ibn 'Amr ibn Makhzūm—struck by Mu'ādh ibn 'Amr ibn al-Jamūḥ, who cut off his leg, and his son 'Ikrima struck Mu'ādh's hand and severed it. Then Mu'awwidh ibn 'Afrā' struck him until he disabled him ³³, then left him with life remaining. Then 'Abd Allāh ibn Mas'ūd finished him off ³⁴ and cut off his head, when the Messenger of God, may God bless him and grant him peace, ordered that he be sought among the slain. And al-'Āṣ ibn Hishām ibn al-Mughīra ibn 'Abd Allāh ibn 'Umar ibn Makhzūm, killed by 'Umar ibn al-Khaṭṭāb. And Yazīd ibn 'Abd Allāh, an ally of theirs from Banu Tamīm. Ibn Hishām said: Then one of Banu 'Amr ibn Tamīm, and he was brave, killed by 'Ammār ibn Yāsir. Ibn Isḥāq said: And Abū Musāfi' al-Ash'arī, an ally of theirs, killed by Abū Dujāna al-Sā'idī—according to Ibn Hishām. And Ḥarmala ibn 'Amr, an ally of theirs. Ibn Hishām said: He was killed by Khārija ibn Zayd ibn Abī Zuhayr, brother of Balḥārith ibn al-Khazraj. It is said: rather by 'Alī ibn Abī Ṭālib—according to Ibn Hishām. And Ḥarmala was from al-Asad. Ibn Isḥāq said: And Mas'ūd ibn Abī Umayya ibn al-Mughīra, killed by 'Alī ibn Abī Ṭālib—according to Ibn Hishām. And Abū Qays ibn al-Walīd ibn al-Mughīra. Ibn Hishām said: He was killed by Ḥamza ibn 'Abd al-Muṭṭalib. Ibn Isḥāq said: And Abū Qays ibn al-Fākih ibn al-Mughīra, killed by 'Alī ibn Abī Ṭālib. It is said: he was killed by 'Ammār ibn Yāsir, according to Ibn Hishām. Ibn Isḥāq said: And Rifā'a ibn Abī Rifā'a ibn 'Ābid ibn 'Abd Allāh ibn 'Umar ibn Makhzūm, killed by Sa'd ibn al-Rabī', brother of Balḥārith ibn al-Khazraj, according to Ibn Hishām. And al-Mundhir ibn Abī Rifā'a ibn 'Ābid, killed by Ma'n ibn 'Adī ibn al-Jadd ibn al-'Ajlān, an ally of Banu 'Ubayd ibn Zayd ibn Mālik ibn 'Awf ibn 'Amr ibn 'Awf, according to Ibn Hishām. And 'Abd Allāh ibn al-Mundhir ibn Abī Rifā'a ibn 'Ābid, killed by 'Alī ibn Abī Ṭālib, according to Ibn Hishām. Ibn Isḥāq said: And al-Sā'ib ibn Abī al-Sā'ib ibn 'Ābid ibn 'Abd Allāh ibn 'Umar ibn Makhzūm. Ibn Hishām said: Al-Sā'ib ibn Abī al-Sā'ib was the partner of the Messenger of God, may God bless him and grant him peace, concerning whom the tradition from the Messenger of God, may God bless him and grant him peace, came: "What an excellent partner is al-Sā'ib; he does not dispute nor argue." And he embraced Islam and his Islam was good—as has reached us—and God knows best. Ibn Shihāb al-Zuhrī mentioned from 'Ubayd Allāh ibn 'Utba, from Ibn 'Abbās: that al-Sā'ib ibn Abī al-Sā'ib ibn 'Abd Allāh ibn 'Umar ibn Makhzūm was among those who pledged allegiance to the Messenger of God, may God bless him and grant him peace, from Quraysh, and he gave him on the day of al-Ji'rāna from the spoils of Ḥunayn. Ibn Hishām said: Someone other than Ibn Isḥāq mentioned that the one who killed him was al-Zubayr ibn al-'Awwām. Ibn Isḥāq said: And al-Aswad ibn 'Abd al-Asad ibn Hilāl ibn 'Abd Allāh ibn 'Umar ibn Makhzūm, killed by Ḥamza ibn 'Abd al-Muṭṭalib. And Ḥājib ibn al-Sā'ib ibn 'Uwaymir ibn 'Umar ibn 'Ā'idh ibn 'Abd ibn 'Imrān ibn Makhzūm—Ibn Hishām said: It is said: 'Ā'idh: son of 'Imrān ibn Makhzūm, and it is said: Ḥājiz ibn al-Sā'ib—and the one who killed Ḥājib ibn al-Sā'ib was 'Alī ibn Abī Ṭālib. Ibn Isḥāq said: And 'Uwaymir ibn al-Sā'ib ibn 'Uwaymir, killed by al-Nu'mān ibn Mālik al-Qawqalī in single combat, according to Ibn Hishām. Ibn Isḥāq said: And 'Amr ibn Sufyān and Jābir ibn Sufyān, two allies of theirs from Ṭayyi'. 'Amr was killed by Yazīd ibn Ruqaysh, and Jābir was killed by Abū Burda ibn Niyār, according to Ibn Hishām. Ibn Isḥāq said: Seventeen men.

And from the Banu Sahm ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy: Munabbih ibn al-Hajjaj ibn 'Amir ibn Hudhayfa ibn Sa'd ibn Sahm, killed by Abu al-Yasar, brother of Banu Salima, and his son al-'As ibn Munabbih ibn al-Hajjaj, killed by 'Ali ibn Abi Talib, according to Ibn Hisham. And Nubayh ibn al-Hajjaj ibn 'Amir, killed by Hamza ibn 'Abd al-Muttalib and Sa'd ibn Abi Waqqas, both sharing in it, according to Ibn Hisham. And Abu al-'As ibn Qays ibn 'Adi ibn Sa'd ibn Sahm. Ibn Ishaq said: And 'Asim ibn 'Awf ibn Dubayra ibn Sa'id ibn Sahm, killed by Abu al-Yasar, brother of Banu Salima, according to Ibn Hisham: five men. And from the Banu Jumah ibn 'Amr ibn Husays ibn Ka'b ibn Lu'ayy: Umayya ibn Khalaf ibn Wahb ibn Jumah, killed by a man from the Ansar from Banu Mazin. Ibn Hisham said: Rather, he was killed by Mu'adh ibn 'Afra', Kharija ibn Zayd, and Khabib ibn Isaf, all sharing in his killing. Ibn Ishaq said: And his son 'Ali ibn Umayya ibn Khalaf, killed by 'Ammar ibn Yasir, and Aws ibn Mi'yar ibn Lawdhan ibn Sa'd ibn Jumah, killed by 'Ali ibn Abi Talib according to Ibn Hisham, and it is said: killed by al-Husayn ibn al-Harith ibn al-Muttalib and 'Uthman ibn Maz'un, both sharing in it, according to Ibn Hisham. Ibn Ishaq said: three men. And from the Banu 'Amir ibn Lu'ayy: Mu'awiya ibn 'Amir, a client ³⁵ of theirs from 'Abd al-Qays, killed by 'Ali ibn Abi Talib, and it is said: killed by 'Ukasha ibn Mihsan, according to Ibn Hisham. Ibn Ishaq said: And Ma'bad ibn Wahb, a client of theirs from Banu Kalb ibn 'Awf ibn Ka'b ibn 'Amir ibn Layth, Ma'bad was killed by Khalid and Iyas, the two sons of al-Bukayr, and it is said: by Abu Dujana, according to Ibn Hisham. Two men. Ibn Hisham said: So the total of those counted for us from the Quraysh dead on the day of Badr is fifty men. Ibn Hisham said: Abu 'Ubayda narrated to me from Abu 'Amr that the dead of Badr from the polytheists were seventy men, and the captives likewise, and this is the saying of Ibn 'Abbas and Sa'id ibn al-Musayyab, and in the Book of Allah, Blessed and Exalted, {Or when a disaster befell you, you had already inflicted the like of it twice} ³⁶ [Al 'Imran: 165] by His saying to the companions of Uhud—and those who were martyred from them were seventy men—He says: You inflicted on the day of Badr twice the number of those who were martyred from you on the day of Uhud, seventy killed and seventy captives. And Abu Zayd al-Ansari recited to me the verse of Ka'b ibn Malik: "So seventy of them remained in the encampment, including 'Utba and al-Aswad." Ibn Hisham said: He means the dead of Badr. And this verse is in a poem of his about the story of the day of Uhud, which I will mention, God willing, in its place. Ibn Hisham said: And among those whom Ibn Ishaq did not mention from these seventy dead: From Banu 'Abd Shams ibn 'Abd Manaf: Wahb ibn al-Harith, from Banu Anmar ibn Baghid, a client of theirs, and 'Amir ibn Zayd, a client of theirs from Yemen, two men. And from Banu Asad ibn 'Abd al-'Uzza: 'Uqba ibn Zayd, a client of theirs from Yemen, and 'Umayr, a freedman ³⁷ of theirs, two men. And from Banu 'Abd al-Dar ibn Qusayy: Nubayh ibn Zayd ibn Mulays, and 'Ubayd ibn Salit, a client of theirs from Qays, two men. And from Banu Taym ibn Murra: Malik ibn 'Ubayd Allah ibn 'Uthman, who is the brother of Talha ibn 'Ubayd Allah ibn 'Uthman, was captured and died in captivity, so he was counted among the dead, and it is said: and 'Amr ibn 'Abd Allah ibn Jud'an, two men. And from Banu Makhzum ibn Yaqaza: Hudhayfa ibn Abi Hudhayfa ibn al-Mughira, killed by Sa'd ibn Abi Waqqas, and Hisham ibn Abi Hudhayfa ibn al-Mughira, killed by Suhayb ibn Sinan, and Zuhayr ibn Abi Rifa'a, killed by Abu Usayd Malik ibn Rabi'a, and al-Sa'ib ibn Abi Rifa'a, killed by 'Abd al-Rahman ibn 'Awf, and 'A'idh ibn al-Sa'ib ibn 'Uwaymir, was captured then ransomed but died on the way from a wound inflicted by Hamza ibn 'Abd al-Muttalib, and 'Umayr, a client of theirs from Tayy', and Khiyar, a client of theirs from al-Qara, seven men. And from Banu Jumah ibn 'Amr: Sabra ibn Malik, a client of theirs, one man. And from Banu Sahm ibn 'Amr: al-Harith ibn Munabbih ibn al-Hajjaj, killed by Suhayb ibn Sinan, and 'Amir ibn 'Awf ibn Dubayra, brother of 'Asim ibn Dubayra, killed by 'Abd Allah ibn Salama al-'Ajlani, and it is said: by Abu Dujana, two men. Mention of the Quraysh captives on the day of Badr: Ibn Ishaq said: And from the polytheists of Quraysh on the day of Badr were captured: from Banu Hashim ibn 'Abd Manaf: 'Aqil ibn Abi Talib ibn 'Abd al-Muttalib ibn Hashim, and Nawfal ibn al-Harith ibn 'Abd al-Muttalib ibn Hashim. And from Banu al-Muttalib ibn 'Abd Manaf: al-Sa'ib ibn 'Ubayd ibn 'Abd Yazid ibn Hashim ibn al-Muttalib, and Nu'man ibn 'Amr ibn 'Alqama ibn al-Muttalib, two men. And from Banu 'Abd Shams ibn 'Abd Manaf: 'Amr ibn Abi Sufyan ibn Harb ibn Umayya ibn 'Abd Shams, and al-Harith ibn Abi Wajza ibn Abi 'Amr ibn Umayya ibn 'Abd Shams. And it is said: ibn Abi Wahra, according to Ibn Hisham. Ibn Ishaq said: And Abu al-'As ibn al-Rabi' ibn 'Abd al-'Uzza ibn 'Abd Shams, and Abu al-'As ibn Nawfal ibn 'Abd Shams. And from their clients: Abu Risha ibn Abi 'Amr, and 'Amr ibn al-Azraq, and 'Uqba ibn 'Abd al-Harith ibn al-Hadrami, seven men. And from Banu Nawfal ibn 'Abd Manaf: 'Adi ibn al-Khiyar ibn 'Adi ibn Nawfal, and 'Uthman ibn 'Abd Shams, nephew of Ghazwan ibn Jabir, a client of theirs from Banu Mazin ibn Mansur, and Abu Thawr, a client of theirs, three men. And from Banu 'Abd al-Dar ibn Qusayy: Abu 'Aziz ibn 'Umayr ibn Hashim ibn 'Abd Manaf ibn 'Abd al-Dar, and al-Aswad ibn 'Amir, a client of theirs. And they say: we are Banu al-Aswad ibn 'Amir ibn 'Amr ibn al-Harith ibn al-Sabbaq, two men. And from Banu Asad ibn 'Abd al-'Uzza ibn Qusayy: al-Sa'ib ibn Abi Hubaysh ibn al-Muttalib ibn Asad, and al-Huwayrith ibn 'Abbad ibn 'Uthman ibn Asad. Ibn Hisham said: He is al-Harith ibn 'A'idh ibn 'Uthman ibn Asad. Ibn Ishaq said: And Salim ibn Shammakh, a client of theirs, three men. And from Banu Makhzum ibn Yaqaza ibn Murra: Khalid ibn Hisham ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum, and Umayya ibn Abi Hudhayfa ibn al-Mughira, and al-Walid ibn al-Walid ibn al-Mughira, and 'Uthman ibn 'Abd Allah ibn al-Mughira ibn 'Abd Allah ibn 'Umar ibn Makhzum, and Sayfi ibn Abi Rifa'a ibn 'Abid ibn 'Abd Allah; and Abu al-Mundhir ibn Abi Rifa'a ibn 'Abid ibn 'Abd Allah ibn 'Umar ibn Makhzum, and Abu 'Ata' 'Abd Allah ibn Abi al-Sa'ib ibn 'Abd Allah ibn 'Umar ibn Makhzum, and al-Muttalib ibn Hantab ibn al-Harith ibn 'Ubayd ibn 'Umar ibn Makhzum, and Khalid ibn al-A'lam, a client of theirs, and he was—as they mention—the first to turn fleeing in retreat, and he is the one who says: "And not on our backs do our wounds bleed, but on our feet does blood drip." Nine men. Ibn Hisham said: And it is narrated: "Not on our heels." And Khalid ibn al-A'lam, from Khuza'a; and it is said: 'Uqayli. Ibn Ishaq said: And from Banu Sahm ibn 'Amr ibn Husays ibn Ka'b: Abu Wada'a ibn Dubayra ibn Sa'id ibn Sa'd ibn Sahm, he was the first captive ransomed from the captives of Badr, ransomed by his son al-Muttalib ibn Abi Wada'a; and Farwa ibn Qays ibn 'Adi ibn Hudhayfa ibn Sa'd ibn Sahm, and Hanzala ibn Qabisa ibn Hudhafa ibn Sa'd ibn Sahm, and al-Hajjaj ibn Qays ibn 'Adi ibn Sa'd ibn Sahm, four men.

And from Banu Jumah ibn 'Amr ibn Hubsayy ibn Ka'b: 'Abdullah ibn Ubayy ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah, Abu 'Azza 'Amr ibn 'Abd ibn 'Uthman ibn Wahib ibn Hudhafa ibn Jumah, and al-Fakih, the freedman of Umayya ibn Khalaf, later claimed by Rabah ibn al-Mughtarif, who claims he is from Banu Shammakh ibn Muharib ibn Fihr—and it is said that al-Fakih is the son of Jarwal ibn Hidhim ibn 'Awf ibn Ghadb ibn Shammakh ibn Muharib ibn Fihr—and Wahb ibn 'Umayr ibn Wahb ibn Khalaf ibn Wahb ibn Hudhafa ibn Jumah, and Rabi'a ibn Darraj ibn al-'Anbas ibn Ahban ibn Wahb ibn Hudhafa ibn Jumah: five men. And from Banu 'Amir ibn Lu'ayy: Suhayl ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir, captured by Malik ibn al-Dukhshum, brother of Banu Salim ibn 'Awf; and 'Abd ibn Zam'a ibn Qays ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik ibn Hisl ibn 'Amir; and 'Abd al-Rahman ibn Mashnu' ibn Waqdan ibn Qays ibn 'Abd Shams ibn 'Abd Wudd ibn Malik ibn Hisl ibn 'Amir: three men. And from Banu al-Harith ibn Fihr: al-Tufayl ibn Abi Qunay', and 'Utba ibn 'Amr ibn Jahdam: two men. Ibn Ishaq said: The total number of captives preserved for us is forty-three men. Ibn Hisham said: From the total number, one man whose name we did not mention is missing, and among those not mentioned by Ibn Ishaq from the captives: From Banu Hashim ibn 'Abd Manaf: 'Utba, an ally of theirs from Banu Fihr: one man. And from Banu al-Muttalib ibn 'Abd Manaf: 'Aqil ibn 'Amr, an ally of theirs, and his brother Tamim ibn 'Amr, and his son: three men. And from Banu 'Abd Shams ibn 'Abd Manaf: Khalid ibn Usayd ibn Abi al-'Is, and Abu al-'Arid Yasar, freedman of al-'As ibn Umayya: two men. And from Banu Nawfal ibn 'Abd Manaf: Nabhan, a freedman of theirs: one man. And from Banu Asad ibn 'Abd al-'Uzza: 'Ubaydullah ibn Humayd ibn Zuhayr ibn al-Harith: one man. And from Banu 'Abd al-Dar ibn Qusayy: 'Aqil, an ally of theirs from Yemen: one man. And from Banu Taym ibn Murra: Musafi' ibn 'Iyad ibn Sakhr ibn 'Amir ibn Ka'b ibn Sa'd ibn Taym, and Jabir ibn al-Zubayr, an ally of theirs: two men. And from Banu Makhzum ibn Yaqaza: Qays ibn al-Sa'ib: one man. And from Banu Jumah ibn 'Amr: 'Amr ibn Ubayy ibn Khalaf, and Abu Ruhm ibn 'Abdullah, an ally of theirs, and an ally of theirs whose name escapes me, and two freedmen of Umayya ibn Khalaf, one of whom is Nistas, and Abu Rafi', the slave of Umayya ibn Khalaf: six men. And from Banu Sahm ibn 'Amr: Aslam, freedman of Nubayh ibn al-Hajjaj: one man. And from Banu 'Amir ibn Lu'ayy: Habib ibn Jabir, and al-Sa'ib ibn Malik: two men. And from Banu al-Harith ibn Fihr: Shafi' and Shafi', two allies of theirs from the land of Yemen: two men. What was said of poetry on the day of Badr: Ibn Ishaq said: Among what was said of poetry on the day of Badr, and what the people exchanged among themselves concerning what happened, is the saying of Hamza ibn 'Abd al-Muttalib, may God have mercy on him: Ibn Hisham said: Most scholars of poetry deny it and its rebuttal: "Did you not see a matter that was among the wonders of time? ... And for calamity there are causes that make the matter clear. And that is only because a people gained benefit ... then they betrayed a mutual pledge of wrongdoing and disbelief. On the evening they went towards Badr with their multitude ... and they became pledges for the well of Badr. And we sought the caravan, desiring nothing else ... but they came to us, and we met on a predetermined scale. When we met, there was no turning back for us ... except thrusting with the slender, tapering spears, And striking with white swords whose edge cuts off the heads ... brightly colored, with clear marks. And we left 'Utba the misguided lying prostrate ... and Shayba among the slain, collapsed in the hollow. And 'Amr lay among those who lay of their protectors ... so the necklines of the wailing women were torn for 'Amr, The necklines of women from Lu'ayy ibn Ghalib ... noble women whose locks flow down from Fihr. Those are a people killed in their error ... and they left a banner not surrounded by victory, A banner of error that Iblis led its people ... so he betrayed them; indeed, the treacherous one is to treachery. And he said to them, when he saw the matter clearly: 'I disassociate myself from you; today I have no patience. For I see what you do not see, and indeed I fear God's punishment, and God is severe.' So he advanced them to calamity until they fell into it ... and he was, concerning what the people did not know, knowledgeable. So they were on the morning of the well a thousand, and our company was three hundred, like white, solid rocks. And among us were the soldiers of God when He aided us with them in a station then a place of clear remembrance. So Jibril strengthened them under our banner at a narrow pass where their fates were running." And al-Harith ibn Hisham ibn al-Mughira responded, saying: "Oh, would that my people knew of my longing and separation ... and of my grief and burning in my breast, And of the tears from my eyes flowing copiously, as if they were a separated bead from a string of a necklace, flowing, For the sweet-natured hero when he lay as a hostage in a place of the well of Badr. Do not be far, O 'Amr, from one of kinship ... and from a drinking companion who was of generous character. If a people have obtained from you a turn of fortune ... then there is no escape from the turns of time. For you were, in the vicissitudes of time that passed, showing them humiliation from you on rugged paths. If I do not die, O 'Amr, I will leave you as an avenger ... and I will not spare any kindness in brotherhood or marriage. And I will cut the back of men with a company of noble ones, upon them like what they cut of my back. They were deceived by what they gathered of strength ... while we are the core among the tribes of Fihr. So, O Lu'ayy, defend your sanctity ... and the gods, do not abandon them to one who boasts. Your fathers inherited them, and you inherited their pillars and the house with its roof and curtain. So what is there for a forbearing one who intended your destruction? Do not excuse him, O family of Ghalib, with any excuse. And be serious towards those you oppose, and support each other, and be united in consolation and patience. Perhaps you will avenge your brother, and there is nothing if you do not avenge the people of 'Amr, With thrusting weapons in hands, as if they were lightning, flying off heads, with clear marks, As if the crawling of ants were on their backs when they are drawn one day against their enemies with sharp eyes." Ibn Hisham said: We replaced two words from this poem from what Ibn Ishaq narrated, namely 'al-fakhr' at the end of the verse, and 'fama li-halimin' at the beginning of the verse, because he attacked the Prophet, peace be upon him, in them. Ibn Ishaq said: And 'Ali ibn Abi Talib said on the day of Badr: Ibn Hisham said: I have not seen any scholar of poetry who knows it or its rebuttal, and we only wrote them because it is said that 'Amr ibn 'Abdullah ibn Jud'an was killed on the day of Badr, and Ibn Ishaq did not mention him among the slain, but mentioned him in this poetry: "Did you not see that God aided His Messenger with the aid of a Mighty One, Possessor of power and bounty, By sending the disbelievers to a house of humiliation, so they met disgrace from captivity and killing? So the Messenger of God's victory became mighty, and the Messenger of God was sent with justice. He brought a Criterion ³⁸ from God revealed, whose signs are clear to people of intellect. So some people believed in that and were certain, and they became, by God's praise, united in community. And some people denied, so their hearts deviated, and the Possessor of the Throne increased them in confusion upon confusion. And He gave His Messenger power over them on the day of Badr, and a people angry, whose action was the best of actions, In their hands were white, light swords, with which they struck, and they had sharpened them with polishing and grinding. How many a young man of zeal did they leave slain, and how many an old man of prowess among them? The eyes of wailing women spend the night over them, pouring forth with flowing tears and heavy rain, Wailing women mourning 'Utba the misguided and his son, and Shayba mourning him, and mourning Abu Jahl, And Dhu al-Rijl mourning, and Ibn Jud'an among them, bereft, hot with grief, showing clear loss of children. There lay among them in the well of Badr a group of men of prowess in wars and in drought. Error called among them those who answered it, and for error there are causes with connected links. So they became in the abode of Hell, isolated from clamor and transgression, in the busiest of occupations." And al-Harith ibn Hisham ibn al-Mughira responded, saying: "I marvel at people whose foolish one sings of a matter of foolishness, full of objection and falsehood. He sings of the slain on the day of Badr, who followed one another, noble in deeds, both young and old, Brave, white ones from Lu'ayy ibn Ghalib, thrusting in battle, generous in drought. They were killed nobly; they did not exchange a tribe for other people, distant in home and origin, As Ghassan became among you as intimates, a substitute for us. Oh, what a deed!"

Disobedience and manifest sin and severance... The people of opinion and reason see your injustice therein. If a people have gone on their way... And the best of deaths is that which comes from killing, Then do not rejoice that you killed them, for their killing... Will be for you a lasting mutilation upon mutilation. For you will not cease after killing them... Scattered, your desires not united in assembly, Due to the loss of Ibn Jud'an, praiseworthy in his deeds... And 'Utba, and the one called among you Abu Jahl, And Shayba among them, and al-Walid, and among them... Umayya, the refuge of the needy, and the man of the foot. Those—weep for them, then weep for none other... O wailing women who call for calamity and bereavement. And say to the people of the two Makkas: Gather together... And march to the fortresses of Yathrib, the land of palm trees, All together, and protect the clan of Ka'b, and defend... With pure-colored, newly polished [swords]. Otherwise, be attacked by night in fear, and become... More abased under the feet of tramplers than a sandal. Yet, by al-Lat, O people, know... How confident I am that you will not remain upon treachery, Except with your gathering of mail-coats and spears... And helmets, and white cutting swords, and arrows." And Dirar ibn al-Khattab ibn Mirdas, one of Banu Muharib ibn Fihr, said on the Day of Badr: "I marvel at the pride of al-Aws, while destruction circles... Around them tomorrow, and time has clear signs. And the pride of Banu al-Najjar, if a company... Was struck at Badr, all of them there patient. If some of our men were left slain... Then we are men who, after them, will leave others slain. And our swift horses will carry us into your midst... O Banu al-Aws, until the avenger's breath is satisfied, And into the midst of Banu al-Najjar we will surely turn them... With spears and armored men, overwhelming."

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1. al-fay' : Spoils of war taken from the enemy without fighting, or the fifth of the spoils; here it refers to the division of spoils.
2. Yawm al-Furqan : The Day of Discrimination, i.e., the Battle of Badr, when Allah distinguished between truth and falsehood.
3. ar-ru'bu : Awe or terror cast into the hearts of enemies, a divine aid.
4. jawami' al-kalim : Comprehensive speech; the ability to express profound meanings concisely.
5. ash-shafa'ah : Intercession on the Day of Judgment for the Muslim community.
6. fitnah : Trial, temptation, or discord; here meaning confusion between truth and falsehood.
7. sa'ibah : A slave freed unconditionally, with no ties of patronage; often adopted into a family.
8. ḥulafā' : Allies; those bound by a pact of mutual support, often non-tribal members integrated into a clan.
9. al-Qāra : A nickname for a group of tribes known for archery; literally 'the archers'.
10. Dhū al-Shimālayn : Literally 'the one with two left hands', meaning left-handed.
11. ʿitq : Freedom; nobility of character; also used to denote a freed slave.
12. mawlā : Client; a freed slave or ally under patronage.
13. muwallad : Born slave; a slave born into servitude.
14. Rūmī : Byzantine; referring to the Eastern Roman Empire.
15. sahm : Share of the spoils; a portion assigned to a participant in a military expedition.
16. shammās : Deacon; a Christian ecclesiastical title.
17. bayna al-ṣaffayn : Between the two ranks; referring to the space between the opposing battle lines.
18. Muhājirūn : Emigrants; those who migrated from Mecca to Medina with the Prophet.
19. al-Ansār : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his emigration from Mecca.
20. ḥalīf : An ally or confederate, often through a formal pact of mutual support, not necessarily of the same tribe.
21. Muqarrin : One who ties or binds; a nickname for 'Ubayd ibn Aws because he tied four captives together on the day of Badr.
22. sahm : Share or allotment of the spoils of war; here referring to the reward given to those who participated in the Battle of Badr.
23. mawlā : A freedman or client; a non-Arab Muslim attached to an Arab tribe through manumission or patronage.
24. ḥalīf : An ally or confederate, often a non-tribal member who has entered into a pact of mutual support with a tribe.
25. mawlā : A freedman or client, often a non-Arab convert who was freed from slavery and attached to an Arab tribe as a patron-client relationship.
26. al-Rawḥā' : A location on the route between Medina and Mecca, about 36 miles from Medina.
27. sahm : Share or portion, referring to the share of war booty or reward assigned to a participant in the battle, even if absent due to valid reasons.
28. Muhājirūn : The Emigrants, the early Muslims who migrated from Mecca to Medina with the Prophet Muhammad.
29. Anṣār : The Helpers, the residents of Medina who supported and hosted the Emigrants after the Hijra.
30. al-Ṣafrā' : A location near Badr, about 80 miles from Medina, where some wounded Muslims were taken after the battle.
31. ṣabran : Meaning 'as a captive' or 'in captivity', i.e., killed after being taken prisoner rather than in battle.
32. al-Uthayl : A place name; variant reading of the location where al-Naḍr was killed.
33. athbatahu : Meaning 'disabled him' or 'made him unable to move', i.e., struck him severely.
34. dhaffafa 'alayhi : Meaning 'finished him off' or 'gave the death blow' to a wounded enemy.
35. ḥalīf : A client or ally, often a non-Arab or member of another tribe who has entered into a pact of protection or alliance with a tribe.
36. Qur'an 3:165 : The verse refers to the Battle of Uhud, where the Muslims suffered losses, and reminds them that they had inflicted twice as many losses on the polytheists at Badr.
37. mawlā : A freedman or client, often a non-Arab convert who became a dependent of an Arab tribe or individual.
38. Furqan : The Criterion; a name for the Qur'an, meaning that which distinguishes truth from falsehood.

Volume: The Second

We leave them prostrate, with birds circling around them, and they have no helper but wishes ¹. And women from Yathrib ² weep for them, spending sleepless nights in grief. That is because our swords never cease to flow with the blood of those who fight us. If you triumph on the day of Badr, it is only through Ahmad ³ that your fortune has become manifest, and through the chosen ones, his allies, who defend in times of hardship when death is present. Among them are Abu Bakr, Hamza, and Ali is called upon among those you mention. Abu Hafs ⁴, Uthman, and Sa'd are also among them when he is present in battle. These are not like those born in the dwellings of the Aws and Najjar ⁵ when you boast. Rather, their father is from Lu'ayy ibn Ghalib, when lineages are counted, Ka'b and 'Amir ⁶. They are the ones who pierce horses in every battle, on the day of conflict, the most pure and abundant." Then Ka'b ibn Malik, brother of Banu Salama, replied: "I marvel at the decree of Allah, and Allah is able to do what He wills; there is no one who overpowers Allah. He decreed on the day of Badr that we should meet a people who transgressed, and the path of transgression is unjust for people. They gathered and mobilized those around them from the people, until their multitude became great. They marched against us, seeking only us, all of them: Ka'b and 'Amir together. Among us is the Messenger of Allah, with the Aws around him, a strong fortress and helper. And the host of Banu al-Najjar under his banner, they stand firm in the midst of the fray ⁷ when the dust rises. When we met them, each one striving, sacrificing himself for his companions, patient, we testified that there is no god but Allah, and that the Messenger of Allah is manifest with the truth. And there were white swords, light as if they were scales, gleaming before your eyes ⁸. With them we annihilated their host, and they scattered; and the sinful met their doom. Abu Jahl was thrown down prostrate on his face, and 'Utba we left him stumbling. And Shabiba and al-Taymi ⁹ we left in the battle, and none of them but was a disbeliever in the Lord of the Throne. So they became fuel for the fire in its abode, and every disbeliever will end up in Hell. It blazes upon them, its heat kindled with bars of iron and stones ¹⁰. And the Messenger of Allah had said, 'Come forward,' but they turned away and said, 'You are only a sorcerer.' For a matter that Allah willed to destroy them by, and there is no repeller for a matter that Allah has decreed ¹¹." And 'Abdullah ibn al-Ziba'ra al-Sahmi said, weeping for the slain of Badr: "What is there at Badr and around it of young men, white-faced and noble? They left Nubayh and Munabbih behind them, and the two sons of Rabi'a, the best of a host of opponents ¹². And al-Harith al-Fayyad, his face shining like the full moon on a dark night. And al-'Asi ibn Munabbih, a man of strength, a perfect spear without flaw ¹³. His lineage and forefathers are exalted, and the noble deeds of his maternal and paternal uncles. And when a weeper weeps and wails in grief, it is for the noble chief, son of Hisham ¹⁴. May Allah greet Abu al-Walid ¹⁵ and his clan, the Lord of mankind, and grant them peace." Then Hassan ibn Thabit al-Ansari replied: "Weep, your eyes wept, then they gushed with blood, their overflowing tears are copious ¹⁶. Why do you weep for those who have passed away? Why do you not mention the noble deeds of the people ¹⁷? And mention among us a glorious one of high resolve, generous in character, truthful in courage. I mean the Prophet, the brother of noble deeds and generosity, the most righteous of those who fulfill oaths ¹⁸. For the likes of him and for what he calls to, he is the praised one, not blunt ¹⁹." And Hassan ibn Thabit al-Ansari also said: "A delicate maiden ²⁰ has captivated your heart in sleep, giving the bedfellow a cool, smiling drink. Like musk mixed with rainwater, or aged wine like the blood of a slaughtered animal ²¹. She has a plump waist, her hips are full, her figure is well-proportioned, a gentle woman not quick to swear ²². She is built on a firm foundation, as if, when she sits, she is a marble mortar ²³. She almost hesitates to come to her bed, in a delicate body and beautiful stature ²⁴. As for the day, I never cease to mention her, and at night, dreams bring her to me ²⁵. I swore to forget her and leave her mention, until my bones decay in the grave ²⁶. O you who blame me foolishly, I have disobeyed the blamers for love. She came to me at dawn after sleep, and nearness of the changing days. She claimed that a man's life is distressed by poverty from a turbulent tribe ²⁷. If you are lying about what you told me, then may you be saved like al-Harith ibn Hisham was saved. He left his loved ones without fighting for them, and escaped with the head of a swift horse and a bridle ²⁸. He left the swift horses in the desert, passing through a harvested field and stones ²⁹. He filled the two gaps ³⁰ with it, then fled, and his loved ones remained in the worst abode. And his father's sons and his clan in a battle, Allah helped the people of Islam through him. They were ground down, and Allah executes His command, a war whose fire is kindled with tinder. Were it not for Allah and its course, they would have left them as prey for beasts, trampled under hooves. Among them are captives bound in chains, a falcon when facing spears, brave; and a fallen one who does not respond to a call until the lofty mountains move. With disgrace and manifest humiliation when they see the white swords driving every noble. In the hands of a fair one, when traced back, he does not disgrace the lineage of the short, a generous, courageous chief ³¹. White swords, when they meet iron, they pierce, like lightning under the shadows of clouds." Then al-Harith ibn Hisham replied, as mentioned by Ibn Hisham: "Allah knows best that I did not leave fighting them until my mare was covered with reddish foam ³². And I knew that if I fought alone, I would be killed and my enemy would not suffer any loss. So I turned away from them while the loved ones were among them, hoping for them a day of punishment that would bring ruin." Ibn Ishaq said: Al-Harith said this apologizing for his flight on the day of Badr. Ibn Hisham said: We omitted three verses from the end of Hassan's poem because they were obscene. Ibn Ishaq said: And Hassan ibn Thabit also said: "Quraysh knew on the day of Badr, on the day of captivity and severe killing, that when the lances clash, we are the protectors of war on the day of Abu al-Walid. We killed the two sons of Rabi'a when they advanced against us in double armor. And Hakim fled with them when the Banu al-Najjar charged like lions. And the host of Fihr turned away then, and al-Huwayrith abandoned them from afar. You met with humiliation and killing, a swift death reaching the jugular vein ³³. And all the people turned away together, not caring for ancient honor." And Hassan ibn Thabit also said: "O Harith, you have lamented without cause at the time of conflict and the hour of honor ³⁴. When you mounted a swift, long-striding mare, with a long neck and long flanks ³⁵. And the people behind you, you left their fighting, hoping for escape when it was not the time to go. Why did you not turn to your mother's son when he fell, pierced by spears, stripped of his armor ³⁶? The King hastened for him and destroyed his host with disgraceful shame and evil punishment." Ibn Hisham said: We omitted one verse from it because it was obscene. Ibn Ishaq said: And Hassan ibn Thabit also said. Ibn Hisham said: It is said that 'Abdullah ibn al-Harith al-Sahmi said it: "Wearing coats of mail, they advance, led by a resolute, determined man, not a coward ³⁷. I mean the Messenger of the God of creation, whom He favored over all creation with piety and generosity. And you claimed that you would protect your honor, and the water of Badr, you claimed, would not be approached. Then we came to it and did not heed your words until we drank our fill without stinting ³⁸. Holding fast to a rope that is not severed, a strong rope from Allah, extended. Among us is the Messenger, and among us is the truth we follow until death, and victory without limit. A faithful, penetrating light by which one is guided, a full moon that shone upon all the noble." Ibn Hisham said: His verse is "Holding fast to a rope not severed" from Abu Zayd al-Ansari. Ibn Ishaq said: And Hassan ibn Thabit also said: "The Banu Asad failed and their expedition returned on the day of the well ³⁹ with disgrace and shame. Among them was Abu al-'Asi, who fell pierced through the back of a swift, fleeing mare ⁴⁰. He met his fate from every protector with his weapon when he lay in his slaughtered place. And the man Zam'a we left, his neck bleeding from a gushing, poured-out wound ⁴¹. Pillowed on a noble forehead, dust-covered, the tip of his nose stained with blood ⁴². And Ibn Qays escaped with the remnant of his clan, on the brink of destruction, turning away with wounds ⁴³." And Hassan ibn Thabit also said: "Oh, I wish I knew if the people of Mecca have heard of our destruction of the disbelievers in the hour of hardship ⁴⁴. We killed the leaders of the people at our battle, and they did not return except with a back-breaking calamity ⁴⁵. We killed Abu Jahl and 'Utba before him, and Shayba fell on his hands and chest. We killed Suwayd, then 'Utba after him, and Tu'ma also at the time of avenging blood ⁴⁶."

