The Chapters on the Biography of the Messenger of Allah [1]

Chapters on the Biography of the Messenger of Allah - Peace Be Upon Him - Author's Introduction Part One: His Biography - Peace Be Upon Him - and His Military Expeditions Chapter: Mention of His Lineage - Peace Be Upon Him Chapter: Mention of His Lineage - Peace Be Upon Him - After Adnan Chapter: His Birth, Nursing, and Upbringing Chapter: His Mission - Peace Be Upon Him Chapter: The Ordeal of the Persecuted and the Migration to Abyssinia Chapter: The Boycott of Quraysh against Banu Hashim and Banu al-Muttalib Chapter: The Prophet's Departure to Ta'if Chapter: The Night Journey and Ascension, and the Prophet's Presentation of Himself to the Tribes Chapter: The Account of Suwayd ibn al-Samit and the Conversion of Iyas ibn Mu'adh Chapter: The First and Second Pledge of al-Aqaba Chapter: The Migration of the Messenger of Allah - Peace Be Upon Him Chapter: His Entry - Peace Be Upon Him - into Medina Chapter: His Settlement - Peace Be Upon Him - in Medina Chapter: The Brotherhood between the Emigrants and the Helpers Chapter: The Prescription of Jihad Chapter: The First Military Expeditions and Detachments - Expedition of al-Abwa', Expedition of Hamza ibn Abd al-Muttalib, Expedition of Ubayda ibn al-Harith ibn al-Muttalib Chapter: Expedition of Buwat, Expedition of al-Ashira, First Expedition of Badr Chapter: Expedition of Abdullah ibn Jahsh Chapter: Change of the Qibla and Prescription of Fasting Chapter: The Great Battle of Badr Chapter: The Number of Participants in Badr Chapter: Expedition of Banu Sulaym Chapter: Expedition of al-Sawiq Chapter: Expedition of Dhi Amr Chapter: Expedition of Bahran Chapter: Expedition of Banu Qaynuqa' Chapter: The Killing of Ka'b ibn al-Ashraf Chapter: Battle of Uhud Chapter: Expedition of Hamra' al-Asad Chapter: Expedition of al-Raji' Chapter: Expedition of Bi'r Ma'una Chapter: Expedition of Banu al-Nadir Chapter: Expedition of Dhat al-Riqa' Chapter: The Minor Battle of Badr Chapter: Expedition of Dumat al-Jandal Chapter: Battle of the Trench Chapter: Expedition of Banu Qurayza Chapter: Expedition of Abdullah ibn Atik to Kill Abu Rafi' Sallam ibn Abi al-Huqayq Chapter: Expedition of Banu Lahyan Chapter: Expedition of Dhi Qard Chapter: Expedition of Banu al-Mustaliq Chapter: Expedition of al-Hudaybiyya Chapter: Expedition of Khaybar Chapter: Conquest of Fadak Chapter: Conquest of Wadi al-Qura Chapter: Umra of Fulfillment Chapter: Expedition of Mu'ta Chapter: Conquest of Mecca Chapter: Battle of Hunayn Chapter: Battle of Ta'if Chapter: Expedition of Tabuk Chapter: Arrival of the Delegation of Thaqif Chapter: The Pilgrimage of Abu Bakr, the Succession of Delegations, and the Dispatch of Messengers Chapter: The Farewell Pilgrimage Chapter: His Death - Peace Be Upon Him Part Two: His Conditions - Peace Be Upon Him - His Characteristics and Special Qualities Chapter: His Pilgrimage and Umra - Peace Be Upon Him Chapter: Number of His Military Expeditions and Detachments Chapter: Signs of His Prophethood Chapter: Foretelling of Future Unseen Events Chapter: Glad Tidings of Previous Heavenly Scriptures about the Messenger of Allah - Peace Be Upon Him Chapter: His Children Chapter: His Wives Chapter: His Freed Slaves Chapter: His Servants Chapter: The Scribes of Revelation Chapter: The Callers to Prayer Chapter: His She-Camels and Horses Chapter: His Weapons Chapter: His Messengers to the Kings Chapter: His Physical Description Chapter: His Pure Morals Chapter: The Places He Inhabited Chapter: His Auditions Chapter: Hearing from Him Chapter: Number of Muslims at His Death, and Number of Companions Who Narrated from Him Chapter: Special Qualities of the Messenger of Allah - Peace Be Upon Him - Section One: What He Was Distinguished with over Other Prophets - Section Two: What He Was Distinguished with over His Community, and Other Prophets May Share with Him in It Book of Faith Book of Purification Book of Prayer Book of Zakat Book of Fasting Book of Pilgrimage Book of Foods Book of Inheritance Book of Marriage Section One: What Was Obligatory upon Him Alone Section Two: What Was Forbidden to Him in Marriage Alone Section Three: What Was Permitted to Him in Marriage Alone Section Four: What He Was Distinguished with in Virtues Alone Miscellaneous Issues

The Chapters on the Biography of the Messenger of Allah [1]

Source: https://shamela.ws/book/9241 Date of extraction: 2026-06-17

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of…

In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and blessings and peace be upon our master Muhammad, his family, and all his companions. To proceed:

In the name of Allah, the Most Gracious, the Most Merciful, and in Him we seek help. Praise be to Allah, and peace be upon His servants whom He has chosen, abundant, good, and blessed praise as our Lord loves and is pleased with. I bear witness that there is no god but Allah alone, with no partner, a testimony from one who has purified his heart for Him, and from whom the impurities of polytheism have been cleared and purified, and who acknowledges to Him the servitude of the neck, and seeks refuge in Him from the evil of Satan and desire, and clings to His strong rope sent down upon His faithful Messenger Muhammad, the best of creation, may Allah's prayers and peace be upon him always until the Day of Gathering and Meeting. May Allah be pleased with his Companions, his wives, his offspring, and all his followers, those of insight and intellect. To proceed: It is not befitting for those of knowledge to neglect the knowledge of the Prophetic days and Islamic histories, for they contain numerous sciences and important benefits, which no scholar can do without, nor be excused for being ignorant of them. I have desired to write a memorandum on this subject, to serve as an introduction to it, a model, and an aid for and upon it. Upon Allah is my reliance, and to Him is my entrustment and my support. It includes: - The mention of the lineage of the Messenger of Allah, peace and blessings be upon him, his biography, and his signs ¹. - The mention of the days of Islam after him until our present day, concerning what meets the need of those of purpose, in a concise manner, Allah willing.

1. a‘lām : Literally 'signs' or 'landmarks'; here referring to the distinguishing marks, miracles, or notable events associated with the Prophet Muhammad.

The First Part: His Biography - Peace Be Upon Him - and His Military Expeditions

The first part: His biography - may Allah bless him and grant him peace - and his military expeditions.

Chapter on the mention of his lineage, peace be upon him [1]

Chapter on the mention of his lineage, peace be upon him. He is the master of the children of Adam: Abu al-Qasim Muhammad, Ahmad, al-Mahi ¹ by whom disbelief is wiped out, al-Hashir ² who gathers people, al-Aqib ³ after whom there is no prophet, al-Muqaffi ⁴, the Prophet of Mercy, the Prophet of Repentance, and the Prophet of Epic Battle. Son of Abdullah, who is the brother of Al-Harith, al-Zubayr, Hamza, al-Abbas, and he is called Abu al-Fadl, and Abu Talib, whose name is Abd Manaf, and Abu Lahab, whose name is Abd al-Uzza, and Abd al-Ka'ba, and he is al-Muqawwim ⁵; it is said they are two, and Hajal, whose name is al-Mughira, and al-Ghaydaq ⁶, so named for his abundant generosity, and his original name is Nawfal; it is said Hajal, and Dirar. And Safiyya, Atika, Arwa, Umayma, Barra, and Umm Hakim—who is al-Bayda' ⁷. All these are the children of Abd al-Muttalib, whose name is Shayba al-Hamd according to the correct view, son of Hisham, whose name is Amr, and he is the brother of al-Muttalib—to them is attributed the relatives—and Abd Shams, and Nawfal, the four of them sons of Abd Manaf, brother of Abd al-Uzza, and Abd al-Dar, and Abd, sons of Qusayy, whose name is Zayd, and he is the brother of Zuhra, the two sons of Kilab, brother of Taym, and Yaqza, father of Makhzum, the three of them sons of Murra, brother of Adi, and Hasis, and they are sons of Ka'b, brother of Amir, and Sama, And Khuzayma, and Sa'd, and al-Harith, and Awf, the seven of them sons of Lu'ayy, brother of Taym al-Adram. The two sons of Ghalib, brother of al-Harith, and Muharib, sons of Fihr, brother of al-Harith, the two sons of Malik, brother of al-Salt, and Yakhlud, sons of al-Nadr, brother of Malik, and Malkan, and Abd Manat, and others, sons of Kinana, brother of Asad, and Asada, al-Hawn, sons of Khuzayma, brother of Hudhayl, son of Mudrika, whose name is Amr, and he is the brother of Tabikha, whose name is Amir, and Qum'a, the three of them sons of Ilyas, brother of al-Nas, who is 'Aylan, father of all Qays, both of them, sons of Mudar, brother of Rabi'a, and they are the two pure ones from the descendants of Isma'il, and brother of Anmar, and Iyad, and they have become Yemenite, the four of them sons of Nizar, brother of Quda'a according to the opinion of most genealogists, both of them sons of Ma'dd ibn Adnan. All Arab tribes trace their lineage to those mentioned from the sons of Adnan. This has been clearly explained by the Hafiz Abu Umar al-Namari in his book al-Inbah fi Ma'rifat Qaba'il al-Ruwat, may Allah have mercy on him. Quraysh, according to the opinion of most genealogists, are those who trace their lineage to Fihr ibn Malik ibn al-Nadr ibn Kinana, and they recited in that regard: "Qusayy, by my life, was called the gatherer, through him Allah gathered the tribes from Fihr." It is said: Rather, the collective ancestor of Quraysh is al-Nadr ibn Kinana, and this is the view of most scholars and researchers. Evidence for this is the hadith mentioned by Abu Umar ibn Abd al-Barr, may Allah have mercy on him: "From al-Ash'ath ibn Qays, may Allah be pleased with him, who said: I came to the Messenger of Allah, peace be upon him, in the delegation of Kinda and said: 'Are you not from us, O Messenger of Allah?' He said: 'No, we are the sons of al-Nadr ibn Kinana; we do not disown our mother nor disclaim our father.'" Ibn Majah narrated it in his Sunan with a good chain, and in it: Al-Ash'ath used to say: "I will not be brought a man who denies a man from Quraysh belonging to al-Nadr ibn Kinana except that I will flog him with the prescribed punishment." It is said: The collective ancestor of Quraysh is Ilyas ibn Mudar ibn Nizar. It is said: Rather, their collective ancestor is his father Mudar. These are two opinions of some Shafi'i scholars, narrated by Abu al-Qasim Abd al-Karim al-Rafi'i in his commentary.

1. al-Mahi : The eradicator, one who wipes out disbelief.
2. al-Hashir : The gatherer, one who will gather people on the Day of Resurrection.
3. al-Aqib : The last, the one after whom there is no prophet.
4. al-Muqaffi : The one who follows, the last of the prophets.
5. al-Muqawwim : The one who rectifies or straightens.
6. al-Ghaydaq : The generous, one who gives abundantly.
7. al-Bayda' : The white, a nickname for Umm Hakim.

Chapter: The mention of his lineage, may God bless him and grant him peace, after Adnan…

Chapter: The mention of his lineage, may God bless him and grant him peace, after Adnan [1].

Two very strange faces. As for the tribes of Yemen, such as Himyar, Hadramawt, Saba', and others, they are from Qahtan, not from 'Adnan. Regarding Quda'a, there are three opinions: it is said they are from 'Adnan, it is said they are from Qahtan, and it is said they are a third branch, neither from these nor from those—which is strange, narrated by Abu 'Umar and others. [Section: His lineage, peace be upon him, after 'Adnan] This lineage that we have traced up to 'Adnan is beyond doubt and dispute, and it is established by tawatur ¹ and consensus. The matter is only concerning what is beyond that. However, there is no disagreement among genealogists and other scholars of the People of the Book that 'Adnan is from the descendants of Isma'il, the Prophet of Allah—who is the sacrificed one ² according to the correct view of the Companions and the Imams—and Isma'il is the son of Ibrahim, the Friend of the Merciful, may the best of prayers and peace be upon him. There is disagreement over how many forefathers there are between them, with several opinions: The most said is forty forefathers, the least said is seven, and it is also said nine, and fifteen. Then there is disagreement over their names. Some of the Salaf ³ and Imams disliked tracing lineage beyond 'Adnan, and it is narrated from Malik ibn Anas al-Asbahi, the Imam, may Allah have mercy on him, that he disliked that. Imam Abu 'Umar ibn 'Abd al-Barr said in his book al-Inbah: "The view held by the Imams of this field regarding the lineage of 'Adnan is that 'Adnan ibn Udad, ibn Muqawwam, ibn Nahur, ibn Tayrah, ibn Ya'rub, ibn Yashjub, ibn Nabt, ibn Isma'il, ibn Ibrahim, the Friend of the Merciful, ibn Tarah—who is Azar—ibn Nahur, ibn Sharukh, ibn Ra'u, ibn Falikh, ibn 'Aybar, ibn Shalikh, ibn Arfakhshad, ibn Sam, ibn Nuh, ibn Lamak, ibn Mattushalakh, ibn Akhnukh—who is Idris the Prophet, peace be upon him, as they claim, and Allah knows best, and he was the first of the children of Adam to be given prophethood after Adam and Seth, and the first to write with a pen—ibn Yard, ibn Mahla'il, ibn Qaynan, ibn Yanush, ibn Shith, ibn Adam, peace be upon him." Thus it was mentioned by Muhammad ibn Ishaq ibn Yasar al-Madani, author of the Prophetic biography, and other genealogists. Abu al-'Abbas 'Abdullah ibn Muhammad al-Nashi al-Mu'tazili composed a poem on this, praising the Messenger of Allah, peace be upon him, which Imam Abu 'Umar and our teacher in his Tahdhib have cited. It is an eloquent poem, beginning: "I praised the Messenger of Allah, seeking by my praise... abundance of my shares from noble goals. I praised a man who surpassed praise, unique... in his attributes, from far and near." Thus all the tribes of the Arabs converge with him in 'Adnan. For this reason, Allah Almighty said: {Say, 'I do not ask you for it any reward except affection among the relatives'} ⁴. Ibn 'Abbas, may Allah be pleased with him, said: "There was no branch of Quraysh except that the Messenger of Allah, peace be upon him, had kinship with them." And he is the chosen one of Allah from among them, as narrated by Muslim in his Sahih from Wathila ibn al-Asqa', may Allah be pleased with him, who said: The Messenger of Allah, peace be upon him, said: "Indeed, Allah chose Kinana from the descendants of Isma'il, then He chose Quraysh from Kinana, then He chose Banu Hashim from Quraysh, then He chose me from Banu Hashim." Likewise, the Children of Israel, their prophets and others, converge with him in Ibrahim, the Friend, peace be upon him, in whose offspring Allah placed prophethood and the Book. Thus Allah Almighty commanded the Children of Israel through the tongue of Moses, peace be upon him, and it is in the Torah, as mentioned by more than one scholar who compiled the glad tidings of the prophets concerning him, peace be upon him: Allah Almighty said to them, meaning: "I will raise up for you from the children of your brother a prophet like you; listen to him, and I will make him very great." And no one greater than Muhammad, peace be upon him, has been born from the children of Isma'il; rather, no one greater than him, peace be upon him, has been born from the children of Adam, nor will any be born until the Hour is established. For it is authentically reported that he said: "I am the master of the children of Adam, and I do not boast; Adam and those below him of the prophets are under my banner." And it is authentically reported that he said: "I will stand in a station where all of creation will desire me, even Ibrahim." This is the Praiseworthy Station ⁵ that Allah Almighty promised him, and it is the Great Intercession ⁶ through which he will intercede for all of creation, so that Allah may give them relief by judging between them from the place of the Gathering, as explained in the authentic hadiths from him, peace be upon him. His mother, peace be upon him, was Amina bint Wahb ibn 'Abd Manaf ibn Zuhra ibn Kilab ibn Murra.