How many a noble man, afflicted, have we slain ... who had a high lineage among his people, renowned in fame. We left them for the howling [beasts] to devour them ... and they shall suffer a blazing fire thereafter, fierce in depth. By your life, the horsemen of Malik did not defend ... nor their followers on the day we met at Badr. Ibn Hisham said: Abu Zayd al-Ansari recited to me his verse: We killed Abu Jahl and 'Utbah before him ... and Shaybah falls on his hands and throat. Ibn Ishaq said: Hassan ibn Thabit also said: Hakim was saved on the day of Badr by his strength ... like the escape of a colt from the daughters of al-A'waj ⁴⁷. When he saw Badr flowing with its torrents ... with a green army from the Khazraj ⁴⁸. They do not flinch when they meet their enemies ... they walk on the clear path. How many among them are noble, of high status ... a hero in the deadly place of the cowardly, the constrained. And a chief who gives generously from his hand ... a bearer of blood-wits, crowned. An adornment of the assembly, persistent on the day of battle ... striking the brave with every white, smooth sword ⁴⁹. Ibn Hisham said: His word 'saljaj' is from other than Ibn Ishaq. Ibn Ishaq said: Hassan also said: By the power of God, we do not fear a people ... even if they are many and the hosts gather. When they incite a crowd against us ... a merciful Lord suffices us against their harm. We rose on the day of Badr with long lances ... swiftly, deaths do not shake us. You have not seen a band among people more destructive ... to those they oppose when the clouds are pregnant with rain ⁵⁰. But we relied [on God] and said: ... our glories and our stronghold are the swords. We met them with them when we rose ... while we were a band and they were thousands. And Hassan ibn Thabit also said, satirizing Banu Jumah and those of them who were killed: Banu Jumah rushed to the misery of their fortune ... indeed the lowly is entrusted to a lowly one. Banu Jumah were killed at Badr by force ... and they lagged behind, running on every path. They denied the Book and belied Muhammad ... and God manifests the religion of every messenger. May God curse Abu Khuzaymah and his son ... and the two Khalids, and Sa'id ibn 'Uqayl. Ibn Ishaq said: 'Ubaydah ibn al-Harith ibn al-Muttalib said on the day of Badr, and about the cutting of his leg when he was injured, in his duel with Hamzah and 'Ali when they dueled their enemy. Ibn Hisham said, and some scholars of poetry deny it for 'Ubaydah: A battle will reach about us the people of Mecca ... that will stir up whoever was far from that ⁴⁷. With 'Utbah when he turned away, and Shaybah after him ... and what was in it, the firstborn of 'Utbah was not pleased ⁴⁸. If you cut off my leg, I am a Muslim ... hoping thereby for a near life from God. With the houris like statues, purified ... in the highest Paradise for those who were exalted ⁴⁹. And I sold for it a life whose purity I enjoyed ... and I endured it until I lost my near ones ⁵⁰. So the Merciful honored me from the bounty of His favor ... with a garment of Islam that covered my faults. And their fighting was not hateful to me ... on the day when the caller called the equals. And he did not seek, when they asked the Prophet for our equal ... the three of us, until we attended the caller. We met them like lions brandishing spears ... fighting for the Merciful against those who were disobedient. Our feet did not leave our position ... the three of us, until we brought them to the watering places of death. Ibn Hisham said: When 'Ubaydah's leg was injured, he said: By God, if Abu Talib had witnessed this day, he would have known that I am more deserving than him of what he said when he said: You lie, by the House of God, Muhammad will be defeated ... and we have not yet fought and contended for him ⁵¹. And we will not surrender him until we fall around him ... and we forget our sons and wives. These two verses are from a poem by Abu Talib, which we have mentioned earlier in this book. Poetry of Ka'b ibn Malik in elegy for 'Ubaydah: Ibn Ishaq said: When 'Ubaydah ibn al-Harith died from the injury of his leg on the day of Badr, Ka'b ibn Malik al-Ansari said, weeping for him: O eye, weep and do not be stingy ... with your tears, profusely and not sparingly. For a master whose loss has shattered us ... noble in character and lineage. Bold in advance, well-armed ... praiseworthy, of good disposition ⁴⁷. 'Ubaydah has become such that we do not hope for him ... for a favor known to us or a denial. And he used to protect on the day of battle ... the fierce part of the army with the sword. And Ka'b ibn Malik also said, on the day of Badr: Has the news reached Ghassan in the distance of their abode ... and the most informed of things is the Knower of them. That they shot us with bows of enmity ... from Ma'add, both their ignorant and their wise. Because we worshipped God, hoping for none other ... the hope of Paradise when its leader came to us. A prophet who has in his people an inheritance of honor ... and roots of truth refined by his lineage ⁴⁸. So they marched and we marched, and we met as if we were ... lions of encounter whose wounded is not hoped for ⁴⁹. We struck them until he fell in our attack ... to an evil throat from Lu'ayy, its great one. So they turned away, and we trampled them with white swords ... equal to us are their allies and their pure ones ⁵⁰. And Ka'b ibn Malik also said: By the life of your father, O sons of Lu'ayy ... with pride and boasting among you ⁵¹. Your horsemen did not defend at Badr ... nor did they endure there at the encounter ⁵². We approached it with the light of God, clearing ... the darkness and covering from us. The Messenger of God leading us with a command ... from the command of God, decreed with judgment. So your horsemen did not triumph at Badr ... nor did they return to you with success. So do not hasten, O Abu Sufyan, and watch ... for the horses of war emerging from Kada' ⁵³. With the victory of God, the Holy Spirit is in it ... and Michael, so how excellent are the angels ⁴⁷. And Talib ibn Abi Talib said, praising the Messenger of God, may God bless him and grant him peace, and weeping for the people of the well ⁴⁸ from Quraysh on the day of Badr: Indeed, my eye has exhausted its tears flowing ... weeping for Ka'b, and it does not see Ka'b. Indeed, Ka'b in battles they lagged behind ... and this time destroyed them, and they committed sin. And 'Amir weeps for calamities in the morning ... would that I knew if I will see them near. They are my two brothers, they will not be counted for error ... counted, and their neighbor will not be wronged by seizure ⁴⁹. O our two brothers, 'Abd Shams and Nawfal ... may I be your ransom, do not stir up war between us. And do not become, after love and harmony ... tales in which all of you complain of misfortune. Did you not know what happened in the war of Dahis ... and the army of Abi Yaksum when they filled the valley ⁵⁰? If not for God's defense, nothing else ... you would have become unable to protect your herd ⁵¹. We have not committed any great sin against Quraysh ... except that we protected the best of those who trod the earth. A reliable brother in calamities, afflicted ... noble in repute, neither miserly nor coarse ⁵². The needy surround him, frequenting his door ... seeking a sea that is neither scanty nor brackish ⁵³. By God, my soul will not cease to be sorrowful ... restless until you prove true to the Khazraj in striking. And Dirar ibn al-Khattab al-Fihri said, eulogizing Abu Jahl: Is there anyone for an eye that spent the night sleepless ... watching a star in the darkness of the night. As if there is a speck in it, but there is no speck ... except a tear from flowing tears that pours. Convey to Quraysh that the best of their assembly ... and the most generous of those who walk on foot. Has perished on the day of Badr, in a pit, its pledge ... noble in deeds, not a base nor a coarse man ⁵⁴. So I swore that my two eyes will not cease with tears ... for a perished one after the chief Abu al-Hakam. For a perished one who grieved Lu'ayy ibn Ghalib ... death came to him on the day of Badr and he did not move. You see the splinters of the Khatti spear in the neck of his horse ... at a cut of his flesh, between them are shreds ⁴⁷. And there was no lion dwelling in the valley of Bishah ... in a thicket flowing in a valley in a forest ⁴⁸. More daring than him when the spears clash ... and 'nazal' is called among the great, the obscure ⁴⁹. So do not grieve, O family of al-Mughirah, and be patient ... over him, and whoever grieves for him is not blamed. And strive, for death is an honor for you ... and after it in the rest of life there is no regret. And I have said that the wind is pleasant for you ... and the honor of the station is without doubt for those who understand. Ibn Hisham said: Some scholars of poetry deny it for Dirar. Ibn Ishaq said: Al-Harith ibn Hisham said, weeping for his brother Abu Jahl: Alas, O regret of my soul for 'Amr ... and does regret avail for a slain one? The informer informs me that 'Amr ... is ahead of the people in a barren hollow ⁵⁰. Indeed, I used to think that was true ... and you, for what has passed, are not like an elephant ⁵¹. And I was in blessing as long as you were alive ... so I have been left in the path of the torrent ⁵². As if, when I spend the night not seeing him ... I am weak in resolve, with long sorrow ⁵³. For 'Amr, when I spend the day ... and an eye from remembering him is dim. Ibn Hisham said: Some scholars of poetry deny it for al-Harith ibn Hisham, and his saying 'fi jafr' is from other than Ibn Ishaq. Ibn Ishaq said: Abu Bakr ibn al-Aswad ibn Shu'ub al-Laythi, who is Shaddad ibn al-Aswad, said: Greet with safety, Umm Bakr ... and is there for me after my people any peace?

So what is there at the well, the well of Badr, of singing-girls and generous drinkers? And what is there at the well, the well of Badr, of the shīzā ⁵⁵ crowned with hump-fat? And how many for you at the well, the well of Badr, of the hot winds and the grazing camels? And how many for you at the well, the well of Badr, of the goals and the great bones? And the companions of the generous Abū ‘Alī, the brother of the generous cup and the drinking companions. And if you had seen Abū ‘Aqīl and the companions of the hill of Na‘ām, Then you would have remained, from longing for them, like the mother of a fawn, restless in her roaming. The Messenger tells us that we shall live—but how can there be a meeting of echoes and skulls? Ibn Hishām said: Abū ‘Ubayda al-Naḥwī recited to me: “The Messenger tells us that we shall live—but how can there be life for echoes and skulls?” He said: He had embraced Islam, then apostatized. Ibn Isḥāq said: And Umayya b. Abī al-Ṣalt said, eulogizing those of Quraysh who were killed on the day of Badr: “Oh, would that you wept for the noble ones, the sons of the noble, possessors of praiseworthy qualities, Like the weeping of doves over the branches of the tamarisk in the bending boughs. They weep, burning, humbly, returning with the evening breezes. Like them are the weeping women, the wailing ones among the mourners. Whoever weeps for them weeps in grief and speaks truth in every praise. What is there at Badr and al-‘Aqanqal? Few are the lords and chiefs. And the valleys of al-Barqayn and al-Ḥanān, from the side of the armlets. Grey-haired and youths, dark, bold, and needy. Do you not see what I see, when it has become clear to every observer, That the valley of Mecca has changed, so its plains are desolate, Of every patrician for a patrician, pure of color, bright, The doorkeeper of kings, and a penetrator of the land, an opener, Of the great ones, the generous, the forbearing, the successful, The sayers, the doers, the commanders of every good deed, The feeders of fat over bread, fat like suet, The carriers of bowls with bowls to bowls like water-skins, Not empty for him who pardons, nor a wide, spacious place, For the guest, then the guest after the guest, and the spread-out carpets. Givers of hundreds from hundreds to hundreds of pregnant camels, Driving the young camels for the young camels, returning from Balādiḥ. For their nobles above the nobles there is a preeminence, weighty like the scales, Like the heaviness of pounds in the balance in the swaying hands. They were abandoned by a group while they protected the shameful parts from scandals, The strikers of the foreheads with the polished Indian swords. And indeed their voice concerned me, from among one seeking rain and a caller. By God, what excellent men are the sons of ‘Alī, whether widower or married, If they do not make a raid, a widespread one that drives away every barker, With the swift mares, the far-traveling, the high-stepping among the high-stepping, Youths on lean horses, to lions, fighting, gaunt. And a peer meets his peer like the walk of one shaking hands with another, With nearly a thousand, then a thousand, between one with a body and a lancer.” Ibn Hishām said: We omitted two verses in which he insulted the companions of the Messenger of God, may God bless him and grant him peace. And more than one of the scholars of poetry recited to me his verse: “And a peer meets his peer like the walk of one shaking hands with another.” And he also recited to me: “Givers of hundreds from hundreds to hundreds of pregnant camels, Driving the young camels for the young camels, returning from Balādiḥ.” Ibn Isḥāq said: And Umayya b. Abī al-Ṣalt said, weeping for Zam‘a b. al-Aswad and the slain of Banū Asad: “O eye, weep with flowing tears for Abū al-Ḥārith, do not spare for Zam‘a, And weep for ‘Aqīl b. Aswad, the lion of battle on the day of conflict and defense. Those are Banū Asad, brothers of the constellation Gemini, neither treacherous nor deceitful. They are the middle family of Ka‘b, and they are the summit of the hump and the top. They caused to grow from the tribes the hair of the head, and they attached to them the protection. Now their cousins, when battle comes, their livers ache for them. And they are the feeders when rain is scarce and the sky is cloudless.” Ibn Hishām said: This version of this poetry is confused; it is not sound in structure. But Abū Muḥriz Khalaf al-Aḥmar and others recited to me, and some narrated what others did not: “O eye, weep with flowing tears for Abū al-Ḥārith, do not spare for Zam‘a, And for ‘Aqīl b. Aswad, the lion of battle on the day of conflict and defense. So for the like of their destruction, the constellation Gemini has become empty, neither treacherous nor deceitful. And they are the middle family of Ka‘b, and among them is like the summit of the top. They caused to grow from the tribes the hair of the head, and they attached to them the protection. So their cousins, when battle comes, their livers ache for them. And they are the feeders when rain is scarce and the sky is cloudless.” Ibn Isḥāq said: And Abū Usāma, Mu‘āwiya b. Zuhayr b. Qays b. al-Ḥārith b. Sa‘d b. Ḍubay‘a b. Māzin b. ‘Adī b. Jusham b. Mu‘āwiya, an ally of Banū Makhzūm—Ibn Hishām said: He was a polytheist, and he passed by Hubayra b. Abī Wahb while they were fleeing on the day of Badr, and Hubayra was exhausted, so he stood, took off his armor, carried him, and went away with him. Ibn Hishām said: This is the most authentic of the poems of the people of Badr: “When I saw the people hasten, and their good fortune had departed for flight, And the leaders of the people were left slain, as if their best were the carcasses of goats, And a multitude met its fate, and we encountered death on the day of Badr. They turned from the road and overtook us, as if their throng were the surge of a sea. And the sayers said: ‘Who is the son of Qays?’ I said: ‘Abū Usāma, without boasting. I am al-Jushamī, so that you may know me; I make my lineage clear, point by point. If you are among the throats of Quraysh, then I am from Mu‘āwiya b. Bakr. So inform Mālik, when we were overwhelmed—and with you, O Mālik, if you go out, is my news— And inform, if you reach the man, about us, Hubayra, who is possessed of knowledge and status, That when I was called to Afayd, I returned, and my breast was not straitened by the return, On the evening when no one returns to aid a distressed one, nor to one of grace or kinship among them. So here before you, Banū La’y, is your brother, and before you, O Umm ‘Amr, is Mālik. Had it not been for my standing, she would have fallen upon him, the well-proportioned mother of Ajrā, Pushing away the graves with her shoulders, as if on her face were the blackening of a pot. So I swear by Him who was my Lord, and by the idols set up at the sacred enclosures, You will surely see what my worth is when skins are changed for leopard skins. No lurking lion of Tarj, a bold, fierce one, running in the thicket, But I protect the thicket from Kulāf, so no one approaches it by a path, With a nature that the allies cannot overcome, leaping at every shout and rebuke, Quicker in assault than I, when I advance with a gurgle and a roar, With white swords like spears, sharpened, as if their tips were the fire of embers, And a dark, curved bow of bull’s hide, and a yellow, well-trimmed one with a string, And a white one like a pool, upon which ‘Umayr worked with the polishing stones for half a month. I trail in its shoulder straps and walk like the walk of a lurking, fierce lion. The young man Sa‘d says to me, ‘A gift,’ and I said, ‘Perhaps it is an approach to treachery.’ And I said, ‘O Abū ‘Adī, do not attack them—that is, if you obey me today— Like their custom with Farwa, when he came to them, and he was led away bound with a rope.’” Ibn Hishām said: And Abū Muḥriz Khalaf al-Aḥmar recited to me: “We turn from the road, and they overtook us, as if their swift ones were the current of a sea.” And his saying: “a bold, fierce one, running in the thicket” is from other than Ibn Isḥāq. Ibn Isḥāq said: And Abū Usāma also said: “Oh, would that someone inform about me a messenger, a repeated message that a subtle one confirms. Did you not know of my repelling on the day of Badr, when the hands flashed at your sides? And the leaders of the people were left slain, as if their heads were cracked colocynths. And there came upon you in the valley of Badr, contrary to the people, a calamitous disaster. So my resolve saved him from the depths, and the help of God and the firm command, And my return from al-Abwā’ alone, while before you is a gathering of standing enemies. And you, for whoever wanted you, are submissive, beside Kurāsh, wounded and bleeding. And I was, when a caller from among the companions called me on a day of distress, seeking refuge, Then he made me hear, and had I loved myself, a brother or an ally in such a situation, I return and remove the distress and shoot, when the lips and noses are distorted. And a peer whom I left upon his hands, groaning as if he were a brittle branch. I advanced towards him when they mingled, with a hot, smooth spear, whose point has a whirring sound. That was my deed on the day of Badr, and before, a brother of forbearance, turning away. Your brother in the years, as you know, and in war that never ceases to creak, And a bold one for you, not deluding me the darkness of night nor the crowded company. I wade into the dense, crowded battle when the dog is driven by the cold wind.” Ibn Hishām said: I omitted a poem by Abū Usāma rhyming in lām, in which there is no mention of Badr except in the first two verses, disliking prolixity.

Ibn Isḥāq said: Hind bint ʿUtba b. Rabīʿa wept for her father on the day of Badr: O my two eyes, pour forth abundant tears For the best of Khindif, who did not return. His clan gathered around him at dawn, The Banū Hāshim and Banū al-Muṭṭalib. They made him taste the edge of their swords, Quenching him after he had fallen. They dragged him, with the dust of the earth On his face, stripped bare. He was for us a firm mountain, Beautiful to behold, rich in pasture. As for Buraiy, I did not mean him; He was given the best of what he could hope for. Hind also said: Our time afflicts us and grieves us, But it refuses to bring anything that overcomes it. After the slain of Lu'ayy b. Ghālib, Should a man be cautious if he or his companion dies? O how many a day I suffered a loss, With his abundant gifts coming and going. So convey to Abū Sufyān, from me, O Mālik, For if I meet him one day, I will surely reproach him. For war kindles war; indeed, Every man among the people has a patron who demands his due. Ibn Hishām said: Some scholars of poetry deny these verses are by Hind. Ibn Isḥāq said: Hind also said: By God, who has seen A destruction like the destruction of my men? O how many a mourner for me tomorrow In calamities, and a mourner for them. As they left on the day of the well, On the morning of that battle cry, From every one generous in years When the stars are faint. I used to beware of what I saw, But today my caution has been realized. I used to beware of what I saw, But today I am heedless. O how many a woman will say tomorrow, "Woe to the mother of Muʿāwiya!" Ibn Hishām said: Some scholars of poetry deny these verses are by Hind. Ibn Isḥāq said: Hind also said: O eye, weep for ʿUtba, An old man, strong of neck, Who fed on the day of hunger, Who defended on the day of battle. I am enraged against him, Distressed, bereft. We will surely descend upon Yathrib With a devastating raid, In which horses are brought near, Every swift steed. And Ṣafiyya bint Musāfir b. Abī ʿAmr b. Umayya b. ʿAbd Shams b. ʿAbd Manāf wept for the people of the well who were struck down on the day of Badr from Quraysh, and mentioned their loss: O for an eye whose sleep is disturbed by the dust of ophthalmia At midday, when the sun's horn has not yet risen. I was told that the best of the noble, together, Have been taken by their deaths to their appointed term. The people of the mounts fled with the tribe, And on that morning no mother turned to her child. Rise, O Ṣafiyya, and do not forget your kinship, And if you weep, you weep not from distance. They were the rafters of the roof of the House, and it collapsed, So the ceiling became without support. Ibn Hishām said: Some scholars of poetry recited to me her line: "They were the rafters." Ibn Isḥāq said: Ṣafiyya bint Musāfir also said: Alas, O for an eye Whose tears are exhausted from weeping, Like the two buckets of a water-carrier watering Amidst the near rain. And what a lion of the thicket, possessing Claws and fangs, Father of two cubs, leaping, Strong in assault, hungry, Like my beloved when he turned away, While the faces of the people were changing colors. In his hand was a sword, Cutting, white, sharp. And you are the one who thrusts into the wide-eyed One with a protruding, swollen udder. Ibn Hishām said: They narrate her words: "And what a lion of the thicket" to the end, separated from the two preceding lines. Ibn Isḥāq said: Hind bint Uthātha b. ʿAbbād b. al-Muṭṭalib eulogized ʿUbayda b. al-Ḥārith b. al-Muṭṭalib: Indeed, the yellow earth has enclosed glory and nobility, And profound forbearance, abundant in intellect and reason. ʿUbayda, so weep for him for the guests of strangers, And for a widow who falls to a disheveled man like a stump. And weep for him for the people in every winter, When the horizons of the sky redden from drought. And weep for him for the orphans when the wind howls, And the bubbling of a pot that long boiled and foamed. If the fires have had their light extinguished, He used to kindle them with thick logs, For a night traveler or a seeker of hospitality, And a baying dog who stayed with him at ease. Ibn Hishām said: Most scholars of poetry deny these verses are by Hind. Ibn Isḥāq said: Qutayla bint al-Ḥārith, sister of al-Naḍr b. al-Ḥārith, wept for him: O rider, indeed al-Athīl is a likely place On the morning of the fifth day, and you will be successful. Convey to a dead man that a greeting, Which the swift camels still carry, From me to you, and a flowing tear That has poured forth with its drops, while another is choked. Will al-Naḍr hear me if I call him? Or how can a dead man who does not speak hear? O Muḥammad, best of the noble offspring Of a noble woman, and the stallion is a purebred sire, What harm would it have done you if you had shown mercy? And often a man shows mercy even when enraged and angry. Or if you had accepted a ransom, he would surely spend The dearest of what is spent, whatever it costs. For al-Naḍr is the closest of those you have captured in kinship, And the most deserving, if there is to be freeing, to be freed. The swords of his father's sons kept striking him; By God, wombs are there torn apart. Patiently he was led to death, weary, Shuffling like one fettered, while he was a captive bound. Ibn Hishām said: It is said—and God knows best—that when the Messenger of God, may God bless him and grant him peace, heard this poem, he said: "If this had reached me before his killing, I would have shown him mercy." Ibn Isḥāq said: The Messenger of God, may God bless him and grant him peace, finished with Badr at the end of the month of Ramadan or in Shawwāl. With the praise of God and His good success, the second part of the Sīra of Ibn Hishām is completed. The third part follows, God willing. We hope that God will help us complete it. [Indexes] ... Index of the second part of the Sīra of Ibn Hishām: Page Subject 3 News of the document; Quraysh's conspiracy against the Messenger, peace be upon him; Abū Lahab's mockery of the Messenger and what was revealed of the Qur'an concerning him 4 Poetry of Abū Ṭālib on Quraysh's alliance; Abū Jahl imposes a blockade on the Muslims 5 Mention of what the Messenger of God, may God bless him and grant him peace, suffered from his people in terms of harm What was revealed of the Qur'an concerning Abū Lahab and his wife 6 Umm Jamīl, wife of Abū Lahab; Harm of Umayya b. Khalaf to the Messenger 7 Harm of al-ʿĀṣ to the Messenger Harm of Abū Jahl to the Messenger Harm of al-Naḍr to the Messenger 8 Ibn al-Zibaʿrā and what was said about him 9 al-Akhnas and what was revealed about him; al-Walīd and what was revealed about him; Ubayy b. Khalaf and ʿUqba b. Abī Muʿayṭ and what was revealed about them 10 Sūrat al-Kāfirūn and the reason for its revelation; Abū Jahl and what was revealed about him 11 Explanation of the word "al-muhl" Ibn Umm Maktūm and al-Walīd; Sūrat ʿAbasa 12 Those who returned from the land of Abyssinia 14 ʿUthmān b. Maẓʿūn returns the protection of al-Walīd 15 Abū Salama under the protection of Abū Ṭālib 16 Abū Bakr enters under the protection of Ibn al-Daghina and then returns it 19 Hadith of the tearing of the document 22 Conversion of al-Ṭufayl b. ʿAmr al-Dawsī 23 Conversion of al-Ṭufayl's father and wife 25 Story of Aʿshā Banī Qays b. Thaʿlaba 26 End of Aʿshā 27 Abū Jahl and al-Irāshī 27 Rukāna the wrestler and his wrestling with the Prophet, peace be upon him; Arrival of the Christian delegation from Abyssinia 30 Reason for the revelation of Sūrat al-Kawthar Meaning of al-Kawthar 31 Revelation of "And they said, 'Why was an angel not sent down to him?'" Revelation of "And indeed, messengers were mocked before you" 32 Mention of the Night Journey and the Ascension; Narration of Ibn Masʿūd on the Night Journey; Narration of al-Ḥasan 33 Narration of Qatāda Page Subject 33 Return to the narration of al-Ḥasan 34 Narration of ʿĀʾisha; Narration of Muʿāwiya; The Night Journey as a vision 35 Description of Abraham, Moses, and Jesus, peace be upon them; Description of the Prophet, peace be upon him 36 Narration of Umm Hāniʾ on the Night Journey; Story of the Ascension 40 Those who mocked the Messenger and God's sufficiency against them 41 Story of Abū Uzayhir al-Dawsī 44 Daws attempts to avenge Abū Uzayhir 45 Umm Ghaylān and Umm Jamīl; Death of Abū Ṭālib and Khadīja and what the Messenger, peace be upon him, suffered after them 46 The polytheists seek a covenant between them and the Messenger before the death of Abū Ṭālib 47 The Messenger's hope for Abū Ṭālib's conversion and what was revealed concerning those who sought the covenant with the Messenger at Abū Ṭālib's; The Messenger's journey to Ṭāʾif and Thaqīf's stance towards him 49 Delegation of the jinn of Naṣībīn 50 The Messenger of God, may God bless him and grant him peace, presents himself to the tribes; He presents himself during the seasons 53 Conversion of Iyās b. Muʿādh and the story of Abū al-Ḥaysar 54 Conversion of the Anṣār 55 Names of those who met him, peace be upon him, from al-Khazraj 56 The First Pledge of al-ʿAqaba 57 Text of the pledge 58 Sending of Muṣʿab b. ʿUmayr with the delegation of al-ʿAqaba; The first Friday held in Medina; Conversion of Saʿd b. Muʿādh and Usayd b. Ḥuḍayr 61 The matter of the Second Pledge; al-Barāʾ b. Maʿrūr prays towards the Kaʿba 63 Conversion of ʿAbd Allāh b. Ḥarām; Two women in the pledge; al-ʿAbbās secures assurance from the Anṣār; The Messenger's covenant with the Anṣār 65 Names of the twelve leaders; Leaders of al-Khazraj; Leaders of al-Aws; Poetry of Kaʿb b. Mālik on the leaders 66 What al-ʿAbbās b. ʿUbāda said to al-Khazraj 67 The first to strike the hand of the Messenger in the Second Pledge of al-ʿAqaba; The devil cries out after the Pledge of al-ʿAqaba; The Anṣār hasten to war 67 Quraysh argues with the Anṣār; Quraysh captures Saʿd b. ʿUbāda; Saʿd's release 70 Story of the idol of ʿAmr b. al-Jamūḥ 71 Conversion of ʿAmr and what he said of poetry 72 Conditions of the pledge in the last al-ʿAqaba; Names of those who witnessed the last al-ʿAqaba 79 Revelation of the command for the Messenger of God, may God bless him and grant him peace, to fight 80 Permission for the Muslims of Mecca to emigrate to Medina; Mention of the emigrants to Medina 85 Emigration of ʿAmr; Story of ʿAyyāsh and Hishām with him 86 Matter of al-Walīd and al-Walīd with ʿAyyāsh and Hishām; Dwellings of the emigrants in Medina 89 Emigration of the Messenger, peace be upon him; Quraysh consults about his matter 91 His appointment of ʿAlī 92 What was revealed concerning the polytheists' waiting for the Prophet; Abū Bakr hopes to accompany him; Hadith of the emigration to Medina 93 In the cave 94 Those who took care of the Messenger in the cave; Reason for the naming of Asmāʾ as Dhāt al-Niṭāq; The Messenger's mount

95 Abu Jahl strikes Asma, the jinn who sang of his arrival, peace be upon him. The lineage of Umm Ma'bad. 96 The stance of the family of Abu Bakr after the Hijra. Suraqa ibn Malik. 97 The route of the Hijra. 97 His arrival, peace be upon him, at Quba. 100 The mosque of Quba. The Prophet's departure from Quba and his journey to Medina, and the tribes' attempts to host him. 101 The resting place of the she-camel. 102 The mosque of Medina. 'Ammar and the rebellious faction. 103 The Prophet stays in the house of Abu Ayyub. 104 Abu Sufyan and the Banu Jahsh. 105 The sermon of the Messenger of Allah, peace be upon him. 106 The Messenger makes a treaty with the Jews. 108 The brotherhood between the Muhajirun and the Ansar. 110 Abu Umama. 111 The story of the call to prayer. 112 What Bilal used to say before dawn. Abu Qays ibn Abi Anas. 115 The enmity of the Jews. 118 The conversion of 'Abdullah ibn Salam. 119 The hadith of Safiyya. The hypocrites in Medina. 125 The hypocrites among the Jewish rabbis. The expulsion of hypocrites from the mosque. 127 What was revealed concerning the Jews and the hypocrites. 137 The Jews' question to the Prophet and his answer. The Jews deny Solomon's prophethood and Allah's response to them. 137 His letter, peace be upon him, to the Jews of Khaybar. 163 The guardianship of Jurayj over Mary. 164 The ascension of Jesus, peace be upon him. 165 The Christians' refusal of the malediction. 166 Abu 'Ubayda takes charge of their affairs. Reports about the hypocrites. 169 Mention of those who were ill among the companions of the Messenger of Allah, peace be upon him. The Prophet's supplication to transfer the plague of Medina to Mahya'a. 170 The beginning of fighting the polytheists. The date of the Hijra. The expedition of Waddan, which was the first of his expeditions, peace and blessings be upon him. 171 The detachment of 'Ubayda ibn al-Harith, which was the first banner he set, peace and blessings be upon him. 174 The detachment of Hamza to Sayf al-Bahr. 176 The expedition of Buwat. The expedition of al-'Ushayra. 178 The detachment of Sa'd ibn Abi Waqqas. The expedition of Safwan, which is the first Badr. The detachment of 'Abdullah ibn Jahsh and the revelation of "They ask you about the sacred month." 181 The change of the qibla to the Ka'ba. 182 The great battle of Badr. The vision of 'Atika bint 'Abd al-Muttalib. 184 Quraysh prepares to march. What occurred between Quraysh and Kinana. 186 The Prophet's departure, peace be upon him. The banner and the two flags. The number of Muslims' camels to Badr. 187 The road to Badr. 188 Consulting the Ansar. 190 The escape of Abu Sufyan with the caravan. 191 Quraysh camps at the far bank and the Muslims at Badr. 193 al-Hanzaliyya and her lineage. 194 The killing of al-Aswad ibn 'Abd al-Asad al-Makhzumi. 195 The call of 'Utba to single combat. The meeting of the two parties. The Prophet strikes Ibn Ghaziyya. 196 The Prophet implores his Lord for victory. The first martyr among the Muslims. 198 The killing of Umayya ibn Khalaf. 199 The angels witness the battle of Badr. 200 The killing of Abu Jahl. 202 The hadith of 'Ukasha ibn Mihsan. 203 Throwing the polytheists into the well. 204 Hassan's poetry about that. 205 The young men about whom was revealed "Indeed, those whom the angels take in death while wronging themselves." 206 At Badr. The return to Medina. 208 The killing of al-Nadr and 'Uqba. 209 The news of Quraysh's losses reaches Mecca. 211 The ransom of Suhayl ibn 'Amr. 212 The capture of 'Amr ibn Abi Sufyan. 213 The story of Zaynab, the Prophet's daughter, and her husband Abu al-'As. 215 Zaynab's departure to Medina. 217 The conversion of Abu al-'As ibn al-Rabi'. 220 The conversion of 'Umayr ibn Wahb and his incitement of Safwan to kill the Prophet. 223 Those who fed the people among Quraysh. 224 The revelation of Surat al-Anfal describing the events of Badr. 232 Those who attended Badr among the Muslims. 251 Those who were martyred among the Muslims on the day of Badr. Those killed among the polytheists at Badr. 257 Mention of the prisoners of Quraysh on the day of Badr. 259 What was said in poetry on the day of Badr. Index completed. 129 What was revealed about Abu Yasir and his brother. 140 The Jews' disbelief in Islam and what was revealed about that. 141 The dispute between the Jews and Christians before him, peace be upon him. 142 What the Jews said when the qibla was changed to the Ka'ba. 143 Their concealment of what is in the Torah. Their response when invited to Islam. Their gathering in the market of Banu Qaynuqa'. 144 His entry, peace be upon him, into the schools. The dispute between the Jews and Christians about Abraham, peace be upon him. What was revealed about their believing in the morning and disbelieving in the evening. 145 What was revealed about Abu Rafi's saying: "Do you want us to worship you as the Christians worship Jesus?" 146 What was revealed about taking the covenant from them. Their effort to cause conflict between the Ansar on the day of Bu'ath. 147 What was revealed about their saying: "Muhammad has only followed our worst." 148 What was revealed about forbidding Muslims from confiding in Jews. Abu Bakr's entry into the school. 149 The Jews' command to the believers to be miserly. 150 The Jews deny the truth. 151 Those who formed the parties. The Jews' denial of revelation. 151 Their agreement to drop a rock on him, peace be upon him. 152 Their claim that they are beloved of Allah. Their denial of any book after Moses. Their return to the Prophet, peace be upon him, regarding the ruling on stoning. 154 Their injustice in blood money. Their desire to tempt the Prophet. 155 Their denial of Jesus' prophethood, peace be upon him. Their claim that they are right. Their association of partners with Allah. The prohibition of believers from befriending them. 156 Their question about the Hour. Their claim that 'Uzayr is the son of Allah. 157 Their request for a book from heaven. Their question about Dhul-Qarnayn. Their audacity against Allah's essence. 158 Mention of the Christians of Najran and what was revealed about them. The meaning of al-'Aqib, al-Sayyid, and al-Usquf. 159 The conversion of Kawz ibn 'Alqama. The chiefs of Najran and the conversion of the son of their chief. Their prayer direction towards the east. 160 Their names and beliefs. What was revealed about them in the Quran. 162 What was revealed about what the Jews and Christians followed. What was revealed about admonishing and warning the believers. What was revealed about the creation of Jesus and the story of Mary and Zachariah.

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1. al-amāniyy : Wishes or vain hopes; here referring to the polytheists' reliance on false hopes rather than real support.
2. Yathrib : The pre-Islamic name of Medina.
3. Aḥmad : Another name of the Prophet Muhammad, meaning 'the most praised'.
4. Abū Ḥafṣ : The kunya of 'Umar ibn al-Khattab, the second Caliph.
5. al-Aws wa al-Najjār : Two major tribes of the Ansar (helpers) in Medina.
6. Kaʿb wa ʿĀmir : Sub-tribes of Quraysh, referring to the lineage of the Prophet.
7. al-mādhī : A type of sharp sword or spear; here metaphorically meaning the thick of battle.
8. yuz'hīhā : To make something shine or gleam; here describing swords.
9. al-Taymī : Referring to a person from the tribe of Taym, likely a polytheist leader.
10. zubar al-ḥadīd wa al-ḥijāra sujur : Bars of iron and stones used to fuel the fire of Hell.
11. ḥamma-hu Allāh : What Allah has decreed or ordained; no one can prevent it.
12. khayr khaṣm fi'ām : The best of a group of opponents; a phrase praising the slain.
13. awṣām : Flaws or defects; here meaning a perfect spear without blemish.
14. ibn Hishām : Referring to a notable Quraysh leader, possibly Abu Jahl or another.
15. Abū al-Walīd : The kunya of 'Utba ibn Rabi'a, a Quraysh leader killed at Badr.
16. sajjām : Copiously flowing tears; intense weeping.
17. makārim al-aqwām : Noble deeds or virtues of people.
18. al-aqsām : Oaths or pledges; here meaning fulfilling promises.
19. kuhām : Blunt or ineffective; here meaning his praise is not weak.
20. kharīda : A delicate, chaste maiden; often used in love poetry.
21. ʿātiq ka-dam al-dhabīḥ mudām : Aged wine resembling the blood of a slaughtered animal; a simile for deep red wine.
22. buhā' ghayr washīka al-iqsām : A gentle woman not quick to swear or take oaths.
23. madāk rukhām : A marble mortar; describing the woman's firm, smooth body.
24. kharʿaba : A delicate, slender body.
25. tūziʿunī bihā aḥlāmī : Dreams bring her to me; meaning he dreams of her.
26. tunīyaba fī al-ḍarīḥ : Until bones decay in the grave; an oath of eternal remembrance.
27. muʿtakir min al-aṣrām : A turbulent or oppressive tribe; here meaning poverty from such a group.
28. ṭimurra wa lijām : A swift horse and a bridle; meaning he escaped with his horse.
29. al-damūk bi-muḥṣad wa rijām : Passing through a harvested field and stones; describing a desolate escape route.
30. al-farjayn : The two gaps; possibly referring to the flanks of an army or a pass.
31. samaydaʿ miqdām : A generous, courageous chief; a term of praise.
32. ashqar muzbid : A reddish horse with foam; indicating the horse was exhausted from battle.
33. al-warīd : The jugular vein; a fatal wound.
34. ghayr muʿawwal : Without cause or reason; lamenting in vain.
35. marṭā al-jurā' : Long-necked; describing a horse's build.
36. qaʿaṣa al-asinna : Pierced by spear points; fallen in battle.
37. jald al-naḥīza : Resolute and determined; a leader of strong character.
38. rawā'an ghayr taṣrīd : Drinking to satisfaction without stinting; meaning they took what they wanted.
39. yawm al-qalīb : The day of the well; referring to the battle of Badr, which took place near wells.
40. ṣādiqa al-najā' sabūḥ : A swift, fleeing mare; describing the horse of the slain.
41. ʿānd muʿbaṭ masfūḥ : A gushing, poured-out wound; describing a fatal injury.
42. qabūḥ : Blood or stain; here meaning the nose was bloodied.
43. shafā al-rimāq : The brink of destruction; barely escaping with life.
44. sāʿat al-ʿusr : The hour of hardship; referring to the difficult battle.
45. qāṣimat al-ẓahr : A back-breaking calamity; a severe defeat.
46. thā'irat al-qatr : The time of avenging blood; seeking revenge for previous killings.
47. al-A'waj : A famous stallion of the Arabs, known for his swiftness.
48. Khazraj : A tribe in Medina, part of the Ansar (helpers) of the Prophet.
49. saljaj : A smooth, polished sword.
50. kushuf : Clouds that are pregnant with rain, here used metaphorically for battle.
51. al-A'waj : A famous stallion of the Arabs, known for his swiftness.
52. al-Khazraj : A tribe in Medina, part of the Ansar (helpers) of the Prophet.
53. saljaj : A smooth, polished sword.
54. kushuf : Clouds that are pregnant with rain, here used metaphorically for battle.
55. shīzā : A type of fine garment or cloth, often striped or figured.

The margins and comments [1]

On page 3: (1) Thus Ibn Isḥāq mentioned: his name is Shayba—and this is correct—and he was so named because he was born with a white streak in his hair ¹. As for other Arabs named Shayba, they intended by this name an omen of reaching the age of wisdom and sound judgment, just as they named [their children] Haram, Kabīr, etc. ʿAbd al-Muṭṭalib lived one hundred and forty years and was a contemporary of the famous poet Ubayd ibn al-Abras. It is said that he was the first to dye [his hair] black. It has also been mentioned that his name was ʿĀmir. See al-Rawḍ al-Unuf, our edition, Shaqrūn printing, vol. 1, p. 7. (2) ʿAmr: this name is derived from one of four things: from al-ʿamr, which is life; or al-ʿamr, which is the growth of teeth; or al-ʿumr, which is the sleeve's edge; or al-ʿamr, which is the earring. (3) al-Mughīra: derived from a descriptive term, with the hāʾ for intensification, meaning one who attacks enemies, or from aghāra al-ḥabl, i.e., he tightened the rope. (4) Quṣayy, whose name was Zayd, is a diminutive of qaṣiyy, meaning distant; because he was far from his tribe in the land of Quḍāʿa when his mother Fāṭima carried him along with Rabīʿa ibn Ḥarām. (5) Kilāb: derived either from the verbal noun meaning mutual attack, or from kilāb, the plural of kalb (dog); because they intend multiplicity. It was said to Abū al-Ruqaysh al-Aʿrābī: "Why do you name your sons with the worst names, like Kalb and Dhiʾb, and your slaves with the best names, like Marzūq and Rabāḥ?" He replied: "We name our sons for our enemies, and our slaves for ourselves," meaning that sons are weapons against enemies and arrows in their throats; so they chose these names for them. On page 4: (1) Murra: derived from the description of ḥanẓala (colocynth) and ʿalaqam (a bitter plant). It is also possible that the hāʾ is for intensification, so it is derived from describing a man as bitter. Or it may be from those named after plants, for it has been mentioned that al-murra is a herb that is picked and eaten with vinegar and oil. (2) Kaʿb: derived from al-kaʿb, which is a piece of ghee, or from the anklebone. They say: "He stood firm as a kaʿb." Kaʿb was the first to gather [people] on the day of ʿArūba [Friday], and it was not called ʿArūba except after the advent of Islam. It is said that he was the first to name it al-Jumuʿa; he would gather Quraysh on that day, remind them of the coming of the Prophet ﷺ, inform them that he would be his descendant, and command them to follow him. (3) Luʾayy: a diminutive of al-laʾā, which is the wild bull, as mentioned by Ibn al-Anbārī. (4) Fihr: it is said that this is a nickname; al-fihr is a long stone. His name is Quraysh, and it is said that his name is Fihr and Quraysh is his nickname. (5) Khuzayma: a diminutive of khazma, which is a single instance of khazm, meaning tying something and fixing it. (6) Ilyās. Ibn al-Anbārī said about it: Ilyās with a kasra on the hamza, making it correspond to the name of the Prophet Elijah. It is said in its derivation that it is ifʿāl, from the saying "rajul alyas," meaning a courageous man who does not flee. al-ʿAjjāj said: "Alyas, generous with his protective honor." As for others besides Ibn al-Anbārī, they said it is Ilyās, named as the opposite of hope, with the lām for definition and the hamza as a conjunctive hamza. (7) Muḍar: al-Qutabī said about it: it is from al-muḍīra, which is something made from milk, so he was named Muḍar for his whiteness. Hence it is said: "Muḍar the Red," because the Arabs call white red. On page 5: (1) Nizār: its derivation is from al-nizr, meaning little. When his father was born to him and he saw the light between his eyes—which was the light of prophethood—he sacrificed [animals] and fed [people], saying: "All this is little compared to the right of this newborn." (2) Maʿadd: taken from al-maʿd, meaning strength. (3) ʿAdnān: faʿlān from ʿadana, meaning he settled. (4) Udd, and it is said Udadd. Ibn al-Sarrāj said: it is from al-wadd, and it is declined. (5) Nāḥūr: from al-naḥr (slaughtering). Tatabarraḥ: from al-taraḥa (grief). Yashjub: from al-shajab (crookedness). (6) Ismāʿīl: its interpretation is "obedient to God." (7) Ibrāhīm: its meaning is "compassionate father." (8) It is said its meaning is "O crooked one." (9) It is also said: Fāligḥ. (10) ʿAybar, and it is said ʿĀbir. al-Ṭabarī mentioned that between Fāligḥ and ʿĀbir there is a father named Qaynan, whose name was omitted from the Torah because he was a sorcerer. (11) Shālikh: its meaning is the messenger or the deputy. (12) Arfakhshad: its interpretation is "the lamp is shining." (13) Nūḥ: his name is ʿAbd al-Ghaffār, and it is said he was named Nūḥ because of his lamentation over his sin. (14) Mattūshalakh: its interpretation is "the messenger died," because his father was a messenger and died, and Mattūshalakh was in his mother's womb. (15) Yarid: its interpretation is "the controller." (16) Mahalīl, and it is said Mahalāʾīl: its interpretation is "the praised one." On page 6: (1) Qaynan, and it is said Qaynān: its interpretation is "the level one." (2) Yānish, and it is said Anūsh: its interpretation is "the truthful one." (3) Shīth: in Syriac it is Shāth, and its interpretation is "gift of God." (4) Ādam: there are three opinions about it: that it is a Syriac name, or that it is afʿal from al-udma, which is brownness, or that it is taken from the word adīm (skin), because he was created from the surface of the earth. (5) He is Abū Muḥammad Ziyād ibn ʿAbd Allāh al-Bakkāʾī al-Kūfī, a famous ḥadīth transmitter. (6) He is Abū Bakr Muḥammad ibn Isḥāq ibn Yasār, one of the ḥadīth scholars, especially in maghāzī and sīra. He died in Baghdad in the year 151 AH. See his detailed history and that of Ibn Hishām in the introduction to the book. On page 7: (1) al-Ḥijr: it is the Ḥijr of the Kaʿba, which is what Quraysh left out of the foundation of Abraham (peace be upon him) when funds fell short for them, and they marked the spot so that it would be known that it is part of the Kaʿba. (2) Ghufra: sister or daughter of Bilāl (may God be pleased with him). (3) al-Mudara: the town. al-Suḥm: black. al-Juʿād: it is said "fulān jaʿd al-shaʿr" if his hair is curly. On page 8: (1) Tasarrara al-rajul: he took a slave-girl as a concubine. (2) al-Faramā: a city east of Egypt, once a major port, now known as Tall al-Faramā. (3) He is Ibrāhīm, the son of the Messenger of God ﷺ. (4) Māriya: its meaning is "young cow" if the word is lightened, and "smooth" if doubled. She was the one gifted to the Prophet ﷺ by al-Muqawqis, whose name was Juraij ibn Mīnā. The Messenger of God ﷺ had sent to him Ḥāṭib ibn Abī Baltaʿa and Jabr, the freed slave of Abū Ruhm al-Ghifārī. He inclined towards Islam and also gifted with them his mule called Duldul—the great hedgehog—and gifted him a glass cup from which he used to drink. See al-Rawḍ al-Unuf, our edition, vol. 1, p. 17. (5) Ḥufn: a village in Upper Egypt, from which Muʿāwiya lifted the land tax through the mediation of al-Ḥasan ibn ʿAlī (may God be pleased with him), preserving the will of the Messenger of God and respecting the sanctity of his son-in-law ﷺ. (6) Anṣinā: a village in Upper Egypt; it is said that it was the city of the sorcerers, and its fame rests on the presence of the banyan tree there. On page 9: (1) It is also said al-Azd. (2) The derivation of Ghassān—the name of that water—is from al-ghass (weakness) and al-ḍaʿīf (weak). After this verse: "O sister of the clan of Firās, I am a man from a people who have a building in glory." On page 10: (1) One of the Companions of the Messenger of God ﷺ. He has two ḥadīths: one concerning the signs of prophethood, and the other: "Whoever is put in charge of the people's affairs and closes his door to those in need, the destitute, and the poor, God will close His door to his need, destitution, and poverty on the Day of Resurrection." See al-Rawḍ al-Unuf, our edition, vol. 1, p. 23. (2) al-Hujān: noble. al-Azhar: famous. It is said that this poetry is by Aflaḥ ibn al-Yaʿbūb, as mentioned by Dhū al-Ḥasabayn from al-Zubayr. It is said that the beginning of this rajaz is his saying: "O caller, call us and rejoice, and be a Quḍāʿī and do not be insignificant." On page 11: (1) He brought this sword when al-Madāʾin was conquered. There were the ruins of Kisrā and his treasures, so his valuables were taken, including five swords. One of them was the sword of Kisrā Abarwīz, the second the sword of Kisrā Anūshirwān, the third the sword of al-Nuʿmān ibn al-Mundhir which he had seized from him when he became angry with him and killed him, the fourth the sword of Khāqān, king of the Turks, and the fifth the sword of Heraclius. These used to come to Kisrā during his days of dominance over the Romans. (2) It is also said: Naṣr ibn Rabīʿa. According to the genealogists of Yemen, he is Rabīʿa ibn Naṣr ibn al-Ḥārith ibn Numāra ibn Lakhm. al-Zubayr said: Naṣr ibn Mālik ibn Shuʿwudh ibn Mālik ibn ʿAjam ibn ʿAmr ibn Numāra ibn Lakhm. On page 12: (1) It is his saying: "And ʿAkk ibn ʿAdnān, who were nicknamed Ghassān, until they drove out every outcast." On page 13: (1) al-ʿĀʾif: one who practices augury from birds. (2) He was named Saṭīḥ because he was a body thrown down without limbs and unable to sit, except when he became angry he would swell up and sit. It is mentioned that his face was in his chest, and he had no head or neck. It is related from Wahb ibn Munabbih that he said: It was said to Saṭīḥ: "How do you have this knowledge?" He replied: "I have a companion from the jinn who listens to the news of heaven from Mount Sinai when God spoke to Moses (peace be upon him), and he conveys to me from that what he conveys." (3) He was so named because he was half a human, having one hand, one leg, and one eye. Shaqq and Saṭīḥ were born on the day that Ṭarīfa the soothsayer died—she was bint al-Khayr al-Ḥimyarīya, wife of ʿAmr ibn ʿĀmir. She summoned Shaqq and Saṭīḥ before she died, spat into their mouths, and informed them that they would succeed her in her soothsaying. On page 14: (1) al-Ḥumama: the burning ember. al-Ẓulma: darkness. He means the departure of the Abyssinian army from the land of Sudan. And "land of Tihāma" means lowland. His saying: "It ate every possessor of a skull"—he did not say "every possessor of a skull" (masculine) because the intention is the soul and the person, so it is more general and includes all living beings. (2) Banū Ḥabash ibn Ḥām ibn Nūḥ, and after them Abyssinia was named. Abyan: thus it is narrated with a fatḥa on the hamza, but Sībawayh mentioned it with a kasra on the hamza like iṣbaʿ. Ibn Mākūlā said it is Abyan ibn Zuhayr ibn Ayman ibn al-Hamaysaʿ from Ḥimyar, or from ibn Ḥimyar, after whom the town was named. al-Ṭabarī mentioned that Abyan and ʿAdan were sons of ʿAdnān, after whom the two towns were named. Jarash: a city in Yemen. (3) It is well known that his name is Sayf ibn Dhī Yazan, but he was called Iram, either because al-iram means a banner, so he praised him with that, or he likened him to ʿĀd Iram in greatness of stature. God Almighty said: "Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars?" On page 15: (1) al-Ṭufla: the soft, delicate woman. al-Banān: the finger. (2) al-Madn: one who combines weakness with baseness. On page 16: (1) Two names made into one name. It is permissible to place the declension on the first part of the name and add the second name to it, and it is also permissible to place the declension on the second part. Tabbān: from al-tabbāna, meaning intelligence and acumen. It is said: "rajul tabbun wa ṭabbun." (2) He was named Dhū al-Adhʿār because he invaded the lands of the Maghrib and captured a people of strange appearance, causing people to be terrified of them, so he was so named. (3) He was so named because he lit fires on mountains to guide [his army] in one of his campaigns. On page 17: (1) al-Khayl: corruption. This verse has been attributed to al-Aʿshā, but al-Barqī attributed it to an old woman from Banū Sālim, who said it when Mālik ibn al-ʿAjlān brought news of pursuit. He entered secretly and said to his people: "Tubbaʿ has come," so the old woman said the verse.

Al-Qutaybi mentions that he did not intend to invade it, but rather intended to kill the Jews who were in it. This was because the Aws and Khazraj had settled there with them when they left Yemen, under conditions and covenants between them. The Jews did not fulfill these and oppressed them, so they sought help from Tubba', and at that point he entered it. ² The 'idhq ³ is the palm tree, and yajiduhu means he cuts it. Abara al-nakhl ⁴ means to pollinate and improve it. Hadal ⁵ is with a fatha on the dal and ha', as if it is a masdar: hadala hadalan when his lip becomes flaccid. Al-Amir ibn Makula mentioned it from Abu 'Abda al-Nassaba, saying: Hadal with a sukun on the dal. Al-Tawman ⁶ is on the pattern of fu'lan, as if from the word tawm, which is pearls. Al-Dhikr ⁷ is the plural of dhikra. The common usage in this sense is dhikra with an alif, and rarely is fu'la pluralized as fu'al; rather it is pluralized as fi'al. If he intended in this verse the plural of dhikra, and likened the alif of the feminine to the ta' of the feminine, then he has a justification: they may treat something as similar if it is in its meaning. Or 'asruhu ⁸, meaning 'asruhu, and they are two dialects, as Ibn Jinni said: there is no word on the pattern of fa'l that is prevented from being fu'al. See: al-Rawd al-Unf, our edition, vol. 1, p. 37. A war of ruba'iyya ⁹ is like saying: not small nor young, but above that, and they liken it to the age of a camel with its fourth tooth, as it is said: a war of 'awan; because 'awan is stronger and more experienced than a young one. He means: he attacked them at ghulas ¹⁰, which is the darkness of the end of the night before the setting of al-Zuhara ¹¹, which is a well-known star of intense brightness. Sabigh ¹² means complete. Al-abdan ¹³ are coats of mail. Dhafira ¹⁴ is from al-dhafar, which is the emission of a scent, whether pleasant or unpleasant. As for al-dafar, it is for unpleasant odors, and from it the world is called Umm Dafar. Al-Najara ¹⁵ is the plural of Najir, and al-Najir and al-Najjar have the same meaning. This is like saying al-Manadhira for the Banu al-Mundhir, and al-Najjar, who are Taym Allah ibn Tha'laba ibn 'Amr ibn al-Khazraj. He was called al-Najjar because he planed (najara) a man's face with a plane, according to some genealogists. Among them are slain, and inna taraha ¹⁶: he made inna appear after the waw. He meant: indeed it has slain and a tarah, and al-tarah is al-watr (vengeance). See the details in: al-Rawd al-Unf, our edition, vol. 1, p. 38. Musayafa ¹⁷ means a battalion that fights with swords. Al-ghayba ¹⁸ is a downpour of rain. Al-nathra ¹⁹ is the scattered one, which does not hold water. Mulla ²⁰ is from their saying: mallaytuhu hinan, meaning I lived with him for a while, and it is derived from al-malawah and al-milwayn. In al-Qamus: malla Allahu habibaka tamliyatan: may He let you enjoy him, and tamalla 'umrahu: he enjoyed his life. Al-mala' ²¹ is the desert, and al-milwan are night and day. Despite Ibn Hisham's claim that this verse is fabricated, he mentioned it within a long poem in the book al-Tijan. Its beginning is: Ma balu 'aynika la tanamu, ka'annama kuhilat mawaqiha bi-sammi al-aswad. Al-Khusf ²² is the plural of khusfa, which is something woven from palm leaves and fibers. Al-khusf also means coarse garments. Al-Ma'afir ²³ are Yemeni garments. Al-Mala' ²⁴ is the plural of mala'a, which is a wrap. Al-wasa'il ²⁵ are garments made of joined pieces from Yemen. It is narrated that when Tubba' covered the Ka'ba with al-musuh and al-ant'a', the Ka'ba shook and cast them off. He did that when he covered it with al-khusf. When he covered it with al-mala' and al-wasa'il, it accepted them. Ibn Ishaq said: Or the first to cover the Ka'ba with brocade was al-Hajjaj. Al-Daraqutni mentioned that it was Natila bint Janab, the mother of al-'Abbas ibn 'Abd al-Muttalib. She had lost al-'Abbas when he was young, and vowed that if she found him, she would cover the Ka'ba with brocade. She did that when she found him. Al-Zubayr al-Nassaba said: Rather, the first to cover it with brocade was 'Abd Allah ibn al-Zubayr. The women did not mention al-mahaid ²⁶ because ha'id (menstruating woman) is not pluralized as mahaid; rather it is the plural of mihada, which is the cloth of menstruation. The cloth is also called mathlah; its plural is al-ma'ali. Abu 'Ubayda said: Bint al-Ajab—with a jim—and she recited this poem in a war that occurred between the Banu al-Sabqa ibn 'Abd al-Dar and the Banu 'Ali ibn Sa'd ibn Tamim until they annihilated each other. Yabur ²⁷ means perishes. Al-'usum ²⁸ are mountain goats that take refuge in the mountains. Thabir ²⁹ is a mountain in Mecca. Banaytuha ³⁰: the Ka'ba. Al-Habir ³¹ is a type of striped Yemeni garment. Al-Mahara ³² are swift camels. Al-Rahid ³³ is purified and filtered. Al-Khazir ³⁴ means al-Khazar, who are a nation of non-Arabs. Dhammarahum ³⁵: he encouraged and fortified them to be resolute. Asfaqat ³⁶: gathered. Ri'am ³⁷ is a verbal noun from ra'imat al-untha waladaha ta'ramuhu ra'man wa ri'aman if she showed affection and mercy to it. So they derived for this house a name for the place of mercy that they sought in worshipping it. Dhu Ru'ayn ³⁸ is the diminutive of Ru'am; al-ra'n is the nose of a mountain; Ru'ayn is a mountain in Yemen, to which Dhu Ru'ayn is attributed. Its meaning: who buys? And it is good to drop the interrogative alif because of the precedence of the hamza of 'ala. In the verse there is an ellipsis, the estimation being: rather, whoever spends the night with a contented eye is the fortunate one. So the predicate is omitted due to the indication of the first part of the speech. Lah ³⁹: he meant Allah, and dropped the preposition lam and the other lam with the alif of wasl. This omission is frequent. But it is permissible in this particular name due to its frequent occurrence on tongues. Like the saying of al-Farra': lahannaka min barqin 'ala karimin, meaning: wa-llahi innaka. See this topic in detail in: al-Rawd al-Unf, our edition, vol. 1, p. 43. Al-Maqawil ⁴⁰: he means al-Aqyal, who are those below the Tababi'a; the singular is qayl, originally qayl like sayyid, and it is used with ya' in its singular and plural, although its original is waw; because its meaning is: one who says and his word is obeyed. Al-Huzah ⁴¹: astrologers. Maraja ⁴²: became mixed. Ibn Durayd said: it is al-lakha', which is flaccidity of the body. Al-Shanatir ⁴³: fingers, singular shuntr. Waja'ahu ⁴⁴: he struck him. Fimyun ⁴⁵. Al-Suhayli said about him in al-Rawd al-Unf: Fimthun. He mentioned that al-Naqqash said his name was Yahya, and his father was a king who died. His people wanted to make him king after his father, but he shunned kingship and took to wandering. Meaning the seven generations. Intashata al-thawba ⁴⁶: he lifted it quickly. Ja'aftuha ⁴⁷: I dropped it. Al-Qidah ⁴⁸: arrows. Ibn Sinjar narrated from Jubayr ibn Nufayr who said: Those who dug the ditch (al-ukhdud) were three: Tubba', the ruler of Yemen; Constantine son of Hilani—his mother—when he turned the Christians away from monotheism and the religion of the Messiah to the worship of the cross; and Nebuchadnezzar from the people of Babylon, when he ordered the people to prostrate to him. Daniel and his companions refused, so he threw them into the fire, and it became cool and safe for them. This is confirmed by His saying: {And do not think that those who were killed in the way of Allah are dead; rather, they are alive...} and what was found of the martyrs of Uhud and others in this state—they did not change after long ages, like Hamza ibn 'Abd al-Muttalib (may Allah be pleased with him), for he was found when Mu'awiya dug the spring, intact and unchanged, and the axe hit his finger, which bled. Likewise Abu Jabir 'Abd Allah ibn Haram, and 'Amr ibn al-Jamuh. And Talha ibn 'Ubayd Allah: his daughter 'A'isha exhumed him from his grave when he commanded her in a dream to move him, so she exhumed him from his place after thirty years, unchanged. And someone whom I do not doubt told me that he saw many of the martyrs in the Palestine war unchanged after long years. Al-Dahdah ⁴⁹ of water: that which shows its bottom. Al-Ghamr ⁵⁰: abundant water. This is what Ibn Ishaq mentioned. There is another narration: that Dhu Nuwas brought the Abyssinians into Sana'a, Yemen, when he saw that he could not withstand them, after he had summoned all the maqawil to be with him as one hand against them, but they refused except that each one would protect his own territory separately. So he went out to them with the keys of his treasury and his wealth, asking them to make peace with him and those with him. They wrote to the Negus about that, and he accepted. Then Dhu Nuwas wrote to every place in his land: kill every black bull. So most of the Abyssinians were killed. The Negus then sent an army to Abraha, led by Aryat, and ordered him to kill Dhu Nuwas, destroy a third of his land, and capture a third of the women and children. Abraha did that. Al-A'laq ⁵¹: precious things. Hawwanik ⁵²: be gentle. It has been narrated from Ibn Ishaq, not from the narration of Ibn Hisham: Hawwanakuma lan yuradda. This is like the Arabs saying to one person: if'ala (do both of you). Meaning: you will never be able to turn me away from my purpose. Meaning: it dried my saliva in my mouth. Scarcity of saliva is from anxiety, and its abundance is from strength of spirit and steadiness of nerve. Al-Rahiq ⁵³: pure wine. Al-Suhra ⁵⁴: open space, taken from the word sahra' (desert). Al-Wazar ⁵⁵: refuge, from which wazir (minister) is derived because the king takes refuge in his opinion. It has also been said from wizr (burden) because he carries burdens for the king; for wizr means burden. Dhat al-'abar ⁵⁶: meaning the sorrowful one. It is said: 'abara al-rajul if he became sorrowful. It is said: la'amahu al-'abar, as it is said: la'amahu al-thukl. Al-Hurraba ⁵⁷: those with spears. Tawlahu mithla al-sama'i ⁵⁸: like a cloud, due to the blackness of the cloud and its darkness before rain. Al-Muqarrabat ⁵⁹: thoroughbred horses that are not let out to pasture but are kept near the houses, prepared for the enemy. Al-Dafr ⁶⁰: strong odor, meaning they repel those they fight with their smell and breath. This is an exaggeration in describing their multitude. Others have said otherwise. See: al-Rawd al-Unf, our edition, vol. 1, p. 60. Sa'ali ⁶¹: jinn, the singular is si'lat. It is said: rather, it is the sorceress among the jinn. 'Amr ibn Ma'di Karib (may Allah be pleased with him) was a Companion, nicknamed Abu Thawr. Proverbs are made about his horsemanship and bravery. Ma'di Karib in Himyaritic means: the face of the farmer; al-ma'di is the face in their language, and al-karb is the farmer. He is not from Murad, but rather an ally of theirs. The name of Murad is Yahbir ibn Sa'd al-'Ushayra ibn Madhhij. His lineage is in Bajila, then in Banu Ahmas. His father Makshuh was named Hubayra ibn Hilal. It is also said: 'Abd Yaghuth ibn Hubayra ibn al-Harith ibn 'Amr ibn 'Amir ibn 'Ali ibn Aslam ibn Ahmas ibn al-Ghawth ibn Anmar, and Anmar is the father of Bajila and Khath'am. His father was called Makshuh because he was struck with a sword on his kashh (the area between the flank and the last rib). He was nicknamed Qays: Abu Shaddad. He was the killer of al-Aswad al-'Ansi the liar, along with Dhadawayh and Fayruz. Qays was a brave hero. He was killed with 'Ali (may Allah be pleased with him) on the day of Siffin, and on that day he had exploits unheard of. Likewise, in the wars of Syria with the Byzantines, he had exploits and stances unheard of from anyone after Khalid ibn al-Walid. Al-Maqarif ⁶²: plural of muqrif, one who is close to being hybrid; he whose mother is Arab and father is not Arab, so al-iqraf is from the father's side, and al-hijna is from the mother's side. See this detailed in al-Sihah by al-Jawhari, under q-r-f. Al-'Atuda ⁶³: severity in war. Wadahu ⁶⁴: he bore his blood money.

This is the church that Abraha intended to divert the pilgrimage of the Arabs to. It was named thus because of the height and loftiness of its construction; from this the term 'qalansuwa' (hood) is derived, as it covers the head. It is said: 'taqalnasa al-rajul' when a man puts on a hood, and 'qalasa ta'aman' meaning it rose from his stomach to his mouth. Abraha had humiliated the people of Yemen in building this church and imposed upon them various kinds of forced labor. He transported to it quantities of variegated marble and stones engraved with gold from the palace of Bilqis, the queen of Solomon—peace be upon him—which was located several leagues from the church site and contained remnants of her kingdom's monuments. He intended to raise its construction so that he could overlook Aden from it. He set up crosses of gold and silver and pulpits of ivory and ebony. His rule was that if the sun rose upon a worker before he began his work, his hand would be cut off. One day, a man among them overslept until the sun rose. His mother, an old woman, came and pleaded with him to intercede for her son, but he refused to cut off his hand. She said: 'Strike with your pickaxe today, for today is yours, and tomorrow belongs to another.' See the detailed story of this church in: 'al-Rawḍ al-Unuf', our edition, vol. 1, p. 63.