1. tawatur : A term in Islamic sciences meaning a report transmitted by such a large number of narrators that it is impossible for them to have conspired to fabricate it, thus yielding certain knowledge.
2. the sacrificed one : Refers to the biblical account of Abraham being commanded to sacrifice his son; Islamic tradition holds that the son was Ishmael, not Isaac, as per the correct view of the Companions and Imams.
3. Salaf : The early generations of Muslims, including the Companions, their successors, and the early scholars, whose understanding of Islam is considered authoritative.
4. Quran 42:23 : The verse is interpreted by Ibn Abbas to mean that the Prophet had kinship ties with all branches of Quraysh.
5. Praiseworthy Station : A station of intercession promised to the Prophet Muhammad on the Day of Judgment, where he will intercede for the entire creation.
6. Great Intercession : The major intercession of the Prophet Muhammad on the Day of Judgment, when he will intercede for all of humanity to be judged and relieved from the terrors of the gathering.

Chapter — His birth, suckling, and upbringing

Chapter: His Birth, Nursing, and Upbringing He was born, peace and blessings be upon him, on Monday, two nights having passed of Rabi' al-Awwal. It is also said: the eighth, or the tenth, or the twelfth. Al-Zubayr ibn Bakkar said: he was born in Ramadan, which is an anomalous opinion, as narrated by al-Suhayli in his Rawd. That was in the Year of the Elephant ¹, fifty days after it, or fifty-eight days, or ten years after, or thirty years after, or forty years after. The correct view is that he was born in the Year of the Elephant, as reported by Ibrahim ibn al-Mundhir al-Hizami, the teacher of al-Bukhari, and Khalifah ibn Khayyat, and others, as a consensus. His father died while he was still in the womb, or, it is said, a few months after his birth, or a year, or two years. The well-known view is the first. He was entrusted to a wet nurse among Banu Sa'd, and Halimah al-Sa'diyyah nursed him, as we have narrated with a sound chain of transmission. He stayed with her among Banu Sa'd for about four years, and there his chest was split open ². She then returned him to his mother. His mother took him to Medina to visit his maternal uncles there, and she died at al-Abwa' while returning to Mecca, when he was six years and three months and ten days old, or, it is said, four years. Muslim narrated in his Sahih that the Messenger of Allah, peace and blessings be upon him, when he passed by al-Abwa' on his way to Mecca during the Year of the Conquest, asked his Lord for permission to visit his mother's grave, and He granted it. He wept and made those around him weep, and with him were a thousand men with helmets [meaning iron]. When his mother died, Umm Ayman, his inherited slave from his father, took care of him. His grandfather, 'Abd al-Muttalib, took custody of him. When the Messenger of Allah, peace and blessings be upon him, reached the age of eight, his grandfather died, and he entrusted him to his uncle Abu Talib, because he was his full brother. So he took custody of him, protected him with the utmost protection, and supported him when Allah sent him with the greatest support, even though he remained in his polytheism until he died. Thus Allah alleviated his punishment, as the hadith has authentically reported. His uncle took him to Syria for trade when he was twelve years old, which was part of the complete kindness to him, as there was no one to care for him if he left him in Mecca. He and his companions who went with him to Syria saw signs in him, peace and blessings be upon him, that increased his uncle's care and concern for him, as narrated by al-Tirmidhi in his Jami' with a chain of transmission all of whose narrators are trustworthy: the cloud shading him, the tree leaning its shade over him, the monk Bahira's glad tidings about him, and his order to his uncle to return with him lest the Jews see him and harm him. The hadith has a preserved basis with other additions. Then he went out a second time to Syria for trade on behalf of Khadijah bint Khuwaylid, may Allah be pleased with her, with her slave Maysarah on a profit-sharing basis. Maysarah saw what amazed him about his affair, so he returned and informed his mistress of what he had seen. She desired to marry him, hoping for the blessings she had witnessed.

1. ‘Ām al-Fīl : The Year of the Elephant, the year of the Prophet's birth, when Abraha al-Ashram attacked Mecca with elephants but was miraculously defeated.
2. Shaqq al-Ṣadr : The splitting of the Prophet's chest, a miraculous event where angels purified his heart, often associated with his childhood among Banu Sa'd.

Section: His Mission [1], peace be upon him.

That is among the goodness which Allah has gathered for her, beyond what any human can imagine. So the Messenger of Allah, peace and blessings be upon him, married her when he was twenty-five years old. Allah, exalted be He, had protected and guarded him from his childhood, purified him from the filth of the Jahiliyyah ¹ and from every defect, and bestowed upon him every beautiful character trait, so that he was known among his people only as al-Amin ², because of the purity, truthfulness, and trustworthiness they witnessed in him. Indeed, when the Quraysh rebuilt the Ka'bah in the thirty-fifth year of his life, and they reached the place of the Black Stone, they disputed over who would place the stone in its position. Each tribe said, "We will place it." Then they agreed that the first one to enter upon them would place it. The Messenger of Allah, peace and blessings be upon him, entered, and they said, "Al-Amin has come," and they were satisfied with him. He ordered a cloth, placed the stone in its center, and ordered each tribe to lift a side of the cloth. Then he took the stone and placed it in its position, peace and blessings be upon him. [Section — His Mission, peace and blessings be upon him] When Allah, exalted be He, desired mercy for His servants and honor for Himself by sending him to the worlds, He made solitude beloved to him. He used to engage in tahannuth ³ in the Cave of Hira, as the worshippers of that time used to do, as Abu Talib said in his famous Lamiyyah poem: "By Thawr and Him who made Thabir firm in its place, / And by one who ascended to Hira and descended." Then the Truth came to him suddenly while he was in the Cave of Hira in Ramadan, when he was forty years old. "The angel came to him and said, 'Read.' He said, 'I am not a reader.' He seized him and squeezed him until he could bear it no more, then released him and said, 'Read.' He said, 'I am not a reader.' [This happened] three times. Then he said: {Read in the name of your Lord who created — Created man from a clot. Read, and your Lord is the Most Generous — Who taught by the pen — Taught man what he did not know.} ⁴ The Messenger of Allah, peace and blessings be upon him, returned with it, his limbs trembling. He informed Khadijah, may Allah be pleased with her, of this, saying, 'I fear for my mind.' She reassured him and said, 'Rejoice! By Allah, Allah will never disgrace you. You uphold family ties, speak truthfully, bear the burden of others, and help in the calamities of time.' ... [listing other beautiful qualities of his character, peace and blessings be upon him] And she was the first to believe in him, confirming him and supporting him in the truth. May Allah be pleased with her and honor her. Then the Messenger of Allah, peace and blessings be upon him, remained as long as Allah willed without seeing anything, and the revelation ceased for a time. He grieved over this and repeatedly went to throw himself from the mountain tops, out of longing for what he had seen the first time, due to the sweetness of what he witnessed of Allah's revelation to him. It is said that the interval of revelation was nearly two years or more. Then the angel appeared to him between heaven and earth on a throne, confirming him and giving him glad tidings that he was truly the Messenger of Allah. When the Messenger of Allah, peace and blessings be upon him, saw him, he was frightened and went to Khadijah, saying, 'Cover me! Cover me!' Then Allah revealed to him: {O you who are wrapped in garments — Arise and warn — And your Lord magnify — And your garments purify.} ⁵ The first state was one of prophethood and inspiration. Then Allah commanded him in this verse to warn his people and call them to Allah. So he, peace and blessings be upon him, rolled up his sleeves for the task, and stood in obedience to Allah with utmost dedication, calling to Allah, exalted be He, the old and young, free and slave, men and women, black and white. The servants of Allah from every tribe responded to him, and the foremost among them was Abu Bakr, may Allah be pleased with him — Abdullah ibn Uthman al-Taymi — who supported him in the religion of Allah and called with him to Allah with insight. Responding to Abu Bakr were Uthman ibn Affan, Talhah, and Sa'd ibn Abi Waqqas. As for Ali, he embraced Islam as a young boy of eight years, and it is said older than that, and it is said his Islam was before that of Abu Bakr, and it is said no. In any case, his Islam was not like that of al-Siddiq ⁶, because he was under the guardianship of the Messenger of Allah, peace and blessings be upon him, who had taken him from his uncle to help him during a year of hardship. Similarly, Khadijah and Zayd ibn Harithah embraced Islam. And the priest Waraqah ibn Nawfal embraced Islam, confirming what he found of Allah's revelation, and wished that he were a young man. This was at the beginning of the revelation. Al-Tirmidhi narrated that the Messenger of Allah, peace and blessings be upon him, saw him in a dream in a beautiful form, and it is reported in a hadith that the Messenger of Allah, peace and blessings be upon him, said: 'I saw the priest wearing white garments.' In the two Sahihs ⁷, it is reported that he said, 'This is the Namus ⁸ who came to Moses son of Imran,' when Khadijah took him to him, and the Messenger of Allah, peace and blessings be upon him, recounted to him what he had seen of the matter of Gabriel, peace be upon him.

1. Jahiliyyah : The period of ignorance before Islam.
2. al-Amin : The Trustworthy, a title given to the Prophet Muhammad before his prophethood.
3. tahannuth : A form of religious devotion and seclusion practiced by some Arabs before Islam.
4. Quran 96:1-5 : The first verses revealed to the Prophet Muhammad.
5. Quran 74:1-4 : Verses commanding the Prophet to arise and warn.
6. al-Siddiq : The Truthful, a title of Abu Bakr.
7. Sahihs : The two authentic hadith collections of al-Bukhari and Muslim.
8. Namus : The angel of revelation, identified as Gabriel.

Chapter — The Ordeal of the Persecuted and the Migration to Abyssinia [1]

And among those who entered [Islam] was one whose breast God had expanded for Islam, with light, insight, and direct vision. The foolish ones of Mecca seized them with harm and punishment, but God protected His Messenger and guarded him through his uncle Abu Talib, because he was a noble and obeyed among them, distinguished among them; they did not dare to confront him with anything concerning Muhammad (peace be upon him) due to their knowledge of his love for him. And it was part of God's wisdom that he remained upon their religion, for there was benefit in that. This is the Messenger of God, calling to God night and day, secretly and openly; no one could turn him away, nor could any rejecter repel him, and no blame of a blamer affected him for God's sake. [Section — The Ordeal of the Tortured and the Migration to Abyssinia] When the harm of the polytheists intensified against those who believed, and they persecuted a group of them, they would torture them, throw them into the heat, and place a great rock on the chest of one of them in extreme heat, so that when released, one could not sit due to severe pain. They would say to one of them: "Al-Lat is your god instead of Allah." He would say under compulsion: "Yes!" Even when a beetle passed by, they would say: "This is your god instead of Allah." He would say: "Yes!" And the wicked one, the enemy of God, Abu Jahl 'Amr ibn Hisham, passed by Sumayya, the mother of 'Ammar, while she was being tortured along with her husband and son. He stabbed her with a spear in her private part and killed her. May God be pleased with her, her son, and her husband. And as-Siddiq ¹ (may God be pleased with him) would pass by any of the clients being tortured, he would buy them from their masters and free them. Among them were Bilal, his mother Hamama, 'Amir ibn Fuhayra, Umm 'Abs, Zuhayra, an-Nahdiyya and her daughter, and a slave-girl of Banu 'Adiyy, whom 'Umar used to torture for her Islam before he became Muslim. Until his father Abu Quhafa said to him: "O my son, I see you freeing weak slaves; if only you freed strong men who would protect you." Abu Bakr said to him: "I seek what I seek." It is said that concerning him was revealed: {But the most righteous will be removed from it, ² he who gives his wealth to purify himself} ³ to the end of the sura. When the trial became severe, God (glorified and exalted be He) permitted migration to the land of Abyssinia, which lies west of Mecca, between the two lands are the deserts of Sudan, and the sea extending from Yemen to al-Qulzum ⁴. The first to leave, fleeing with his religion to Abyssinia, was 'Uthman ibn 'Affan (may God be pleased with him), along with his wife Ruqayya, the daughter of the Messenger of God (peace be upon him), and people followed him. It is also said that the first to migrate to the land of Abyssinia was Abu Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wudd ibn Nasr ibn Malik. Then Ja'far ibn Abi Talib and groups (may God be pleased with them and grant them satisfaction) went out, and they were nearly eighty men. Muhammad ibn Ishaq mentioned among those who migrated to the land of Abyssinia Abu Musa al-Ash'ari, 'Abdullah ibn Qays. I do not know what led him to this, for this matter is obvious and not hidden from anyone less than him in this field. Al-Waqidi and others among the scholars of maghazi ⁵ objected to him, saying that Abu Musa only migrated from Yemen to Abyssinia to join Ja'far, as is explicitly stated in the authentic narration from his own report (may God be pleased with him). So the emigrants gathered in the kingdom of As'hama an-Najashi ⁶, who gave them refuge and honored them, and they stayed with him.

1. as-Siddiq : Title meaning 'the Truthful', given to Abu Bakr, the first caliph and close companion of the Prophet.
2. But the most righteous will be removed from it : Quran 92:17, referring to the Fire.
3. he who gives his wealth to purify himself : Quran 92:18.
4. al-Qulzum : Historical name for the Gulf of Suez or the Red Sea.
5. maghazi : Literally 'military expeditions'; refers to the genre of early Islamic historical writings about the Prophet's campaigns.
6. As'hama an-Najashi : The Negus (king) of Abyssinia who granted asylum to the Muslim emigrants.

Chapter: The Boycott of the Quraysh against the Banu Hashim and Banu al-Muttalib

Safe and secure. When Quraysh learned of this, they sent 'Abdullah ibn Abi Rabi'a and 'Amr ibn al-'As after them with gifts and presents from their land to the Negus ¹, to have them returned. But he refused them, and they interceded with his commanders, but he did not answer their request. So they slandered them, saying: "These people say a terrible thing about Jesus; they say he is a servant." So the Muslims were brought to his court, with their leader Ja'far ibn Abi Talib (may Allah be pleased with him). He said: "What do these people say? You claim that you say about Jesus?" Then Ja'far recited to him Surah {Kaf-Ha-Ya-'Ayn-Sad} ². When he finished, the Negus took a twig from the ground and said: "This does not exceed what is in the Torah by the length of this twig." Then he said: "Go, for you are safe ³ in my land; whoever insults you will be fined." And he said to 'Amr and 'Abdullah: "By Allah, even if you gave me a mountain of gold, I would not hand them over to you." Then he ordered their gifts returned to them, and they went back disgraced with the worst disappointment. [Section - The Boycott of Quraysh against Banu Hashim and Banu al-Muttalib] Then Hamza, the uncle of the Messenger of Allah (peace and blessings be upon him), and many others embraced Islam, and Islam spread. When Quraysh saw this, it distressed them, and they agreed to make a pact against Banu Hashim and Banu al-Muttalib, the sons of 'Abd Manaf: not to buy from them, not to marry them, not to speak to them, not to sit with them, until they handed over the Messenger of Allah (peace and blessings be upon him) to them. They wrote a document to that effect and hung it in the ceiling of the Ka'ba. It is said that the one who wrote it was Mansur ibn 'Ikrima ibn 'Amir ibn Hashim ibn 'Abd Manaf, and it is also said it was al-Dirr ibn al-Harith. The Messenger of Allah (peace and blessings be upon him) cursed him, and his hand became paralyzed. Banu Hashim and Banu al-Muttalib withdrew to the mountain pass ⁴, both believers and disbelievers, except for Abu Lahab (may Allah curse him), for he sided with Quraysh. They remained in that state, with no one entering upon them, for about three years. There, Abu Talib composed his famous poem: "May Allah reward 'Abd Shams and Nawfal on our behalf..." Then some people from Quraysh sought to break that document, and the one who took the lead in that matter was Hisham ibn 'Amr ibn Rabi'a ibn al-Harith ibn Habib ibn Judhayma ibn Malik ibn Hasl ibn 'Amir ibn Lu'ayy. He approached Mut'im ibn 'Adi and a group of Quraysh, and they agreed to his request. The Messenger of Allah (peace and blessings be upon him) informed his people that Allah had sent termites on that document, and they had eaten everything in it except the mention of Allah, the Mighty and Majestic. And so it was. Then Banu Hashim and Banu al-Muttalib returned to Mecca, and peace was made, despite Abu Jahl 'Amr ibn Hisham. The news reached those who were in Abyssinia that Quraysh had embraced Islam, so a group of them came to Mecca, but they found affliction and hardship as before. So they remained in Mecca until they migrated to Medina, except for al-Sakran ibn 'Amr, the husband of Sawda bint Zam'a, for he died after his return from Abyssinia in Mecca before the migration to Medina; and except for Salama ibn Hisham and 'Ayyash ibn Abi Rabi'a, for they were detained as weak ones; and except for 'Abdullah ibn Makhrama ibn 'Abd al-'Uzza, for he was imprisoned. Then on the day of Badr, he escaped from the polytheists to the Muslims.

1. al-Najāshī : The title of the ruler of Abyssinia (Ethiopia) at the time, known as Ashama ibn Abjar, who was a just Christian king.
2. Sūrat {Kāf-Hā-Yā-ʿAyn-Ṣād} : Surah Maryam (Chapter 19 of the Quran), which begins with the disjointed letters Kaf, Ha, Ya, 'Ayn, Sad.
3. shayūm : A term meaning 'safe' or 'secure', possibly derived from Ge'ez or Arabic, used by the Negus to grant protection.
4. shiʿb : A mountain pass or valley; here referring to the valley of Abu Talib where Banu Hashim were besieged.

Chapter: The Departure of the Prophet, may Allah bless him and grant him peace, to Ta'if

When the pact was broken, it coincided with the death of Khadija, may God be pleased with her, and the death of Abu Talib, with three days between them. The affliction upon the Messenger of God, may God bless him and grant him peace, intensified from the foolish ones of his people, and they advanced against him. So the Messenger of God, may God bless him and grant him peace, went out to Ta'if ¹ hoping they would give him refuge, support him against his people, and protect him from them. He called them to God, the Mighty and Majestic, but they did not respond to anything he asked, and they harmed him greatly, more than his people had done to him. So he left them and entered Mecca under the protection of al-Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf ², and he continued to call to God, the Mighty and Majestic. Then al-Tufayl ibn 'Amr al-Dawsi ³ embraced Islam, and he called...

1. al-Ṭā'if : A city in the Hejaz region of Arabia, about 100 km southeast of Mecca, known for its fertile lands and as a center of the Thaqif tribe.
2. al-Muṭ'im ibn 'Adī : A prominent Qurayshi leader from the Banu Nawfal clan, known for granting protection to the Prophet after his return from Ta'if.
3. al-Ṭufayl ibn 'Amr al-Dawsī : A chieftain of the Daws tribe who later became a companion of the Prophet and played a key role in spreading Islam among his people.

Chapter on al-Isra' and al-Mi'raj [1] and the Prophet's Presentation of Himself to the…

Chapter on al-Isra' and al-Mi'raj [1] and the Prophet's Presentation of Himself to the Tribes [2]

He asked the Messenger of God, may God bless him and grant him peace, to make God give him a sign, so God placed a light in his face. He said: 'O Messenger of God, I fear that they will say this is like him ¹.' So he prayed for him, and the light moved to his whip. He is known as Dhu al-Nur ². Al-Tufayl called his people to God, and some of them embraced Islam. He remained in his land until God granted victory to His Messenger over Khaybar, then he came to him with about eighty households. [Section — The Night Journey and Ascension, and the Prophet's Presentation of Himself to the Tribes] The Messenger of God, may God bless him and grant him peace, was taken by night in his body, according to the correct view of the Companions and scholars, from the Sacred Mosque to the Bayt al-Maqdis ³, riding al-Buraq ⁴ accompanied by Gabriel, peace be upon him. He dismounted there, and led the prophets in prayer at Bayt al-Maqdis. Then he was ascended that night from there to the lowest heaven, then to the next, then the third, then to the next, then the fifth, then to the next, then the seventh. There he saw Gabriel in the form in which God created him, and God made the prayers obligatory upon him that night. The scholars differed: Did he see his Lord, Mighty and Majestic, or not? There are two opinions: It is authentically reported from Ibn Abbas that he said: 'He saw his Lord.' And in another narration from him: 'He saw Him with his heart.' In the two Sahihs ⁵, from Aisha, may God be pleased with her, that she denied that to the one who said it, and she and Ibn Mas'ud said: 'He only saw Gabriel.' Muslim narrated in his Sahih from the hadith of Qatada from Abdullah ibn Shaqiq from Abu Dharr that he said: 'I asked the Messenger of God, may God bless him and grant him peace: Did you see your Lord? He said: [Light, how could I see Him!?] And in another narration: [I saw light.]' This hadith is sufficient for this issue. When the Messenger of God, may God bless him and grant him peace, came to his people in the morning, he informed them of what God had shown him of His great signs. Their denial of him intensified, as did their harm and audacity toward him. The Messenger of God, may God bless him and grant him peace, began to present himself to the tribes during the season ⁶, saying: 'Who

1. مثله : Literally 'like him'; here it refers to the fear that people would say the light on his face resembled that of the Prophet Muhammad, implying a claim to prophethood.
2. ذي النور : Dhu al-Nur, meaning 'the one with the light', a title given to al-Tufayl ibn Amr al-Dawsi because of the light that appeared on his whip.
3. بيت المقدس : Bayt al-Maqdis, the Arabic name for Jerusalem, specifically the Al-Aqsa Mosque compound.
4. البراق : Al-Buraq, a mythical steed described as a white animal smaller than a mule but larger than a donkey, which carried the Prophet during the Night Journey.
5. الصحيحين : The two Sahihs, referring to the two most authoritative hadith collections: Sahih al-Bukhari and Sahih Muslim.
6. الموسم : The season, referring to the time of the Hajj pilgrimage when Arab tribes gathered in Mecca.

Chapter: The Hadith of Suwayd ibn al-Samit and the Conversion of Iyas ibn Mu'adh [1]

A man who will carry me to his people and protect me until I deliver the message of my Lord!? Indeed, Quraysh have prevented me from delivering the message of my Lord." Meanwhile, his uncle Abu Lahab — may Allah curse him — was behind him saying to the people: "Do not listen to him, for he is a liar." Thus, the Arab tribes would avoid him because of what they heard from Quraysh about him: that he was a liar, a sorcerer, a soothsayer, a poet — lies they fabricated against him from their own minds. Those among the tribes who lacked discernment would listen to them. As for the intelligent ones ¹, when they heard his speech and understood it, they testified that what he said was true and that they [Quraysh] were slandering him, and they embraced Islam. [Section — The story of Suwayd ibn al-Samit and the conversion of Iyas ibn Mu'adh] Among the means by which Allah prepared His supporters from the Aws and Khazraj was that they used to hear from their allies among the Jews of Medina that a prophet was to be sent in this era, and the Jews would threaten them with him when they fought them, saying: "We will kill you with him as the people of 'Ad and Iram were killed." The Ansar ² used to perform the pilgrimage to the House, as the Arabs did, whereas the Jews did not. When the Ansar saw the Messenger of Allah, peace and blessings be upon him, calling people to Allah, and they saw signs of truthfulness upon him, they said: "By Allah, this is the one with whom the Jews threatened you, so do not let them precede you to him." Suwayd ibn al-Samit, the brother of Banu 'Amr ibn 'Awf of the Aws, had come...

1. al-alibba' : Plural of labib, meaning intelligent, discerning people; those with sound understanding.
2. al-Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.

Chapter: The First and Second Pledge of al-‘Aqaba [1]

Makkah. The Messenger of Allah, may Allah bless him and grant him peace, called him, but he did not go far and did not respond. Then he departed for Madinah and was killed in one of their battles. This Suwayd was the maternal cousin of ‘Abd al-Muttalib. Then Abu al-Haysar Anas ibn Rafi‘ came to Makkah with some young men from his people, the Banu ‘Abd al-Ashhal, seeking an alliance. The Messenger of Allah, may Allah bless him and grant him peace, called them to Islam. Iyas ibn Mu‘adh, who was a young lad among them, said, “O my people, by Allah, this is better than what we have come for.” Abu al-Haysar struck him and rebuked him, so he fell silent. Then the alliance was not concluded for them, and they returned to their land in Madinah. It is said that Iyas ibn Mu‘adh died a Muslim. [Section — The First and Second Pledge of ‘Aqabah] Then the Messenger of Allah, may Allah bless him and grant him peace, met at ‘Aqabah during the season a group of the Ansar ¹, all from the Khazraj. They were: Abu Umamah As‘ad ibn Zurarah ibn ‘Udus, ‘Awf ibn al-Harith ibn Rif‘ah — he is Ibn ‘Afra’ — Rafi‘ ibn Malik ibn al-‘Ajlan, Qutbah ibn ‘Amir ibn Hudhaydah, ‘Uqbah ibn ‘Amir ibn Nabi, and Jabir ibn ‘Abdullah ibn Ri’ab. The Messenger of Allah, may Allah bless him and grant him peace, called them to Islam, and they embraced Islam, hastening to goodness. Then they returned to Madinah and called to Islam, and Islam spread there until no house remained without Islam entering it. When the following year came, twelve men came from them: the first six except Jabir ibn ‘Abdullah ibn Ri’ab, and with them: Mu‘adh ibn al-Harith ibn Rif‘ah, brother of the aforementioned ‘Awf; Dhakwan ibn ‘Abd Qays ibn Khaldah — this Dhakwan stayed in Makkah until he migrated to Madinah, so it is said he is a Muhajir ² Ansari; ‘Ubadah ibn al-Samit ibn Qays; and Abu ‘Abd al-Rahman Yazid ibn Tha‘labah. These were ten from the Khazraj. And two from the Aws: Abu al-Haytham Malik ibn al-Tayyihan and ‘Uwaym ibn Sa‘idah. They pledged allegiance to the Messenger of Allah, may Allah bless him and grant him peace, like the pledge of women ³. Fighting had not yet been commanded. When they departed for Madinah, the Messenger of Allah, may Allah bless him and grant him peace, sent with them ‘Amr ibn Umm Maktum and Mus‘ab ibn ‘Umayr to teach the Qur’an to those who had embraced Islam among them and to call to Allah, Mighty and Majestic. They stayed with Abu Umamah As‘ad ibn Zurarah. Mus‘ab ibn ‘Umayr led them in prayer, and once he gathered with them forty people. Many people embraced Islam at their hands, among them: Usayd ibn Hudayr, Sa‘d ibn Mu‘adh, and with their Islam that day all of Banu ‘Abd al-Ashhal embraced Islam, men and women, except al-Asyram, who is ‘Amr ibn Thabit ibn Waqsh, for his Islam was delayed until the day of Uhud. He embraced Islam that day, fought, and was killed before he could prostrate to Allah even once. The Prophet, may Allah bless him and grant him peace, was informed about him and said, “He did little work but will have great reward.” Islam increased in Madinah and became prominent. Then Mus‘ab returned to Makkah, and that season many of the Ansar, both Muslims and polytheists, came for the pilgrimage. The leader of the people was al-Bara’ ibn Ma‘rur, may Allah be pleased with him. When it was the night of ‘Aqabah — the first third of it — seventy-three men and two women slipped away to the Messenger of Allah, may Allah bless him and grant him peace, and pledged allegiance to him secretly from their people and from the disbelievers of Makkah, on the condition that they would protect him as they protect their women and children (and their garments ⁴). The first to pledge allegiance to him that night was al-Bara’ ibn Ma‘rur, and he had the white hand ⁵ because he confirmed the covenant and hastened to it. Al-‘Abbas, the uncle of the Messenger of Allah, may Allah bless him and grant him peace, was present to strengthen and confirm the pledge, although he was still on the religion of his people. That night, the Messenger of Allah, may Allah bless him and grant him peace, chose twelve leaders ⁶ from among them: As‘ad ibn Zurarah ibn ‘Udus, Sa‘d ibn Rabi‘ ibn ‘Amr, ‘Abdullah ibn Rawahah ibn Tha‘labah ibn Imru’ al-Qays, Rafi‘ ibn Malik ibn al-‘Ajlan, al-Bara’ ibn Ma‘rur ibn Sakhr ibn Khusa’, ‘Abdullah ibn ‘Amr ibn Haram — he is the father of Jabir, and he had embraced Islam that night, may Allah be pleased with him — Sa‘d ibn ‘Ubadah ibn Dulaym, al-Mundhir ibn ‘Amr ibn Khunays, and ‘Ubadah ibn al-Samit. These were nine from the Khazraj. And from the Aws, three: Usayd ibn Hudayr ibn Simak, Sa‘d ibn Khaythamah ibn al-Harith, and Rifa‘ah ibn ‘Abd al-Mundhir ibn Zubayr. It is also said: rather Abu al-Haytham ibn al-Tayyihan in his place. Then the rest of the people after them. The two women were: Umm ‘Umarah Nusaybah bint Ka‘b ibn ‘Amr, whose son Habib ibn Zayd ibn ‘Asim ibn Ka‘b was killed by Musaylimah; and Asma’ bint ‘Amr ibn ‘Adi ibn Nabi. When this pledge was completed, they asked permission from the Messenger of Allah, may Allah bless him and grant him peace, to attack the people of ‘Aqabah, but he did not permit them to do so. Rather, after this, he permitted the Muslims from the people of Makkah to emigrate to Madinah. So the people hastened to do so. The first to leave Makkah for Madinah among the people of Makkah was Abu Salamah ibn ‘Abd al-Asad, he and his wife Umm Salamah. She was detained and prevented from joining him for a year, and a separation was made between her and her child. Then after a year, she left with her child to him.