His name is Abu al-Salt: Rabi'ah ibn Wahb ibn 'Ilaj ⁶⁵. Al-Mahah ⁶⁶ is a name for the sun; it is so named because of its clarity. Al-Maha from bodies is that which is pure, whose interior is visible from its exterior. Al-Maha is crystal. Al-Mahah is the gazelle. Al-Juran ⁶⁷ is the neck. Qattara means he threw on its side, which is the side. Kabkab is a mountain name. Al-Mahdur is the one who has been thrown down from a mountain, i.e., fallen. Al-Hanifah ⁶⁸ is the upright community, i.e., the Muslim community that follows the religion of Ibrahim the Hanif—peace be upon him—because he turned away from Judaism and Christianity, i.e., he deviated from them. Thus he was called Hanif. Or he turned away from what his fathers and people worshipped. Ghani ⁶⁹ means sufficiency. Ibn Nuh ⁷⁰: his name is Yam; it is also said Kan'an. Al-Mutarkham ⁷¹ is the one filled with pride. Al-Tarkham is the plural of Mutarkham. His saying: "until he seemed like a stoned one" ⁷²—and he was stoned, so how can he be compared to a stoned one when he is stoned with stones? Is it permissible to say of a slain person: he seems like a slain one? We say: when he mentioned the birds' crying and made them like clouds pouring rain, and rain is not stoning, but stoning is with hands and the like, he compared him to a stoned one who is stoned by humans or by someone rational who intentionally stones, like an enemy or the like. In that case, the one killed by stones is truly stoned. Since the Abyssinian army was not like that, but rather they were rained upon with stones, therefore he said: "as if he were stoned." See al-Rawd al-Unuf, our edition, vol. 1, p. 81. Al-Fall ⁷³ is the routed one. He is Sayf ibn Dhi Yazan ibn Dhi Asbah ibn Malik ibn Zayd ibn Sahl ibn 'Amr ibn Qays ibn Mu'awiyah ibn Jusham ibn 'Abd Shams ibn Wa'il ibn al-Ghawth ibn Qatan ibn 'Urayb ibn Zuhayr ibn Ayman ibn al-Humaysa' ibn al-'Aranjaj, who is Himyar ibn Saba'. Al-Nu'man ⁷⁴ is a name derived from al-nu'man, which is blood. This Kisra ⁷⁵ is Anushirwan ibn Hubadh, meaning "renewer of the kingdom" because he reunited the Persian kingdom after its dispersion. Al-Qanqal ⁷⁶ to which the crown is compared is a large measure. The poet says describing truffles: "Why don't you gather them with the qanqal? There is no good in truffles if you don't." In al-Gharibayn by al-Harawi: al-Qanqal is a measure that holds thirty-three manns, and the mann is the weight of two ratls. This crown was brought to 'Umar ibn al-Khattab—may Allah be pleased with him—when it was taken from Yazdajird ibn Shahriyar, which had come to him from his grandfather the aforementioned Anushirwan. When it was brought to 'Umar—may Allah be pleased with him—he summoned Suraqah ibn Malik al-Mudliji, adorned him with Kisra's bracelets, placed the crown on his head, and said to him: "Say: Praise be to Allah who removed the crown of Kisra, the king of kings, from his head and placed it on the head of a Bedouin from Banu Mudlij, and that is by the might of Islam and its blessing, not by our strength." 'Umar singled out Suraqah for this because the Messenger of Allah—peace be upon him—had said to him: "O Suraqah, how will it be when the crown of Kisra is placed on your head and his bracelets on your hands?" or as he—peace be upon him—said. Marazibatahu ⁷⁷: his viziers. Ibn Qutaybah mentioned that they were seven thousand five hundred, and Arab tribes joined them. It was previously called Awal ⁷⁸ with a fatha or kasra on the hamza. Ibn al-Kalbi said: It was named San'a' because of Wahriz's saying when he entered it: "San'ah san'ah," meaning the Abyssinians perfected its construction. Ibn Muqbil said mentioning Awal: "The singers' covenant with it was like a village in the horizon, as if they were ships on the coast of Awal." Al-'Aridah here is what appears in the horizon of clouds. Jarir said: "And she likened the howdajs in the morning of Qaww to Indian ships that set sail from Awal." Al-Huduj here means women's conveyances like the litter. Qaww is a station for those heading to Medina from Basra; it is said to be a valley between Yamamah and Hajr. Al-Akhtal said: "As if their stings are hanging on the spears of Radinah or the trunks of Awal." It has been said that San'a' is the name of its builder: San'a' ibn Awal ibn 'Aybir ibn 'Abir ibn Shalikh, so it was known sometimes as Awal and sometimes as San'a'. Al-Ta'ama ⁷⁹: they reconciled. Faqamma ⁸⁰: increased and intensified. Al-Qayl ⁸¹: the king. Al-Mush'ash' ⁸²: wine mixed with water. Rima fi al-bahr ⁸³: he stayed in it; from it is al-rawa'im, which are the tripods. I found it thus in the margin of the Shaykh's copy which he collated with my book "Abi al-Walid al-Waqshi," and in my view it is an error because al-rawa'im is from ra'ama if one shows affection, and rima is not from ra'am, but rather from al-rim, which is ascent, or from al-rim which is increase and surplus, or from ra'ama yarimu if he departs, as if he meant: he disappeared for a time and circumstances, then returned to the enemies, and ascended in degrees of glory for a time if it is from al-rim which is ascent. I found in another book: khayyama instead of rima, so this means he stayed. From al-Rawd al-Unuf, our edition, vol. 1, p. 84. 'Umri ⁸⁴: he meant la-'amri. Al-Ta'i said: "'Umri, indeed time advised, and it is among the wonders an advisor who does not pity." His saying: "asra'ta qalqala" with fatha and kasra of the qaf, and like the saying of another: "And a restless one seeking glory, every restless one," which is intense movement. Ghulban ⁸⁵: strong. Al-Asawirah: archers. Al-Ghaydat: plural of ghidah, dense thick trees. "They shoot from shudaf as if they were ghubut" ⁸⁶. Al-Shudaf: person; plural is shuduf. Here it only means bows, and shudaf is not a plural of shudf, but rather a plural of shaduf, which is active and lively. It is said: shadifa, so he is shadif, then you say shuduf, just as we say maruh. Liveliness and activity may be metaphorically used for bows due to their good handling, quality of shooting, and accuracy. So they shoot from shudaf, i.e., they defend themselves by shooting. Al-Zamkhar may mean bows or arrows, and al-ghubut: howdajs. Al-Zamkhar: Persian reeds. Ghumdan ⁸⁷ was founded by Ya'rub ibn Qahtan, and completed after him. It was occupied by Wa'il ibn Himyar ibn Saba', who was a crowned king like his father and grandfather. Shalat na'amatuhum ⁸⁸: they perished. Al-Na'amah: the sole of the foot. Shalat: rose. When one dies, his feet rise and his head falls, so the sole of his foot appears. The Arabs say: tan'ama if he walks barefoot. The poet said: "I became barefoot when their evil deed came to me; indeed, hardship is for the barefoot." It is narrated that his name is Qays ibn 'Abd Allah; it is also said his name is Hibban ibn Qays ibn 'Abd Allah ibn Wahwah. Al-Wahwah in language is the middle of the valley, said by Abu 'Ubayd and Abu Hanifah al-Dinawari. He is one of the Nuwabigh ⁸⁹, who are eight, mentioned by al-Bakri. Al-Nabighah is a long-lived poet who lived two hundred and forty years, most of them in the Jahiliyyah, and his arrival before the Messenger of Allah—peace be upon him—and his recitation to him, and the Prophet's—peace be upon him—supplication: "May Allah not break his mouth" is well-known. Al-'Ibad ⁹⁰: they are from 'Abd al-Qays ibn Afsa ibn Du'mi ibn Jadilah ibn Asad ibn Rabi'ah. It is said they descended from four: 'Abd al-Masih, 'Abd Kulal, 'Abd Allah, and 'Abd Yalil, and likewise the rest of them, each having 'Abd in his name. They came to a king and named themselves for him, so he said: "You are the 'Ibad (servants)," so they were called that. Other things have been said. In the Musnad hadith: "The farthest people from Islam are the Romans and the 'Ibad." I think they are these because they became Christians, and they are from Rabi'ah, then from Banu 'Abd al-Qays. Allah knows best. What al-Tabari mentioned in the lineage of 'Adi ibn Zayd is that he is ibn Zayd ibn Hammad ibn Ayyub ibn Majruf ibn 'Amir ibn 'Usayyah ibn Imri' al-Qays ibn Zayd Manat ibn Tamim. The Banu Imri' al-Qays ibn Zayd Manat entered into the 'Ibad. Therefore 'Adi is attributed to them. Qaza' al-muzn ⁹¹: scattered clouds. Duna 'ura al-ka'id ⁹²: he means the ropes of the sky and its causes. In the Shaykh's copy: 'ura with fatha on the 'ayn, meaning side, and he added it to al-ka'id, who is the one who plotted against them, and the Creator—glorified and exalted—His plotting is firm. Sawt al-nahham ⁹³: he means the male owl, and qasibuha: the one who plays the reed. Fawwazat bi-al-bighal ⁹⁴: i.e., she traversed the deserts. Tusaq bi-al-hatf: i.e., she loaded the mules with deaths. Tawalibuha: plural of tawlab, which is the donkey foal. The ta in tawlab is a substitute for waw, as in taw'am and tawlaj and in Tawrah according to one of the two opinions, because the derivation of tawlab is from al-walibah, which is what the crop produces. Its plural is awalib. Min taraf al-manqal ⁹⁵: i.e., from the heights of its fortresses. Al-Manqal: the sack that is transported to kings from village to village, so it seems manqal is from this. Allah knows best. His saying: "green are its battalions" means from iron, and from this is the green battalion. Yunadun ala Barbar ⁹⁶: because the Berbers and Abyssinians are from the descendants of Ham. It has been said they are from the descendants of Goliath from the Amalekites. It has been said about Goliath that he is from the Khazars. When Ifriqis left the land of Canaan, he heard their barbarah, which is confusion of voices, and said: "How great is their barbarah!" So they were named that. Other things have been said. Al-Immah ⁹⁷: blessing. Al-Fayj ⁹⁸: the one who walks alone. Al-Zurafah: a group of people. Al-Nakhawah ⁹⁹: the generous. Al-Marazibah: the viziers. This Kisra ¹⁰⁰ is Abrawiz ibn Hurmuz ibn Anushirwan. The meaning of Abrawiz in Arabic is the victorious. He is the one who defeated the Romans when Allah revealed: "Alif Lam Mim. The Romans have been defeated in the nearest land" [al-Rum: 1-3]. He is the one who was shown in a dream, and it was said to him: "Surrender what is in your hands to the owner of the staff." He remained terrified of that until al-Nu'man ibn al-Mundhir wrote to him about the appearance of the Prophet—peace be upon him—in Tihamah; so he knew that the matter would come to him until what happened happened. He is the one to whom the Prophet—peace be upon him—wrote. His grandson is Yazdajird ibn Shahriyar ibn Abrawiz, the last of the Persian kings. His kingdom was stripped, his authority destroyed at the hands of 'Umar ibn al-Khattab. Then he was killed at the beginning of 'Uthman's caliphate, hiding in a mill, killed and thrown into the mill's channel, in Marw in the land of Persia. The killing of Kisra ¹⁰¹ occurred when his sons killed him on the night of Tuesday, the tenth of Jumada al-Ula, year seven of the Hijrah. Badhan embraced Islam in Yemen in year ten. In that year, the Messenger of Allah—peace be upon him—sent to the sons of the Persians who had settled in Yemen, calling them to Islam. Among the Abna' ¹⁰² were: Wahb ibn Munabbih ibn Sayj ibn Dhukbar, and Tawus, and Dhadawayh, and Fayruz, who killed al-Aswad al-'Ansi the liar. It has been said about Tawus that he is not from the Abna', but from Himyar; it has also been said from Persia. His name is Dhakwan ibn Kaysan, and he was a client of Bujayr ibn Raysan; it has also been said a client of al-Ja'd. He was called Tawus al-Qurra' for his beauty. Tamakhkhadat ¹⁰³: she conceived. Al-Manun: death; it is also a name for time, from manata al-habl if you cut it. Ani ¹⁰⁴: it has come.

Ibn Hisham narrated from Yunus: "Dhamār" with a fatḥa on the dhāl, indicating that the narration of Ibn Isḥāq is with a kasra. If it is with a kasra on the dhāl, it is diptote because it is the name of a city, and the predominant form is feminine; it may also be triptote because it is a place name. If the dhāl is opened, it is indeclinable like Raqāsh and Ḥadhām ¹⁰⁵. His saying: "for the good Himyar" because they were people of religion, as previously mentioned in the story of Faymūyūn and Ibn al-Thāmir ¹⁰⁶. As for his saying: "for the evil Abyssinians" because of the corruption and devastation they brought to Yemen, destroying lands, even intending to demolish the Sacred House of Allah, and they will demolish it at the end of time when the Qur'an is raised and faith departs from hearts. He alludes to the hadith: "Leave the Abyssinians alone as long as they leave you alone, for none will extract the treasure of the Ka'ba except Dhū al-Suwayqatayn from Abyssinia." It was narrated by Abu Dawud with a weak chain ¹⁰⁷. His saying: "for free Persia" because kingship among them was inherited from the beginning of the world from the time of Jayūmard ¹⁰⁸ in their belief until the advent of Islam; they did not submit to any king other than themselves, nor did they pay tribute to any ruler other than themselves, so they were free for that reason. He means: Zarqā' al-Yamāma, who could see a distance of three days' journey. Before the house, she said: "I see a man with a shoulder blade in his hand... or he is stitching a sandal; alas, what a skill!" They belied her, and in the morning they were attacked by Dhū Āl Ḥassān, driving death and the 'Sala' tree ¹⁰⁹. Al-Sāṭirūn in Syriac means the king, and the name of al-Sāṭirūn is al-Ḍayzan ibn Mu'āwiya. Al-Ṭabarī said: he is Jurmuqānī, and Ibn al-Kalbī said: he is a Qudā'ī from the Arabs who settled in al-Sawād, called Tanūkh, meaning they settled there, and they are various tribes. Ibn al-Kalbī traced his lineage: he is ibn Mu'āwiya ibn 'Ubayd, and I found it in the handwriting of Abū Baḥr: 'Ubayd (with ḍamma on 'ayn) ibn Ajram from the Banū Salīḥ ibn Ḥulwān ibn al-Ḥāf ibn Quḍā'a, and his mother is Jahīla, by whom he was known, and she is also Qudā'iyya from the Banū Tazīd, to whom the Tazīdī garments are attributed ¹⁰⁵. The name of Abū Dāwūd is Jāriya ibn Ḥajjāj, or Ḥanẓala ibn Sharqī ¹⁰⁶. After this verse: "The days overthrew him from kingship... and bliss and hidden jewels" ¹⁰⁷. It is called al-Naḍīra ¹⁰⁸. Al-Mas'ūdī said: She guided him to a wide river through which water entered al-Ḥaḍr, so he cut off the water from them and entered through it. Al-Ṭabarī said: She guided him to a talisman in al-Ḥaḍr, and it was known to them that it would not be conquered until a blue-gray pigeon was taken, its legs dyed with the menstrual blood of a blue-eyed virgin, then the pigeon was released, and it would land on the wall of al-Ḥaḍr, causing the talisman to fall, and al-Ḥaḍr would be conquered ¹⁰⁵. Ibn Isḥāq said: The conqueror of al-Ḥaḍr was Sābūr Dhū al-Aktāf, while others say it was Sābūr ibn Ardashīr ibn Bābak. It has been mentioned that Ardashīr was the first to unite the Persian kingdom and subdue the petty kings until all submitted to him. Al-Ḍayzan was one of the petty kings, so it is unlikely that this story is about Sābūr Dhū al-Aktāf, who is Sābūr Hurmuz, also known as Dhū al-Aktāf, because he lived long after Sābūr the Great, with several kings between them recorded in history books: Hurmuz ibn Sābūr, Bahrām ibn Hurmuz, Bahrām ibn Bahrām, Bahrām III, Narsī ibn Bahrām, and after him his son Sābūr Dhū al-Aktāf. And Allah knows best ¹⁰⁶. Shāhbūr means "son of the king" ¹⁰⁷. Ayd: severe ¹⁰⁵. "A young girl who did not protect her father" may be interpreted as fa'īla from rabā (to grow), though the pattern fa'īla in the sense of maf'ūla is usually without tā' marbūṭa; or it may mean growth and increase, as she grew up in luxury, thus being in the sense of fā'ila, which conforms to the pattern. More correct than these two is that it means rabī'a (scout) with hamza, which was softened to yā', making it rabiyya; she was a scout because she looked out and saw Sābūr and his troops. A scout, whether male or female, is called rabī'a, also pronounced ribā' on the pattern of fi'āl. They recited: "A lofty scout, no one ascends to its peak except clouds, rain, and torrents." His saying: "her watcher neglected" means the one who watches the lookout point neglected it; or the pronoun may refer to the girl, meaning her guardian neglected her ¹⁰⁶. "And wine, and wahala." It is said: wahala al-rajul wahalan and wahalan when he intends something but his mind wanders to something else. Also wahama with fatḥa on hā', while wahima with kasra means he made a mistake. Arhama with alif means he dropped ¹⁰⁷. Jashara: appeared and became clear. Sabā'ibuhā plural of sabība, which is like a turban or similar; from it is sib, meaning a head covering ¹⁰⁸. Mashājibuhā: mashājib plural of mishjab, which is something from which clothes are hung ¹⁰⁵. As for Muḍar, his mention has preceded in the lineage of the Prophet (peace be upon him), and we mentioned that he was the first to institute the singing of ḥudā' for camels. The reason, as mentioned, is that he fell from a camel and his hand was dislocated; he was the most beautiful-voiced of people, so he walked behind the camels saying, "O my hand! O my hand!" melodiously, and the camels stretched their necks and their fatigue disappeared; this was the origin of ḥudā' among the Arabs, for camels become active and quicken their pace with ḥudā' ¹⁰⁶. As for Anmār, he was named after anmār, plural of namir (leopard), just as they named others after predatory animals and dogs. The mother of his children was Bajīla bint Ṣa'b ibn Sa'd al-'Ashīra; she bore him Aftal, who is Khath'am, and also bore him 'Abqar among fifteen others named by Abū al-Faraj. From them descended the tribes of Bajīla: Wadā'a, Khuzayma, Ṣuhayba, al-Ḥārith, Mālik, Shayba, Ṭarīfa, Fahm, al-Ghawth, Sahl, 'Abqar, and Ashhal, all sons of Anmār. It is said that Bajīla was an Abyssinian woman who nursed the sons of Anmār we mentioned, but did not nurse Aftal (Khath'am), so he was not attributed to her ¹⁰⁷. He said when he heard this: "A man whose people are insulted is not praised." This Jarīr is Ibn 'Abd Allāh ibn Jābir, and he is al-Shalīl ibn Mālik ibn Naḍr ibn Tha'laba ibn Jusham ibn 'Awf ibn Judhayma ¹⁰⁵. Yunāfir: meaning he takes to arbitration. Qāsim ibn Thābit said: The word munāfara is derived from nafr (group). When two men disputed, each claiming that his group was more honorable, they would refer to a judge, and whoever was deemed superior was said to have "outnumbered" the other, i.e., his group surpassed the other's group. From this, munāfara is taken. Zuhayr said: "For the truth has three decisive proofs: an oath, a contest of honor, or exile" ¹⁰⁶. Al-Furāfiṣa with ḍamma is the name of a lion; with fatḥa it is a man's name. It is said that every Furāfiṣa among the Arabs is with ḍamma except al-Farāfiṣa, the father of Nā'ila, the wife of 'Uthmān ibn 'Affān, which is with fatḥa ¹⁰⁷. The most common narration is: "If your brother is thrown down." The second verb is not in the jussive as a conditional answer because, according to Sībawayh, it is intended to be fronted, and according to al-Mubarrad, it is with an implied fā' ¹⁰⁸. As for 'Aylān, the brother of Ilyās, it is said that he is Qays himself, not his father, and he was named after a horse of his called 'Aylān. He was neighbored by Qays Kuba from Bajīla, known as Kuba after his horse, so they were distinguished by this addition. It is also said that 'Aylān was the name of a dog of his ¹⁰⁵. Ibn Isḥāq mentioned the mother of Ilyās, saying she was a woman from Jurhum, but he did not name her. She is not from Jurhum; rather, she is al-Rabāb bint Ḥayda ibn Ma'add ibn 'Adnān, according to al-Ṭabarī. We have mentioned this earlier in the lineage of the Prophet (peace be upon him) ¹⁰⁶. Khindif, by whom the Banū Ilyās are known. She is the one whose grief for Ilyās became proverbial. She left her sons and wandered the earth weeping for him until she died of sorrow. He died on a Thursday, and whenever Thursday came, she would weep from morning to night. Al-Zubayr said: The Banū Ilyās were attributed to their mother because when she left them, preoccupied with grief for their father, people took pity on them, saying, "These are the children of Khindif whom she left as orphans," until they became known as Banū Khindif ¹⁰⁷. There is an addition to the story: Ilyās said to their mother, whose name was Laylā, and her mother was Ḍariyya bint Rabī'a ibn Nizār, to whom the Ḥimā Ḍariyya is attributed; she came walking with a quick step (takhandif), so he said, "Why are you khindif-ing?" Thus she was named Khindif. Khindafa means swiftness in walking. He said to Mudrika: "You have attained what you sought." To Ṭābikha: "You have cooked what you cooked." To Qama'a, who is 'Umayr: "You have sat and crouched" ¹⁰⁸. Qaṣabuhu: his intestines ¹⁰⁵. It is also narrated that the first to declare a baḥīra was a man from Banū Mudlij who had two she-camels; he slit their ears and forbade their milk. The Messenger of Allah (peace be upon him) said: "I saw him in the Fire, being trampled by their hooves and bitten by their mouths." He also said: "I know the first to set free a sā'iba and set up a nuṣub: 'Amr ibn Luḥayy; I saw him harming people with the stench of his intestines." Narrated by Ibn Isḥāq from 'Abd Allāh ibn Abī Bakr as a mursal hadith ¹⁰⁶. When Khuzā'a gained control of the House and expelled Jurhum from Mecca, 'Amr ibn Luḥayy was considered by the Arabs as a lord; they would adopt any innovation he introduced as a law, because he fed the people and clothed them during the season, sometimes sacrificing ten thousand camels and clothing ten thousand garments in the season. It is even said that he is al-Lāt, who mixed (yalittu) sawīq (a food made from crushed wheat and barley) for the pilgrims on a famous rock called the Rock of al-Lāt. It is also said that the one who mixed was from Thaqīf, and when he died, 'Amr told them he had not died but entered the rock, then ordered them to worship it and build a house over it called al-Lāt. It is said that his rule and that of his sons continued in Mecca for three hundred years. When he died, that rock was called al-Lāt (with lightened tā'), and it was taken as an idol to be worshipped. Ibn Isḥāq mentioned that he was the first to introduce idols into the Sanctuary and compel people to worship them ¹⁰⁵. The talbiya from the time of Ibrāhīm was: "Labbayk, no partner with You, labbayk." This continued until 'Amr ibn Luḥayy. While he was reciting the talbiya, Satan appeared to him in the form of an old man reciting with him. 'Amr said: "Labbayk, no partner with You." The old man said: "Except a partner who is Yours." 'Amr objected, saying, "What is this?" The old man said: "Say: You own him and what he owns; there is no harm in this." So 'Amr said it, and the Arabs adopted it ¹⁰⁶.

That is the first Jahiliyyah ¹¹⁰ which Allah mentioned in the Qur'an in His words: {And do not display yourselves as was the display of the first Jahiliyyah} [Al-Ahzab: 33]. Its beginning was in the era of Mahla'il ibn Qaynan, according to what they mentioned. Al-Bukhari narrated from Ibn 'Abbas that he said: 'The idols that were among the people of Noah later appeared among the Arabs. They were names of righteous men from the people of Noah. When they died, Satan inspired their people to set up monuments in their assemblies where they used to sit, and to name them after them. They did so, but they were not worshipped until those people died and knowledge was forgotten, then they were worshipped.' Al-Tabari mentioned this meaning and added: that Suwa' was the son of Seth, and that Yaghuth was the son of Suwa', and likewise Ya'uq and Nasr. Whenever the first died, his image was made, and it was venerated because of his religious status and because of the answers to prayers they had experienced during his lifetime. They continued like this until later generations came and said: 'Our fathers venerated them only because they provide sustenance, benefit, and harm,' so they took them as gods. These are Syriac names that reached India, and they named their idols after them, claiming they were images of the seven planets. Sometimes the jinn would speak to them from within them, thus tempting them. Then 'Amr ibn Luhay introduced them to the Arabs and taught them those names, and Satan cast them upon their tongues in agreement with what was in the era of Noah.

On page 93: (1) His statement: 'We have the quarter' with a damma on the rā', meaning that the Banū Lu'ayy were four: one of them was their father, 'Awf, and the Banū Lu'ayy are the people of the sanctuary, and they have the inheritance of the House ¹¹¹. (2) Khārijah b. Sinān, whom Qays claims the jinn kidnapped to impregnate their women due to his excellence, bravery, and the nobility of his offspring ¹¹². (3) Hāshim b. Ḥarmalah is the grandfather of Manẓūr b. Zibān b. Yasār, whose daughter Zajlah was married to Ibn al-Zubayr. He is the maternal grandfather of Manẓūr, and her name is Qahṭim bint Hāshim. Qahṭim carried Manẓūr for four years and gave birth to him with his molars, so he was named Manẓūr because of their long wait for him ¹¹³. (4) It is said its meaning is 'swollen', and they mentioned that one says 'gharbala al-qatīl' if he swells, but this is not well-known even though Abū 'Ubayd mentioned it in al-Gharīb al-Muṣannaf. Also, the narration has a fatḥa on the bā' of 'mugharbalah'. Some said its meaning is 'he selects kings and kills them'. What I see in this is that by 'sifting' he means pursuing them thoroughly and tracking them down ¹¹⁴. On page 94: (1) Hāshim admired this verse because it described him as having might and invincibility, and that he fears no ruler who would oppress him nor any blood vengeance from a seeker of revenge. (2) Al-basl: it means the forbidden, and al-basl also means the lawful; thus it is an antonym. From it is 'baslat al-rāqī', meaning what is lawful for him to take for recitation. And 'basl' in supplication means 'āmīn'. The rajaz poet said: 'May he not fail who hopes for your benefit... baslan, and may God be an enemy to your enemy.' 'Umar b. al-Khaṭṭāb used to say after supplication: 'Āmīn and baslan', meaning 'response' ¹¹⁵. On page 95: (1) In some copies it occurs with a long tā', as if it is the plural of 'marūr', but there is no such pattern in speech; rather it is 'al-marūrāh' with a tā' marbūṭah, where the 'ayn and lām are doubled, so it is fa'al'alah like ṣamaḥmaḥah, and the alif is derived from an original wāw. This is the opinion of Sībawayh, who made it like 'shajūjāh'. Al-marūrāh is the name of a place where this day occurred ¹¹⁶. (2) Yaqaẓah b. Murrah with a fatḥa on the qāf. I have found it with a sukūn on the qāf in poems praising Khālid b. al-Walīd, among which is the poet's saying: 'And you, for Makhzūm b. Yaqaẓah, are a shield... both your names in it are noble and son of noble.' The mother of Makhzūm b. Yaqaẓah, the ancestor of the Banū Makhzūm, is Kalbah bint 'Āmir b. Lu'ayy ¹¹⁷. On page 96: (1) They were called Bāriq because they followed the lightning ¹¹⁸. It has also been said that they settled near a mountain called Bāriq, so they were named after it. (2) He is Ibn Zayd, Abū al-Mustahill, from the Banū Asad. (3) Meaning: they butt heads without equipment or strength, like rams without horns, and they think they have strength ¹¹⁹. On page 97: (1) In some copies, there is an erroneous addition of 'Khuzaymah'; it is only 'Amr b. Ja'thamah'. (2) It is narrated that once a flood entered the Ka'bah and cracked its structure, so Quraysh were frightened and feared its collapse if another flood came, and that their honor and religion would be lost. So 'Āmir built a wall for it ¹²⁰. (3) Al-aḍbaṭ: one who works with both hands. Al-'usrah: hardship. Al-qarn: the strong one in war ¹²¹. (4) Al-ḥurr al-qaṭāmī: the falcon ¹²². (5) He was a twin of Hāshim. It is said they were twins: Hāshim was born with his foot attached to the forehead of 'Abd Shams, and it could not be removed except with blood. So they said there would be bloodshed between their descendants, and that bloodshed was what occurred between the Banū Hāshim and the Banū Umayyah b. 'Abd Shams ¹²³. On page 98: (1) In this statement there is an error; because Sa'd al-'Ashīrah b. Madhḥij is the father of the tribes attributed to Madhḥij except for a few, so it is impossible that he was a contemporary of Hāshim as his direct son. But this is how al-Barqī narrated from Ibn Hishām, while others narrated: 'bint 'Abd Allāh from Sa'd al-'Ashīrah', which is the narration of al-Ghassānī ¹²⁴. (2) Her mother is 'Umayrah bint Ṣakhr al-Māzinīyah, and her son is 'Amr b. Uḥayḥah b. al-Julāḥ, and his brother Ma'bad; she gave birth to them for Uḥayḥah after Hāshim ¹²⁵. On page 99: (1) About him 'Abd al-Muṭṭalib said: 'I advise you, O 'Abd Manāf, after me... concerning one bereaved of his father, alone. His father died while he was an ally of al-Mahd ¹²⁶.' (2) Al-Zubayr, the eldest of the uncles of the Prophet (peace be upon him). He used to make the Prophet (peace be upon him) dance as a child and say: 'Muḥammad b. 'Abdamm, may you live a pleasant life, in a state and booty, forever and ever.' His daughter Ḍubā'ah was married to al-Miqdād. His son 'Abd Allāh is mentioned among the Companions (may God be pleased with them). Al-Zubayr (may God be pleased with him) was nicknamed Abū al-Ṭāhir after his son al-Ṭāhir, and he was one of the most charming youths of Quraysh. The Messenger of God (peace be upon him) named his son al-Ṭāhir after him. Al-Zubayr was informed about an oppressor in Mecca who died, and he asked: 'By what punishment did he die?' It was said: 'He died a natural death.' He said: 'Even so, there must be a day when God will give justice to the oppressed.' This indicates his belief in the resurrection ¹²⁷. (3) 'Jaḥlan' with the jīm before the ḥā', this is the narration in the book. Al-Dāraquṭnī said: it is 'Ḥajl' with the ḥā' first ¹²⁸. (4) Al-Muqawwim left no offspring except a daughter named Hind ¹²⁹. (5) His name is 'Abd al-'Uzzā, and he was nicknamed Abū Lahab because of the brightness of his face, and it was a precursor from God Almighty to what he would become of flame. His mother is Lubnā bint Hājir (with a kasra on the jīm) from the Banū Ḍāṭirah (with a dotted ḍād) ¹³⁰. On page 100: (1) In al-Ma'ārif by Ibn Qutaybah: Zuhrah is the name of a woman after whom the Banū Zuhrah are named. This is objectionable and not well-known; rather it is the name of their ancestor, as Ibn Isḥāq said. Al-zahrah in language means brightness in color, whatever color it may be, white or otherwise ¹³¹. On page 101: (1) Mentioned at the end of the mothers of the Prophet (peace be upon him) is Barrah bint 'Awf b. 'Ubayd b. 'Uwayj b. 'Adī, and they are all Qurayshī women; therefore he stopped at Barrah, although genealogists have mentioned after this: the mother of Barrah, the mother of her mother, and the mother of the mother of the mother, but they are from non-Quraysh. Muḥammad b. Ḥabīb al-Nassābah said: The mother of Barrah is Qilābah bint al-Ḥārith b. Mālik b. Ṭābikhah b. Ṣa'ṣa'ah b. Ghādiyah b. Ka'b b. Ṭābikhah b. Luḥayyān b. Hudhayl. The mother of Qilābah is Umaymah bint Kahf al-Ẓulam from Thaqīf. Al-Zubayr mentioned Qilābah bint al-Ḥārith and claimed that her father al-Ḥārith was nicknamed Abū Qilābah and that he was the earliest poet of Hudhayl ¹³². On page 102: (1) Therefore it is called 'Hamzat Jibrīl' with the mīm before the zāy, and it is also said 'Hazmat Jibrīl' because it is a hazmah (i.e., a depression), and 'hazamtu al-bi'r' means I dug it. It is also said its name is 'Zumāzim' and 'Zamzam', related from al-Muṭarriz. It is also called 'Ṭa'ām Ṭu'm' and 'Shifā' Suqm'. Al-Jurbī said: It was named Zamzam because of the zumzumah of water, which is its sound. Al-Mas'ūdī said: It was named Zamzam because the Persians used to perform pilgrimage to it in ancient times and zumzamat over it. Al-zamzamah is a sound that Persians emit from their nostrils when drinking water. 'Umar (may God be pleased with him) wrote to his governors: 'Forbid the Persians from zamzamah.' Al-Mas'ūdī recited: 'The Persians zumzamat over Zamzam... and that was in its most ancient past.' Al-Barqī mentioned from Ibn 'Abbās (may God be pleased with him) that it was named Zamzam because it was zummat (covered) with soil to prevent the water from going right and left, and if left, it would have flowed over the earth until it filled everything. Ibn Hishām said: Al-zamzamah among the Arabs means abundance and gathering ¹³³. (2) Al-ḥasī: a small pit, or what is hidden in the sand, and if dug up it appears ¹³⁴. On page 103: (1) He is Qaḥṭān b. 'Āmir b. Shālikh b. Arfakhshadh b. Sām b. Nūḥ. It is also said: Jurhum b. 'Ābir. It has been said that he was with Nūḥ (peace be upon him) in the ark, as he is from his descendants, and they are from the pure Arabs (al-'Arab al-'Āribah), and from them Ismā'īl learned Arabic. It is said that God Almighty made him speak it by inspiration when he was fourteen years old ¹³⁵. (2) He is Qaṭūrā' b. Karkar ¹³⁶. (3) He is al-Samayda' b. Hawthar (with a thā' like thālith) – al-Bakrī recorded it – b. Lāy b. Qaṭūrā b. Karkar b. 'Imliq. It is said that Queen al-Zabbā' was from his descendants, she being the daughter of 'Amr b. Udhaynah b. Ẓarib b. Ḥassān. Between Ḥassān and al-Samayda' there are many ancestors, and the claim that Ḥassān was his direct son is incorrect due to the distance in time between al-Zabbā' and al-Samayda' ¹³⁷. (4) It is said that it was named thus when Tubba' descended upon Mecca, sacrificed near it and fed people, and placed his weapons and the weapons of his soldiers in this place, so it was called Qu'ayqi'ān due to the clashing of weapons there ¹³⁸. On page 104: (1) It was not named Ajyād because of jiyād al-khayl (fine horses), because jiyād al-khayl is not said as ajyād; rather ajyād is the plural of jīd (neck). The chroniclers mention that Muḍāḍ struck in that Ajyād one hundred men from the Amalekites, so the place was named Ajyād. This is how Ibn Hishām mentioned it. From the mountain passes of Ajyād will emerge the Beast of the Earth that will speak to people before the Day of Resurrection, as narrated from Ṣāliḥ, the freed slave of al-Taw'amah, from 'Abd Allāh b. 'Amr b. al-'Āṣ ¹³⁹. (2) Among that: Abraham (peace be upon him) had dug a well near the door of the Ka'bah, shallow in depth, into which he would throw what was dedicated to it. When the matter of Jurhum became corrupt, they stole the wealth of the Ka'bah time after time. It is mentioned that a man from them entered the well to steal the wealth of the Ka'bah, and a stone from the edge of the well fell on him and trapped him inside. Then a snake was sent upon the well with a head like a kid's head, black-backed, white-bellied, and it would frighten anyone who approached the well of the Ka'bah. It remained in the well, as they mentioned, for about five hundred years ¹⁴⁰. On page 105: (1) Meaning: it breaks them and makes them stay. It is also said from al-tamakkuk, which means crowding. Mecca is from 'tamakkakt al-'aẓm' when you extract the marrow from it, and 'tamakkaka al-faṣīl' what is in the udder of the she-camel, as if it draws to itself the people and provisions that come to it during the seasons. It is also said: because it is in a valley bottom, it extracts water from its mountains and rocky places when rain falls and the torrents flow to it. Among the names of Mecca also: al-Ra's, Ṣalāḥ, Umm Raḥm, and Kūthī ¹⁴¹. (2) Al-Ḥārith b. Muḍāḍ b. 'Amr b. Sa'd b. al-Raqīb b. Hayy b. Nabt b. Jurhum al-Jurhumī had settled in Qanūnī from the land of the Ḥijāz. His camels went astray, so he searched for them until he came to the sanctuary. He wanted to enter it to take his camels, but 'Amr b. Luḥayy called out: 'Whoever finds a Jurhumī and does not kill him, his hand will be cut off.' Al-Ḥārith heard that, and he looked down from a mountain of Mecca and saw his camels being slaughtered and their meat distributed. So he returned miserable, fearful, and humiliated, and went far away into the land. This is the exile of al-Ḥārith b. Muḍāḍ, which is proverbial ¹⁴². On page 106: (1) Al-Ḥajūn (with a fatḥa on the ḥā') was at a distance of one farsakh and one-third from Mecca ¹⁴³. (2) 'The best person' is Ismā'īl (peace be upon him) ¹⁴⁴. (3) 'Āmir: a mountain of Mecca, as indicated by the saying of Bilāl (may God be pleased with him): 'Will 'Āmir and Ṭufayl appear to me?' ¹⁴⁵ (4) Al-mashā'ir: the places of worship during the pilgrimage ¹⁴⁶. (5) He meant 'al-'aṣāfīr' (sparrows) and omitted the yā' for poetic necessity. He raised 'al-'aṣāfīr' according to the meaning, i.e., 'and the sparrows are safe in it, and they remain in it secure', meaning possessing security. It is also possible that 'āminan' is the plural of 'āmin' like 'rukb' is the plural of 'rākib' ¹⁴⁷. (6) After this verse: 'And it did not settle in Wāsiṭ and its south... to the secret of the valley of al-Arākah, a dweller. And my Lord gave me in exchange a land of exile... where hunger is apparent and the enemy besieges.' ¹⁴⁸

Your limit is ¹⁴⁹. Al-Suhayli mentioned these verses and said: I found in the book of Abu Bahr Sufyan ibn al-As a report concerning these verses, and Abu al-Harith Muhammad ibn Ahmad al-Ju'fi traced it back to Abdullah ibn Abd al-Salam al-Basri, who said: Ishaq ibn Ibrahim ibn Sulayman al-Tammar narrated to us, saying: A trustworthy person informed me from a man from al-Yamamah, who said: Three stones were found in a well in al-Yamamah, which is the well of Tasm and Jadis in a village called Mu'niq, between which and al-Hajr there is a mile. They were from the remnants of 'Ad. Tubba' attacked them and killed them. On one of the three stones was written: "O king whom fortune has aided with sovereignty... You are not the first to rise and cause people's affairs to be troubled. Restrain yourself, watching, for time's trust is betrayed. How many a crowned one, majestic, awe-inspiring in his place, whom fortune aided and whose heart was at ease, with streams flowing around him and bowls filled for the army, has been overtaken by death, and his hiding place did not save him. His armies scattered from him, and his singing girls mourned him. Time, whoever clings to it, it grinds him, spreading its jaw. People are diverse in desires, like a man with different fingers. Truthfulness is the best quality, and a man's tongue kills him. Silence is more fortunate for a young man, and eloquence may honor him." On the second stone was found written verses: = ¹⁵⁰

[Page 122] (2) *Sawad*: from *al-sinād*, which is the confrontation in war between each faction and the enemy facing it. From this is derived *sinād al-shi‘r* (the parallelism of poetry), which is when the two hemistiches of a verse face each other, such that before the rhyme letter there is a long and soft letter, and at the end of the second hemistich before the rhyme letter there is a soft letter, which is a *yā’* or a *wāw* preceded by a *fatḥa*. [Page 122] (3) *Luzza*: tied tightly. [Page 124] (1) This ‘Abd Allāh ibn Jud‘ān al-Taymī is: Ibn Jud‘ān ibn ‘Umar ibn Ka‘b ibn Sa‘d ibn Taym, with the *kunya* Abū Zuhayr, the paternal cousin of ‘Ā’isha (may Allah be pleased with her). For this reason she said to the Messenger of Allah (peace and blessings be upon him): “Ibn Jud‘ān used to feed people and host the guest; will that benefit him on the Day of Resurrection?” He said: “No, for he never said one day: ‘My Lord, forgive me my sin on the Day of Judgment.’” Muslim narrated it. Ibn Qutayba said: His bowl was such that a rider on a camel could eat from it, and a child fell into it and drowned. Umayya ibn Abī al-Ṣalt praised him, saying: “He has a caller in Mecca, active and eager, / And another above its Ka‘ba calling, / To a bowl of *shīzā* wood, upon it / Is pure kernel mixed with honey.” [Page 125] (1) He was named Hāshim because he crumbled (*hashama*) *tharīd* (bread soaked in broth) for his people. The known usage in the language is: *tharadtu al-khubz* (I crumbled the bread), so it is *tharīd* and *mathrūd*; thus he was not called *Thārid* but was named Hāshim. The analogy would be—just as *tharīd* is not called *hashīm*, but rather *tharīd* and *mathrūd*—that the active participle should also be so, but the reason for this naming requires further explanation. The chroniclers mention that Hāshim used to seek help from Quraysh in feeding the pilgrims, and they would support him with their wealth and assist him. Then a severe drought came, and he disliked burdening Quraysh with the duty of support. So he took all his wealth to Syria and bought with it all cakes and flour. Then he came to the season (of pilgrimage), crumbled all those cakes into crumbs (*hashīman*), ground them finely, and prepared for the pilgrims a food resembling *tharīd*. Thus he was named Hāshim, because dry cakes are not crumbled into *tharīd* but are broken into pieces (*hashm*). [Page 125] (2) He is Ibn al-Ziba‘rā. The reason for this praise—and he is a Sahmī (i.e., from Banū Sa‘d ibn Sahm)—toward Banū ‘Abd Manāf, as mentioned by Ibn Isḥāq in the narration of Yūnus, is that he had satirized Quṣayy with a poem he wrote on the curtains of the Ka‘ba, beginning: “Have the ancient tales distracted Quṣayy from glory? / And a gait like the walking of *shuqārīr* birds?” They sought help against him from Banū Sahm, who handed him over to them. They beat him, shaved his hair, and tied him to a rock at al-Ḥajūn. He sought help from his people, but they did not aid him. So he began to praise Quṣayy and seek their favor. Banū ‘Abd Manāf then released him and honored him, so he praised them with this poem and many others. [Page 126] (1) Because of this lineage, Sayf ibn Dhī Yazan—or his son Ma‘dī Karib ibn Sayf, the king of Yemen—said to ‘Abd al-Muṭṭalib when he visited him in a delegation from Quraysh: “Welcome to our sister’s son!” For Salmā was from al-Khazraj, and they are from Yemen, from Saba’, and Sayf was from Ḥimyar ibn Saba’. [Page 126] (2) Al-Dāraquṭnī said, on the authority of al-Zubayr ibn Abī Bakr: “Everything among the Anṣār is *Ḥarīs* with an unpointed *sīn* (i.e., *sīn* not *shīn*), except this one.” [Page 127] (1) *Al-Waṣīf*: a boy below the age of adolescence. [Page 127] (2) *Al-Qasiyyāt*: a feminine plural form of *qasiy* (harsh), meaning: there is no softness in them, nor compassion. It is also possible that among them it refers to *al-dirham al-qasī* (the counterfeit dirham). It has been said that *al-dirham al-qasī* is a foreign word Arabized, and it has also been said it is from *al-qasāwa* (harshness), because the good dirham is softer than the counterfeit, and the counterfeit is harder. *Laylatan* (a night) is in the accusative as a specification (*tamyīz*). [Page 128] (1) *Ghazzāt*: it is Ghazza (Gaza), but they apply the name of the town to each district or each quarter of the town, saying *Ghazzāt* in Ghazza, and they say in Baghdad: *Baghdādīn*, as some modern poets said: “We drank in Baghdādīn / Upon those meadows.” [Page 128] (2) *Al-Buniyyāt*: meaning *al-buniya* (the building), which is the Ka‘ba. This is similar to what preceded regarding *Ghazzāt*. [Page 128] (3) *Al-Mughīrāt*: Banū al-Mughīra, who is ‘Abd Manāf, just as they said *al-Manādhira* for al-Mundhir, and *al-Ash‘arūn* for Banū Ash‘ar ibn Adad. [Page 128] (4) *Isḥanfarī*: I will persist. [Page 128] (5) *Ḍakhim al-dasī‘a*: abundant in giving. [Page 128] (6) *Al-ḍarība*: nature, i.e., great in character. *Nā’a bi-l-‘aẓīmāt*: He rose to great matters. His word *nā’a* is not from *al-na’y* (distance), where the hamza would be the ‘ayn of the verb; rather, it is from *nā’a yanū’u* (to rise, to exert oneself), where the hamza is the lām of the verb, as in *jā’a* according to al-Khalīl, for he considers it inverted, with its pattern being *fā‘ala*, and the *yā’* after the hamza is the ‘ayn of the verb in *jā’a yajī’u*. [Page 129] (1) *Al-Naks*: the base, vile one. [Page 129] (2) *Istakhrīṭī*: seek abundance. [Page 129] (3) *Al-Mawmāh*: the desolate desert. [Page 129] (4) *Al-Adm*: noble camels. [Page 129] (5) *Al-Sariyyāt*: plural of *sariyya*: a detachment of the army. [Page 129] (6) He doubled the *yā’* of *al-shajiyyāt*, even though the linguists have said that the *yā’* of *al-shajī* (the sorrowful one) is lightened, and the *yā’* of *al-khalī* (the carefree one) is doubled. Ibn Qutayba objected to Abū Tammām al-Ṭā’ī in his saying: “O woe to the sorrowful one from the carefree one, / And woe to the tear from one of the afflictions,” citing the statement of Ya‘qūb on this. Al-Ṭā’ī said to him: “Who is more eloquent in your view: Ya‘qūb ibn al-Jarmuqāniyya, or Abū al-Aswad al-Du’alī, who said: ‘Woe to the sorrowful one from the carefree one, for he / Is a heart-sick one, his sorrow overwhelming him’?” The verse of Muṭarrīd is stronger in argument than the verse of Abū al-Aswad al-Du’alī, because he is a pre-Islamic, firmly established poet, while Abū al-Aswad al-Du’alī was the first to systematize grammar, so his poetry is close to being later (post-classical). Nor is it impossible in analogy to say *shajiyy* and *shajin*, because it is in the sense of *ḥazīn* (sorrowful) and *ḥazīn* (grieved). It has been said: whoever doubles the *yā’*, it is *fa‘īl* in the sense of *maf‘ūl* (passive participle). *Al-baliyyāt*: its singular is *al-baliyya*: the she-camel that was tied at the grave of its owner when he died, until it died of thirst and hunger. = [Page 130] (1) *Al-Fajr*: generosity, likened to the bursting forth of water. It is also narrated as *dhā fana‘*, and *al-fana‘* is abundance of wealth. Abū Miḥjan al-Thaqafī said: “And I am generous, though my wealth is not abundant, / And I conceal a secret, in which is a blow to the neck.” [Page 130] (2) *Bassām al-‘ashiyyāt*: meaning that he smiles at guests and beams when meeting them, as another poet, Ḥātim al-Ṭā’ī, said: “I make my guest smile before he sets down his load, / And he finds abundance with me, though the place is barren. / The abundance for guests is not that hospitality is plentiful, / But rather the face of the generous one is fertile.” [Page 130] (3) *Ka-amthāl al-ḥamiyyāt*: i.e., like burning livers, like cows or gazelles that have been prevented from water (*ḥumiyat al-mā’a*) while thirsty, so *ḥamiyya* is in the sense of *maḥmiyya* (prevented). But it occurs thus because it is treated like a noun, like *al-ramiyya* (the thrown), *al-ḍajja* (the noise), and *al-ṭarīda* (the chased). [Page 131] (1) *Al-Ṭimr*: the light, swift horse. [Page 131] (2) *Ashṭān al-rakayyāt*: the ropes of wells. [Page 132] (1) *Lā tunzafu abadan* (It is never exhausted): This is a great proof, for it has never been exhausted from that time to this day. An Abyssinian once fell into it, and it was drained on his account, and they found its water gushing from three springs, the strongest and most abundant of which was from the direction of the Black Stone. Al-Dāraquṭnī mentioned this ḥadīth. His statement: *wa lā tudhamm* (and it is not blamed) requires consideration. It is not as the apparent meaning of the wording suggests—that no one blames it. If it were from *al-dhamm* (blame), its water would be the sweetest of waters, and everyone who drinks it would be satisfied. It has been reported in the ḥadīth that no hypocrite can drink his fill from it. So its water is blamed among them. Khālid ibn ‘Abd Allāh al-Qasrī, the governor of Iraq, used to blame it, calling it *Umm Ju‘lān* (mother of dung beetles). He dug a well outside Mecca named after al-Walīd ibn ‘Abd al-Malik, and he began to prefer it over Zamzam, urging people to seek blessings from it instead of Zamzam, out of his audacity toward Allah (Almighty and Majestic) and his lack of shame. He was the one who openly and explicitly cursed ‘Alī ibn Abī Ṭālib (may Allah be pleased with him) from the pulpit. We mention this only because it has been blamed. Thus his statement *lā tudhamm* is from the Arabs’ saying *bi’r dhimma* (a well with little water), meaning from *adhmamtu al-bi’r* (I found the well to be *dhimma*), just as you say *ajbantu al-rajul* (I found the man to be a coward) and *akdhabtuhu* (I found him to be a liar). In the Qur’an: {فإنهم لا يكذبونك} [Al-An‘ām: 33] (For indeed, they do not deny you). Abū ‘Ubayd explained in *Gharīb al-Ḥadīth* his statement: “until we passed by a *bi’r dhimma*.” And he recited: “With lowered eyes, as if their eyes / Were the *dhimām* of wells, unknown to the water-drawers.” This is the most appropriate interpretation of the meaning of his statement *wa lā tudhamm*, because it is an absolute negation and a truthful report—and Allah knows best. [Page 132] (2) Thus it was named Ṭayba (the good) because it is for the good men and good women among the descendants of Ibrāhīm and Ismā‘īl (peace be upon them). It was also said: “Dig *Barr* (the pious),” which is also a truthful name for it, because it overflows for the pious (*al-abrār*) and recedes from the wicked (*al-fujjār*). It was also said: “Dig *al-Maḍnūna* (the treasured).” Wahb ibn Munabbih said: It was named Zamzam *al-Maḍnūna* because it is withheld from those who are not believers, so no hypocrite can drink his fill from it. Al-Dāraquṭnī narrated what strengthens this in terms of chain from the Prophet (peace and blessings be upon him): “Whoever drinks from Zamzam, let him drink his fill,” for it distinguishes between us. = [Page 134] (1) His statement: *mā’* (water) is recited with a kasra and without madd (short), and *rawā’* (abundant water) with a fatḥa and madd (long). In it: *mubarr*: it is *muf‘al* from *al-birr* (piety), meaning: in the rituals of pilgrimage and places of obedience. [Page 136] (1) They mentioned that Quṣayy used to give water to the pilgrims in leather basins, and he would carry water to them from wells outside Mecca, including the well of Maymūn al-Ḥaḍramī, and he would soak raisins for them. Then Quṣayy dug *al-‘Ajūl* in the house of Umm Hānī’ bint Abī Ṭālib, and it was the first watering place dug in Mecca. When the Arabs drew water from it, they would chant, saying: “We drink our fill from al-‘Ajūl, then we speak, / Indeed Quṣayy has fulfilled and been truthful.” Al-‘Ajūl remained standing during Quṣayy’s life and after his death, until ‘Abd Manāf ibn Quṣayy grew up, and a man from Banū Ju‘ayl fell into it, so they abandoned al-‘Ajūl, and it became buried. See: *al-Rawḍ al-Anf*, our edition, vol. 1, p. 172. [Page 136] (2) The word *Badhdhar* is derived from *al-tabdhīr* (scattering), and perhaps its water used to emerge scattered from multiple places. [Page 137] (1) Each tribe dug a well, and Quṣayy dug *Sajala*, saying when he dug it: “I am Quṣayy, and I dug Sajala, / It quenches the pilgrims, group after group.” It is also said that Hāshim dug it, and Asad ibn Hāshim gave it to ‘Adī ibn Nawfal. Regarding this, Khālida bint Hāshim said: “We gave to ‘Adī Sajala, / It quenches the pilgrims, group after group.” [Page 137] (2) This well is also called *Shufayya*, the well of Banū Asad. Al-Ḥuwayrith ibn Asad said of it: “The water of Shufayya is like rainwater, / And its water is not a polluted path.” [Page 137] (3) As for *Umm Aḥrād*, *Aḥrād* is the plural of *ḥird*, which is a piece of the camel’s hump. It is as if it was named thus because it grows fat, or fattens camels, or something similar. *Al-Ḥurud* (with a ḍamma) are the sandgrouse coming to water, so it is as if the sandgrouse and birds come to it, making *Aḥrād* the plural of *ḥurud* (with a ḍamma) on this basis. Umayya bint ‘Umayla ibn al-Sibāq ibn ‘Abd al-Dār, the wife of al-‘Awwām ibn Khuwaylid, said when Banū ‘Abd al-Dār dug *Umm Aḥrād*: “We dug the sea, Umm Aḥrād, / Not like Badhdhar, the barren, hard.” Her co-wife, Ṣafiyya bint ‘Abd al-Muṭṭalib, the mother of al-Zubayr ibn al-‘Awwām (may Allah be pleased with him), replied: “We dug Badhdhar, / We give water to the greater pilgrims, / From those coming and going, / And Umm Aḥrād is evil.”

¹⁵¹ As for Sunbula, the well of Banu Jumah, which is the well of Banu Khalaf ibn Wahb, their poet said: "We dug Sunbula for the pilgrims... a downpour of clouds sent down by the Majestic. Then we left them at the head of al-Qunbula... pouring water like the water of al-Ma'bala. We gave water to the people before they asked." ¹⁵² Another said about it: "We dug al-Ghamr for the pilgrims... gushing water with great force." ¹⁵³ Rumm, the well of Banu Kilab ibn Murra, is derived from 'ramamtu' meaning to gather and repair something. From this comes the hadith: "We were people of thumma and rumma." And from it comes 'rumman' in the opinion of Sibawayh, because he considers it fa'lan. As for al-Akhfash, he says it is fi'al, making the nun original, and says that if you name a man by it, you decline it. From this is the saying of 'Abd Shams ibn Qusayy: "I dug Rumm and dug Kham... until I saw glory in it complete." ¹⁵⁴ As for Kham, the well of Murra, it is from 'khamamtu al-bayta' meaning to sweep the house. It is said: "So-and-so is makhmum al-qalb" meaning pure-hearted. Thus it was named for its purity. ¹⁵¹ The name of Abu 'Amr is Dhakwan. He is the one about whom Abu Sufyan said: "Would that I knew, Musafir ibn Abi... 'Amr, and 'would that' is said by the sorrowful. Blessed is the dead stranger, as... blessed is the sprinkling of pomegranates and olives," in a poem of elegy for him. He had died from love of Sa'ba bint al-Hadrami. ¹⁵² Al-Rufd: plural of rafud from al-rafd, which is the she-camel that fills two vessels at milking. ¹⁵³ It is also plural of rafud from al-rafd, meaning help. ¹⁵¹ This is not well-known. Perhaps the narration is: the youngest of his mother's sons. Otherwise, Hamza was younger than 'Abdullah, and al-'Abbas was younger than Hamza. It is narrated from al-'Abbas (may Allah be pleased with him) that he said: "I remember the birth of the Messenger of Allah (peace be upon him) when I was three years old or so. I was brought until I looked at him, and the women said to me: 'Kiss your brother, kiss your brother,' so I kissed him." So how can it be correct that 'Abdullah was the youngest? But al-Buka'i narrated it as above, and his narration has a possible interpretation: that he was the youngest son of his father at the time he intended to sacrifice him, then after that Hamza and al-'Abbas were born to him. ¹⁵² The correct view is what Ibn Hisham said, because the Zubayris mentioned that 'Abd is the brother of 'A'idh ibn 'Imran, and that Bint 'Abd is Sakhr, the wife of 'Amr ibn 'A'idh according to Ibn Ishaq's statement, because she was his paternal aunt, not his cousin. This lineage is repeated many times in the Sira, and in each instance Ibn Ishaq says: 'A'idh ibn 'Abd ibn 'Imran, while Ibn Hisham disagrees. Sakhr bint 'Abd is the mother of Fatima, whose mother is Takhmar bint 'Abd ibn Qusayy, and the mother of Takhmar is Salma bint 'Umayra ibn Wadi'a ibn al-Harith ibn Fihr. ¹⁵¹ Her name is Qutba. 'Abd al-Ghani mentioned her in the book al-Ghawamid wa al-Mubhamat. Ibn Ishaq mentioned in the narration of Yunus that her name is Sajah. ¹⁵² From here it is known that the blood money was ten camels before this story. The first to be paid blood money of one hundred was 'Abdullah. Al-Asbahani mentioned from Abu al-Yaqzan that Abu Sayyara was the first to make the blood money one hundred camels. As for the first to be paid blood money in camels among the Arabs: Zayd ibn Bakr ibn Hawazin, killed by his brother Mu'awiya, the grandfather of Banu 'Amir ibn Sa'sa'a. ¹⁵¹ It is narrated that when 'Abdullah ibn 'Abd al-Muttalib was invited by the Asadi woman to herself, because she saw in his face the light of prophethood and hoped to conceive this Prophet and thus be his mother, 'Abdullah said, as they mentioned: "As for the forbidden, death is before it... and the permissible is not permissible so I seek it clearly. So how about the matter you desire? The noble one protects his honor and his religion." The name of this woman is Ruqayya bint Nawfal, sister of Waraqa ibn Nawfal, known as Umm Qital, and by this kunya... ¹⁵¹ No one among the Arabs is known to have been named by this name before him (peace be upon him) except three, whose fathers, when they heard of the mention of Muhammad (peace be upon him) and the nearness of his time, and that he would be sent in the Hijaz, hoped that he would be a son to them. Ibn Furak mentioned them in the book al-Fusul. They are: Muhammad ibn Sufyan ibn Mujashi', the grandfather of the grandfather of the poet al-Farazdaq. The other: Muhammad ibn Uhayha ibn al-Jilah ibn al-Harish ibn Jumahi ibn Kulafa ibn 'Awf ibn 'Amr ibn 'Awf ibn Malik ibn al-Aws. The other: Muhammad ibn Humran ibn Rabi'a. The fathers of these three had visited some kings who had knowledge from the previous scripture, and they informed them of the mission of the Prophet (peace be upon him) and his name. Each of them had left his wife pregnant, and each vowed that if a male child was born to him, he would name him Muhammad, and they did so. This name is derived from the attribute; al-muhammad in language is one who is praised repeatedly, and muf'al like madrab and mamdah is only for one in whom the action is repeated time after time. ¹⁵¹ Most scholars hold that it was in the cradle. Al-Dulabi and others mentioned it. It is also said: two months, mentioned by Ibn Abi Khaythama. Others said more. His father died among his maternal uncles, Banu al-Najjar, having gone to get dates for his family. It is also said that his father died when he was twenty-eight months old. ¹⁵² It is mentioned that his birth (peace be upon him) was in Rabi' al-Awwal, which is well-known. Al-Zubayr said: his birth was in Ramadan. This view agrees with those who say that his mother conceived him during the days of Tashriq. Allah knows best. They mentioned that the Elephant came to Mecca in Muharram, and that he (peace be upon him) was born fifty days after the coming of the Elephant. This is the most common and famous view. The astronomers say that his birth coincided with the solar month of Nisan (April), on the twentieth of it. He was born in al-Ghafr of the lunar mansions, which is the birthplace of the prophets. Therefore it is said: the best of two positions in eternity between al-Zanaba and al-Asad, because the lunar mansion al-Nafr is followed by the tail of Scorpio, and there is no harm in the tail; Scorpio only harms with its stinger. It is followed by the rump of Leo, which is al-Simak, and Leo does not harm with its rump; it only harms with its claw and fang. He was born in the valley, and it is said in the house near al-Safa, which later belonged to Muhammad ibn Yusuf, brother of al-Hajjaj. Then Zubayda built it as a mosque when she performed the pilgrimage. ¹⁵¹ In a narration other than that of Ibn Hisham, 'Abd al-Muttalib said while seeking protection for him: "Praise be to Allah who gave me... this pure-hearted boy. He has excelled in the cradle over the boys... I seek protection for him by the House of the Pillars. When he reaches the age of youth... when I see him fully grown. I seek protection for him from every enemy... from an envious one with a restless rein. With determination, but no eyes... until I see him raising his tongue. You are the one named in the Quran... in established books of the Mathani. Ahmad written on the statement." ¹⁵¹ The reason why Quraysh and other Arab nobles gave their children to wet nurses may be for several reasons. One: to free the women for their husbands, as 'Ammar ibn Yasir said to Umm Salama (may Allah be pleased with her), who was his foster sister, when he took Zaynab bint Abi Salama from her lap, saying: "Leave this cursed and disfigured one who harmed the Messenger of Allah (peace be upon him)." It may also be so that the child grows up among the Bedouins, to have a more eloquent tongue, a stronger body, and to be more likely not to leave the healthy constitution, as 'Umar (may Allah be pleased with him) said: "Become Ma'add-like, become Mudar-like, and be rough." The Prophet (peace be upon him) said to Abu Bakr (may Allah be pleased with him) when he said: "I have not seen anyone more eloquent than you, O Messenger of Allah," he replied: "What prevents me, for I am from Quraysh and was nursed among Banu Sa'd?" This and similar reasons drove them to give their infants to Bedouin wet nurses. It is mentioned that 'Abd al-Malik ibn Marwan used to say: "The love of al-Walid harmed us, because al-Walid was a solecist, while Sulayman was eloquent. Al-Walid stayed with his mother, while Sulayman and other brothers lived in the desert, so they became Arabized, then they were educated and became refined." Among Quraysh there were Bedouins, among them Hufar. The Bedouins among them are Banu al-Adram and Banu Muharib, and I think Banu 'Amir ibn Lu'ayy as well, because they were people of the outskirts, not of the valley. ¹⁵² What Ibn Hisham said is clear, because al-maradi' is plural of murdi', and al-rada'a is plural of radi'; but Ibn Ishaq's narration has two possible interpretations: one is the omission of the genitive, as if he said "possessors of infants"; the other is that he meant by al-rada'a the infants in the literal sense, because if they found a wet nurse for him, they found an infant for him to nurse with, so it is not far-fetched to say "they sought an infant for him," knowing that an infant necessarily requires a wet nurse. ¹⁵¹ No Islam is mentioned for him, nor is he mentioned by many who authored on the Companions. Yunus ibn Bukayr mentioned him in his narration, saying: Ibn Ishaq narrated to us, saying: My father Ishaq ibn Yasar narrated to me from men of Banu Sa'd ibn Bakr who said: Al-Harith ibn 'Abd al-'Uzza, the foster father of the Messenger of Allah (peace be upon him), came to the Messenger of Allah (peace be upon him) in Mecca after the Quran was revealed to him. Quraysh said to him: "O Harith (shortened from Harith), do you not hear what your son says?" He said: "What does he say?" They said: "He claims that Allah will resurrect after death, and that Allah has two abodes in which He punishes those who disobey Him and honors those who obey Him. He has disrupted our affairs and divided our community." So he came to him and said: "O my son, what is wrong with you and your people? They complain about you and claim that you say that people will be resurrected after death and then go to Paradise or Hell." The Messenger of Allah (peace be upon him) said: "Yes, I claim that. And if that happens, O father, I will take your hand until I show you your affair today." Al-Harith later embraced Islam and his Islam was good. He used to say after embracing Islam: "If my son takes my hand and shows me what he said, he will not let me go, Allah willing, until he enters me into Paradise." ¹⁵² Khudhama, with a kasra on the dotted kha', and others say Hudhafa with a damma on the ha' and a fa' instead of the mim. Yunus mentioned him in his narration from Ibn Ishaq, as did 'Umar ibn 'Abd al-Barr in the book al-Nisa'. ¹⁵¹ He (peace be upon him) was nursed by Thuwayba before Halima. She nursed him, his uncle Hamza, and 'Abdullah ibn Jahsh. The Messenger of Allah (peace be upon him) acknowledged this for Thuwayba and used to send her gifts from Medina. When he conquered Mecca, he asked about her and her son Masruh, and was told that they had died. He asked about her relatives but found none alive. Thuwayba was a slave of Abu Lahab.

Ibn Hisham's statement: 'what nourishes him' with the dotted dhal is more complete in meaning than limiting it to mentioning food without supper. In the original of the Shaykh, there is no third narration. Some people have a narration other than these two: 'yuʿdhibuhu' with an unpointed ʿayn, a dotted dhal, and a dotted baʾ, meaning according to them: what satisfies him until he raises his head and stops suckling. From this is derived: ʿadhabtuhu and aʿdhabtuhu: if you cut him off from drinking and the like. Al-ʿadhūb: the one who raises his head from water; its plural is ʿudhūb with dammah. No other word on the pattern faʿūl has a plural on fuʿūl; this was stated by Abu ʿUbayd. What is in the original is more correct in meaning and transmission.

Al-Suhayli said: What the grammarians have forbidden is to say: Zayd is afḍal ¹⁵⁵ of his brothers, but it is not forbidden, and it occurs in many places in this book and elsewhere, and it is good because the meaning is: Zayd surpasses his brothers, or surpasses his people; therefore, it is permissible to use it in the indefinite form. What is unanimously forbidden is the annexation of af‘al to the dual, such as saying: He is akram ¹⁵⁶ of his two brothers, unless you say: al-akhawayn, without annexation. ¹⁵⁶ Another said: He is Lahb ibn Aḥjan ibn Ka‘b ibn al-Ḥārith ibn Ka‘b ibn ‘Abd Allāh ibn Mālik ibn Naṣr ibn al-Azd. This is the tribe known for ‘iyāfah ¹⁵⁷ and zajr ¹⁵⁸. ¹⁵⁷ Ya‘tāfu lahum: He derives from al-‘ayf. It is said: ‘aftu al-ṭayr ¹⁵⁹ and i‘taftuhā ‘iyāfatan and i‘tiyāfan; and ‘aftu al-ṭa‘ām a‘āfuhu ‘ayfan; and ‘āfat al-ṭayr al-mā’a ‘iyāfan. ¹⁵⁵ Al-ṣabābah ¹⁶⁰: tenderness of longing. It is said: ṣabibtu – with kasra on the bā’ – aṣabbu. It is mentioned from some of the Salaf ¹⁶¹ that he recited: “Aṣabbu ilayhinna wa akun min al-jāhilīn” ¹⁶². In a non-Abī Baḥr narration: ḍabatha bihi Rasūl Allāh – ṣallā Allāhu ‘alayhi wa sallam – i.e., he clung to him. The poet said: “Ka’anna fu’ādī fī yadi ḍabathat bihi / muḥādhiratan an yaqḍiba al-ḥabla qāḍibuh.” ¹⁵⁶ The Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – was at that time nine years old, according to some who compiled the Sīrah ¹⁶³. Al-Ṭabarī said: twelve years old. ¹⁵⁷ In the Sīrah of al-Zuhrī, it is mentioned that Baḥīrā was a Jewish scholar from Taymā’. In al-Mas‘ūdī, it is said that he was from ‘Abd al-Qays, and his name was Sarjis. In al-Ma‘ārif of Ibn Qutaybah, it is said: Shortly before Islam, a voice was heard crying out: “Indeed, the best of the people of the earth are three: Baḥīrā, Rabāb ibn al-Barā’ al-Shannī, and the third is the awaited one.” The third was the Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam. Al-Qutabī said: The grave of Rabāb al-Shannī and the graves of his descendants after him are always seen with a ṭashsh ¹⁶⁴ upon them, and al-ṭashsh is light rain. ¹⁵⁵ Meaning: the mark of the cupping glass that grips the flesh, so that it becomes prominent. In the report, it is said that around it there were khīlān ¹⁶⁵ with black hairs. In his description, it is also said that it was like an apple, or like the egg of a sandgrouse. In another hadith: It was like a pigeon’s egg. In the hadith of ‘Iyādh ibn ‘Abd ‘Amr: He said, “I saw the Seal of Prophethood, and it was like the knee of a goat.” ¹⁵⁵ This story is only mentioned in the authentic hadith concerning the building of the Ka‘bah. The Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – was carrying stones with his people to it, and they used to put their izārs ¹⁶⁶ on their shoulders to protect them from the stones. The Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – carried them on his shoulder, with his izār tied around him. Al-‘Abbās, may Allāh be pleased with him, said to him: “O son of my brother! If you put your izār on your shoulder?” He did so, and fell down unconscious. Then he said: “My izār! My izār!” So his izār was tied on him, and he stood up to carry the stones. In another hadith: When he fell, al-‘Abbās embraced him and asked him about his condition. He told him that he was called from heaven: “Tie your izār tightly on you, O Muḥammad.” He said: “That was the first time he was called.” The hadith of Ibn Isḥāq, if it is authentic, that this happened when he was a child playing with other boys, then the implication is that this event occurred twice: once in his childhood and once at the beginning of his maturity during the building of the Ka‘bah. See: al-Rawḍ al-Unuf, our edition, vol. 1, pp. 208-209. ¹⁵⁶ Al-Fijār ¹⁶⁷ – with kasra on the fā’ – meaning: al-mufājarah ¹⁶⁸, like al-qitāl and al-muqātalah. This was because it was a battle during the sacred month, and they all committed fujūr ¹⁶⁹ therein, so it was called al-Fijār. The Fijārs of the Arabs: The Arabs had four Fijārs, mentioned by al-Mas‘ūdī, the last of which was the Fijār of al-Barāḍ mentioned in the Sīrah. Kinānah and Qays had four famous days: Yawm Shamṭah, Yawm al-‘Ablā’, both near ‘Ukāẓ; Yawm al-Sharib, which was the greatest day, during which Ḥarb ibn Umayyah, Sufyān, and Abū Sufyān, the sons of Umayyah, tied themselves up so as not to flee, and they were called al-‘Anābis; Yawm al-Ḥarīrah near Nakhlah; and Yawm al-Sharib, during which Qays was defeated except for Banī Naḍr, who stood firm. The Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – did not fight with his uncles, but he nocked arrows for them, even though he had reached the age of fighting, because it was the war of al-Fijār, and they were all disbelievers, and Allāh did not permit any believer to fight except so that the word of Allāh might be supreme. ¹⁵⁵ Al-Laṭīmah ¹⁷⁰: a caravan carrying cloth and perfume. ¹⁵⁶ Al-Ḍurū‘ ¹⁷¹: plural of ḍar‘, meaning in the sense of their saying: “a base suckler,” i.e., they attached the mawālī ¹⁷² to their status of baseness and suckling of udders, and they manifested their vileness and exposed the houses of the nobles of Banī Kilāb and their pure ones. ¹⁵⁷ The saying of al-Barāḍ: “Rafa‘tu lahu bi-dhī Ṭalālin kaffī.” He did not decline it. It is permissible that he made it the name of a place, so he left the name undeclined due to femininity and definiteness. If you say: He should have said: bi-dhāti Ṭalālin, i.e., possessing this feminine name, just as they said: dhū ‘Amr, i.e., possessor of this name. If it were feminine, they would have said: dhātu Hind, for example. The answer is that his saying “bi-dhī” could be a description of a road or a side, annexed to Ṭalāl, the name of the place. Better than all this is that Ṭalāl is a masculine proper noun, and proper nouns are often left undeclined in poetry. In the poetry of al-Barāḍ, it occurs with shaddah ¹⁷³, and in the poetry of Labīd that follows, it occurs without shaddah. We say: Labīd lightened it due to poetic necessity, and we do not say that he doubled it due to necessity, while the original is lightened because it is fa‘āl from al-ṭall ¹⁷⁴, as if it is a place where dew is abundant. So Ṭalāl without shaddah has no meaning. Moreover, we find it in prose with shaddah. ¹⁵⁵ The final outcome of al-Fijār was that Hawāzin and Kinānah agreed to meet the following year at ‘Ukāẓ, and they came to the appointment. Ḥarb ibn Umayyah was the chief of Quraysh and Kinānah, and ‘Utbah ibn Rabī‘ah was an orphan under his guardianship. Ḥarb was reluctant to let him go and feared for him, but ‘Utbah went out without his permission. They were unaware until he was on his camel between the two ranks, calling out: “O people of Muḍar, why are you fighting?” Hawāzin said to him: “What do you call to?” He said: “Peace, on condition that we pay you the blood money for your slain and forgive our blood.” They said: “How?” He said: “We give you hostages from us.” They said: “Who will guarantee this?” He said: “I will.” They said: “Who are you?” He said: “‘Utbah ibn Rabī‘ah ibn ‘Abd Shams.” Kinānah agreed. They handed over to Hawāzin forty men, including Ḥakīm ibn Ḥizām. When Banū ‘Āmir ibn Ṣa‘ṣa‘ah saw the hostages in their hands, they forgave the bloodshed and released them, and the war of al-Fijār ended. It was said: No poor man from Quraysh became a sayyid ¹⁷⁵ except ‘Utbah and Abū Ṭālib, for they became leaders without wealth. ¹⁵⁵ It is said that the Prophet’s age – ṣallā Allāhu ‘alayhi wa sallam – was twenty-one, and it is said thirty. ¹⁵⁶ Khadījah bint Khuwaylid was called al-Ṭāhirah ¹⁷⁶ in the Jāhiliyyah ¹⁷⁷ and in Islam. In the Sīrah of al-Taymī, it is said that she was called the Sayyidah ¹⁷⁸ of the women of Quraysh. Before the Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – she was married to Hind ibn Zurārah, and before him to ‘Utayyib ibn ‘Ā’idh ibn ‘Abd Allāh ibn ‘Amr ibn Makhzūm. She bore him ‘Abd Manāf ibn ‘Utayyib. Al-Zubayr said: She bore to ‘Utayyib a daughter named Hind, and to Hind she bore a son also named Hind, who died of the plague: the plague of Basra. Khadījah had two sons from Hind besides this one, one named al-Ṭāhir and the other Hālah. ¹⁵⁵ “No prophet has descended under this tree.” He meant: No prophet has descended under it at this hour, and he did not mean: No prophet has ever descended under it, because of the long interval between prophets before that, even if the wording of the report includes “ever” – it was spoken as an emphasis of negation. Trees do not usually live that long so that one could know that only Jesus or other prophets – peace be upon them – have descended under it. It is also unlikely in the usual course that a tree would be free from anyone descending under it until a prophet comes, unless the narration that says in this hadith: “No one has descended under it after Jesus son of Mary – peace be upon him” is authentic, which is a narration from other than Ibn Isḥāq. In that case, the tree is specifically distinguished by this sign, and Allāh knows best. This monk is said to be named Nastūr, and he is not the previously mentioned Baḥīrā. ¹⁵⁵ Al-Sīṭah ¹⁷⁹: from al-wasaṭ ¹⁸⁰, a verbal noun like al-‘iddah and al-zinah. Al-wasaṭ is among the attributes of praise and preference, but in two contexts: in mentioning lineage and in mentioning testimony. As for lineage, because the awsaṭ ¹⁸¹ of the tribe is the most noble of them, the most entitled to the core, the farthest from the edges, and the most deserving that the claim not be attributed to it, because the fathers and mothers surround it from every side. Thus, al-wasaṭ is praise in lineage for this reason. As for testimony, it is like His saying, exalted: {Qāla awsaṭuhum} ¹⁸² and His saying: {Wa kadhālika ja‘alnākum ummatan wasaṭan litakūnū shuhadā’a ‘alā al-nās} ¹⁸³. This is praise in testimony because the ultimate justice in a witness is that he be wasaṭ, like a balance, not inclining with anyone, but firmly adhering to the truth, not pulled by desire, nor swayed by hope or fear, from here or from there. Thus, describing him as wasaṭ is the ultimate in purification and rectification. Many people thought that the meaning of al-awsaṭ is the best absolutely, and they said: the meaning of al-ṣalāt al-wusṭā ¹⁸⁴ is al-fuḍlā ¹⁸⁵, but it is not so. Rather, in all attributes, it is neither praise nor blame, as the word “tawassuṭ” ¹⁸⁶ implies. If it is wasaṭ in fatness, it is between the fat and the lean; wasaṭ in beauty is between the beautiful and the ugly; and so on for other attributes, giving neither praise nor blame. However, they said in the proverb: “Heavier than a mediocre singer” as blame, because if the singer is very good, he delights and excites, and if he is very dull, he makes one laugh and amuse, which is also entertaining. Al-Jāḥiẓ said: “The distress that settles on hearts and takes away breath is the mediocre, lukewarm singing that neither delights by its beauty nor makes one laugh by its frivolity.” If this is established, then it is not permissible to say of the Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – that he is awsaṭ al-nās, i.e., the best of them, nor is he described as wasaṭ in knowledge, generosity, or anything else except in lineage and testimony, as previously mentioned. Praise be to Allāh, and Allāh is the Praised. From: al-Rawḍ al-Unuf, our edition, vol. 1, pp. 212-213. ¹⁵⁵ It is said that Abū Ṭālib was the one who undertook the matter with the Messenger of Allāh – ṣallā Allāhu ‘alayhi wa sallam – and he was the one who delivered the marriage sermon. Among what he said in that sermon: “To proceed: Indeed, Muḥammad is one with whom no youth of Quraysh can be compared except that he outweighs him in honor, nobility, merit, and intellect. Even if he has little wealth, wealth is a fleeting shadow and a borrowed trust. He has a desire for Khadījah bint Khuwaylid, and she has a similar desire for him.”