1. Ansar : The Helpers; the Muslim inhabitants of Madinah who supported the Prophet after his migration.
2. Muhajir : An Emigrant; a Muslim who migrated from Makkah to Madinah.
3. pledge of women : A pledge that did not include fighting, as mentioned in the Qur'an (60:12).
4. garments : A metaphor for honor and protection, meaning they would protect him as they protect their own honor.
5. white hand : An idiom meaning a great favor or merit.
6. leaders : Naqib (pl. Nuqaba'); representatives or leaders responsible for their people.

Chapter: The Hijra [1] of the Messenger of Allah, may Allah bless him and grant him peace.

The city, and it was entrusted to Uthman ibn Talha. It is said that Abu Salama emigrated before the last 'Aqaba, but God knows best. Then the people set out in groups, one after another. [Section: The Emigration of the Messenger of God, may God bless him and grant him peace] There remained in Mecca of the Muslims only the Messenger of God, may God bless him and grant him peace, Abu Bakr, and Ali, may God be pleased with them, who stayed by his command, apart from those whom the polytheists had forcibly detained. Abu Bakr, may God be pleased with him, had prepared his own equipment and that of the Messenger of God, may God bless him and grant him peace, waiting until God, the Mighty and Majestic, gave permission to His Messenger to depart. When the night came on which the polytheists plotted to kill the Messenger of God, may God bless him and grant him peace, and they stationed men at the door so that if he came out they would kill him, he went out and none of them saw him. It is mentioned in a hadith that he sprinkled dust on the heads of each of them, then he made his way to the house of Abu Bakr, may God be pleased with him, and they left through a back door in Abu Bakr's house at night. They had hired Abdullah ibn Urayqit, who was a skilled guide, expert in leading the way to the land of Medina, and they entrusted him with that despite his being of his people's religion. They handed over their two riding camels to him, and they appointed to meet him at the Cave of Thawr after three nights. When they were in the cave, God blinded Quraysh to their news, so they did not know where they had gone. Amir ibn Fuhayra used to bring their sheep to them in the evening, sheep belonging to Abu Bakr. Asma bint Abi Bakr used to carry provisions to them at the cave. Abdullah ibn Abi Bakr used to listen to what was said in Mecca, then go to them with that information so that they could be cautious. The polytheists came in pursuit of them to Thawr and to the places there, until they passed by the mouth of the cave, and their feet were near the Messenger of God, may God bless him and grant him peace, and his companion, but God blinded them to the cave's entrance. It is said—and God knows best—that a spider sealed the cave's entrance, and two pigeons nested at its mouth. This is the interpretation of His words, the Exalted: {If you do not help him, God has already helped him when those who disbelieved drove him out, the second of two, when they were in the cave, when he said to his companion, 'Do not grieve; indeed God is with us.' And God sent down His tranquility upon him and supported him with soldiers you did not see and made the word of those who disbelieved the lowest, while the word of God is the highest. And God is Almighty, All-Wise.} This is because Abu Bakr, may God be pleased with him, out of intense concern, wept when the polytheists passed by and said, "O Messenger of God, if any of them were to look at the place of his feet, he would see us." The Prophet, may God bless him and grant him peace, said to him: "O Abu Bakr, what do you think of two when God is the third of them?" After three nights, Ibn Urayqit came with the two riding camels, and they mounted them. Abu Bakr took Amir ibn Fuhayra behind him, and the guide ¹ rode ahead of them on his camel. Quraysh offered a hundred camels to anyone who brought back one of them, Muhammad, may God bless him and grant him peace, or Abu Bakr, may God be pleased with him. When they passed by the tribe of Mudlij, Suraqa ibn Malik ibn Ju'shum, the chief of Mudlij, saw them. He mounted his horse and set out in pursuit of them. When he drew near, he heard the recitation of the Prophet, may God bless him and grant him peace, while Abu Bakr, may God be pleased with him, kept turning around out of concern for the Messenger of God, may God bless him and grant him peace, who did not turn. Abu Bakr said: "O Messenger of God, this is Suraqa ibn Malik; he has caught up with us." The Messenger of God, may God bless him and grant him peace, invoked God against him, and the forelegs of his horse sank into the ground. He said: "I am struck; what has afflicted me is due to your supplication. Pray to God for me, and I guarantee to turn the people away from you." The Messenger of God, may God bless him and grant him peace, prayed for him, and he was released. He asked the Messenger of God, may God bless him and grant him peace, to write a document for him, so Abu Bakr wrote for him on a piece of leather. He returned, saying to the people: "You have been spared what is here." He became a Muslim during the Farewell Pilgrimage and handed over to the Messenger of God, may God bless him and grant him peace, the document that had been written for him. The Messenger of God, may God bless him and grant him peace, fulfilled his promise to him, and he was worthy of that. The Messenger of God, may God bless him and grant him peace, passed by the tent of Umm Ma'bad on his journey and stopped there. She witnessed from the signs of his prophethood in the sheep and the abundant milking in a year of drought what bewilders minds, may God bless him and grant him peace.

1. al-Dīlī : A reference to the guide, 'Abdullah ibn Urayqit, who was from the tribe of al-Dīl.

Chapter — His entry, peace and blessings be upon him, into Medina [1].

Chapter: His arrival in Medina, peace and blessings be upon him. The Ansar ¹ had learned of his departure from Mecca and his intention to come to them, so every day they would go out to the lava field ² waiting for him. On Monday, the twelfth of Rabi' al-Awwal ³, thirteen years after his prophethood, the Messenger of Allah, peace and blessings be upon him, came to them when the forenoon had become intense. The Ansar had gone out that day, but when the wait became long for them, they returned to their homes. The first to see him was a Jewish man who was on the roof of his fortress ⁴; he called out at the top of his voice: "O Banu Qayla ⁵! Here is your grandfather whom you are waiting for!" So the Ansar came out with their weapons and greeted him with the greeting of prophethood. The Messenger of Allah, peace and blessings be upon him, alighted at Quba' ⁶ with Kulthum ibn al-Hadm, or it is said with Sa'd ibn Khaythama. The Muslims came to greet the Messenger of Allah, peace and blessings be upon him, and most of them had not seen him before. Some, or most, thought he was Abu Bakr because of his white hair. When the heat became intense, Abu Bakr stood up with a cloth shading the Messenger of Allah, peace and blessings be upon him, and then the people realized that he was the Messenger of Allah, peace and blessings be upon him.

1. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
2. al-Harra : A volcanic plain or lava field near Medina.
3. Rabi' al-Awwal : The third month of the Islamic lunar calendar.
4. utm : A fortress or fortified structure, often used for storage or defense.
5. Banu Qayla : A reference to the two main tribes of the Ansar, the Aws and the Khazraj, who were descendants of Qayla.
6. Quba' : A village on the outskirts of Medina where the Prophet built the first mosque in Islam.

Chapter: His settlement, peace and blessings be upon him, in Medina.

[Chapter — His settlement, peace and blessings be upon him, in Medina] The Messenger of God, peace and blessings be upon him, stayed in Quba for several days, and it is said: fourteen days, and he founded the Mosque of Quba. Then he rode by the command of God Almighty, and Friday overtook him in the Banu Salim ibn Awf, so he prayed it in the mosque that is in the bottom of the valley of Ranuna. The people of that house desired him to stay with them, but he said: "Leave her, for she is commanded." His she-camel continued moving with him, not passing by any house of the Ansar without them desiring him to stay with them, and he would say: "Leave her, for she is commanded." When she came to the site of his mosque today, she knelt down, and he, peace and blessings be upon him, did not dismount from her until she rose and walked a little, then turned around and returned, and knelt in her first place. So he dismounted from her, and that was in the house of Banu al-Najjar. Abu Ayyub, may God be pleased with him, carried the saddle of the Messenger of God, peace and blessings be upon him, to his home. The Messenger of God, peace and blessings be upon him, bought the site of the mosque, which was a drying yard for two orphans, and built it as a mosque. It is his mosque today, and chambers were built for the family of the Messenger of God, peace and blessings be upon him, next to it.

Chapter on the Brotherhood between the Emigrants and the Helpers [1]

As for Ali, may God be pleased with him, he stayed in Mecca for a time to return the deposits that were with the Messenger of God, may God bless him and grant him peace, and other things, then he joined the Messenger of God, may God bless him and grant him peace. [Section — The Brotherhood between the Emigrants and the Helpers] And the Messenger of God, may God bless him and grant him peace, bid farewell to the Jews who were in Medina, and wrote a document regarding that. Their scholar Abdullah ibn Salam, may God be pleased with him, embraced Islam, but the majority of them disbelieved. They were three tribes: Banu Qaynuqa, Banu al-Nadir, and Banu Qurayza. And the Messenger of God, may God bless him and grant him peace, established brotherhood between the Emigrants and the Helpers, so they would inherit from each other through this brotherhood at the beginning of Islam, as an inheritance prioritized over kinship. And God, the Exalted and Majestic, prescribed at that time the alms ¹ as a kindness to the poor Emigrants. Likewise, Ibn Hazm mentioned this in this date, and some of the memorizers ² of hadith scholars have said that it was difficult for him to determine when the alms were prescribed.

1. zakāt : Obligatory alms-giving, one of the Five Pillars of Islam.
2. ḥuffāẓ : Plural of ḥāfiẓ, a title for a scholar who has memorized a large number of hadiths.

Chapter on the Obligation of Jihad [1]

[Chapter — The Obligation of Jihad] When the Messenger of Allah, peace and blessings be upon him, settled in Medina among the Ansar ¹, and they undertook to support him and protect him from all people, the Arabs all together aimed at them from every direction. Allah Almighty had already permitted the Muslims to engage in jihad in Surah Al-Hajj, which is Meccan, in His saying: {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} ². Then, when they were in Medina and had gained strength and support, Allah prescribed jihad for them, as Allah Almighty said in Surah Al-Baqarah: {Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not} ³. [Chapter — The First Military Expeditions and Detachments — The Expedition of Al-Abwa'] The first expedition that the Messenger of Allah, peace and blessings be upon him, undertook was the expedition of Al-Abwa'. It took place in Safar of the second year after the Hijrah ⁴. He himself, peace and blessings be upon him, set out until he reached Waddan, where he made a truce with Banu Damrah ibn

1. Ansar : The 'Helpers'; the Muslim inhabitants of Medina who welcomed and supported the Prophet Muhammad and the emigrants from Mecca.
2. Surah Al-Hajj 22:39 : This verse is considered the first permission for Muslims to fight in self-defense.
3. Surah Al-Baqarah 2:216 : This verse prescribes fighting as an obligation, despite its difficulty, emphasizing divine wisdom.
4. Hijrah : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.

Hamza ibn Abd al-Muttalib was sent [1].

Bakr ibn 'Abd Manat ibn Kinana with their master Makhshi ibn 'Amr, then he returned to Medina without encountering war, having appointed Sa'd ibn 'Ubada ¹ as his deputy over it. [The Expedition of Hamza ibn 'Abd al-Muttalib] Then he sent his uncle Hamza ² with thirty riders from the Emigrants ³, none of whom were from the Helpers ⁴, to the coast of the sea, where he encountered Abu Jahl ibn Hisham with about three hundred men. However, Majdi ibn 'Amr al-Juhani intervened between them, as he had a pact with both parties. [The Expedition of 'Ubayda ibn al-Harith ibn al-Muttalib] And he sent 'Ubayda ibn al-Harith ibn al-Muttalib in Rabi' al-Akhir ⁵ with sixty or eighty riders, also from the Emigrants, to a watering place in the Hijaz at the foot of the pass of al-Murra. They encountered a large gathering of Quraysh led by 'Ikrima ibn Abi Jahl, though it is said they were led by Mikraz ibn Hafs. No fighting occurred between them, except that Sa'd ibn Abi Waqqas shot an arrow at the polytheists that day, which was the first arrow shot in the cause of God. On that day, al-Miqdad ibn 'Amr al-Kindi and 'Utba ibn Ghazwan ⁶ fled from the disbelievers to the Muslims. These two expeditions were the first banners raised by the Messenger of God ⁷, but there is disagreement as to which was first.

1. Sa'd ibn 'Ubada : A prominent companion of the Prophet Muhammad, leader of the Khazraj tribe.
2. Hamza : Hamza ibn 'Abd al-Muttalib, the Prophet's uncle and a early Muslim martyr.
3. Emigrants : Al-Muhajirun: Muslims who migrated from Mecca to Medina.
4. Helpers : Al-Ansar: Muslims of Medina who supported the Emigrants.
5. Rabi' al-Akhir : The fourth month of the Islamic lunar calendar.
6. al-Miqdad ibn 'Amr al-Kindi and 'Utba ibn Ghazwan : Companions of the Prophet who later became prominent Muslims.
7. Messenger of God : Rasul Allah: the Prophet Muhammad.

Chapter: The Expedition of Buwat [1]

It was first, and it is said that both were in the first year of the Hijra. This is the opinion of Ibn Jarir al-Tabari, and God Almighty knows best. [Section – The Expedition of Buwat] Then the Messenger of God, may God bless him and grant him peace, undertook the expedition of Buwat. He set out himself, may God bless him and grant him peace, in Rabi' al-Akhir of the second year, appointing over Medina al-Sa'ib ibn 'Uthman ibn Maz'un. He marched until he reached Buwat in the direction of Radwa, then returned without encountering war. [The Expedition of al-'Ushayra] Then after it came the expedition of al-'Ushayra, also pronounced with the unpointed sin, and also called al-'Ushayra'. He set out himself, may God bless him and grant him peace, during Jumada al-Ula until he reached it, a place in the valley of Yanbu'. He stayed there for the remainder of the month and some nights of Jumada al-Akhira, and made a treaty with the Banu Mudlij ¹, then returned without encountering any hostility. He had appointed over Medina Abu Salama ibn 'Abd al-Asad.

1. Banu Mudlij : A tribe allied with the Quraysh, with whom the Prophet made a non-aggression pact.

The First Battle of Badr [1]

Sahih Muslim, from the hadith of Abu Ishaq al-Sabi'i, who said: I said to Zayd ibn Arqam: How many military expeditions did the Messenger of Allah, peace and blessings be upon him, undertake? He said: Nineteen expeditions, the first of which was al-‘Ushayrah or al-‘Ushayra’ ¹. [The First Badr Expedition] Then he set out about ten days later for the first Badr expedition. This was because Karz ibn Jabir al-Fihri raided the grazing livestock of Medina, so he (the Prophet) sought him and reached a valley called Safwan in the region of Badr, but Karz escaped him. So he returned, having appointed Zayd ibn Haritha, may Allah be pleased with him, as his deputy over Medina. And he sent Sa‘d ibn Abi Waqqas, may Allah be pleased with him, in pursuit of Karz ibn Jabir, according to what is said, and Allah knows best. And it is said: Rather, he sent him for something else.

1. al-‘Ushayrah or al-‘Ushayra’ : A location near Medina where the Prophet led an expedition; the name is disputed between 'Ushayrah and 'Ushayra'.