On the authority of Ibn Abbas and Aisha (may Allah be pleased with them all), he said: Indeed, 'Amr ibn Asad was the one who gave Khadijah in marriage to the Messenger of Allah (peace be upon him), and that Khuwaylid had died before the Fujjar ¹⁸⁷. (3) Al-Tahir and Al-Tayyib are two epithets for Al-Qasim. He was called Al-Tahir and Al-Tayyib because he was born after the prophethood. The first who was named by that was 'Abdullah. Al-Qasim reached the age of walking, but his breastfeeding was not completed. It is recorded in the Musnad of al-Firyabi that Khadijah entered upon the Messenger of Allah (peace be upon him) after the death of Al-Qasim while she was weeping. She said: 'O Messenger of Allah, the milk of Al-Qasim's nurse has flowed; if only he had lived to complete his breastfeeding, it would have been easier for me.' He said: 'He has a wet nurse in Paradise who will complete his breastfeeding.' She said: 'If I knew that, it would be easier for me.' He said: 'If you wish, I will let you hear his voice in Paradise.' She said: 'Rather, I believe Allah and His Messenger.' (1) Umm Waraqah: Hind bint Abi Kabir ibn 'Abd ibn Qusayy. She had no offspring. He was one of those who believed and embraced Islam before the mission. Refer to: 'Al-Rawd al-Unuf' with our verification, vol. 1, pp. 216-217. (1) He dualized Mecca, though it is one, because it has valleys (bata'ih) and highlands (zawahir). We have mentioned the people of the valleys and the people of the highlands previously. The Arabs have a practice in their poetry of dualizing a single place and pluralizing it, such as their saying: 'a dead man in Ghazzat' meaning Ghazza, and 'Baghadin' for Baghdad. As for dualization, it is frequent, such as their saying: 'At the two Marqamatayn ¹⁸⁸ he has reward and weddings...' and 'The two Himmataayn ¹⁸⁹, may Allah give you drink from a dwelling,' and Zuhayr's saying: 'And a dwelling for her at the two Marqamatayn,' and Waraqah's saying in this: 'In the belly of the two Maccas ¹⁹⁰.' There is no meaning to including the highlands under this expression, and he added 'the belly' to it, just as al-Mubarraq added it when he said: 'In the belly of Mecca, oppressed and tempted.' The Arabs intend by this reference to the two sides of each town, or allusion to the upper and lower parts of the town, so they make them two based on this meaning. They have said: 'We hunted at the two Qanwayn ¹⁹¹,' which is the name of a mountain. 'Antarah said: 'I drank from the water of the two Dahridayn ¹⁹²,' and this is of the same category according to the most correct of the two opinions. 'Antarah also said: 'At the two 'Unayzatayn ¹⁹³, while our people are at al-'Aylam,' and 'Unayzah is a place name. Al-Farazdaq said: 'In the evening, the two Mirbadayn ¹⁹⁴ both flowed,' though it is only Mirbad of Basra. Their saying: 'You ask me for the two Ramatayn ¹⁹⁵ a saljam,' though it is only Ramah. This is frequent. The best form of this dualization is when it occurs in mentioning a garden and an orchard, so they call it two gardens in eloquent speech, indicating that it has two aspects, and that when you enter it and look right and left, you see from both sides what fills your eyes with strength and your chest with joy. In the Revelation: {Indeed, for Sheba in their dwelling place there was a sign: two gardens on the right and left} [Saba: 15] up to His saying: {And We replaced their two gardens with two gardens} [Saba: 16], and in it: {We made for one of them two gardens} [al-Kahf: 32] the verse. And at the end: {And he entered his garden} [al-Kahf: 35]. (1) This verse clarifies for you the meaning of 'nur' and the meaning of 'diya'', and that 'diya'' is what spreads from 'nur', and that 'nur' is the source of light, from which it originates and from which it emanates. In the Revelation: {And when it illuminated what was around him, Allah took away their light} [al-Baqara: 17]. And in it: {He made the sun a radiance (diya') and the moon a light (nur)} [Yunus: 5]; because the light of the moon does not spread from it as much radiance as spreads from the sun, especially at the two ends of the month. In the Sahih: 'Prayer is light (nur), and patience is radiance (diya').' That is because prayer is the pillar of Islam, and it is remembrance and Quran, and it forbids indecency and evil. So patience in refraining from forbidden things and patience in performing acts of obedience is the radiance emanating from this light which is the Quran and remembrance. Among the names of the Exalted Creator: {Allah is the Light of the heavens and the earth} [al-Nur: 35], and it is not permissible for 'diya'' to be among His names, Exalted is He. (2) Al-Radm: to stack stones on top of each other without mortar, as he said: 'I was bereaved of them in an hour in which I made them drink cups of death under a stacked (muraddam) rock.' (3) Someone else mentioned that he was a 'ilj' (a disbeliever from the non-Arabs) on the ship that the wind cast to al-Shu'aybah, and that the name of that carpenter was: 'Ya Qawm' (O people). It is also narrated regarding the name of the carpenter who made the pulpit of the Messenger of Allah (peace be upon him) from the tamarisk of al-Ghabah. Perhaps this is the same one, and Allah knows best. (2) Tatasharraq: to appear in the sun. (3) Ihza'allat: she raised her tail, and kashshat: she made a sound. (1) 'O Allah, you have not been frightened (lam tura')' is a phrase said to calm fear and show gentleness and kindness in speech. There is no fear in this situation to be negated, but the phrase implies showing the intention of kindness; therefore they spoke with it. On this basis, it is permissible to speak with it in Islam, even though it contains mention of fear (raw') which is impossible with regard to the Exalted Creator. But since the intended meaning is what we mentioned, it is permissible to utter it. (2) This is not the original narration of the Sirah; rather, the correct wording in the book is 'like spearheads' (al-asinnah), and it is a mistake from some of the transmitters from Ibn Ishaq, and Allah knows best. For it is not found in any other book with this wording, neither from al-Waqidi nor others. Al-Bukhari mentioned this report in the building of the Kaaba, saying from Yazid ibn Ruman: 'I looked at it, and behold, it was like the humps of camels (asnimat al-ibil).' Comparing it to spearheads is only appropriate in terms of blueness, but comparing it to camel humps is more appropriate due to their size. (1) Ma'mar ibn Rashid narrated in al-Jami' from al-Zuhri that he said: 'It has reached me that when Quraysh built the Kaaba, they found a stone in it with three inscriptions. In the first inscription: 'I am Allah, the Lord of Bakka ¹⁹⁶; I fashioned it on the day I fashioned the sun and the moon...' to the end of Ibn Ishaq's words. In the second inscription: 'I am Allah, the Lord of Bakka; I created the womb and derived its name from My name; so whoever maintains ties of kinship, I will maintain ties with him, and whoever severs them, I will sever him.' In the third inscription: 'I am Allah, the Lord of Bakka; I created good and evil; so blessed is he upon whose hands good is done, and woe to him upon whose hands evil is done.' (2) 'The first of its people will not make it permissible' means, Allah knows best, what occurred from Quraysh's making fighting permissible there during the days of Ibn al-Zubayr and Husayn ibn Numayr, then al-Hajjaj after him. That is why Ibn Abi Rabi'ah said: 'Alas for a heart captivated and infatuated with the love of the one who makes permissible (al-muhillah), the sister of the one who makes permissible (al-muhill).' He means by 'al-muhill': 'Abdullah ibn al-Zubayr, because of his fighting in the sanctuary. (1) Someone else mentioned that Iblis was with them in the form of an old man from Najd, and he shouted at the top of his voice: 'O assembly of Quraysh, are you satisfied that this orphan boy places this corner—which is your honor—without those of your age among you?' He almost stirred up evil among them, but then they calmed down. As for the placement of the corner when the Kaaba was built in the days of Ibn al-Zubayr, it was placed in its current location by Hamza ibn 'Abdullah ibn al-Zubayr while his father was leading the people in prayer in the mosque, taking advantage of the people being occupied with prayer and away from him, because he sensed their competition over that and feared disagreement. So his father approved it. (1) Tatla'ibbu: it is said: 'Itla'abba 'ala tariqihi' if he does not turn right or left. It seems to be derived from two roots: 'tala' meaning to follow, and 'alaba' meaning to stay. (2) i.e., the one who levels the building. It is in the sense of the authentic hadith about their carrying stones to the Kaaba, that they used to carry them naked, considering that a religious act, and that it was a form of exertion and diligence in obedience. (1) Ibn Hisham's saying: 'And it is narrated: 'upon our faults (masawina)' means the private parts. It is the plural of 'masa'ah', a verbal noun from 'saw'ah' (fault, shame). The original is 'masawi', and the hamzah was softened. (2) Al-Tahammus: to be strict. They went to extremes in asceticism and devotion. Their women did not spin hair or wool, and they did not clarify butter (sala' al-samn), i.e., cook the butter until it becomes ghee. Abrahah said: 'We have a herd of camels set aside... we drink their milk and clarify their butter.' (1) Jabalah is a high plateau. They had secured their families and wealth in it. With them on that day was the chief of Najran, Ibn al-Jawn al-Kindi, and a brother of al-Nu'man ibn al-Mundhir, named Hassan ibn Wabrah, who was al-Nu'man's maternal brother. In the days of Jabalah, the Messenger of Allah (peace be upon him) was born. (2) Ajdhim: a well-known command to horses, as well as 'Arhab', 'Hab', 'Hiqit', 'Hiqat', 'Hiqab'. (3) It is 'Udus' with a damma on the dal according to all of them except Abu 'Ubaydah, who used to pronounce the dal with a fatha. Every other 'Adas among the Arabs has a fatha on the dal. (1) Qurzul: the name of his horse. Tufayl was called 'the rider of Qurzul'. Qurzul means a fetter; the horse was named by it, as if it fetters what races it, as Imru' al-Qays said: 'On a long-haired horse that fetters the wild beasts, a sturdy one.' (2) 'Upon the mother of chicks, the motionless ones.' He means the 'hamah' (owl), which is the 'burm' (a type of bird). They used to believe that when a man was killed, a 'hamah' would come out of his head crying: 'Give me drink, give me drink,' until his blood is avenged. Dhu al-Isba' al-'Adwani said: 'I strike you until the hamah says: Give me drink.' (3) The well-known meaning in language is that 'al-misqa' is the eloquent orator, but this is not its place. However, it is said in language: 'saqa'ahu' if he struck him on something solid and dry. Al-Asma'i said this. (1) This woman is Duba'ah bint 'Amir ibn Sa'sa'ah, then from Banu Salamah ibn Qushayr. Muhammad ibn Habib mentioned that the Messenger of Allah (peace be upon him) proposed to her, but he was told about her old age, so he left her. It is said that she died of grief and sorrow over that. Ibn Habib said: 'If this is authentic, then what prevented her from being a mother of the believers and a wife of the Messenger of the Lord of the worlds except her saying: 'Today some of it or all of it appears,' as an honor from Allah to His Prophet and knowledge from Him of His jealousy, and Allah is more jealous than him.' (2) Among the 'laqa' (discarded things) is the story of Fakhtah, the mother of Hakim ibn Hizam. She entered the Kaaba while pregnant, full-term with Hakim ibn Hizam. Labor pains came upon her, and she could not leave the Kaaba, so she gave birth inside it. She and her newborn were wrapped in mats, and her placenta and the clothes she was wearing were thrown away, so they became 'laqa' that were not approached. He did not mention 'al-tuls' among the Arabs, who are a third category besides al-Hillah and al-Hums. They used to come from the farthest Yemen, covered in dust (tulsan), and circumambulate the House in those dusty garments, so they were named by that. Muhammad ibn Habib mentioned it. (1) His saying: 'Eat and drink' refers to what the Hums had forbidden of the food of the pilgrim except the food of an Ahmasi. 'And take your adornment' means clothing, and do not go naked. Therefore, He began with: {O children of Adam} [al-A'raf: 31] after recounting the story of Adam and his wife, as they were covering themselves with leaves of Paradise. That is: If you argue that it is the religion of your fathers, then Adam is your father, and his religion was covering the private parts.

[p.188] (2) So that he would not miss the reward of the Hajj and the standing at 'Arafah. Jubayr ibn Mut'im said when he saw him standing at 'Arafah with the people: "This man is an Ahmas ¹⁹⁷, so why does he not stand with the Ahmas where they stand?" [p.189] (1) It is related in transmitted traditions that Iblis used to penetrate the heavens before Jesus. When Jesus was sent, or born, he was barred from three heavens. When Muhammad was born, he was barred from all of them, and the devils were pelted with shooting stars. Quraysh said when the pelting with shooting stars increased: "The Hour has come." 'Utbah ibn Rabi'ah said: "Look at al-'Ayyuq ¹⁹⁸; if it has been struck, then the Hour has indeed come; otherwise, no." Among those who mentioned this report is al-Zubayr ibn Abi Bakr. [p.189] (2) In the hadith, they were from the jinn of Nasibin. In the Tafsir, they were Jews; therefore they said: "After Moses," and did not say "After Jesus." Ibn Sallam mentioned this. They were seven, mentioned by name in the Tafsirs and Musnads: Shasir, Masir, Manshi, Lasha, al-Ahqab—these five were mentioned by Ibn Durayd—and Masruq and 'Amr. [p.190] (1) What appears from his words is that the pelting with shooting stars occurred with the advent of Islam. However, the pelting with shooting stars had occurred long before, as it is found in the poetry of the ancients from the Jahiliyyah. Among them: 'Awf ibn al-Jaza', Aws ibn Hajar, and Bishr ibn Abi Hazim—all of them from the Jahiliyyah—and they described the shooting of stars. Their verses are mentioned in Mushkil al-Qur'an of Ibn Qutaybah in Surah al-Jinn. 'Abd al-Razzaq mentioned in his Tafsir from Ma'mar from Ibn Shihab that he was asked about this pelting with shooting stars: "Did it occur in the Jahiliyyah?" He said: "Yes, but when Islam came, it became severe and intensified." In the words of Allah, the Exalted: {And we sought to reach the heaven, but found it filled with strong guards and shooting flames} [al-Jinn: 8], and He did not say "guarded," indicating that some of it had already occurred. When the Prophet (peace be upon him) was sent, it was filled with strong guards and shooting flames, so that the matter of the devils and their confusion would be cut off, and so that the sign would be clearer and the proof more decisive. [p.191] (1) Thaqif did what the Banu Lahb did when they were frightened by the shooting of stars. They gathered to a soothsayer of theirs called Khatar, and he explained to them the news and what had happened concerning the matter of prophethood. [p.192] (1) What is cut off today, and until the Day of Resurrection, is that the devils attain what they used to attain in the ignorant Jahiliyyah, when they were able to hear the news of heaven. What occurs of the speech of the jinn on the tongues of the insane is only news from them about what they see on earth, which we do not see—such as a thief's theft, a hidden treasure, or the like. If they inform about what will be, it is conjecture and guesswork; they hit the mark a little and miss much. That little which they hit is from what the angels speak about in the clouds, as in the hadith of al-Bukhari: "They are driven away by shooting stars, and they add to the single word more than a hundred lies." [p.193] (1) It is said in her lineage: al-Ghaytalah bint Malik ibn al-Harith ibn 'Amr ibn al-Sa'iq ibn Shanuq ibn Murrah—and Shanuq is the brother of Mudlij. Thus al-Zubayr mentioned her lineage and mentioned her saying: "Shu'ub ¹⁹⁹—and what is Shu'ub?—in which Ka'b is thrown down on their sides." Ka'b here is Ka'b ibn Lu'ayy. Those who were thrown down on their sides at Badr and Uhud from the nobles of Quraysh were mostly from Ka'b ibn Lu'ayy. Shu'ub here is with a damma on the shin, and I did not find it restricted. It seems to be the plural of Shi'b. The statement of Ibn Ishaq indicates this when he said: "It was not known what she said until those who were killed at Badr and Uhud were killed in al-Shi'b." [p.193] (2) Janb are from Madhhij. They are: 'A'idh Allah, Anas Allah, Zayd Allah, Aws Allah, Ju'fi, al-Hakam, and Jirwah—the sons of Sa'd al-'Ashirah ibn Madhhij. Madhhij is Malik ibn Adad. They were called Janb because they separated themselves from their cousins Suda' and Yazid, the two sons of Sa'd al-'Ashirah ibn Madhhij. [p.194] (1) He is Suwad ibn Qarib al-Dawsi according to Ibn al-Kalbi. Others said he is Sadusi. [p.194] (2) "Khilt fiyya" ²⁰⁰: This is from the category of omitting the sentence that follows "khilt" and "zanantu," as in their proverb: "Who hears, thinks." It is not permissible to omit one of the two objects while keeping the other, because their ruling is like that of the subject and predicate. If the entire sentence is omitted, it is permissible, because its ruling is like that of the object, and the object may be omitted. However, there must be a context indicating the intended meaning. In their saying: "Who hears, thinks," there is an indication of the object, which is "hears." In his saying: "Khilt fiyya," there is also an indication, which is his saying: "fiyya" (in me), as if he said: "I thought evil in me" or something similar. See: al-Rawd al-Unuf, our edition, vol. 1, p. 242. [p.194] (3) "Shay'ahu" ²⁰¹ means: a little less than it. "Shay'" of everything is what is subordinate to it. It is from al-Shiya', which are small pieces of firewood placed with large ones as subordinates. From this is al-Mushayya'ah, which is a ewe that follows the flock because it is inferior in strength. [p.195] (1) It is narrated that the sound that 'Umar heard from the calf was: "Ya Julayh!"—which is the name of a devil. Al-Julayh in language is what flies off from the tops of plants and becomes light, like cotton and the like; the singular is Julayhah. What occurs in the Sirah is: "Ya Dhurayh!" It seems to be a call to the slaughtered calf because of their saying: "Ahmar Dhurayhi," meaning intensely red, so it became a description of the slaughtered calf because of the blood. Whoever narrated it as "Ya Julayh" inclined to this meaning because the calf had been "juliha," i.e., its skin was removed. [p.196] (1) "Waqash" ²⁰²: with a fatha on the qaf and its sukun. Al-Waqsh means movement. [p.196] (2) Ibrahim ibn Sa'd ibn Ibrahim ibn 'Abd al-Rahman ibn 'Awf al-Madani said, on the authority of Ibn Ishaq—and he is one of the narrators of the Maghazi from him: "Usayd ibn Sa'yah" with a damma on the alif. Yunus ibn Bukayr said on the authority of Ibn Ishaq—and this is the saying of al-Waqidi and others: "Usayd" with a fatha. Al-Daraqutni said: "This is correct, and what Ibrahim said on the authority of Ibn Ishaq is not sound." These Banu Sa'yah are those about whom Allah, the Exalted, revealed: {Among the People of the Book is a community standing} [Al 'Imran: 117]—the verse. Sa'yah, their father, is said to be Ibn al-'Arid, with a sin (unpointed) and a ya' with two dots. [p.197] (1) "Al-Hayban" ²⁰³ is among those named by attributes. It is said: "Qutn hayban," i.e., fluffy. Abu Hanifah al-Dinawari recited: "It blows away the fluffy spittle as if it were the fruit of the 'ushar which its drooping jaws expel." Al-Hayban also means coward. [p.198] (1) "Isbahan" ²⁰⁴: Thus al-Bakri restricted it in the book al-Mu'jam with a kasra on the hamzah. "Isbah" in Arabic means horse; it is also said to mean army. So the meaning of the word is: place of the army or horses, or something similar. [p.202] (1) The term: "al-tafqir" for the palm tree. For the vine, it is called "hayyah," plural "hayaya," meaning the pit. When the palm tree emerges from the pit, it is called 'arisah, then wadiyyah, then fasilah, then asha'ah. When it is beyond hand reach, it is called jabbarah, which is al-'adid and al-kutilah. What has not emerged from the pit but has been uprooted from the side of its mother is called qala'ah and jathithah, which are al-jatha'ith and al-hira'. The tall palm tree is called 'awanah in the dialect of 'Uman, and 'aydanah in the dialect of others. It is a fay'alah from 'adana fi al-makan (to dwell there). The author of Kitab al-'Ayn differed on it, sometimes making it fay'alah from 'adana, and then in the chapter of hollow verbs making it fa'lanah. [p.203] (1) Al-Bukhari mentioned the hadith of Salman as Ibn Ishaq mentioned it, except that he mentioned that Salman planted one palm shoot with his own hand, and the Messenger of Allah (peace be upon him) planted the rest. All of them lived except the one Salman planted. [p.203] (2) Dawud ibn al-Husayn mentioned: He said: One whom I do not suspect narrated to me from 'Umar ibn 'Abd al-'Aziz, who said: Sulayman said to the Prophet (peace be upon him)—and he mentioned the story of the man who used to go out seeking permission from one thicket to another, and people would meet him with their sick, and he would not pray for a sick person except that he was healed—and that the Prophet (peace be upon him) said: "If you have told me the truth, O Salman, then you have seen Jesus son of Mary." The chain of this hadith is broken, and it contains an unknown man. It is said that that man is al-Hasan ibn 'Umarah, who is weak by consensus. [p.204] (1) Umm Zayd is al-Hayda' bint Khalid al-Fahmiyyah. She was the wife of his grandfather Nufayl. She gave birth to al-Khattab for him, so he is the brother of al-Khattab from his mother, and the son of his brother. This was permissible in the Jahiliyyah according to a previous law. It was not among the forbidden things that they violated, nor among the enormities that they innovated, because it was a matter that occurred in the direct lineage of the Messenger of Allah (peace be upon him). Kinanah married his father's wife Khuzaymah, Barrah bint Murr, and she gave birth to al-Nadr ibn Kinanah. Hashim also married his father's wife Wafidah, and she gave birth to Du'ayfah for him, but this is outside the direct lineage of the Messenger of Allah (peace be upon him) because she did not give birth to a grandfather for him—I mean Wafidah. He (peace be upon him) said: "I am from marriage, not from fornication." Therefore Allah, the Exalted, said: {And do not marry what your fathers married among women, except what has already passed} [al-Nisa': 22], i.e., except what has passed of the permissibility of that before Islam. [p.205] (1) What is known in his lineage and the lineage of his cousin 'Umar ibn al-Khattab is: Nufayl ibn Riyyah ibn 'Abd Allah ibn Qurt ibn Ruzah—with Riyyah preceding 'Abd Allah, and Ruzah with a kasra on the ra', restricted by Shaykh Abu Bahr. Al-Daraqutni claimed that it is Ruzah with a fatha. Ruzah with a kasra is Ruzah ibn Rabi'ah, the brother of Qusayy from his mother, who was mentioned earlier. [p.206] (1) It is mentioned that Caesar had crowned 'Uthman and appointed him over Mecca. When he brought this to them, they were too proud to submit to a king. Al-Aswad ibn Asad ibn 'Abd al-'Uzza shouted: "Indeed, Mecca is a tribe of milk that does not submit to a king." So his wish was not fulfilled. It is said that he was called al-Batriq. He had no descendants, and he died in Syria poisoned—poisoned by 'Amr ibn Jafnah al-Ghassani, the king. [p.206] (2) Al-Bukhari narrated from Muhammad ibn Abi Bakr, who said: Fudayl ibn Sulayman informed us, who said: Musa informed us, who said: Salim ibn 'Abd Allah narrated to me from 'Abd Allah ibn 'Umar: That the Prophet (peace be upon him) met Zayd ibn 'Amr ibn Nufayl at the bottom of Baldah before revelation was sent down to the Prophet (peace be upon him). A dish of food was presented to the Prophet (peace be upon him) or he presented it to the Prophet (peace be upon him), but he refused to eat from it. Then Zayd said: "I do not eat what you slaughter on your altars, and I eat only that over which the name of Allah has been mentioned."

Sa‘ṣa‘a ibn Mu‘āwiya, the grandfather of al-Farazdaq—may God have mercy on him—used to do the same. When he embraced Islam, he asked the Messenger of God—may God bless him and grant him peace—: “Is there any reward for me in that?” He replied, in the most authentic of the two reports: “You have its reward if God grants you Islam.” This hadith was recorded by al-Bukhārī. Al-Maw’ūda ²⁰⁵ is the object of wa’ada, meaning to bury alive. Al-Farazdaq said: “And among us is he who prevented the burying of infant girls / and revived the buried girl so she was not buried alive,” referring to his grandfather Sa‘ṣa‘a ibn Mu‘āwiya ibn Nājiya ibn ‘Iqāl ibn Muḥammad ibn Sufyān ibn Mujāshi‘. It is said they did this out of protective jealousy for their daughters. What God said in the Qur’an is the truth: {for fear of poverty} [al-Isrā’: 31]. Al-Naqqāsh mentioned in his commentary that they used to bury alive those girls who were blue-eyed, or had a white spot on the skin, or had a black mole, or were hollow-flanked, out of superstition regarding these traits. God Almighty said: {And when the buried girl is asked, for what sin she was killed} [al-Takwīr: 8-9]. ²⁰⁵ al-Maw’ūda: The passive participle of wa’ada, meaning the female infant buried alive. ²⁰⁶ I mentioned al-Lāt earlier. As for al-‘Uzzā, it was a cluster of palm trees. ‘Amr ibn Luḥayy had informed them—according to what is mentioned—that the Lord winters at al-Ṭā’if near al-Lāt and summers at al-‘Uzzā, so they venerated it and built a house for it. They would make offerings to it as they did to the Ka‘ba. It was this idol that the Messenger of God—may God bless him and grant him peace—sent Khālid ibn al-Walīd to destroy. Its custodian said to him: “O Khālid, beware of it, for it will cut and paralyze you.” Khālid demolished it, leaving only its stump and foundation. Its keeper said: “By God, it will return and take revenge on whoever did this to it.” It is mentioned—and God knows best—that the Messenger of God—may God bless him and grant him peace—said to Khālid: “Did you see anything in it?” He said: “No.” So he ordered him to go back and uproot the rest of it by demolition. Khālid returned, dug out its foundation, and found a black woman with disheveled hair scratching her face. He killed her, and the keeper fled, saying: “Al-‘Uzzā shall not be worshipped after today.” This is the meaning of what Abū Sa‘īd al-Naysābūrī mentioned in al-Mab‘ath. Al-Azraqī and Razīn also mentioned it. ²⁰⁷ Rabala al-ṭifl yarbulu means he jumped and grew. Yarbulu (with fatḥa on the bā’) means he grows and sprouts. From this is derived tarbīl al-arḍ (fertilizing the land). ²⁰⁸ Yatarawwaḥu al-ghuṣn: meaning its leaves grow after falling. ²⁰⁹ Iyyāka wa-l-radā: Here it is a warning against al-radā, which is death. The literal wording is abandoned; rather it is a warning against what death brings and reveals of the recompense of deeds. Therefore he said: “For you do not hide from God anything hidden.” ²¹⁰ Ḥanānayka in the dual form. The grammarians said: it means mercy after mercy, as if they intended repetition and multiplicity, not restriction to two specifically without more. The author—may God have mercy on him—said: It is possible that it means mercy in this world and mercy in the Hereafter. When this is said to a created being, as in Ṭarafa’s words: “O Abā Mundhir, you have exhausted us, so spare some of us / your two mercies: some evil is easier than some,” it means: a mercy of repulsion and a mercy of benefit, because everyone who hopes from a king hopes that he will repel harm or bring good. ²¹¹ Adīnu ilāhan, meaning I worship a god. The lām is omitted and the verb is made transitive because it is in the sense of ‘a badu ilāhan (I worship a god). His saying: ghayraka Allāhu (other than You, O God) with the raising of the hā’ (in Allāhu) means: O God. This is not permissible for words with the definite article, except that the rule of the definite article in this exalted word differs from its rule in other nouns. Do you not see that you say: “O you man,” but you do not address God’s name with “O you,” and you make its hamza a hamzat al-qaṭ‘ in vocative, saying “O God,” and this does not occur for any other name, along with many other rulings in which this name differs from other definite nouns. ²¹² Alā yā idhhab is with the omission of the vocative. It is as if he said: “Alā yā hādhā idhhab (O this one, go),” as in the reading: {Alā yā usjudū} [al-Naml: 25], meaning: O people, prostrate. And as Ghaylān said: “Alā yā aslamī yā dāra Mayya ‘alā l-balā.” In it: “idhhab wa-Hārūn” is a conjunction to the pronoun in idhhab, which is grammatically objectionable if not emphasized. If it were in the accusative as a circumstantial accusative (maf‘ūl ma‘ahu), it would be good. ²¹³ Iṭma’annat kamā hiya: its pattern is if‘al‘alat, because the mīm originally comes after the alif, since it is from iṭma’anna (to be calm), meaning to lower itself. They only advanced it to distance the hamza, which is the ‘ayn of the verb, from the hamzat al-waṣl, making it lighter for them in pronunciation, as they did in other cases when they inverted them according to al-Khalīl and Sībawayh, fleeing from the proximity of two hamzas. Kamā hiya: mā is extra to prevent the kāf from governing, and to prepare it to enter sentences. Hiya is a subject, and the predicate is omitted, the estimate being: kamā hiya ‘alayhi (as it is). The kāf is in the accusative as a circumstantial accusative (ḥāl) from the implied verbal noun indicated by iṭma’annat, as you say: “I walked like the walking of Zayd”; so “like” is a circumstantial accusative of your walking that you walked. ²¹⁴ Arfaq: an expression of wonder. “Bika” is in the nominative because the meaning is: you were kind. “Wa-bāniyan” is a specification (tamyīz) because it can be preceded by min, as you say: “How excellent is Zayd as a man!” The preposition is related to the meaning of wonder, since it is known that you are wondering about it. ²¹⁵ The meaning of the verse: I do more of this supplication which is by Your name, our Lord, except what You have forgiven. “Mā” after “illā” is extra. “Wa-in sabbaḥtu” is an interjection between the subject of “inna” and its predicate, as you say: “I do more of this supplication which is by Your name, our Lord, except—by God, He forgives me—I do such and such.” Here “tasbīḥ” means prayer, i.e., I do not rely, even if I pray, except on Your supplication and seeking forgiveness for my sins. ²¹⁶ Da‘mūṣ abwāb al-mulūk: He means a frequenter of the doors of kings. The original meaning of da‘mūṣ is a small fish like a water snake; he uses it metaphorically here. Similarly, it appears in the hadith of Abū Hurayra, raised to the Prophet: “Your young ones are the da‘āmīṣ of Paradise.” ²¹⁷ Innī lā adhallu: meaning the donkey says this, striking its sides. “Ṣilābuhu” (its loads) are the things placed on it. The attribution to the donkey is because they are its burden and load. ²¹⁸ Al-khāl: pride and arrogance. His saying: “laysa muhajjir ka-man qāla” means: he who travels at midday and acts cleverly is not like he who prefers the midday nap and sleep; it is from “qāla yaqīlu” (to take a midday nap). ²¹⁹ In the original, with kasra of the mīm of mīfa‘a, but the standard is fatḥa because it is a noun of place derived from yafā‘ (high ground). ²²⁰ Rashidta wa-an‘amta ibn ‘Amr, meaning: you have been rightly guided and excelled in guidance, as one says: “I looked thoroughly and did it well.” ²²¹ His saying: “wa-law kāna taḥta l-arḍi sab‘īna wādiyan” with naṣb (accusative). “Sab‘īna” is in the accusative as a circumstantial accusative (ḥāl) because it can be an adjective of an indefinite noun, as he said: “fa-law kunta fī jabbi thamānīna qāmatan.” What is originally an adjective of an indefinite noun becomes a circumstantial accusative of a definite noun. Here it is a circumstantial accusative of “al-bu‘d” (distance), as if he said: “wa-law bu‘ida taḥta l-arḍi sab‘īna,” as you say: “bu‘ida ṭawīlan,” meaning a long distance. When you omit the verbal noun and put the adjective in its place, it is only a circumstantial accusative. ²²² Meaning: in vain. Similarly, it appears in the wisdom saying: “O son of Adam, learn for free, as you were taught for free,” i.e., without price. In the counsels of the wise: “Consult those with teeth (age) and intellect; they will give you from their opinion for free what they acquired at a price,” i.e., through long experience. ²²³ Ibn Isḥāq mentioned that the Messenger of God—may God bless him and grant him peace—was sent at the age of forty from his birth, peace be upon him. This is narrated from Ibn ‘Abbās, Jubayr ibn Muṭ‘im, Qubāth ibn Ashyam, ‘Aṭā’, Sa‘īd ibn al-Musayyab, and Anas ibn Mālik, and it is authentic according to the scholars of prophetic biography and tradition. It is also narrated that he was made a prophet at forty years and two months from his birth. Qubāth ibn Ashyam was asked: “Who is older, you or the Messenger of God, may God bless him and grant him peace?” He replied: “The Messenger of God is older than I, but I am more advanced in years. The Messenger of God—may God bless him and grant him peace—was born in the Year of the Elephant, and my mother took me to see the elephant’s dung (or, according to another narration: the bird’s droppings), and I saw it green and a year old.” In another narration of al-Bakkā’ī from this book, the Messenger of God—may God bless him and grant him peace—said to Bilāl: “Do not let the fast of Monday pass you by, for I was born on it, sent on it, and will die on it.” (al-Rawḍ al-Unuf, our edition, vol. 1, p. 265) ²²⁴ In the Musannaf of al-Tirmidhī and Muslim as well, the Messenger of God—may God bless him and grant him peace—said: “I know a stone in Mecca that used to greet me before I was sent.” In some Musnad collections, there is an addition that this stone that greeted him was the Black Stone. This greeting: the most apparent view is that it was real, and that God made it speak as He created the yearning in the palm trunk. However, it is not a condition of speech, which is sound and letter, that it have life, knowledge, and will, because it is a sound like other sounds. Sound is an accident according to the majority, and only al-Naẓẓām disagreed, claiming it is a body. Al-Ash‘arī made it the collision of atoms with each other. Abū Bakr ibn al-Ṭayyib said: Sound is not the collision itself, but an additional meaning to it. If one posits speech as an attribute subsisting in the stone or tree itself, and sound is an expression of it, then life and knowledge must be assumed along with speech. God knows best which it was: was it speech accompanied by life and knowledge, so that the stone was thereby a believer, or was it mere sound unaccompanied by life? In both cases, it is a sign of prophethood. As for the yearning of the palm trunk, it was called yearning, and the reality of yearning requires the condition of life. It is also possible that the greeting of stones is actually attributed to angels who inhabit those places and frequent them, making it a metaphor, as in God’s saying: {And ask the town} [Yūsuf: 82], meaning its inhabitants. The first view is more apparent, although every one of these forms we have mentioned is a sign of his prophethood—peace be upon him—but it is not called a miracle in the terminology of theologians except what challenges creation, and they are unable to match it. (al-Rawḍ al-Unuf, vol. 1, pp. 266-267) ²²⁵ The name Jibrīl is Syriac, and its meaning is ‘Abd al-Raḥmān or ‘Abd al-‘Azīz. This is reported from Ibn ‘Abbās, both as a stop and as a raised report. The stop is its origin. Most people hold that the last part of the name is the name of God, which is Īl. A group of scholars held that these names have inverted genitive constructions, as in the speech of non-Arabs: they say for “ghulām Zayd” (Zayd’s slave): “Zayd ghulām.” Accordingly, Īl would express the slave, and the first part of the name would express one of God’s names. Do you not see how they say Jibrīl and Mīkā’īl, just as you say ‘Abd Allāh and ‘Abd al-Raḥmān? Do you not see that the word ‘abd is repeated in one form, while the names have different forms? It is agreed that the name Jibrīl, peace be upon him, corresponds in Arabic to its meaning, even though it is non-Arabic; for al-jabr is the repair of what is broken, and Jibrīl is entrusted with revelation, and in revelation there is repair of what is corrupted and mending of what is broken in religion.

The term 'tabarrur' ²²⁶ is derived from 'al-birr' ²²⁷, and the form 'tafa''ul' ²²⁸ generally implies entering into the action, as in 'tafaqqaha' ²²⁹, 'ta''abbada' ²³⁰, and 'tanas saka' ²³¹. However, in a few instances it indicates departure from or rejection of something, such as 'ta'aththum' ²³² and 'taharrurj' ²³³. 'Tahannuth' ²³⁴ (with the letter tha) comes from 'al-hinth' ²³⁵, meaning heavy burden, and similarly 'taqadhdhur' ²³⁶ means distancing oneself from filth. As for 'tahannuf' ²³⁷ (with the letter fa), it belongs to the category of 'tabarrur' because it derives from 'al-hanifiyya' ²³⁸, the religion of Ibrahim, although if the fa is a substitute for tha, then it falls under 'taqadhdhur' and 'ta'aththum'. This is the view of Ibn Hisham, who cites 'jadf' ²³⁹ and 'jadth' ²⁴⁰ as evidence. (Al-Rawd al-Unuf, vol. 1, p. 267) ²²⁶ In the verse of Ru'ba ²⁴¹ there is evidence that contradicts Ibn Jinni's claim in 'Sirr Sina'at al-I'rab' ²⁴² that 'jadf' (with fa) cannot be pluralized as 'ajdaf' ²⁴³. Ru'ba's verse refutes this, supporting the view that the tha is the original letter. Our position is that the fa is the original in this word because it derives from 'al-jadf' ²⁴⁴, meaning cutting, from which comes 'mijdaf al-safina' ²⁴⁵ (the oar of the ship). In the hadith of 'Umar describing the jinn: 'Their drink is al-jadaf' ²⁴⁶, which is the foam, because it is cut off from the water; it is also said to be a plant that is cut and eaten. It is also said that any vessel whose cover is removed is called 'jadf', and 'al-jadf' ²⁴⁷ (the grave) is derived from this. Thus, it has a root and origin in derivation, making it more likely that the fa is the original and the tha is a later addition. ²²⁷ 'Al-jiwar' ²⁴⁸ (with kasra) means 'al-mujawara' ²⁴⁹, which is 'i'tikaf' ²⁵⁰, except in one respect: 'i'tikaf' can only be performed inside the mosque, while 'jiwar' may be outside the mosque. This is the view of Ibn 'Abd al-Barr, and for this reason his 'jiwar' in Hira' was not called 'i'tikaf', because Hira' is not part of the mosque, but rather one of the mountains of the Haram ²⁵¹. ²²⁸ In the hadith: 'He came to me while I was asleep,' and at the end: 'I woke up from my sleep, as if something was written in my heart.' Sleep is not mentioned in the hadith of 'A'isha or others; rather, in the hadith of 'Urwa from 'A'isha, the apparent meaning indicates that the descent of Jibril with Surah 'Iqra' occurred while awake, because she said at the beginning of the hadith: 'The first thing with which the Messenger of Allah (peace be upon him) was initiated was true dreams, so he never saw a dream except that it came like the break of dawn. Then Allah made solitude beloved to him... until the truth came to him while he was in the cave of Hira', and Jibril came to him.' In this hadith, she mentions that the dreams occurred before Jibril's descent with the Qur'an. It is possible to reconcile the two hadiths by saying that Jibril came to the Prophet (peace be upon him) in a dream before coming to him while awake, as a preparation, facilitation, and kindness to him, because the matter of prophethood is great, its burden heavy, and humans are weak. This will be supported and confirmed by the scholars' discussions in the hadith of the Isra'. It has been established through authentic chains from 'Amir al-Sha'bi that the Messenger of Allah (peace be upon him) was entrusted to Israfil, who would appear to him for three years, bringing him words of revelation and other things. Then he was entrusted to Jibril, who brought him the Qur'an and revelation. Thus, revelation came to him (peace be upon him) in various states: sometimes in sleep, as in the hadith of Ibn Ishaq; sometimes by blowing words into his heart, as he said: 'The Holy Spirit blew into my heart that no soul will die until it completes its term and provision, so fear Allah and be moderate in seeking'; sometimes revelation came like the ringing of a bell, which was the hardest for him. It is said that this is so that his heart becomes fully attentive during that ringing, making him more receptive to what he hears and more retentive of what is taught. Sometimes the angel would appear to him as a man, as he used to come in the form of Dihya ibn Khalifa. Sometimes Jibril would appear to him in his true form, as Allah created him, with six hundred wings, from which pearls and rubies spread. Sometimes Allah would speak to him from behind a veil, either while awake, as He spoke to him on the night of the Isra', or in sleep, as in the hadith of Mu'adh narrated by al-Tirmidhi: 'My Lord came to me in the most beautiful form...' ²²⁹ This contains evidence and indication that this book [the Qur'an] will open for his nation the kingdom of the non-Arabs, and they will strip them of their brocade and silk, which were their adornment and decoration. Through it, they will also attain the kingdom of the Hereafter and the garments of Paradise, which are silk and brocade. ²³⁰ In another narration: 'I am not a reader' [ma ana bi-qari'], meaning: I am illiterate, so I do not read books. He said it three times, and it was said to him: 'Read in the name of your Lord who created' [96:1], meaning: You do not read by your own power, nor by your own attribute, nor by your own knowledge, but read beginning with the name of your Lord, seeking His help, for He will teach you just as He created you. As for the narration 'What shall I read?' [ma aqra'], it could be an interrogative 'ma', meaning 'What shall I read?' or it could be a negation. The narration of al-Bukhari and Muslim indicates that he intended negation, i.e., 'I do not know how to read,' as previously mentioned. ²³¹ It is also narrated as 'fa-sabbani' ²⁵², and 'sa'atani' ²⁵³, and I think it is also narrated as 'fadha'atani' ²⁵⁴, all meaning the same: choking and suffocation. ²³² In the hadith of Jabir, he saw him on a raft ²⁵⁵ between heaven and earth, and it is also narrated as on a throne between heaven and earth. In the hadith of al-Bukhari mentioned at the end of al-Jami', when revelation ceased, he used to go to the mountain peaks, intending to throw himself from them, but Jibril would appear to him between heaven and earth, saying: 'You are the Messenger of Allah, and I am Jibril.' ²³³ 'Al-Namus' ²⁵⁶ is the confidant of the king. Some say it is the confidant of good, while 'al-Jasus' ²⁵⁷ is the confidant of evil. ²³⁴ He mentioned Waraqa and Moses but did not mention Jesus, even though he is closer, because Waraqa had become Christian, and Christians do not say that Jesus is a prophet to whom Jibril comes; rather, they say that one of the three divine hypostases ²⁵⁸ incarnated in the humanity of Christ and united with him, with differences among them regarding this incarnation. It is the hypostasis of the Word, and the Word for them is an expression of knowledge. Therefore, Christ, according to them, knows the unseen and informs about what will happen. ²³⁵ The four ha's ²⁵⁹ are only pronounced as silent, as they are ha's of pausing, not pronouns. ²³⁶ In the hadith: 'If your day reaches me...' and this is the correct form, because Waraqa existed earlier, and the earlier one is the one who is reached by those who come after him. ²³⁷ This 'Abdullah is 'Abdullah ibn al-Hasan ibn al-Hasan ibn 'Ali ibn Abi Talib. His mother was Fatima bint al-Husayn, the sister of Sukayna. Her name was Amina, and Sukayna was a nickname for her, who was known for jesting and humor. Regarding Sukayna and her mother al-Rabab, al-Husayn ibn 'Ali (may Allah be pleased with them all) said: 'It is as if the night is joined to night when Sukayna and al-Rabab visit' meaning they visited their people, the Banu 'Ulaym ibn Janab from Kalb, then from Banu Ka'b ibn 'Ulaym. Banu Ka'b ibn 'Ulaym are known as Banu Zayd, without declension, because it is the name of their mother. 'Abdullah ibn al-Hasan is the father of the Talibiyyun ²⁶⁰ who rose against the Banu al-'Abbas: Muhammad, Yahya, and Idris. Idris died in Ifriqiya, fleeing from al-Rashid, and died poisoned from a 'dula'a' ²⁶¹ (a type of shellfish) he ate. ²³⁸ A mursal hadith ²⁶². Muslim narrated it as connected from Hisham ibn 'Urwa from his father from 'A'isha. See the full hadith in: Al-Rawd al-Unuf, our edition, vol. 1, p. 277. ²³⁹ The period of the cessation of revelation was two and a half years. ²⁴⁰ 'Saja' ²⁶³: continued and became still. ²⁴¹ 'Al-Darrik' ²⁶⁴: the weak and needy. 'Al-Mustanbih' ²⁶⁵: one who loses his way in the darkness of night and barks so that the barking of a dog can be heard, thereby knowing the location of civilization. 'Al-Daris' ²⁶⁶: the worn-out garment. ²⁴² 'Al-Ghurr' ²⁶⁷: the famous ones. 'Al-Jahajih' ²⁶⁸: the nobles. The ya' is omitted to maintain the meter. 'Al-Hadathan' ²⁶⁹: the calamities of time. ²⁴³ Al-Muzani mentioned that prayer before the Isra' was a prayer before sunrise and a prayer after sunset. Ibn Salam said: The five prayers were prescribed a year before the Hijra. According to this, 'A'isha's statement 'Then prayer was increased in the case of residence' could mean that it was increased when it was completed as five, so the increase was in the number of rak'as and the number of prayers. Her statement 'Prayer was prescribed as two rak'as' would then refer to before the Isra'. ²⁴⁴ The hadith is mawquf ²⁷⁰ in the Sira, and such a hadith cannot be used as a basis for legal rulings. However, it has been narrated as musnad ²⁷¹ from Zayd ibn Haritha, raised to the Prophet, but this musnad hadith revolves around 'Abdullah ibn Lahi'a, who has been declared weak, and al-Bukhari and Muslim did not narrate from him because it is said that his books were burned, so he narrated from memory. Malik ibn Anas spoke well of him. See the full discussion on this topic in: Al-Rawd al-Unuf by al-Suhayli, our edition, vol. 1, p. 284. ²⁴⁵ This hadith should not have been mentioned in this context, because the scholars of authentic hadith agree that this story occurred the day after the night of the Isra', which was five years after his prophethood. It has been said that the Isra' was a year and a half before the Hijra, or a year. Ibn Ishaq mentioned it at the beginning of the revelation and the initial state of prayer. See: Al-Rawd al-Unuf, our edition, vol. 1, p. 284. ²⁴⁶ 'Ali was ten years younger than Ja'far, Ja'far was ten years younger than 'Aqil, and 'Aqil was ten years younger than Talib. All of them embraced Islam except Talib, about whom al-Suhayli says that the jinn snatched him away, so his Islam is unknown. ²⁴⁷ 'La yukhlis' ²⁷²: cannot reach. ²⁴⁸ Because Zayd's mother was Sa'da bint Tha'laba from Banu Ma'n of Tayy. She had taken Zayd to visit her family, but horses from Banu al-Qayn ibn Jisr captured him and sold him at the market of Hubasha, one of the Arab markets. Zayd was then eight years old. Then his story unfolded as Ibn Ishaq mentioned. ²⁴⁹ 'Bajala' ²⁷³: decided. ²⁵⁰ 'Al-Arwah' ²⁷⁴: plural of rih ²⁷⁵ (wind). ²⁵¹ 'Al-Nass' ²⁷⁶: fast travel. ²⁵² Al-Suhayli added after this verse: 'I will entrust him to Qays and 'Amr, both of them, and I will entrust him to Yazid, then I will entrust him to Jabal.' When Zayd heard his father's words, he said, within earshot of the riders: 'I long for my family, though I am far away, because I am a dweller of the House [Ka'ba] among the sacred sites. So restrain the passion that has pained you, and do not travel in the land like the fast pace of beasts. For I am, praise be to Allah, in the best of families, noble Ma'add, generation after generation.' See the full topic in: Al-Rawd al-Unuf, our edition, vol. 1, pp. 286-287. ²⁵³ He is also called 'Atiq, and his face was handsome. He was called 'Abd al-Ka'ba until he embraced Islam. His mother was Umm al-Khayr bint Sakhr ibn 'Amr, the paternal aunt of Abu Quhafa. His paternal grandmother was Qayla bint Adhah ibn Riyyah ibn 'Abdullah. His wife was Qutla bint 'Abd al-'Uzza. ²⁵⁴ 'Al-Kabwa' ²⁷⁷: falling back and lack of response. ²⁵⁵ 'Ins'a'a' ²⁷⁸: went away.

And the Banu al-Hawn ibn Khuzayma were called Qāra ²⁷⁹ because of a poet from them who said in some wars: "We called Qāra, do not frighten us... lest we flee like the flight of the ostrich." This is how Abu Ubayd recited it in the Book of Genealogies, and Qasim recited it in al-Dala'il: "We called Qāra, do not frighten us... so that kinship and protection may be established." They were shooters of the pupils ²⁸⁰—i.e., extremely strong archers—so whoever shoots at them has treated them fairly. Al-Qāra is a land with many stones, and its plural is Qūr. It is as if the meaning of the proverb among them is that the Qāra does not run out of stones when shot with them, so whoever shoots at it has treated it fairly. ²⁷⁹ See the addition regarding the genealogy of these people and extensive research about them in: al-Rawḍ al-Unuf, our edition, vol. 1, pp. 286-294. ²⁸⁰ The meaning: "Proclaim what you are commanded," but when the verb is transitive with the pronoun, its omission is good, and omission here is better than mentioning it because the ambiguity in it is greater than what "alladhī" requires. Their saying "mā" with the verb in the sense of a verbal noun refers to the meaning which, if you reflect on it, is that "alladhī" is suitable in every place where "mā" which they call the verbal noun is suitable, as in the poet's saying: "Perhaps the days will return... one day like what they were." See: al-Rawḍ al-Unuf, our edition, vol. 2, p. 6. ³ Al-Atan: plural of Atān, which is the female donkey. ⁴ Al-Ribāba: a piece of leather in which the gambling arrows are wrapped. Al-Yasar: the one who enters into gambling. Al-Qidāḥ: plural of Qidḥ, which is the arrow. ²⁷⁹ Laḥy al-Baʿīr: the bone on its thigh. ²⁸⁰ The origin of al-Ḥadab is a curvature in the back, then it was used metaphorically for one who shows compassion to others and is tender towards them, as al-Nābigha said: "I was compassionate towards all the clans of Ḍabba... whether wrongdoer or wronged among them." Rawḍ, vol. 2, p. 7. ³ Lā yaʿtibuhum: he does not satisfy them. ²⁷⁹ What Ibn Isḥāq said is the saying of Ibn al-Kalbī, and what Ibn Hishām said is the saying of al-Zubayr ibn Abī Bakr and the saying of Muṣʿab. Thus I found in the margin of the book of Shaykh Abī Baḥr: Sufyān ibn al-ʿĀṣ. From: al-Rawḍ al-Unuf, vol. 2, p. 10. ²⁸⁰ Sharā: intensified. ³ Taḍāghanū: they became hostile to each other. ⁴ Tadhāmarū: they urged one another, and the conjunction is for explanation. ²⁷⁹ That is, an opinion appeared to him, so the opinion was called a disease because it is something that appears after being hidden. The verbal noun is al-badʾ and al-badw, and the noun is al-badāʾ. It is not said in the verbal noun: badā lahu badw, just as it is not said: ẓahara lahu ẓuhūr with rafʿ because what appears here is the noun, such as al-badāʾ. Abū ʿAlī al-Qālī recited: "Perhaps you, and the promise is true and its fulfillment... a badāʾ appeared to you in that she-camel." ²⁸⁰ He specified the sun for the south because it is the illuminating sign, and he specified the moon for the north because it is the erased sign. ³ Anhad: stronger. ²⁷⁹ Ḥaqib: intensified. ²⁸⁰ He means to say: A Bakr camel is more beneficial to me than you, so I wish I had it instead of your protection, as Ṭarafa said regarding ʿAmr ibn Hind: "I wish instead of King ʿAmr... a milch camel around our tent that moans." ³ Al-Khūr: the weak ones; al-Ḥabḥāb: the small one. ⁴ Al-Wabar: a small animal resembling a cat; he compared him to it due to his smallness. ⁵ Tajrajam: descended; Dhū ʿAlaq: a mountain in Banī Asad. ⁶ Aghmaz: considered weak; al-Ṣifr: empty. ²⁷⁹ Yuriss: mentions. ²⁸⁰ Shifr: one. ³ Sirruhā: its middle; sirr al-wādī and sarāratuhu: its middle, and this is praise in two places: in describing witnesses and in lineage. ²⁷⁹ Thanaw: turned away; Ṣaʿʿara khaddahu: he tilted his face to one side like the action of the arrogant. ²⁸⁰ Al-Dhawāʾ: that whose moisture has dried; al-Arūm: singular Arima, meaning the root. ³ Zamzamat al-Kāhin: his hidden speech. ⁴ Al-ʿUqad wa al-Nafth: the sorcerer ties a string and blows into it with his mouth. ⁵ The saying of al-Walīd: "Indeed its root is a date-palm, and indeed its branch is for harvesting." He borrowed from the palm tree whose root is firm and whose branch is strong and good when harvested. The palm tree is al-ʿAdhq (with fatḥa on the ʿayn). The narration of Ibn Isḥāq is more eloquent than that of Ibn Hishām because it is a complete metaphor, likening the end of the speech to its beginning. The narration of Ibn Hishām: "Indeed its root is ghadq," which is abundant water, and from it is said: ghaydaqa al-rajul if his saliva increased. One of the uncles of the Prophet (peace be upon him) was called al-Ghaydāq due to his abundant giving. Al-Ghaydaq also: the young of the ḍabb, which is larger than the ḥisl, said by Quṭrub in his book al-Afʿāl wa al-Asmāʾ. ²⁷⁹ Al-Muḍabbir: the strong; al-Laḥyān: two bones in the face; al-Nahs: taking flesh with the front teeth. ²⁷⁹ By al-Maqāwil he meant his ancestors, likening them to kings, though they were not kings, nor was there any king among them, as evidenced by the hadith of Abū Sufyān when Heraclius asked him: "Were there any kings among his ancestors?" He said: "No." It is possible that this sword mentioned by Abū Ṭālib was among the gifts of kings to his father, for Ibn Dhī Yazan gave ʿAbd al-Muṭṭalib generous gifts when he visited him with Quraysh to congratulate him on his victory over the Abyssinians, which was two years after the birth of the Messenger of Allah (peace be upon him). Rawḍ: 2/22. ²⁸⁰ Al-Waṣāʾil: striped red garments with which the Sacred House was covered. ³ Al-Nāfil: the one who cures. ⁴ Mawsama: marked. The mark on the upper arms is called al-Suṭāʿ and al-Ruqma; on the thigh: al-Khiyāṭ; on the flank: al-Kishāḥ; on the base of the neck: al-ʿIlāṭ. Al-Qaṣarāt: the longest necks. Al-Mukhayyasa: humiliated. Al-Sadīs: the one that has entered its sixth year. Al-Bāzil: the one that has entered its ninth year and its canine tooth has emerged. ²⁷⁹ Al-Wadaʿ: beads worn by children; al-ʿAthākil: branches. ²⁸⁰ Thawr, Thabīr, and Ḥirāʾ: mountains in Mecca. ³ The footstep of Abraham in the rock is moist. He means the place of his feet when his daughter-in-law washed his head while he was riding, and he leaned his foot on the rock when he tilted his head to be washed. Sarah had taken a covenant from him when he asked her permission to check on his offspring in Mecca, and he swore to her that he would not dismount from his animal nor do more than greet and check on the situation, out of Sarah's jealousy towards Hagar. When he leaned on the rock, Allah preserved the trace of his feet in it as a sign. Allah Almighty said: {In it are clear signs, the station of Abraham} [Āl ʿImrān: 97]. ⁴ Al-Ashwāṭ: plural of Shawṭ, running from the start to the goal once; the two times refer to al-Ṣafā and al-Marwa, so it is a case of ghalaba like al-Abawayn for father and mother. Al-Tamāthīl: statues; he dropped its yāʾ due to poetic necessity. ⁵ Al-Mashʿar: ʿArafa; al-Ill: a mountain in ʿArafāt; al-Shirāj: plural of Shirj, a watercourse; al-Qawābil: the facing ones. ⁶ Jamʿ: al-Muzdalifa. ²⁷⁹ Al-Muqarrabāt: noble horses whose stables are brought near the houses; al-Wābil: heavy rain. ²⁸⁰ Al-Ḥiṣāb: the place of throwing pebbles. ³ Al-Ḥaṭm: breaking; al-Samr: from the ṭalḥ trees; al-Sarḥ: large trees; al-Shabraq: a plant; al-Wakhd: swift; al-Jawāfil: swift ones. ⁴ Turk and Kābil: two peoples. ⁵ Al-Balābil: whispers of worries. ⁶ Nabzī: we are plundered and overcome. ⁷ Al-Rawāyā: camels carrying water; al-Ṣalāṣil: waterskins that make a rustling sound. ⁸ Al-Ḍighn: enmity; yarkabu radʿahu: he falls on his face as a slain man; al-Ankab: the one who turns away. ⁹ Al-Samaydaʿ: the noble man. ²⁷⁹ Al-Mujrim: the perfect one. ²⁸⁰ Al-Dhimār: honor; al-Dharib: foul-mouthed; al-Muwākil: one who delegates his affair to others. ³ Thimāl al-Yatāmā: i.e., he supports them and takes care of them. ⁴ Lam yarbaʿ: he did not stay. ⁵ Al-Jāmil: a group of camels. ⁶ Yūlā: he swears. ⁷ Al-Talʿa: high ground; al-Akhshab: he meant al-Akhāshib, the mountains of Mecca, and he used it in the form of Akhshab because it is in the sense of Ajbāl, although the noun may be pluralized by omitting the extra letters and similarly diminutized. Al-Majādil: palaces and fortresses on mountain tops. It is as if he means what is between the mountains of Mecca and the palaces of Syria and Iraq. The fāʾ in Majādil indicates connection unlike the wāw, as in his saying: "Between al-Dakhūl fa-Ḥawmal." ²⁷⁹ Al-Daghāwil: calamities. ²⁸⁰ Al-ʿĀrimāt: severe ones; al-Dawākhil: amulets. ³ Al-Musājil: one who contends in argument. ⁴ Sāmahu khuṭṭa: he burdened him with it; al-Wāʾil: the one who escapes. ⁵ Al-ʿĀʾil: the perplexed one. ⁶ Al-Qayḍ: compensation; al-Ghayāṭil: Banū Sahm because their mother was al-Ghayṭala, and he attributed them to her. It is said that Banū Sahm were called al-Ghayāṭil because a man among them killed a jinnī who had circumambulated the House seven times, then left the mosque and killed him, so Mecca became dark until they were frightened by the intense darkness that befell them. Al-Ghayṭala: intense darkness; al-Ghayṭala also: dense trees; al-Ghayṭala: confusion of voices; al-Ghayṭala: the wild cow; al-Ghayṭala: overwhelming drowsiness. ⁷ Al-Ṭaml: obscene. ⁸ Al-Wāghil: one who intrudes upon people in their drink without being invited. ⁹ Mukhṭiʾ li-l-Mafāṣil: far from correctness. ²⁷⁹ Nathʾir: we take our revenge; al-Liqḥa: the milk-giving she-camel; al-Bāhil: the she-camel free for milking. ²⁸⁰ Al-Ḥulāḥil: the brave chief. ³ Al-Asā: plural of Uswa; al-Maṭāfil: those with children. ⁴ Barāʾun ilaynā min maʿaqati khādhal. It is said: qawmun barāʾun and barāʾun with fatḥ, and birāʾun with kasr. As for birāʾun with kasr, it is plural of barīʾ, like karīm and kirām. As for barāʾun, it is a verbal noun, like salām, and the hamza in it and in the previous one is the lām of the verb. It is said: rajulun barāʾun and rajulāni barāʾun. If you break or double it, it is only permissible in the plural. As for burāʾu with ḍamma, its origin is burʾāʾu like karamāʾu, but they found the combination of two hamzas heavy, so they dropped the first, and its pattern was fuʿalāʾu. When they dropped the one that is the lām of the verb, its pattern became fuʿāʾu, and it is declined because it resembles fuʿālan. The nisba to it if named with it is barāwī, and the nisba to the other two is barāʾī and birāʾī. Some claim that burāʾu with ḍamma on the first is from the plural that comes on fuʿāl, and among these are these words: farīr and firār, ʿarin and ʿarān. ⁵ Al-Kudā: plural of Kudya, which is a large rock; al-Kawāhil: plural of Kāhil, which is the support of the people. ²⁷⁹ Al-Kharādil: large pieces. ²⁸⁰ Al-Hindakī: attributed to India. ³ Al-Sawra: severity and might. ⁴ Ḥadabat: showed compassion; al-Dhurā: plural of Dhurwa, the highest part of the camel's back; al-Kalākil: chest bones. ⁵ Al-Mīl: plural of Aymāl, one who does not ride well. ⁶ Ṣaqība: close. ²⁷⁹ The hadith of seeking rain in Medina is a hadith narrated through many chains and with different wordings. ²⁸⁰ Al-Ḍawāḥī: plural of Ḍāḥiya, which is open land with no shelter from rain and no escape from floods. It is said: the Ḍāḥiya of every town is its outskirts.