Chapter: The Expedition of Abdullah ibn Jahsh [1]

Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Abdullah ibn Jahsh ibn Ri'ab al-Asadi with eight Emigrants ¹. He wrote a letter for him and commanded him not to look at it until he had traveled for two days, then to look at it, and not to compel any of his companions. He did so, and when he opened the letter, he found in it: "When you look at this letter of mine, proceed until you alight at Nakhla ² between Mecca and Ta'if, and lie in wait there for Quraysh, and learn for us their news." He said: "Hearing and obedience." He informed his companions of that, and that he would not compel them. "Whoever desires martyrdom, let him proceed; whoever dislikes death, let him return. As for me, I am proceeding." So they all proceeded. When they were on the way, Sa'd ibn Abi Waqqas and 'Utba ibn Ghazwan lost a camel of theirs which they had been riding alternately, so they lagged behind in search of it. 'Abdullah ibn Jash proceeded until he alighted at Nakhla. A caravan of Quraysh passed by him carrying raisins, leather, and merchandise, in which were 'Amr ibn al-Hadrami, 'Uthman and Nawfal, the sons of 'Abdullah ibn al-Mughira, and al-Hakam ibn Kaysan, the freed slave of Banu al-Mughira. The Muslims consulted and said: "We are on the last day of Rajab, the sacred month ³. If we fight them, we violate the sacred month; if we leave them tonight, they will enter the sanctuary." Then they agreed to meet them. One of them shot 'Amr ibn al-Hadrami and killed him. They captured 'Uthman and al-Hakam, while Nawfal escaped. Then they brought the caravan and the two captives, having set aside the khums ⁴ from that. It was the first booty in Islam, the first khums in Islam, the first killed in Islam, and the first captives in Islam. However, the Messenger of Allah, may Allah bless him and grant him peace, disapproved of what they had done, though they, may Allah be pleased with them, had exercised ijtihad ⁵ in what they did. Quraysh vehemently objected and denounced that, saying: "Muhammad has made the sacred month lawful." So Allah, Mighty and Majestic, revealed concerning that: "They ask you about the sacred month, about fighting therein. Say: 'Fighting therein is great, but turning people from the way of Allah and disbelief in Him and the Sacred Mosque and expelling its people from it are greater with Allah'" ⁶. He, Exalted, says: This which occurred, though it was a mistake, because fighting in the sacred month is great with Allah, yet what you, O polytheists, are doing of turning people from the way of Allah, disbelief in Him and the Sacred Mosque, and expelling Muhammad and his companions, who are truly the people of the Sacred Mosque, is greater with Allah than fighting in the sacred month. Then the Messenger of Allah, may Allah bless him and grant him peace, accepted the khums from that booty and took ransom for those two captives.

1. Muhajirun : The early Muslims who emigrated from Mecca to Medina.
2. Nakhla : A valley between Mecca and Ta'if.
3. al-shahr al-haram : One of the four sacred months in which fighting was forbidden according to pre-Islamic Arab tradition and Islamic law.
4. khums : The one-fifth share of booty that is given to the Prophet and the state.
5. ijtihad : Independent legal reasoning or exertion of effort to derive a ruling.
6. Qur'an 2:217 : The verse revealed regarding the incident.

Chapter on the Change of the Qibla [1] and the Obligation of Fasting [2]

Chapter: The Change of the Qibla and the Obligation of Fasting In Sha'ban of this year, the Qibla ¹ was changed from Jerusalem to the Ka'ba, sixteen months after his arrival in Medina, according to one report, or seventeen months according to another; both are in the Sahihayn ². The first to pray towards it were Abu Sa'id ibn al-Mu'alla and his companion, as narrated by al-Nasa'i: "We heard the Messenger of Allah, peace and blessings be upon him, addressing the people and reciting to them the change of the Qibla. I said to my companion, 'Come, let us pray two rak'as ³ so that we may be the first to pray towards it.' So we concealed ourselves and prayed towards it. Then the Messenger of Allah, peace and blessings be upon him, descended and led the people in the Zuhr ⁴ prayer that day." The fast of Ramadan was made obligatory, and for its sake, Zakat al-Fitr ⁵ was made obligatory one day before it.

1. Qibla : The direction of prayer for Muslims, initially toward Jerusalem, later changed to the Ka'ba in Mecca.
2. Sahihayn : The two most authentic collections of hadith, Sahih al-Bukhari and Sahih Muslim.
3. rak'a : A unit of Islamic prayer, consisting of specific movements and recitations.
4. Zuhr : The midday prayer, the second of the five daily prayers in Islam.
5. Zakat al-Fitr : A mandatory charity given at the end of Ramadan, before the Eid prayer, to purify the fast.

Chapter — The Great Battle of Badr

Chapter: The Great Battle of Badr We mention here a summary of the second battle of Badr, the momentous event in which God distinguished truth from falsehood, exalted Islam, and crushed disbelief and its people. This occurred when, in Ramadan of the second year [after the Hijra], news reached the Messenger of God, may God bless him and grant him peace, that a caravan was approaching from Syria under the escort of Abu Sufyan, Sakhr ibn Harb, with thirty or forty men from Quraysh. It was a large caravan carrying substantial wealth for Quraysh. The Prophet, may God bless him and grant him peace, called upon the people to go out against it, ordering those who had mounts ready to set out. He did not make extensive preparations, but set out with about three hundred and thirteen men on the eighth day of Ramadan. He appointed Ibn Umm Maktum as his deputy over Medina and for prayer. When he reached al-Rawha', he sent back Abu Lubaba ibn Abd al-Mundhir and appointed him over Medina. He had only two horses: the horse of al-Zubayr and the horse of al-Miqdad ibn al-Aswad al-Kindi. He had seventy camels, with two, three, or more men riding each camel in turn. The Messenger of God, may God bless him and grant him peace, along with Ali and Murtad ibn Abi Murtad al-Ghanawi, shared one camel; Zayd ibn Haritha, Anasa, and Abu Kabsha, the freedmen of the Messenger of God, along with Hamza, shared another; Abu Bakr, Umar, and Abd al-Rahman ibn Awf shared another, and so on. The Prophet, may God bless him and grant him peace, gave the standard to Mus'ab ibn Umayr, one banner to Ali ibn Abi Talib, and another banner to a man from the Ansar ¹. The banner of the Ansar was with Sa'd ibn Mu'adh. He appointed Qays ibn Abi Sa'sa'ah as the rear guard. He marched until, when he approached al-Safra', he sent Busbas ibn Amr al-Juhani, an ally of the Banu Sa'ida, and Adi ibn Abi al-Zughba' al-Juhani, an ally of the Banu al-Najjar, to Badr to gather news about the caravan. As for Abu Sufyan, he learned of the Messenger of God's departure and his intention to intercept him. He hired Damdam ibn Amr al-Ghifari to go to Mecca and cry out for help, calling Quraysh to mobilize to protect their caravan from Muhammad and his companions. The cry for help reached the people of Mecca, and they rushed out quickly, mobilizing fully. None of their nobles stayed behind except Abu Lahab, who sent a man in his place who owed him a debt. They gathered support from the surrounding Arab tribes. None of the clans of Quraysh stayed behind except the Banu Adi, from whom no one went out. They left their homes as God Almighty said: "In arrogance and to show off to people, and to hinder from the way of God" ². They advanced with great anger and resentment against the Messenger of God and his companions for what they intended to do to their caravan, especially since they had recently killed Amr ibn al-Hadrami and taken the caravan that was with him. God brought them together without prior appointment, according to the wisdom He intended, as He said: "Had you made an appointment, you would have surely differed in the appointment, but that God might accomplish a matter already destined" ³. When the Messenger of God learned of Quraysh's departure, he consulted his companions. Many of the Muhajirun ⁴ spoke and did well. Then he consulted them again, intending to hear from the Ansar. Sa'd ibn Mu'adh, may God be pleased with him, quickly said: "O Messenger of God, it seems you are hinting at us. By God, O Messenger of God, if you were to lead us into the sea, we would plunge into it with you. So go forth with us, O Messenger of God, with God's blessing." The Prophet, may God bless him and grant him peace, was pleased with this and said: "March on and be of good cheer, for God has promised me one of the two parties" ⁵. Then the Messenger of God set out and camped near Badr. He rode with one of his companions to scout, then returned. When evening came, he sent Ali, Sa'd, and al-Zubayr to the water of Badr to seek information. They brought back two slaves of Quraysh, while the Messenger of God was standing in prayer. His companions asked the two slaves: "Who are you?" They said: "We are water-carriers for Quraysh." The companions disliked this and wished they were from Abu Sufyan's caravan and that it was nearby, so they could seize it, as it would be easier than fighting the Quraysh expedition, given their strength and preparedness. So they began to beat them. When the beating hurt them, they said: "We are for Abu Sufyan." When they left them alone, they said: "We are for Quraysh." When the Messenger of God finished his prayer, he said: "By Him in whose hand is my soul, you beat them when they tell the truth and leave them when they lie." Then he said to them: "Tell me, where are Quraysh?" They said: "Behind this sand dune." He said: "How many are the people?" They said: "We do not know." He said: "How many do they slaughter each day?" They said: "Some days ten, some days nine." The Prophet said: "The people are between nine hundred and a thousand." As for Busbas ibn Amr and Adi ibn Abi al-Zughba', they reached the water of Badr and heard a girl saying to her companion: "Will you not pay my debt?" The other said: "The caravan will arrive tomorrow or the day after, so I will work for them and pay you." Majdi ibn Amr confirmed this. They set off back when they heard this, followed by Abu Sufyan. He said to Majdi ibn Amr: "Have you sensed anyone from Muhammad's companions?" He said: "No, except that two riders dismounted near that hill." Abu Sufyan went to their place, took some camel dung, crumbled it, and found date pits in it. He said: "By God, these are the fodder of Yathrib ⁶." So he diverted the caravan to the coastal route and escaped. He sent word to Quraysh informing them that he and the caravan were safe and ordering them to return. This news reached Quraysh, but Abu Jahl refused, saying: "By God, we will not return until we reach the water of Badr, stay there for three days, drink wine, and have the singing girls play for us, so that the Arabs will forever fear us." So al-Akhnas ibn Shariq returned with his people, the Banu Zuhra, entirely, saying: "You only went out to protect your caravan, and it is safe." No Zuhri witnessed Badr except Amr Muslim ibn Ubayd Allah ibn Abd Allah ibn Shihab ibn Abd Allah, the father of al-Zuhri, for they were present that day and were killed as disbelievers. The Messenger of God hastened to reach the water of Badr before Quraysh and camped at the nearest water source. Al-Hubab ibn al-Mundhir ibn Amr said: "O Messenger of God, is this camp where you have stopped commanded by God, or is it a camp for war and strategy?" He said: "Rather, it is a camp for war and strategy." He said: "This is not a good camp. Let us go to the nearest water source to the enemy, camp there, block the wells behind them, build a basin, fill it with water, and drink while they do not." The Messenger of God approved of this. God prevented Quraysh from reaching the water by sending a heavy rain, which was a punishment for the disbelievers and a blessing for the Muslims, making the ground firm for them. A shelter was built for the Messenger of God. The Prophet walked through the battlefield and showed them the places where the leaders of the enemy would fall, one by one, saying: "This is where so-and-so will fall tomorrow, God willing; this is where so-and-so will fall." Abdullah ibn Mas'ud said: "By Him who sent him with the truth, not one of them missed the spot the Messenger of God had indicated." The Messenger of God spent that night praying by the trunk of a tree there. It was the night of Friday, the seventeenth of Ramadan. When morning came and Quraysh advanced in their battalions, the Prophet said: "O God, here are Quraysh advancing in their pride and arrogance, opposing You and Your Messenger." Al-Hakim ibn Hizam and Utba ibn Rabi'a tried to persuade Quraysh to turn back and avoid battle, but Abu Jahl refused. He and Utba exchanged words. Abu Jahl ordered the brother of Amr ibn al-Hadrami to demand vengeance for his brother's blood. He uncovered his backside and cried out: "O Amr! O Amr!" The people became enraged, and the battle began. The Messenger of God arranged the ranks, then returned to the shelter with only Abu Bakr. Sa'd ibn Mu'adh and some of the Ansar stood at the entrance of the shelter to protect the Messenger of God. Utba ibn Rabi'a, Shayba ibn Rabi'a, and al-Walid ibn Utba came out together, seeking a duel. Three Muslims from the Ansar came out to meet them: Awf and Mu'awwidh, sons of Afra, and Abdullah ibn Rawaha. They said: "Who are you?" They replied: "We are from the Ansar." They said: "You are worthy opponents, but we want our cousins." So Ali, Ubayda ibn al-Harith, and Hamza, may God be pleased with them, came out. Ali killed al-Walid, Hamza killed Utba (or Shayba, it is said), and Ubayda and his opponent exchanged blows, each wounding the other. Hamza and Ali then finished off the opponent and carried Ubayda away, whose leg had been cut off. He continued to bleed until he died at al-Safra', may God have mercy on him and be pleased with him. In the authentic hadith, Ali, may God be pleased with him, used to interpret the verse "These two opponents dispute concerning their Lord" ⁷ as referring to their duel at Badr. There is no doubt that this verse is in Surah al-Hajj, which is Meccan, while the battle of Badr occurred later, but their duel was among the first events included in the meaning of the verse. Then the battle grew fierce, and fighting intensified. Victory descended, and the Messenger of God prayed earnestly, supplicating intensely, until his cloak fell from his shoulders. Abu Bakr kept adjusting it and saying: "O Messenger of God, some of your pleading to your Lord is enough, for He will fulfill His promise to you." The Messenger of God said: "O God, if this band is destroyed, You will not be worshipped on earth." This is the meaning of God's words: "When you sought help from your Lord, and He answered you, 'I will reinforce you with a thousand angels, one after another'" ⁸. Then the Messenger of God dozed off briefly, then raised his head saying: "Rejoice, O Abu Bakr, this is Gabriel, with dust on his front teeth." Satan had appeared to Quraysh in the form of Suraqa ibn Malik ibn Ju'shum, the leader of Mudlij, promising them protection and embellishing their actions. This was because they feared that the Banu Mudlij might attack their families and property. This is the meaning of God's words: "And when Satan made their deeds seem fair to them and said, 'No one can overcome you today, and I am your protector.' But when the two armies saw each other, he turned on his heels and said, 'I am free of you; I see what you do not see'" ⁹. He saw the angels when they descended for battle and saw what he could not withstand, so he fled. The angels fought as God commanded them. A Muslim would seek his opponent, and then find him fallen before him. God granted the Muslims victory over the polytheists. The first to flee among them was Khalid ibn al-A'lam, who was caught and captured. The Muslims pursued them, killing and capturing. They killed seventy and captured seventy, and took their spoils. Among those killed from the polytheists, whom the Messenger of God had indicated the day before, was Abu Jahl, also known as Abu al-Hakam Amr ibn Hisham, may God curse him. He was killed by Mu'adh ibn Amr ibn al-Jamuh and Mu'awwidh ibn Afra, and Abdullah ibn Mas'ud finished him off, cutting off his head and bringing it to the Messenger of God, who rejoiced at that.

And 'Utba and Shayba, the sons of Rabi'a, and al-Walid ibn 'Utba, and Umayya ibn Khalaf—the Messenger of Allah, peace and blessings be upon him, ordered them to be dragged to the well. Then he stood over them at night, rebuking and reproaching them, saying: 'What evil kinsmen of the Prophet you were to your Prophet! You denied me while the people believed me, you abandoned me while the people supported me, and you expelled me while the people gave me refuge.' Then the Messenger of Allah, peace and blessings be upon him, stayed at the battlefield for three days. Then he departed with the captives and the spoils, having appointed 'Abdullah ibn Ka'b ibn 'Amr al-Najjari over them. And Allah revealed Surah al-Anfal concerning the Battle of Badr. When the Messenger of Allah, peace and blessings be upon him, was at al-Safra', he divided the spoils as Allah commanded him, and he ordered that al-Nadr ibn al-Harith be beheaded in captivity ¹⁰. This was due to his great corruption and harm to the Messenger of Allah, peace and blessings be upon him. His sister—or, it is said, his daughter—Qutayla composed a famous elegy for him, which Ibn Hisham mentioned. When it reached the Messenger of Allah, peace and blessings be upon him, he said, according to what they claim: 'Had I heard it before I killed him, I would not have killed him.' When he descended at 'Irq al-Zabya ¹¹, he ordered that 'Uqba ibn Abi Mu'ayt be beheaded in captivity as well. Then the Messenger of Allah, peace and blessings be upon him, consulted his companions regarding the captives: what should be done with them?

1. Ansar : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet after his migration from Mecca.
2. Quran 8:47 : Reference to the Quranic verse describing the Quraysh's arrogance and showiness.
3. Quran 8:42 : Reference to the Quranic verse indicating that God brought the two parties together without prior appointment to fulfill His decree.
4. Muhajirun : The 'Emigrants,' the early Muslims who migrated from Mecca to Medina with the Prophet.
5. One of the two parties : The Prophet was promised either the caravan or the Quraysh army; God granted him the latter.
6. Yathrib : The pre-Islamic name of Medina.
7. Quran 22:19 : Verse referring to two disputing parties, interpreted by Ali as referring to the duel at Badr.
8. Quran 8:9 : Verse describing God's response to the Muslims' plea for help, sending angels.
9. Quran 8:48 : Verse describing Satan's deception of Quraysh and his subsequent flight.
10. ṣabran : Literally 'patiently' or 'in captivity'; refers to execution while the prisoner is restrained and unable to resist.
11. ʿIrq al-Ẓabya : A location on the route between Mecca and Medina, known as a watering place.

Chapter — The Number of the People of Badr [1]

Umar ibn al-Khattab, may Allah be pleased with him, advised to kill them, while Abu Bakr, may Allah be pleased with him, advised ransom. The Messenger of Allah, peace and blessings be upon him, inclined towards what Abu Bakr said, so he permitted them [to accept ransom], and Allah reproached them somewhat in His saying: {It is not for a prophet to have captives until he has made slaughter in the land. You desire the goods of this world, while Allah desires the Hereafter. And Allah is Exalted in Might, Wise.} ¹ [Quran 8:67] and the following verses. Muslim narrated in his Sahih from Ibn Abbas, may Allah be pleased with them both, a long hadith explaining all of this, wherein the Messenger of Allah, peace and blessings be upon him, set their ransom at four hundred [dirhams] each. The Messenger of Allah, peace and blessings be upon him, returned to Medina supported, victorious, and triumphant, Allah having exalted His word, established him, and strengthened his victory. Many people of Medina then embraced Islam, and Abdullah ibn Ubayy ibn Salul and his group of hypocrites entered the religion out of dissimulation. [Section: The Number of the People of Badr] The total number of Muslims present at Badr was three hundred and thirteen men: from the Muhajirun ² eighty-six men, from the Aws ³ sixty-one men, and from the Khazraj ⁴ one hundred and seventy men. The number of Aws men was less than that of Khazraj, although they were stronger and more patient in battle, because their dwellings were in the upper parts of Medina. When they were called to go out, it was easier for the Khazraj due to the proximity of their homes. The scholars of military expeditions and biographies have differed greatly regarding the people of Badr: their number and the naming of some of them. They have been mentioned by al-Zuhri, Musa ibn Uqba, Muhammad ibn Ishaq ibn Yasar, Muhammad ibn Umar al-Waqidi, Sa'id ibn Yahya al-Umawi in his Maghazi, al-Bukhari, and many others. Ibn Hazm listed them in his Sira book as I have mentioned, claiming that eight of them did not actually attend Badr but the Messenger of Allah, peace and blessings be upon him, assigned them shares. Among them he mentioned Uthman, Talha, and Sa'id ibn Zayd. Among the later scholars who paid great attention to this was the Shaykh, Imam, Hafiz ⁵ Diya' al-Din Abu Abdullah Muhammad ibn Abd al-Wahid al-Maqdisi, may Allah have mercy on him. He devoted a separate volume to them and included them in his rulings as well. As for the polytheists, their number was, as the Prophet, peace and blessings be upon him, said, between nine hundred and one thousand. On that day, fourteen Muslims were killed: six from the Muhajirun, six from the Khazraj, and two from the Aws. The first killed that day was Mihja', the freed slave of Umar ibn al-Khattab, may Allah be pleased with him; it is also said a man from the Ansar ⁶ named Haritha ibn Suraqa. Seventy polytheists were killed, and it is said fewer, and a similar number were taken captive. The Messenger of Allah, peace and blessings be upon him, finished with the matter of Badr and the captives in Shawwal ⁷.

1. āyāt : Verses of the Quran.
2. Muhājirūn : The early Muslims who emigrated from Mecca to Medina.
3. Aws : One of the two main Arab tribes of Medina.
4. Khazraj : The other main Arab tribe of Medina.
5. Ḥāfiẓ : A title for a scholar who has memorized a large number of hadiths.
6. Anṣār : The Muslim inhabitants of Medina who supported the Prophet after his emigration.
7. Shawwāl : The tenth month of the Islamic lunar calendar.

Chapter — The Expedition of Banu Sulaym [1]

[Chapter — Expedition of Banu Sulaym] Then, after seven days of completion, he himself, may God bless him and grant him peace, set out for the expedition of Banu Sulaym. He stayed for three days, then returned without encountering battle. He had appointed over Medina Subā‘ ibn ‘Arfaṭa, and it is also said Ibn Umm Maktūm. [Chapter — Expedition of al-Sawīq] When Abū Sufyān returned to Mecca, after God had inflicted His punishment upon his companions at Badr, Abū Sufyān vowed that he would not touch his head with water until he had raided the Messenger of God, may God bless him and grant him peace. So he set out with two hundred riders, and camped at the edge of al-‘Urayḍ. He spent one night among the Banu al-Naḍīr, with Sallām ibn Mishkam.

Chapter: The Expedition of Dhu Amr [1]

He gave him to drink and informed him of the people's news, then he went to his companions in the morning and ordered that palm trunks be cut down, killed a man from the Ansar and his ally, then returned back. The Messenger of Allah, peace and blessings be upon him, was informed of him, so he set out in pursuit of him with the Muslims and reached Qarqarat al-Kudr, but Abu Sufyan and the polytheists escaped him, and they threw away a great deal of their provisions, including sawiq, so it was called the Ghazwa of Sawiq. It took place in Dhu al-Hijjah of the second year of the Hijra. Then he, peace and blessings be upon him, returned to Medina, having appointed Abu Lubaba over it. [Section - Ghazwa of Dhu Amr] Then he, peace and blessings be upon him, stayed for the remainder of Dhu al-Hijjah, then he set out for Najd, intending Ghatafan, and appointed Uthman ibn Affan, may Allah be pleased with him, over Medina. He stayed in Najd for the entire month of Safar of the second year, then returned without encountering any battle.

Chapter: The Expedition of Bahrān [1]

[Chapter — Expedition of Bahrān] Then he ¹ set out in the latter Rabīʿ al-Awwal ², intending to confront Quraysh, and appointed Ibn Umm Maktūm ³ as his deputy. He reached Bahrān, a mine in the Hijāz, then returned without encountering battle. [Chapter — Expedition of Banū Qaynuqāʿ] The Banū Qaynuqāʿ ⁴ — one of the Jewish factions in Medina — broke the covenant. They were merchants and goldsmiths, numbering about seven hundred fighters. The Prophet ¹ went out to besiege them, appointing Bashīr ibn ʿAbd al-Mundhir ⁵ over Medina. He besieged them for fifteen nights, and they surrendered to his judgment. ʿAbd Allāh ibn Ubayy ibn Salūl ⁶ interceded for them, because they were allies of the Khazraj ⁷, and he was the chief of the Khazraj. The Prophet accepted his intercession after he insisted, and they were on the outskirts of Medina.

1. ṣallā llāhu ʿalayhi wa-sallam : Peace and blessings be upon him; a formula of respect used after mentioning the Prophet Muhammad.
2. Rabīʿ al-Awwal : The third month of the Islamic lunar calendar.
3. Ibn Umm Maktūm : ʿAbd Allāh ibn Umm Maktūm, a blind companion of the Prophet, often appointed as governor of Medina during expeditions.
4. Banū Qaynuqāʿ : One of the three main Jewish tribes of Medina, known for their craftsmanship and trade.
5. Bashīr ibn ʿAbd al-Mundhir : A companion of the Prophet from the Khazraj tribe.
6. ʿAbd Allāh ibn Ubayy ibn Salūl : The chief of the Khazraj tribe and a prominent hypocrite in Medina.
7. Khazraj : One of the two main Arab tribes of Medina (the other being Aws).

Chapter — The Killing of Ka'b ibn al-Ashraf [1]

Chapter: The Killing of Ka'b ibn al-Ashraf As for Ka'b ibn al-Ashraf the Jew, he was a man from Tayy, and his mother was from Banu al-Nadir. He used to harm the Messenger of Allah, peace and blessings be upon him, and the believers, and he would satirize the women of the believers in his poetry. After the Battle of Badr, he went to Mecca and incited people against the Messenger of Allah, peace and blessings be upon him, and the believers. So the Messenger of Allah, peace and blessings be upon him, called upon the Muslims to kill him, saying: "Who will deal with Ka'b ibn al-Ashraf, for he has harmed Allah and His Messenger?" Then men from the Ansar, specifically from the Aws, volunteered: Muhammad ibn Maslamah, 'Abbad ibn Bishr ibn Waqsh, Abu Na'ilah (whose name is Silkan ibn Salamah ibn Waqsh, and he was the foster brother of Ka'b ibn al-Ashraf), al-Harith ibn Aws ibn Mu'adh, and Abu 'Abs ibn Jabr. The Prophet, peace and blessings be upon him, permitted them to say whatever they wished of deceptive speech, and they would bear no sin for it. So they went to him and lured him down from his fortress ¹ at night, and they spoke to him with words that implied criticism of the Messenger of Allah, peace and blessings be upon him, so he felt at ease with them. When they had him in their power, they killed him—may Allah curse him—and they came back at the end of the night, which was moonlit. They reached the Messenger of Allah, peace and blessings be upon him, while he was standing in prayer. When he finished, he prayed for them. Al-Harith ibn Aws had been wounded by one of his companions' swords, so the Prophet, peace and blessings be upon him, spat on his wound, and it healed instantly. Then in the morning, the Jews began to talk about his killing, so the Prophet, peace and blessings be upon him, gave permission to kill the Jews.

1. utum : A fortress or fortified tower, often used by Jewish tribes in Medina.

Chapter — The Battle of Uhud [1]