His saying, peace be upon him: 'O Allah, around us and not upon us' is like his saying in another hadith: 'O Allah, [send rain] to the places where trees grow, the valleys' interiors, and the hilltops.' He did not say: 'O Allah, lift it from us'—this is part of good etiquette in supplication, because it is Allah's mercy and His blessing that is sought from Him. So how could one ask Him to remove His blessing and uncover His mercy? Rather, one asks Him, exalted, to remove affliction and increase blessings. Thus, it teaches the manner of seeking rain. ²⁸¹ The name al-Aslat is 'Amir; al-aslat means severely flat-nosed. ²⁸² Al-mughalghala: that which penetrates to the farthest extent intended; it refers to a message. ²⁸³ Al-nasib: the exhausted. ²⁸⁴ The origin of al-mu'arras: the place where travelers descend at night to rest. ²⁸⁵ Shirjain: two different groups; al-azmal: sound; al-mudhakka: one who kindles fire; al-hatib: one who gathers firewood for it. He made this a metaphor for the fire of war, as the poet said: 'I see amid the embers a spark of fire, and it may soon become a blaze; for fire is kindled with two sticks, and war begins with words.' ²⁸⁶ Al-ashafi: awls. ²⁸⁷ Ahram al-ziba': those whose hunting is forbidden in the sacred precinct; al-shawazib: lean-bellied. ²⁸⁸ Al-marahib: spacious places. ²⁸⁹ Al-ghawl: destruction. ²⁹⁰ Tubra: cut; al-sudayf: hump meat; al-gharib: upper back. ²⁹¹ Al-utuhmiyya: fine garments made in Yemen; al-shalil: short coat of mail; al-asda': iron. ²⁹² Al-qatir: rings of mail. ²⁹³ Bayyanat: became clear; umm sahib: i.e., an old woman like the mother of a companion, since a man usually accompanies only those of his age. ²⁹⁴ La tushwa: does not miss; tantahi: aims. ²⁹⁵ Al-madarib: the striking places of his swords. ²⁹⁶ Al-thawaqib: stars. ²⁹⁷ Al-dhawa'ib: high places. ²⁹⁸ Al-ahlam: intellects; al-'awazib: distant. ²⁹⁹ Al-sura: height; al-sham: high. ³⁰⁰ Al-asha'ib: mixed; by 'other than mixed' he means their lineage is pure, without defect. ³⁰¹ Al-jabajib: dwellings in Mina. ³⁰² Al-akhashib: mountains of Mecca. ³⁰³ Al-qadhi-fat: mountain peaks; al-manaqib: roads through them. ³⁰⁴ Al-safi: one who raises dust; al-hasib: one who raises pebbles. ³⁰⁵ Al-haba'a: a place in the land of Ghatafan. ³⁰⁶ Al-qasad: broken pieces; al-'awali: spears. ³⁰⁷ Yuwa'': turned away. ³⁰⁸ Al-mudil: one who lowers the bucket into the well; al-nazi': one who pulls it up. ³⁰⁹ He, peace be upon him, alluded to their destruction. ³¹⁰ Raffa'ahu: calmed him. ³¹¹ Al-Suhayli said in al-Rawd al-Unuf: In calling him al-Muddaththir, there is gentleness and reassurance. It is the custom of the Arabs, when they intend gentleness, to address the interlocutor with a name derived from his current state, as he said to Hudhayfa: 'Stand, O Nawman,' and to 'Ali ibn Abi Talib—when his side became dusty: 'Stand, O Abu Turab.' ³¹² i.e., the people of the assembly. ³¹³ Qasartuhu: the base of his neck. ³¹⁴ He did not say 'if Allah wills.' ³¹⁵ Al-dababa and al-khurtum: wine. ³¹⁶ Al-jarashi': swollen. ³¹⁷ Al-ja'b: thick; yunDa: becomes thin; al-'ushanzar: strong-built. ³¹⁸ He considered the two lines as two verses of rajaz. ³¹⁹ Al-aqwaz: what is round of sand. ³²⁰ Al-shu'un: tear ducts. ³²¹ Al-ta'wib: traveling all day. ³²² Hananan: i.e., when he dies, he will honor his grave by seeking blessing from it. ³²³ i.e., release yourself from your oath. ³²⁴ Al-ramda': intensely hot sand. ³²⁵ La tufayyilanna: we will surely disfigure. ³²⁶ Al-mughalghala: the message. ³²⁷ 'Alu: betrayed. ³²⁸ Ta'shabuhu: mix it up. ³²⁹ Al-balabil: anxieties. ³³⁰ La yutba bi al-ja'il: cannot be won over by bribery. ³³¹ Al-fajr: gift. ³³² Al-naqr: investigation. ³³³ Al-sharman: dual of sharm, which is the deep part of the sea; al-bark: kneeling camels. ³³⁴ Surh bayda': the city of Abyssinia; tuqhdha: is disliked. ³³⁵ Al-awbash: the weak. ³³⁶ Qawwaduhu: his leaders. ³³⁷ Al-na'y: distance. ³³⁸ Al-mujanib: one who enters the sanctuary. ³³⁹ Lazib: sticking. ³⁴⁰ Al-adam: skins. ³⁴¹ Dawa: sought refuge. ³⁴² i.e., he sees them more than others. ³⁴³ Al-Suhayli says in al-Rawd al-Unuf: It is possible that the word is Abyssinian, not derived, or derived from shamat al-sayf 'sheathed the sword' because the secure person has his sword sheathed. ³⁴⁴ Marija al-amr: became confused. ³⁴⁵ It contains the juristic point that it is not befitting for a believer to tell an outright lie, nor to utter words of disbelief even under duress, as long as he can use a ruse; and in equivocations there is an escape from lying. ³⁴⁶ The Negus died in Rajab of the year nine; the Messenger of Allah, peace be upon him, announced his death to the people on the day he died, and prayed over him at al-Baqi'; his bier was raised in the land of Abyssinia until he saw it, while he was in Medina, and he prayed over it. ³⁴⁷ 'Azu: overcame. ³⁴⁸ Khabbab was a Tamimi by lineage, and a Khuza'i by clientage through Umm Anmar bint Siba' al-Khuza'iyya; he had been captured, so she bought and freed him, thus his clientage was to her. Her father was an ally of 'Awf ibn 'Abd 'Awf ibn al-Harith ibn Zuhra, so he was Zuhri by alliance. He is Ibn al-Aratt ibn Jundala ibn Sa'd ibn Khuzayma ibn Ka'b ibn Zayd ibn Manat ibn Tamim; he was a blacksmith who made swords in the Jahiliyya. See: al-Rawd al-Unuf, our edition, vol. 2, p. 98. ³⁴⁹ Al-haynama: unintelligible speech; its active participle is muhaynim, as if it is a diminutive, but it is not a diminutive. ³⁵⁰ Al-Suhayli said when discussing the purification of 'Umar to touch the Qur'an and his sister's statement to him: 'None touch it except the purified' [al-Waqi'a: 79]: The purified in this verse are the angels, which is the opinion of Malik in al-Muwatta', and he argued with the other verse in Surat 'Abasa. But even if they are the angels, their description with purification coupled with the mention of touching implies that none should touch it except a pure person, following the purified angels. Thus the ruling is attached to the attribute of purification, but it is a recommended ruling, not obligatory, although the obligation is clearer in it than in the verse because it came in the form of prohibition against touching it without purification. See: al-Rawd al-Unuf, our edition, vol. 2, pp. 98-99. ³⁵¹ The place where the waist-wrapper is tied. ³⁵² Yajza': cuts. ³⁵³ Al-raqta': spotted. ³⁵⁴ Nahamani: rebuked me. ³⁵⁵ This Jamil was the one called 'the man with two hearts'; about him was revealed, according to one opinion: 'Allah has not made for any man two hearts in his chest' [al-Ahzab: 4]; and about him it was said: 'How is my stay in Medina after Jamil ibn Ma'mar fulfilled his desire?' This is the verse that 'Abd al-Rahman ibn 'Awf sang in his house; 'Umar sought permission and heard him singing and reciting in the style of al-rakbaniyya, a song used to urge the camels. When 'Umar entered, 'Abd al-Rahman said to him: 'When we are alone, we say what people say in their homes.' Al-Mubarrad reversed this hadith, making the singer 'Umar and the one seeking permission 'Abd al-Rahman, and al-Zubayr narrated it. See: al-Rawd al-Unuf, vol. 2, p. 101. ³⁵⁶ Taliha: became tired and exhausted. ³⁵⁷ Al-hira: a type of Yemeni garment. ³⁵⁸ Al-rugha': the sound of camels; al-saqb: the young she-camel; here it refers to the young she-camel of Salih, peace be upon him. ³⁵⁹ Al-'aza': severity. ³⁶⁰ Al-sawalif: sides of necks; utirat: cut; al-qasasiyya: swords attributed to a mountain called Qasas. ³⁶¹ Al-tukhum: black heads; al-sharab: a group of drinkers. ³⁶² Al-hujurat: sides. ³⁶³ Al-dakhis: abundant flesh; al-nahd: flesh; al-bazil: the mature camel; al-sarif: sound; al-qa'w: the part around which the pulley rotates. ³⁶⁴ Al-fahr: a stone that fills the palm. ³⁶⁵ Al-ta'ajjuj: blazing. ³⁶⁶ Al-'adid: one who is counted among the people but is not of them; he is the adopted son; fa'il in the sense of maf'ul. ³⁶⁷ Arima: decayed. ³⁶⁸ Tazqamu: swallowed. ³⁶⁹ Shaba: mixed; al-'ilal: drink after drink; al-mutun: backs; al-nihal: plural of nahl, the first drink. ³⁷⁰ Shara: increased and multiplied. ³⁷¹ Sawaduka: your person. ³⁷² i.e., you acquire for another what is not present with him. ³⁷³ Al-khatm: the front; al-Hajun: a place in upper Mecca. ³⁷⁴ According to the genealogist of Quraysh, the scribe of the document was Bughayd ibn 'Amir ibn Hisham ibn 'Abd al-Dar; the second opinion is that it was Mansur ibn 'Abd Shurahbil ibn Hisham of Banu 'Abd al-Dar as well. See: al-Rawd al-Unuf, vol. 2, p. 127. ³⁷⁵ It is mentioned in the Sahih what the Muslims suffered from hardship, to the extent that they ate acacia leaves, dry skins, and whatever came to their hands, anything. ³⁷⁶ Bahrayna: meaning those in the land of Abyssinia, attributing them to the sea because they crossed it. Awda: i.e., be gentle. ³⁷⁷ Al-qarqar: the lowly. ³⁷⁸ Al-muqallad: the neck. ³⁷⁹ Al-harath: the earner. ³⁸⁰ Al-hadaj: the load; al-murhad: the soft, i.e., the sword made soft by blood. ³⁸¹ Al-mufidun: those who cast lots with arrows. ³⁸² Al-maqawila: kings. ³⁸³ Rafraf al-dir': what hangs from it; al-ahrad: slow-walking due to the weight of war attire. ³⁸⁴ Al-jala: the great matter. ³⁸⁵ Alazza: persisted. ³⁸⁶ Aswad is the name of a mountain where a slain person was killed, and his killer was unknown; the relatives of the slain said this statement, and it became a proverb. Al-Rawd al-Unuf, 2/129. ³⁸⁷ A'dala: became severe. ³⁸⁸ Al-kursuf: cotton. ³⁸⁹ Al-thaniyya: the gap between two mountains. ³⁹⁰ Al-hadir: the tribe camping at water. ³⁹¹ Al-washal: little water. ³⁹² Al-zana: amusement with preoccupation of the heart. ³⁹³ Khaffafa al-kaffayn: due to poetic necessity. ³⁹⁴ Istaballa: recovered. ³⁹⁵ Al-armad: one suffering from ophthalmia; al-salim: one stung; al-musahhad: one prevented from sleep. ³⁹⁶ Muhaddad: name of a woman. ³⁹⁷ Al-'is: a type of white camels mixed with redness; al-maraqil: swift; taghtali: race; al-najir and al-sarkha: two specific places. ³⁹⁸ Al-naja': a type of speed; al-khanaf: twisting her forelegs in walking out of energy; al-ajrad: slow in walking. ³⁹⁹ Hajarat: walked in the midday heat; al-'ujarifiyya: one that fears nothing; al-harba': a creature that turns its face with the sun; al-asyd: one with a bent neck. ⁴⁰⁰ Artha: felt pity. ⁴⁰¹ Arsada: prepared. ⁴⁰² He paused on the light nun with an alif, so it is written in script with an alif and paused upon with an alif; it is said that he did not return the light nun, but addressed the singular with the dual address. ⁴⁰³ Ta'abbada: kept away from women. ⁴⁰⁴ Dirara: necessity.

Al-Suhayli said: This is an oversight on the part of Ibn Hisham and those who follow his view, for people are unanimous that the prohibition of wine was only revealed in Medina after Badr and Uhud had passed, and it was prohibited in Surat al-Ma'ida, which is among the last revelations. In the two Sahihs there is the story of Hamza when he drank it and the two singing girls sang: 'O Hamza, for the noble camels,' so he slit the flanks of the fat camels and cut off their humps. If the report of al-A'sha and what is mentioned about him regarding wine is authentic, then this did not happen in Mecca but rather in Medina, and the one who said to him: 'Do you not know that it is a crime of wine?' would have been from the hypocrites or from the Jews, and God knows best. In the poem there is evidence for this in his saying: 'For it has an appointment in Yathrib,' and al-Qali has a narration from Abu Ubayda who said: Al-A'sha met Amir b. al-Tufayl in the land of Qays while he was heading to the Messenger of God, may God bless him and grant him peace, and he mentioned to him that he forbids wine, so he turned back. This is more likely to be correct.

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1. shayba : A white streak or patch of white hair, often considered a sign of old age or blessing.
2. Tubba' : Title of Himyarite kings in pre-Islamic Yemen.
3. 'idhq : Palm tree.
4. abara al-nakhl : To pollinate and improve palm trees.
5. hadal : Flaccidity of the lip; a condition where the lip hangs loose.
6. al-tawman : Pearls; plural of tawm.
7. al-dhikr : Plural of dhikra (remembrance); unusual plural form.
8. 'asruhu : His era or time; variant reading.
9. harb ruba'iyya : A war that is not minor or young, likened to a camel in its fourth year.
10. ghulas : The darkness at the end of the night before dawn.
11. al-Zuhara : The planet Venus; a bright star.
12. sabigh : Complete, ample.
13. al-abdan : Coats of mail; armor.
14. dhafira : Strong scent, pleasant or unpleasant.
15. al-Najara : A tribe; plural of Najir, also called al-Najjar.
16. inna taraha : A poetic construction where 'inna' appears after 'wa'.
17. musayafa : A battalion that fights with swords.
18. al-ghayba : A downpour of rain.
19. al-nathra : Scattered clouds that do not hold water.
20. mulla : Enjoyment of life; derived from malawah (time).
21. al-mala' : Desert; open space.
22. al-khusf : Coarse garments made from palm leaves and fibers.
23. al-Ma'afir : Yemeni garments.
24. al-mala' : Plural of mala'a, a wrap or cloak.
25. al-wasa'il : Garments made of joined pieces from Yemen.
26. al-mahaid : Plural of mihada, cloth used during menstruation.
27. yabur : Perishes; is destroyed.
28. al-'usum : Mountain goats that take refuge in mountains.
29. Thabir : A mountain near Mecca.
30. banaytuha : I built it; referring to the Ka'ba.
31. al-Habir : A type of striped Yemeni garment.
32. al-Mahara : Swift camels.
33. al-Rahid : Purified, filtered.
34. al-Khazir : The Khazars, a non-Arab nation.
35. dhammarahum : He encouraged and fortified them.
36. asfaqat : Gathered, united.
37. Ri'am : A temple or place of worship; derived from ra'ima (to show affection).
38. Dhu Ru'ayn : A title; Ru'ayn is a mountain in Yemen.
39. Lah : A contraction of 'li-llahi' (by Allah), with omitted letters.
40. al-Maqawil : Plural of qayl, a title for rulers below the Tababi'a.
41. al-Huzah : Astrologers; diviners.
42. maraja : Became mixed, confused.
43. al-shanatir : Fingers; singular shuntr.
44. waja'ahu : He struck him.
45. Fimyun : A name; possibly a monk or ascetic.
46. intashata al-thawba : He lifted the garment quickly.
47. ja'aftuha : I dropped it; caused it to fall.
48. al-qidah : Arrows; divination arrows.
49. al-dahdah : Shallow water that reveals its bottom.
50. al-ghamr : Abundant water.
51. al-a'laq : Precious things; valuables.
52. hawwanik : Be gentle; take it easy.
53. al-rahid : Pure wine; clarified drink.
54. al-suhra : Open space; expanse.
55. al-wazar : Refuge; shelter.
56. dhat al-'abar : The sorrowful one; one who is grieving.
57. al-hurraba : Those carrying spears; warriors.
58. tawlahu mithla al-sama'i : His multitude is like a cloud; describing a large army.
59. al-muqarrabat : Thoroughbred horses kept ready for battle.
60. al-dafr : Strong odor; used to describe the breath of a large army.
61. sa'ali : Jinn; demons; singular si'lat.
62. al-maqarif : Hybrids; those of mixed parentage.
63. al-'atuda : Severity; fierceness in war.
64. wadahu : He bore his blood money; paid the diya.
65. Abu al-Salt : A kunyah (patronymic) meaning 'father of al-Salt'.
66. al-Mahah : A name for the sun, derived from clarity and purity; also refers to crystal or a gazelle.
67. al-Juran : The neck; also used in poetic contexts.
68. al-Hanifah : The upright community, referring to the Muslim community following the religion of Abraham (Hanif), who turned away from Judaism and Christianity.
69. Ghani : Sufficiency or independence.
70. Ibn Nuh : Son of Noah; his name is Yam, also said to be Canaan.
71. al-Mutarkham : One filled with pride; plural is al-Tarkham.
72. stoned one : Refers to someone stoned by humans intentionally, as opposed to being rained upon by stones.
73. al-Fall : The routed or defeated one.
74. al-Nu'man : A name derived from blood; also a proper name.
75. Kisra : Title of the Sassanid Persian kings; here Anushirwan, meaning 'renewer of the kingdom'.
76. al-Qanqal : A large measure holding thirty-three manns (each mann about two ratls).
77. Marazibatahu : His viziers or high officials; plural of marzuban.
78. Awal : Former name of San'a', also a place name; sometimes associated with ships.
79. al-Ta'ama : They reconciled or made peace.
80. Faqamma : Increased or intensified.
81. al-Qayl : A king or ruler in ancient Yemen.
82. al-Mush'ash' : Wine mixed with water.
83. Rima fi al-bahr : He stayed in the sea; also interpreted as disappeared and returned.
84. 'Umri : An oath meaning 'by my life'.
85. Ghulban : Strong or mighty; plural of ghalib.
86. shudaf : Persons or figures; here metaphorically for bows, implying activity and liveliness.
87. Ghumdan : A famous palace in San'a', Yemen, built by Ya'rub ibn Qahtan.
88. Shalat na'amatuhum : Idiom meaning they perished; literally 'their sole rose'.
89. Nuwabigh : Plural of Nabighah, referring to distinguished poets; eight are mentioned by al-Bakri.
90. al-'Ibad : A tribe from 'Abd al-Qays; name means 'servants'.
91. Qaza' al-muzn : Scattered clouds.
92. 'ura al-ka'id : The ropes or sides of the sky; metaphor for divine power.
93. al-nahham : The male owl; also a poetic term.
94. Fawwazat bi-al-bighal : She traversed the deserts with mules; loaded with deaths.
95. min taraf al-manqal : From the heights of fortresses; manqal is a transport sack.
96. ala Barbar : The Berbers; name derived from barbarah (confusion of voices).
97. al-Immah : Blessing or favor.
98. al-Fayj : One who walks alone or proudly.
99. al-Nakhawah : The generous or noble.
100. Kisra : Here Abrawiz (Khosrow II), meaning 'victorious'; defeated the Romans.
101. killing of Kisra : Khosrow II was killed by his sons in 7 AH.
102. Abna' : Sons of Persian settlers in Yemen; some embraced Islam.
103. Tamakhkhadat : She conceived or became pregnant.
104. Ani : It has come or arrived.
105. Dhamār : A city in Yemen; the diptote or triptote treatment depends on the vowel of the first letter.
106. Faymūyūn and Ibn al-Thāmir : Figures from pre-Islamic Yemeni history associated with monotheism.
107. Dhū al-Suwayqatayn : A figure from Abyssinia who will destroy the Ka'ba at the end of time, according to a hadith.
108. Jayūmard : The first king in Persian mythology, corresponding to the biblical Adam or a primordial figure.
109. Sala' tree : A type of tree; here used in a poetic context.
110. Jahiliyyah : Literally 'ignorance'; refers to the pre-Islamic period of polytheism and moral ignorance.
111. al-rub' : The quarter; a share of inheritance.
112. al-jinn : Invisible beings created from smokeless fire, often mentioned in pre-Islamic and Islamic lore.
113. Manẓūr : Derived from 'waiting'; he was named so because his mother waited long for his birth.
114. gharbala : To sift; metaphorically, to pursue thoroughly or to kill selectively.
115. al-basl : An antonym meaning both forbidden and lawful; also used in supplication meaning 'amen'.
116. al-marūrāh : A place name; a rare morphological pattern.
117. Yaqaẓah : A proper name; the ancestor of the Banū Makhzūm.
118. Bāriq : A tribe named after following lightning or a mountain.
119. al-jumm : Hornless rams; metaphor for those who fight without proper arms.
120. Ka'bah : The sacred house in Mecca, direction of prayer for Muslims.
121. al-aḍbaṭ : Ambidextrous; one who works with both hands.
122. al-ḥurr al-qaṭāmī : A type of falcon.
123. taw'amān : Twins; the story of Hāshim and 'Abd Shams being conjoined twins.
124. Sa'd al-'Ashīrah : An ancestor of the Madhḥij tribe; the text contains a chronological error.
125. Uḥayḥah : A proper name; a husband of Hāshim's wife after him.
126. al-Mahd : A place or a person; possibly a reference to a covenant.
127. al-Zubayr : The Prophet's uncle; known for his wit and belief in resurrection.
128. Jaḥlan/Ḥajl : A name with variant readings.
129. al-Muqawwim : A proper name; he left only a daughter.
130. Abū Lahab : The Prophet's uncle; condemned in the Qur'an for his opposition.
131. Zuhrah : Ancestor of the Banū Zuhrah; the name means brightness.
132. Barrah : One of the Prophet's maternal ancestors; her lineage is traced back to Hudhayl and Thaqīf.
133. Zamzam : The sacred well in Mecca; various etymologies are given.
134. al-ḥasī : A shallow well or a water source hidden in sand.
135. Jurhum : An ancient Arab tribe; from them Ismā'īl learned Arabic.
136. Qaṭūrā' : A descendant of 'Imliq (Amalek).
137. al-Samayda' : An ancestor of Queen al-Zabbā'; the genealogy is disputed.
138. Qu'ayqi'ān : A place in Mecca named after the clashing of weapons.
139. Ajyād : A place in Mecca; named after Muḍāḍ's killing of Amalekites.
140. Jurhum : The tribe that controlled Mecca before Quraysh; they became corrupt.
141. Makkah : Mecca; various etymologies and names are given.
142. al-Ḥārith b. Muḍāḍ : A Jurhumī chief whose exile became proverbial.
143. al-Ḥajūn : A mountain near Mecca.
144. Ismā'īl : The prophet Ishmael, son of Abraham.
145. 'Āmir : A mountain in Mecca mentioned by Bilāl.
146. al-mashā'ir : Sacred sites during the Hajj pilgrimage.
147. al-'aṣāfīr : Sparrows; the poet omitted the yā' for meter.
148. al-Arākah : A place name; the poet laments his exile.
149. qasrukum : Your limit, i.e., your end or final destination.
150. qasrukum : The text continues with the second stone's inscription, but the provided excerpt ends here.
151. Sunbula : Name of a well in Mecca, meaning 'ear of grain'.
152. al-Ghamr : Name of a well, meaning 'abundance of water'.
153. Rumm : Name of a well, derived from 'ramma' meaning to repair or gather.
154. Kham : Name of a well, derived from 'khamma' meaning to sweep, indicating purity.
155. afḍal : Elative form meaning 'better' or 'superior'; here used in a construct phrase where the comparative is followed by a plural noun, which is grammatically debated.
156. akram : Elative meaning 'more generous' or 'nobler'; the issue is its annexation to a dual noun.
157. ‘iyāfah : A form of divination by observing the flight of birds.
158. zajr : A form of divination by interpreting the calls or movements of animals.
159. ‘aftu al-ṭayr : I practiced ‘iyāfah on the birds.
160. al-ṣabābah : Intense longing or yearning, often associated with love.
161. Salaf : Pious predecessors, early Muslims of the first generations.
162. Aṣabbu ilayhinna wa akun min al-jāhilīn : A variant reading of Qur'an 12:33, where Joseph says: 'I yearn for them and I would be among the ignorant.'
163. Sīrah : Biography of the Prophet Muhammad.
164. ṭashsh : Light rain or drizzle.
165. khīlān : Moles or birthmarks; plural of khāl.
166. izār : A waist-wrapper or loincloth, a garment worn around the lower body.
167. al-Fijār : A series of pre-Islamic wars fought during the sacred months, considered sinful because they violated the sanctity of those months.
168. al-mufājarah : The act of committing fujūr (sin, immorality); here used synonymously with al-Fijār.
169. fujūr : Sin, immorality, transgression.
170. al-Laṭīmah : A caravan carrying valuable goods such as cloth and perfume.
171. al-Ḍurū‘ : Plural of ḍar‘, meaning 'udders'; used metaphorically to denote baseness or lowliness.
172. mawālī : Clients or freedmen; non-Arab Muslims under the protection of Arab tribes.
173. shaddah : A diacritical mark indicating gemination (doubling of a consonant).
174. al-ṭall : Dew.
175. sayyid : Chief, lord, or nobleman; a leader of a tribe or community.
176. al-Ṭāhirah : The Pure One; a title of Khadijah.
177. Jāhiliyyah : The pre-Islamic period of ignorance.
178. Sayyidah : Mistress or lady; a title of honor.
179. al-Sīṭah : A verbal noun meaning 'being in the middle' or 'centrality'.
180. al-wasaṭ : The middle, the best, or the most just; a term with nuanced meanings.
181. awsaṭ : Elative of wasaṭ, meaning 'more central' or 'best' in certain contexts.
182. Qāla awsaṭuhum : Qur'an 68:28: 'The most moderate of them said...'
183. Wa kadhālika ja‘alnākum ummatan wasaṭan litakūnū shuhadā’a ‘alā al-nās : Qur'an 2:143: 'Thus We have made you a middle nation that you may be witnesses over mankind.'
184. al-ṣalāt al-wusṭā : The middle prayer; mentioned in Qur'an 2:238, often interpreted as the 'Asr prayer.
185. al-fuḍlā : The best or most excellent (feminine form).
186. tawassuṭ : The state of being in the middle or moderate.
187. al-Fijār : The sacrilegious wars that occurred between Quraysh and Qays 'Aylan before Islam.
188. al-Marqamatayn : Dual of Marqamah, a place name; used poetically to refer to a single location.
189. al-Himmatayn : Dual of Himma, a place name; used poetically for a single place.
190. al-Makkateyn : Dual of Makkah (Mecca); used poetically to refer to the two sides or parts of Mecca.
191. al-Qanwayn : Dual of Qanwah, a mountain name; used poetically.
192. al-Dahridayn : Dual of Dahrid, a place name; used poetically.
193. al-'Unayzatayn : Dual of 'Unayzah, a place name; used poetically.
194. al-Mirbadayn : Dual of Mirbad, a place in Basra; used poetically.
195. al-Ramatayn : Dual of Ramah, a place name; used poetically.
196. Bakka : An ancient name for Mecca, often used in religious contexts.
197. Aḥmas : Plural: Aḥmās. A term referring to the Quraysh who were strict in their observance of the rites of pilgrimage, particularly standing at 'Arafah. They considered themselves the people of the sanctuary and would not leave the sacred precincts.
198. al-'Ayyūq : The star Capella (Alpha Aurigae). In pre-Islamic Arab astronomy, it was considered a significant star, and its being struck by a shooting star was taken as a sign of the Hour.
199. Shu'ūb : Plural of Shi'b, meaning a mountain path or ravine. Here it refers to the place where the Quraysh nobles were killed at Badr and Uhud.
200. Khilt fiyya : A grammatical construction where the verb 'khilt' (I thought) is followed by a prepositional phrase, implying an omitted object clause. It is an elliptical expression meaning 'I thought evil in me' or similar.
201. Shay'ahu : From the root sh-y-', meaning to follow or be subordinate. Here it means 'a little less than it' or 'something that is its follower'.
202. Waqash : Movement or agitation. The word is used to describe the motion of the calf's tail or the like.
203. al-Haybān : A term used to describe something fluffy or light, like cotton. It can also mean a coward.
204. Iṣbahān : The city of Isfahan in Persia. The name is derived from 'Isbah', meaning horse or army in Arabic, thus 'place of horses or army'.
205. al-Maw’ūda : The passive participle of wa’ada, meaning the female infant buried alive.
206. al-Lāt : A pre-Islamic Arabian goddess, associated with the sun or moon.
207. al-‘Uzzā : A pre-Islamic Arabian goddess, associated with the planet Venus.
208. rabala : To jump and grow; yarbulu means he grows and sprouts.
209. yatarawwaḥu : Its leaves grow after falling.
210. al-radā : Death.
211. ḥanānayka : Dual form of ḥanān, meaning mercy; often interpreted as mercy after mercy.
212. adīnu ilāhan : I worship a god; the lām is omitted and the verb is made transitive.
213. iṭma’annat : She became calm; from iṭma’anna, meaning to be calm or to lower oneself.
214. arfaq : An expression of wonder; how kind!
215. tasbīḥ : Here meaning prayer, not glorification.
216. da‘mūṣ : A small fish; used metaphorically for a frequenter.
217. ṣilābuhu : Loads or burdens placed on a donkey.
218. al-khāl : Pride and arrogance.
219. mīfa‘a : A noun of place from yafā‘, meaning high ground.
220. an‘amta : You have done well or excelled.
221. sab‘īna wādiyan : Seventy valleys; in the accusative as a circumstantial accusative.
222. majjānan : For free, without price.
223. al-Rawḍ al-Unuf : A famous commentary on al-Sīra al-Nabawiyya by al-Suhaylī.
224. al-Ḥajar al-Aswad : The Black Stone in the Ka‘ba.
225. Jibrīl : The angel Gabriel; the name is Syriac, meaning ‘Abd al-Raḥmān or ‘Abd al-‘Azīz.
226. tabarrur : A verbal noun meaning 'seeking righteousness' or 'doing good deeds'.
227. al-birr : Righteousness, piety, goodness.
228. tafa''ul : The Arabic verbal form V (tafa''ala), often indicating a deliberate or gradual action.
229. tafaqqaha : To study jurisprudence (fiqh).
230. ta''abbada : To devote oneself to worship.
231. tanassaka : To engage in religious devotion or asceticism.
232. ta'aththum : To avoid sin; from 'ithm' (sin).
233. taharrurj : To avoid sin; from 'haraj' (sin, constraint).
234. tahannuth : To avoid sin or burden; from 'hinth' (sin, burden).
235. al-hinth : Sin, heavy burden.
236. taqadhdhur : To avoid filth; from 'qadhar' (filth).
237. tahannuf : To follow the pure monotheism of Ibrahim (hanifiyya).
238. al-hanifiyya : The pure monotheistic religion of Ibrahim, often associated with Islam.
239. jadf : A word meaning 'cutting' or 'grave'.
240. jadth : A variant of 'jadf' with tha instead of fa.
241. Ru'ba : Ru'ba ibn al-'Ajaj, a famous Arab poet of the Umayyad period.
242. Sirr Sina'at al-I'rab : A book on Arabic grammar by Ibn Jinni.
243. ajdaf : Plural of 'jadf' (with fa), meaning 'graves' or 'cutting tools'.
244. al-jadf : Cutting; also a grave.
245. mijdaf al-safina : The oar of a ship.
246. al-jadaf : Foam; also a plant that is cut and eaten.
247. al-jadf : The grave.
248. al-jiwar : Neighboring; also a form of spiritual retreat (i'tikaf) outside the mosque.
249. al-mujawara : The act of neighboring or residing near a sacred place for worship.
250. i'tikaf : Spiritual retreat in a mosque, often during Ramadan.
251. Haram : The sacred precincts of Mecca and Medina.
252. fa-sabbani : He choked me.
253. sa'atani : He choked me.
254. fadha'atani : He choked me.
255. raft : A kind of cushion or elevated place.
256. al-Namus : The confidant of the king; here referring to Jibril as the bearer of revelation.
257. al-Jasus : A spy or one who seeks out secrets.
258. hypostases : The three persons of the Trinity in Christian theology.
259. four ha's : Referring to the letter ha' at the end of certain words in the Qur'an that are pronounced as silent when pausing.
260. Talibiyyun : Descendants of Abu Talib, the uncle of the Prophet.
261. dula'a : A type of shellfish or mollusk.
262. mursal hadith : A hadith where the Companion is omitted and the Successor narrates directly from the Prophet.
263. Saja : To become calm, still, or continuous.
264. al-Darrik : The weak and needy person.
265. al-Mustanbih : One who barks to find his way; a lost traveler.
266. al-Daris : A worn-out garment.
267. al-Ghurr : The famous or noble ones.
268. al-Jahajih : The nobles or chiefs.
269. al-Hadathan : The calamities or events of time.
270. mawquf : A hadith that stops at a Companion, not attributed to the Prophet.
271. musnad : A hadith with a continuous chain of narration back to the Prophet.
272. La yukhlis : Cannot reach or attain.
273. Bajala : To decide or settle a matter.
274. al-Arwah : Plural of rih (wind).
275. rih : Wind.
276. al-Nass : Fast travel or speed.
277. al-Kabwa : Falling back, retreat, or lack of response.
278. Ins'a'a : To go away or depart.
279. Qāra : A tribe named after a land with many stones; also a proper name for a group of people.
280. Rumāt al-Ḥadaq : Literally 'shooters of the pupils,' meaning extremely skilled archers who can hit the eye of a target.
281. al-Aslat : A name meaning 'severely flat-nosed'; here it refers to a person named 'Amir.
282. al-mughalghala : A message that penetrates to the farthest intended recipient.
283. al-nasib : Exhausted, weary.
284. al-mu'arras : A place where travelers stop to rest at night.
285. shirjain : Two different groups or factions.
286. al-ashafi : Awls, pointed tools for piercing.
287. ahram al-ziba' : Gazelles whose hunting is forbidden in the sacred precinct.
288. al-marahib : Spacious places, open areas.
289. al-ghawl : Destruction, ruin.
290. tubra : It is cut; al-sudayf: hump meat; al-gharib: upper back.
291. al-utuhmiyya : Fine garments made in Yemen.
292. al-qatir : Rings of a coat of mail.
293. bayyanat : Became clear; umm sahib: an old woman like a companion's mother.
294. la tushwa : Does not miss; tantahi: aims.
295. al-madarib : The striking places of swords.
296. al-thawaqib : Stars.
297. al-dhawa'ib : High places, summits.
298. al-ahlam : Intellects; al-'awazib: distant.
299. al-sura : Height; al-sham: high.
300. al-asha'ib : Mixed; 'other than mixed' means pure lineage.
301. al-jabajib : Dwellings in Mina.
302. al-akhashib : Mountains of Mecca.
303. al-qadhi-fat : Mountain peaks; al-manaqib: roads through them.
304. al-safi : One who raises dust; al-hasib: one who raises pebbles.
305. al-haba'a : A place in the land of Ghatafan.
306. al-qasad : Broken pieces; al-'awali: spears.
307. yuwa' : Turned away, diverted.
308. al-mudil : One who lowers the bucket into the well; al-nazi': one who pulls it up.
309. alluded to their destruction : The Prophet hinted at their destruction.
310. raffa'ahu : Calmed him, soothed him.
311. al-Muddaththir : One wrapped in a garment; a name used by the Prophet for a companion to show gentleness.
312. people of the assembly : The people of the gathering or council.
313. qasartuhu : The base of the neck.
314. did not say 'if Allah wills' : He omitted the phrase 'insha'Allah'.
315. al-dababa : Wine; also al-khurtum.
316. al-jarashi' : Swollen, inflated.
317. al-ja'b : Thick, coarse; yunDa: becomes thin; al-'ushanzar: strong-built.
318. considered the two lines as two verses : He treated the two lines as two verses of rajaz meter.
319. al-aqwaz : Round sand dunes.
320. al-shu'un : Tear ducts, channels of tears.
321. al-ta'wib : Traveling throughout the day.
322. hananan : Seeking blessing from a grave after death.
323. release yourself from your oath : Find a way to be free from your oath.
324. al-ramda' : Intensely hot sand.
325. la tufayyilanna : We will surely disfigure or deform.
326. al-mughalghala : The message.
327. 'alu : Betrayed, acted treacherously.
328. ta'shabuhu : Mix it up, confuse it.
329. al-balabil : Anxieties, sorrows.
330. la yutba bi al-ja'il : Cannot be won over by bribery.
331. al-fajr : Gift, bounty.
332. al-naqr : Investigation, scrutiny.
333. al-sharman : Dual of sharm, meaning the deep part of the sea; al-bark: kneeling camels.
334. surh bayda' : The city of Abyssinia; tuqhdha: is disliked.
335. al-awbash : The weak, the rabble.
336. qawwaduhu : His leaders, guides.
337. al-na'y : Distance, remoteness.
338. al-mujanib : One who enters the sanctuary or protected area.
339. lazib : Sticking, adhering.
340. al-adam : Skins, hides.
341. dawa : Sought refuge, took shelter.
342. he sees them more than others : He perceives them better than others.
343. shamat al-sayf : Sheathed the sword; the secure person has his sword sheathed.
344. marija al-amr : The matter became confused or disordered.
345. equivocations : Ambiguous statements that can be interpreted in more than one way.
346. Negus : The ruler of Abyssinia (Ethiopia) during the time of the Prophet.
347. 'azu : Overcame, prevailed.
348. Khabbab : Khabbab ibn al-Aratt, a companion of the Prophet.
349. al-haynama : Unintelligible speech; muhaynim: one who speaks such.
350. the purified : Refers to angels in the verse; also used to argue for purity when touching the Qur'an.
351. place where the waist-wrapper is tied : The area around the waist.
352. yajza' : Cuts, severs.
353. al-raqta' : Spotted, having patches of color.
354. nahamani : Rebuked me, scolded me.
355. Jamil : Jamil ibn Ma'mar, known as 'the man with two hearts'.
356. taliha : Became tired and exhausted.
357. al-hira : A type of fine garment from Yemen.
358. al-rugha' : The sound of camels; al-saqb: young she-camel.
359. al-'aza' : Severity, hardship.
360. al-sawalif : Sides of necks; utirat: cut; al-qasasiyya: swords from Qasas.
361. al-tukhum : Black heads; al-sharab: a group of drinkers.
362. al-hujurat : Sides, areas.
363. al-dakhis : Abundant flesh; al-nahd: flesh; al-bazil: mature camel; al-sarif: sound; al-qa'w: pulley part.
364. al-fahr : A stone that fills the palm.
365. al-ta'ajjuj : Blazing, flaming.
366. al-'adid : One counted among a people but not from them; a foundling or adopted.
367. arima : Decayed, worn out.
368. tazqamu : Swallowed.
369. shaba : Mixed; al-'ilal: successive drinks; al-mutun: backs; al-nihal: first drinks.
370. shara : Increased, multiplied.
371. sawaduka : Your person, your being.
372. you acquire for another what is not present : You obtain for someone else something they lack.
373. al-khatm : The front; al-Hajun: a place in upper Mecca.
374. scribe of the document : The person who wrote the boycott document against the Muslims.
375. acacia leaves : Leaves of the samur tree, eaten in hardship.
376. bahrayna : Those in Abyssinia, attributed to the sea.
377. al-qarqar : The lowly, the humble.
378. al-muqallad : The neck.
379. al-harath : The earner, the acquirer.
380. al-hadaj : The load; al-murhad: soft, referring to a sword softened by blood.
381. al-mufidun : Those who cast lots with arrows in gambling.
382. al-maqawila : Kings, rulers.
383. rafraf al-dir' : The hanging part of the coat of mail; al-ahrad: slow due to heavy armor.
384. al-jala : The great, momentous matter.
385. alazza : Persisted, insisted.
386. Aswad : A mountain where a murder occurred, leading to a proverb.
387. a'dala : Became severe, difficult.
388. al-kursuf : Cotton.
389. al-thaniyya : A gap between two mountains.
390. al-hadir : A tribe camping at a water source.
391. al-washal : A small amount of water.
392. al-zana : Amusement with preoccupation of the heart.
393. khaffafa al-kaffayn : Lightened the two hands for poetic necessity.
394. istaballa : Recovered, regained health.
395. al-armad : One with ophthalmia; al-salim: one stung; al-musahhad: sleepless.
396. Muhaddad : A woman's name.
397. al-'is : White camels with a reddish tint; al-maraqil: swift; taghtali: race; al-najir and al-sarkha: place names.
398. al-naja' : A type of speed; al-khanaf: twisting forelegs; al-ajrad: slow.
399. hajarat : Walked in the midday heat; al-'ujarifiyya: fearless; al-harba': a sun-following creature; al-asyd: bent-necked.
400. artha : Felt pity, compassion.
401. arsada : Prepared, made ready.
402. paused on the light nun with an alif : A grammatical feature in Arabic where the light nun is written and paused with an alif.
403. ta'abbada : Kept away from women, remained celibate.
404. dirara : Necessity, compulsion.