[Chapter — The Battle of Uhud] It includes a summary of the Battle of Uhud, an event in which God Almighty tested His believing servants and tried them, distinguishing between the believers and the hypocrites. This was because when God killed their leaders at Badr, and they suffered a calamity they had not anticipated, with Abu Sufyan ibn Harb becoming their leader due to the absence of their elders, he came, as we mentioned, to the outskirts of Medina in the Expedition of al-Sawiq, and did not achieve what he desired. He began to gather Quraysh and incite them against the Messenger of God, may God bless him and grant him peace, and against the Muslims. He gathered nearly three thousand from Quraysh, their allies, and the Ahabish ¹, and brought their women so that they would not flee. Then he advanced with them toward Medina, and camped near Mount Uhud at a place called 'Aynayn, in Shawwal of the third year. The Messenger of God, may God bless him and grant him peace, consulted his Companions: should he go out to meet them or remain in Medina? A group of virtuous Companions who had missed the Battle of Badr hastened to advise going out to meet them, and they insisted on that. 'Abdullah ibn Ubayy ibn Salul advised staying in Medina, and some Companions followed him in that. But those who insisted prevailed upon the Messenger of God, may God bless him and grant him peace, so he rose, entered his house, put on his armor, and came out to them. By then, those who had insisted had changed their minds, and they said: "O Messenger of God, if you prefer to stay in Medina, do so." He said: "It is not befitting for a prophet, once he has put on his armor, to remove it until he fights." A man from Banu al-Najjar was brought to him, and he prayed over him. That was on Friday. He appointed Ibn Umm Maktum as his deputy over Medina. He set out for Uhud with a thousand men. When he was partway there, 'Abdullah ibn Ubayy withdrew with about three hundred men back to Medina. 'Abdullah ibn 'Amr ibn Haram, the father of Jabir, may God be pleased with them, followed them, rebuking them and urging them to return. They said: "If we knew you would fight, we would not have returned." When they refused, he left them, cursing them. The Messenger of God, may God bless him and grant him peace, continued with those who remained with him until he camped in the valley of Uhud on the side of the mountain. He placed his back to Uhud and forbade the people from fighting until he commanded them. When morning came, he, may peace and blessings be upon him, arranged his Companions for battle. Among them were fifty horsemen. He appointed 'Abdullah ibn Jubayr al-Awsi as commander of the archers—there were fifty of them—and ordered him and his men not to leave their position, and to protect the backs of the Muslims from being attacked from behind. On that day, he, may peace and blessings be upon him, wore two coats of mail ². He gave the banner to Mus'ab ibn 'Umayr, the brother of Banu 'Abd al-Dar. He placed on one flank al-Zubayr ibn al-'Awwam, and on the other flank al-Mundhir ibn 'Amr al-Mu'allaq li-Yamut ³. On that day, he reviewed the young men; he allowed some and rejected others. Among those he allowed were Samura ibn Jundab and Rafi' ibn Khadij, both fifteen years old. Among those he rejected that day were Usama ibn Zayd ibn Haritha, Usayd ibn Zuhayr, al-Bara' ibn 'Azib, Zayd ibn Arqam, Zayd ibn Thabit, 'Abdullah ibn 'Umar, Gharaba ibn Aws, and 'Amr ibn Hazm. Later, he allowed them on the Day of the Trench ⁴. Quraysh also arranged themselves, numbering three thousand as mentioned, including two hundred horsemen. They placed Khalid ibn al-Walid on their right wing and 'Ikrimah ibn Abi Jahl on the left wing. The first to come forward from the polytheists that day was Abu 'Amir al-Rahib ⁵, whose name was 'Abd 'Amr ibn Sayfi. He had been the chief of Aws in the pre-Islamic period and was a monk. When Islam came, he was disappointed and did not enter it, and he openly showed enmity to the Messenger of God, may God bless him and grant him peace. The Prophet prayed against him, so he left Medina and went to Quraysh, inciting them against the Messenger of God, may God bless him and grant him peace, and urging them to fight him, in addition to the rancor they already harbored against the Messenger of God and his Companions. He promised the polytheists that he would win over his people from Aws on the day of battle so that they would return to him. When he came forward with the slaves of Mecca and the Ahabish, he made himself known to his people, but they said to him: "May God not bless you, O sinner!" He said: "My people have been afflicted with evil after me." Then he fought the Muslims fiercely. The battle cry of the Companions of the Messenger of God, may God bless him and grant him peace, that day was "Umt! Umt!" ⁶. On that day, Abu Dujana Simak ibn Kharasha, Hamza, the uncle of the Messenger of God, may God bless him and grant him peace—the Lion of God and the Lion of His Messenger, may God be pleased with him—and likewise 'Ali ibn Abi Talib, and a group of the Ansar, including al-Nadr ibn Anas and Sa'd ibn al-Rabi', may God be pleased with them all, performed brilliantly. At the beginning of the day, the Muslims had the upper hand over the disbelievers, who fled back until they reached their women. When the companions of 'Abdullah ibn Jubayr saw that, they said: "O people, the spoils! The spoils!" But 'Abdullah ibn Jubayr reminded them of the Messenger of God's instruction. They thought that the polytheists would not return and that they would not be able to regroup, so they went after the spoils. The horsemen of the polytheists then charged and found that gap left by the archers; they passed through it and gained a foothold, and the rest of them came. Then what God willed came to pass. Those among the believers whom God honored with martyrdom were martyred. A group of the most excellent Companions were killed, and most of them turned back. The polytheists reached the Messenger of God, may God bless him and grant him peace, and wounded his noble face, broke his lower right incisor with a stone, smashed the helmet on his blessed head, and pelted him with stones until he fell on his side and fell into one of the pits that the sinful Abu 'Amir had dug to trap the Muslims. 'Ali took his hand, and Talha ibn 'Ubaydullah embraced him. Those who inflicted harm on the Messenger of God, may God bless him and grant him peace, were 'Amr ibn Qum'ah and 'Utbah ibn Abi Waqqas. It is also said that 'Abdullah ibn Shihab al-Zuhri, the great-grandfather of Muhammad ibn Muslim ibn Shihab, was the one who wounded him. Mus'ab ibn 'Umayr, may God be pleased with him, was killed in front of him, so the Messenger of God, may God bless him and grant him peace, gave the banner to 'Ali ibn Abi Talib, may God be pleased with him. Two rings from the mail of the helmet became embedded in his face, may God bless him and grant him peace. Abu 'Ubaydah ibn al-Jarrah, may God be pleased with him, extracted them, biting on them until his two front teeth fell out, and the gap adorned him. Malik ibn Sinan, the father of Abu Sa'id al-Khudri, sucked the blood from his wound, may God bless him and grant him peace. The polytheists caught up with the Prophet, may God bless him and grant him peace, but a group of about ten Muslims stood in their way and were killed. Then Talha fought them until he drove them away from him. Abu Dujana Simak ibn Kharasha shielded him with his back, and arrows struck him while he did not move, may God be pleased with him. Sa'd ibn Abi Waqqas, may God be pleased with him, shot arrows that day with accurate aim, and the Messenger of God, may God bless him and grant him peace, said to him: "Shoot, may my father and mother be your ransom." On that day, the eye of Qatada ibn al-Nu'man al-Zafari was struck, so he came to the Messenger of God, may God bless him and grant him peace, and he returned it with his noble hand, and it became the soundest and most beautiful of his eyes. Satan—may God curse him—shouted at the top of his voice: "Muhammad has been killed!" This took hold in the hearts of many Muslims, and most of them turned back, and God's decree came to pass. Anas ibn al-Nadr passed by some Muslims who had given up hope and said: "What are you waiting for?" They said: "The Messenger of God has been killed." He said: "What will you do with life after him? Rise and die for what he died for." Then he faced the people and met Sa'd ibn Mu'adh and said: "O Sa'd, by God, I smell the fragrance of Paradise from the direction of Uhud." He fought until he was killed, may God be pleased with him, and seventy wounds were found on him. On that day, 'Abd al-Rahman ibn 'Awf received about twenty wounds, some in his leg, which caused him to limp until he died, may God be pleased with him. The Messenger of God, may God bless him and grant him peace, came toward the Muslims, and the first to recognize him under the helmet was Ka'b ibn Malik, may God be pleased with him, who shouted at the top of his voice: "O Muslims, rejoice! This is the Messenger of God!" The Prophet gestured to him to be quiet. The Muslims gathered around him and rose with him to the mountain pass where he had camped, including Abu Bakr, 'Umar, 'Ali, al-Harith ibn al-Simma al-Ansari, and others. When they had taken refuge in the mountain, Ubayy ibn Khalaf caught up with him on a horse called al-'Awad. The wicked man claimed he would kill the Messenger of God, may God bless him and grant him peace. When he approached, the Messenger of God took a spear from al-Harith ibn al-Simma and thrust it at him, striking him in the collarbone. The enemy of God fled, and the polytheists said to him: "By God, there is nothing wrong with you." He said: "By God, if what is in me were upon the people of Dhu al-Majaz, they would all die. He said to me: 'He will kill me.'" He continued to suffer from that until he died at Sarif on his way back to Mecca, may God curse him. 'Ali, may God be pleased with him, came to the Messenger of God, may God bless him and grant him peace, with water to wash the blood from him, but he found it brackish and returned it. The Prophet, may God bless him and grant him peace, wanted to climb a rock there, but he could not due to his condition, and because he was wearing two coats of mail that day. So Talha sat beneath him until he climbed up. The time for prayer came, and he prayed sitting. Then the polytheists turned to their baggage and then set off on the road to Mecca, returning there. All this happened on Saturday. On that day, about seventy Muslims were martyred, among them Hamza, the uncle of the Messenger of God, may God bless him and grant him peace, killed by Wahshi, the freed slave of Banu Nawfal, who was freed for that deed. He later embraced Islam and was one of the killers of Musaylima the Liar, may God curse him. Also among them were 'Abdullah ibn Jahsh, the ally of Banu Umayya; Mus'ab ibn 'Umayr; and 'Uthman ibn 'Uthman, who was Shammas ibn 'Uthman al-Makhzumi, nicknamed Shammas for his handsome face. These four were from the Emigrants, and the rest were from the Helpers, may God be pleased with them all. He buried them in their blood and wounds, and did not pray over them that day. On that day, a group of prominent Muslims fled, including 'Uthman ibn 'Affan, may God be pleased with him. God Almighty has stated that He pardoned them, saying: {Indeed, those of you who turned back on the day the two armies met—Satan only made them slip because of some sins they had committed. But God has pardoned them. Indeed, God is Forgiving and Forbearing.}

1. Ahabish : A confederation of various tribes allied with Quraysh, often hired as mercenaries.
2. two coats of mail : The Prophet wore two layers of armor for extra protection.
3. al-Mundhir ibn 'Amr al-Mu'allaq li-Yamut : Nicknamed 'the one who is eager to die' due to his bravery.
4. Day of the Trench : The Battle of the Trench (Khandaq) in 5 AH.
5. Abu 'Amir al-Rahib : A Christian monk who opposed Islam and later fought against the Muslims.
6. Umt! Umt! : A battle cry meaning 'Die! Die!' or 'Kill! Kill!'

Chapter: The Expedition of Hamra' al-Asad [1]

On that day, twenty-two polytheists were killed. God, may He be exalted, mentioned this event in Surah Al-Imran, where He says: {And [remember] when you left your family early to assign the believers their positions for battle, and Allah is All-Hearing, All-Knowing *} ¹ the verses. [Section - The Expedition of Hamra' al-Asad] When Sunday morning came, the Messenger of God, may God bless him and grant him peace, summoned the Muslims to advance in pursuit of the enemy, to intimidate them. This was the expedition of Hamra' al-Asad ². He ordered that only those who had been present at Uhud should go out with him, so no one went out except those who had witnessed Uhud, except for Jabir ibn 'Abdullah, whose father had appointed him as his deputy for his important tasks, and his father was killed on the day of Uhud. He asked the Messenger of God, may God bless him and grant him peace, for permission to go out to Hamra' al-Asad, and he permitted him. So the Muslims set out as the Messenger of God, may God bless him and grant him peace, had commanded them, while they were weighed down with wounds, until they reached Hamra' al-Asad, which is eight miles from Medina. That is the saying of God, the Exalted: {Those who responded to Allah and the Messenger after the wound had afflicted them—for those who did good among them and feared Allah is a great reward} ³. Ma'bad ibn Abi Ma'bad al-Naza'i passed by the Messenger of God, may God bless him and grant him peace, and his companions, and he gave him protection until he reached Abu Sufyan and the polytheists at al-Rawha' ⁴. He informed them that the Messenger of God, may God bless him and grant him peace, and his companions had set out in pursuit of them, and that dampened the spirits of the Quraysh. They had intended to return to Medina, but that turned them back, and they continued on their way back to Mecca. The Prophet, peace be upon him, captured Mu'awiya ibn al-Mughira ibn Abi al-'As ⁵, and ordered that his neck be struck in captivity. He is the father of 'A'isha, the mother of 'Abd al-Malik ibn Marwan. No one else was killed in this expedition.

1. Surah Al-Imran : The third chapter of the Quran.
2. Hamra' al-Asad : A location about eight miles from Medina, site of a military expedition after the Battle of Uhud.
3. Quran 3:172 : Verse referring to those who responded to God and the Messenger after being wounded.
4. al-Rawha' : A place about 40 miles from Medina on the road to Mecca.
5. Mu'awiya ibn al-Mughira ibn Abi al-'As : A Quraysh polytheist captured and executed by the Prophet's order.

Chapter on the Expedition of al-Raji‘ [1]

[Chapter — The Expedition of Raji'] Then, after Uhud, the Messenger of Allah ﷺ sent the expedition of Raji' in Safar of the fourth year. This was because the Messenger of Allah ﷺ sent [envoys] to 'Adal and al-Qara at their request when they came to him and mentioned that there was Islam among them. So he sent six men according to Ibn Ishaq, but al-Bukhari said in his Sahih that they were ten. Abu al-Qasim al-Suhayli said: "This is the correct [view]." He placed over them Marthad ibn Abi Marthad al-Ghanawi ¹, may Allah be pleased with them. Among them was Khubayb ibn 'Adi. They went with them, and when they were at al-Raji', which is a watering place of Hudhayl in the region of al-Hijaz at al-Had'a ², they betrayed them and called for help against them from Hudhayl. So they came and surrounded them, killing most of them. Among them, Khubayb ibn 'Adi and another man, Zayd ibn al-Dathinna, were taken captive. They took them away and sold them in Mecca because of what they had done to the disbelievers of Quraysh on the day of Badr. As for Khubayb, may Allah be pleased with him, he remained imprisoned with them. Then they resolved to kill him, so they took him out to al-Tan'im ³ to crucify him. He asked their permission to pray two rak'as, and they allowed him. He prayed them, then said: "By Allah, were it not that you would say that I am afraid, I would have prayed more." Then he said: "I do not care, when I am killed as a Muslim, / On which side I fall for Allah's sake. That is for the sake of Allah, and if He wills, / He will bless the limbs of a torn body." Then they appointed someone to guard him. 'Amr ibn Umayya came and took him away by a trick at night, then buried him. As for Zayd ibn al-Dathinna, may Allah be pleased with him, Safwan ibn Umayya bought him and killed him in retaliation for his father. Abu Sufyan said to him: "Would you like that Muhammad were with us so that we could strike his neck, and you were with your family?" He replied: "By Allah, I would not like that I were with my family and that Muhammad were in his place, with a thorn hurting him."

1. Marthad ibn Abi Marthad al-Ghanawi : A companion of the Prophet, known for his bravery. He was killed in this expedition.
2. al-Had'a : A location in the Hijaz region, near the watering place of al-Raji'.
3. al-Tan'im : A place near Mecca, on the road to Medina, where the miqat for 'umra is located.

Chapter on the Expedition of Bi'r Ma'unah [1]

Chapter: The Expedition of Bi'r Ma‘una In Safar of this year, the expedition to Bi'r Ma‘una also took place. This was because Abu Bara' 'Amir ibn Malik, known as Mula‘ib al-Asinnah, came to the Messenger of Allah, may Allah bless him and grant him peace, in Medina and invited him to Islam, but he did not accept Islam nor did he reject it. He said: 'O Messenger of Allah, if you were to send your companions to the people of Najd to call them to your religion, I hope they would respond to them.' The Messenger said: 'I fear for them from the people of Najd.' Abu Bara' said: 'I am their protector.' So the Messenger of Allah, may Allah bless him and grant him peace, sent, according to what Ibn Ishaq said, forty men from the Companions, but in the Two Sahihs it is seventy men, and this is the correct version. He appointed over them al-Mundhir ibn 'Amr, one of the Banu Sa'ida, whose nickname was al-Mu‘annaq li Yamut ¹, may Allah be pleased with them all. They were among the virtuous Muslims, their leaders, and their reciters. They set out and camped at Bi'r Ma‘una, which lies between the land of Banu 'Amir and the lava tract of Banu Sulaym. Then they sent from there Haram ibn Milhan, the brother of Umm Sulaym, with the letter of the Messenger of Allah, may Allah bless him and grant him peace, to the enemy of Allah, 'Amir ibn al-Tufayl. He did not look at it and ordered him to be killed; a man struck him with a spear. When the blood flowed, he said: 'I have triumphed, by the Lord of the Ka‘ba.' The enemy of Allah, 'Amir, called upon the Banu 'Amir to fight the remaining men, but they did not respond to him because of the protection of Abu Bara'. So he called upon the Banu Sulaym, and 'Usayya, Ri‘l, and Dhakwan responded to him. They surrounded the companions of the Messenger of Allah, may Allah bless him and grant him peace, and they fought until they were all killed, may Allah be pleased with them, except for Ka‘b ibn Zayd from the Banu al-Najjar, who was left for dead among the slain, and he lived until he was killed on the Day of the Trench. 'Amr ibn Umayya al-Damri and al-Mundhir ibn Muhammad ibn 'Uqba were with the livestock of the Muslims. They saw birds hovering over the site of the battle. Al-Mundhir ibn Muhammad dismounted and fought the polytheists until he was killed with his companions. 'Amr ibn Umayya was captured. When he informed them that he was from Mudar, 'Amir shaved his forelock and freed him, claiming it was as expiation for a slave his mother had to free. 'Amr ibn Umayya returned. When he was at al-Qarqara, at the beginning of Qanat, he dismounted in the shade. Two men from Banu Kilab, or it is said from Banu Sulaym, came and dismounted with him in the same shade. When they fell asleep, 'Amr attacked and killed them, thinking he had taken vengeance for his companions. But they had a covenant from the Messenger of Allah, may Allah bless him and grant him peace, of which he was unaware. When he arrived, he informed the Messenger of Allah, may Allah bless him and grant him peace, of what he had done. He said: 'You have killed two men for whom I must pay blood money.' This was the cause of the expedition against Banu al-Nadir, as is recorded in the Sahih.

1. al-Mu‘annaq li Yamut : A nickname meaning 'the one who is strangled to death' or 'the one who hastens to death', indicating his bravery and eagerness for martyrdom.

Chapter: The Expedition against Banu al-Nadir [1]

Chapter: The Expedition against Banu al-Nadir The Messenger of God, may God bless him and grant him peace, set out in person to Banu al-Nadir to seek their assistance concerning those two slain men, due to the alliance between him and them. They said, "Yes." He, may God bless him and grant him peace, sat with Abu Bakr, 'Umar, 'Ali, and a group of his Companions, may God be pleased with them, under a wall of theirs. They gathered among themselves and said, "Who will throw this millstone at Muhammad and kill him?" 'Amr ibn Jihash, may God curse him, volunteered for that. God informed His Messenger of what they intended, so he, may God bless him and grant him peace, arose immediately from among his Companions and did not stop until he reached Medina. Someone came and reported that he had seen him, may God bless him and grant him peace, entering the walls of Medina. Abu Bakr and those with him stood up and followed him. He informed them of what God had told him concerning the Jews' plot. He summoned the people to fight them, went out, and appointed Ibn Umm Maktum over Medina. That was in Rabi' al-Awwal. He besieged them for six nights, and at that time wine was forbidden. Thus mentioned Ibn Hazm, but I have not seen it from others. 'Abdullah ibn Ubayy ibn Salul and his fellow hypocrites sent word to Banu al-Nadir: "We are with you; we will fight with you. If you are expelled, we will go out with you." Those [Jews] were deceived by this, so they fortified themselves in their fortresses. He, may God bless him and grant him peace, ordered their palm trees to be cut down and burned. They asked the Messenger of God to let them leave and spare their blood, on condition that they take what their camels could carry, except for weapons. He agreed to that. Their leaders, such as Huyayy ibn Akhtab and Sallam ibn Abi al-Huqayq, departed with their families and wealth to Khaybar, which submitted to them. A group of them went to Syria. Only two men among them embraced Islam: Abu Sa'd ibn Wahb and Yamin ibn 'Umayr ibn

Chapter: The Expedition of Dhat al-Riqa' [1]

Ka'b ¹ had promised a reward to whoever killed his cousin 'Amr ibn Jahsh, because of his intention to assassinate the Messenger of Allah (peace be upon him). So they seized their possessions. The Messenger of Allah divided the possessions of the remaining [Jews] among the early Muhajirun ² exclusively, except that he gave to Abu Dujana and Sahl ibn Hunayf, the two Ansar ³, due to their poverty. Their possessions were among what Allah bestowed as spoils upon His Messenger, for which the Muslims did not spur horses or camels. In this expedition, Allah revealed Surah al-Hashr ⁴. 'Abdullah ibn 'Abbas (may Allah be pleased with him) used to call it Surah Bani al-Nadir ⁵. [Section - The Expedition of Dhat al-Riqa'] The Messenger of Allah (peace be upon him) performed qunut ⁶ for a month, supplicating against those who killed the reciters ⁷, the companions of Bi'r Ma'una ⁸. Then he (peace be upon him) undertook the expedition of Dhat al-Riqa', which is the expedition of Najd. He set out in Jumada al-Ula of this fourth year, intending [to fight] Muharib and Banu Tha'laba ibn Sa'd ibn Ghatafan. He appointed Abu Dharr al-Ghifari over Medina. He marched until he reached Nakhl, where he encountered a group from Ghatafan. They halted, and no fighting occurred between them, except that he prayed the prayer of fear ⁹ that day, as mentioned by Ibn Ishaq and other historians. However, this is problematic because it has been narrated in the reports of al-Shafi'i, Ahmad, and al-Nasa'i from Abu Sa'id that the polytheists detained the Prophet (peace be upon him) on the day of the Trench ¹⁰ from Zuhr, 'Asr, Maghrib, and 'Isha', and he prayed them all together. That was before the revelation of the prayer of fear. They said: The prayer of fear was only revealed at 'Usfan, as narrated by Abu 'Ayyash al-Zuraqi: We were with the Prophet (peace be upon him) at 'Usfan, and he led us in Zuhr prayer. At that time, the polytheists were led by Khalid ibn al-Walid. They said: "We have caught them off guard." Then they said: "They have a prayer after this that is more beloved to them than their wealth and children." So [the verse regarding] the prayer of fear was revealed between Zuhr and 'Asr. He led us in 'Asr prayer, dividing us into two groups... and he mentioned the hadith. It was recorded by Imam Ahmad, Abu Dawud, and al-Nasa'i. From Abu Hurayra (may Allah be pleased with him): The Messenger of Allah (peace be upon him) was encamped between Dajnan and 'Usfan, besieging the polytheists. The polytheists said: "These people have a prayer that is more beloved to them than their children and firstborn. Unite your plan, then fall upon them all at once." Then Jibril (peace be upon him) came and ordered him to divide his companions into two halves... and he mentioned the hadith. It was recorded by al-Nasa'i and al-Tirmidhi, who said it is hasan sahih ¹¹. It is known without dispute that the expedition of 'Usfan took place after the Trench. This implies that Dhat al-Riqa' came after it, indeed after Khaybar. This is supported by the fact that Abu Musa al-Ash'ari and Abu Hurayra (may Allah be pleased with them) witnessed it. As for Abu Musa al-Ash'ari, it is in the two Sahihs ¹² that he witnessed the expedition of Dhat al-Riqa', and that they wrapped rags around their feet because they were torn, hence it was named so. As for Abu Hurayra, Marwan ibn al-Hakam asked him: "Did you pray the prayer of fear with the Messenger of Allah (peace be upon him)?" He said: "Yes." He asked: "When?" He said: "In the year of the expedition of Najd," and he described some aspects of the prayer of fear. It was recorded by Imam Ahmad, Abu Dawud, and al-Nasa'i. Some historians have said that the expedition of Dhat al-Riqa' occurred more than once: one before the Trench and another after it. I say: However, it is not plausible that he prayed the prayer of fear in the first one if the hadith that it was only prescribed at 'Usfan is authentic. They mentioned that among the events of this expedition was the story of Jabir's camel and its sale to the Messenger of Allah (peace be upon him). However, there is doubt about this, because it is narrated that this happened during the expedition of Tabuk. Yet this is more appropriate because his father had been killed at Uhud, leaving sisters, so he needed to marry quickly to take care of them. Among these [events] is also the hadith of Jabir about the man whose wife was captured, and he swore to shed blood among the companions of Muhammad (peace be upon him). He came at night—while the Messenger of Allah (peace be upon him) had stationed two men as sentinels for the Muslims against the enemy, namely 'Abbad ibn Bishr and 'Ammar ibn Yasir (may Allah be pleased with them)—and shot 'Abbad ibn Bishr with an arrow while he was standing in prayer. He pulled it out and did not invalidate his prayer, until he shot him with three arrows. He did not finish until he completed the prayer and alerted his companion. [His companion] said: "Subhan Allah ¹³! Why did you not wake me?" He replied: "I was reciting a sura ¹⁴ and disliked to interrupt it."

1. Ka'b : Ka'b ibn al-Ashraf, a Jewish leader who opposed the Prophet.
2. Muhajirun : The early Muslims who emigrated from Mecca to Medina.
3. Ansar : The Muslim inhabitants of Medina who supported the Prophet.
4. Surah al-Hashr : Chapter 59 of the Quran, 'The Exile'.
5. Surah Bani al-Nadir : Another name for Surah al-Hashr, referring to the Jewish tribe.
6. qunut : A supplication recited during prayer, often in times of distress.
7. reciters : Muslims who had memorized the Quran, sent to teach the tribe of Banu 'Amir.
8. Bi'r Ma'una : A well where a group of Muslim reciters were killed by the Banu Sulaym.
9. prayer of fear : A shortened and modified prayer performed during battle.
10. Trench : The Battle of the Trench (Khandaq) in 5 AH.
11. hasan sahih : A classification of hadith meaning 'good and authentic'.
12. two Sahihs : The authentic hadith collections of al-Bukhari and Muslim.
13. Subhan Allah : An Arabic phrase meaning 'Glory be to Allah'.
14. sura : A chapter of the Quran.

Chapter: The Minor Battle of Badr [1]

Among them is the hadith of Ghawrath ibn al-Harith, who intended to kill the Messenger of Allah, peace and blessings be upon him, while he was resting under a tree. He drew his sword and wanted to strike him, but Allah prevented him, and his hand was restrained. The Messenger of Allah, peace and blessings be upon him, woke from his sleep, called his companions, and they gathered around him. He informed them about Ghawrath and his intention to kill him. Despite all this, he released him and forgave him, peace and blessings be upon him. This occurred during the expedition of Dhat al-Riqa' ¹, which took place after the Battle of the Trench ², as recorded in the two Sahihs ³ on the authority of Jabir ibn Abdullah, may Allah be pleased with him, who said: "We set out with the Messenger of Allah, peace and blessings be upon him, until we reached Dhat al-Riqa'. He said: Whenever we came to a shady tree, we left it for the Messenger of Allah, peace and blessings be upon him. He said: Then a man from the polytheists came, and the sword of the Messenger of Allah, peace and blessings be upon him, was hanging from the tree. He took the sword, drew it, and said to the Messenger of Allah, peace and blessings be upon him: 'Do you fear me?' He said: 'No.' He said: 'Then who will protect you from me?' He said: 'Allah.' He said: Then the companions of the Messenger of Allah, peace and blessings be upon him, threatened him, so he sheathed the sword and hung it up. He said: Then the call to prayer was made, and he led one group in two rak'ahs ⁴, then they stepped back, and he led the other group in two rak'ahs. Thus, the Messenger of Allah prayed four rak'ahs, and the people prayed two rak'ahs." The wording is from Muslim ⁵. [Section: The Minor Battle of Badr] On the day of Uhud ⁶, when Abu Sufyan ⁷ departed, he called out: "Our appointment with you is at Badr next year." So the Messenger of Allah, peace and blessings be upon him, ordered some of his companions to respond with "Yes." When Sha'ban ⁸ came...

1. Dhat al-Riqa' : An expedition or battle in which the Prophet Muhammad (peace be upon him) participated, named after a place with patches of different colors.
2. Battle of the Trench : Also known as the Battle of the Confederates (Ghazwah al-Ahzab), a defensive battle fought in 627 CE.
3. Sahihs : Refers to the two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
4. rak'ahs : Units of Islamic prayer, consisting of specific movements and recitations.
5. Muslim : Imam Muslim ibn al-Hajjaj, compiler of Sahih Muslim, one of the six major hadith collections.
6. Uhud : A mountain near Medina, site of the Battle of Uhud in 625 CE.
7. Abu Sufyan : A prominent Quraysh leader who initially opposed Islam but later converted.
8. Sha'ban : The eighth month of the Islamic lunar calendar.

Chapter: The Expedition of Dumat al-Jandal [1]

That year, the Messenger of Allah (peace be upon him) set out until he reached Badr for the appointed meeting, leaving ʿAbd Allāh ibn ʿAbd Allāh ibn Ubayy in charge of Medina. He stayed there for eight nights, then returned without encountering any hostility. This was because Abū Sufyān had set out with Quraysh, but when they were partway, they decided to turn back due to the drought in their land, so they returned. This expedition is called the third Badr and the Badr of the appointment. [Section – Expedition of Dūmat al-Jandal] He (peace be upon him) set out to Dūmat al-Jandal in Rabīʿ al-Awwal of the year five, then returned midway without encountering war. He had appointed Sibāʿ ibn ʿUrfuṭa over Medina. [Section – Expedition of the Trench] It includes a summary of the Expedition of the Trench, in which Allah tested His believing servants and shook them, established faith in the hearts of His allies, and revealed what the hypocrites had concealed, exposing and rebuking them. Then He sent down His victory, supported His servant, defeated the confederates alone, honored His soldiers, and repelled the disbelievers in their rage, protecting the believers from their evil scheming—all by His grace and favor. He forbade them, both by divine law and decree, from ever attacking the believers thereafter; rather, He made the defeated ones and made His party the victorious. Praise be to Allah, Lord of the worlds. It occurred in the year five, in Shawwāl, according to the correct view among the scholars of military expeditions and biographies. The evidence for this is that there is no dispute that Uḥud occurred in Shawwāl of the year three, and it has been previously mentioned by scholars of expeditions that Abū Sufyān had promised them to meet at Badr the following year, and that he (peace be upon him) set out to them but they failed to appear due to the drought in their land that year, so they postponed until this year. Abū Muḥammad ibn Ḥazm al-Andalusī said in his book on expeditions: This is the view of the scholars of expeditions. Then he said: The correct view, about which there is no doubt, is that it occurred in the year four, which is the view of Mūsā ibn ʿUqba. Then Ibn Ḥazm argued with the ḥadīth of Ibn ʿUmar: "I was presented to the Prophet (peace be upon him) on the day of Uḥud when I was fourteen years old, and he did not permit me [to fight]. I was presented to him on the day of the Trench when I was fifteen years old, and he permitted me." So it is established that there was only one year between them. I say: This ḥadīth is recorded in the two Ṣaḥīḥs ¹ and does not indicate what he claimed, because the criterion for permission to fight was, according to him (peace be upon him), fifteen years. So he would not permit anyone who had not reached that age, and he would permit anyone who had reached it. When Ibn ʿUmar on the day of Uḥud was among those who had not reached it, he did not permit him; and when he had reached it on the day of the Trench, he permitted him. This does not negate that his reaching that age may have been a year, two years, three years, or more beyond that. It is as if he said: I was presented to him on the day of the Trench while I was of age or among the warriors. It has been said that he was at the beginning of his fourteenth year on the day of Uḥud and at the end of his fifteenth year on the day of the Trench. This is debatable, but the first view is stronger upon reflection for those who are thorough and fair. And Allah knows best. The cause of the Expedition of the Trench was that a group of Jews from Banū al-Naḍīr, whom the Messenger of Allah (peace be upon him) had expelled from Medina to Khaybar as we have mentioned—their leaders being Salām ibn Abī al-Ḥuqayq, Salām ibn Mishkam, Kināna ibn al-Rabīʿ, and others—went to Quraysh in Mecca and incited them to war against the Messenger of Allah (peace be upon him), promising them victory from themselves. They responded to them. Then they went to Ghatafān and invited them, and they also responded. Quraysh set out, with their leader Abū Sufyān ibn Ḥarb, and Ghatafān under ʿUyayna ibn Ḥiṣn, all totaling about ten thousand men. When the Messenger of Allah (peace be upon him) heard of their march toward him, he ordered the Muslims to dig a trench to separate the polytheists from Medina. This was upon the suggestion of Salmān al-Fārisī (may Allah be pleased with him). The Muslims worked on it, hastening before the onslaught of the disbelievers. During its digging, there were detailed signs and proofs of prophethood whose reports have been widely transmitted. When it was completed, the polytheists arrived and camped around Medina, as Allah Almighty said: {When they came upon you from above you and from below you} ². The Messenger of Allah (peace be upon him) went out and fortified himself behind the trench with three thousand men, according to the correct view among the people of Medina. Ibn Isḥāq claimed that he had only seven hundred. This is a mistake from the Expedition of Uḥud. And Allah Almighty knows best. They placed their backs against Salʿ ³. He (peace be upon him) ordered the women and children to be placed in the fortresses of Medina, and he appointed Ibn Umm Maktūm (may Allah be pleased with him) over them. Ḥuyayy ibn Akhṭab al-Naḍarī went to Banū Qurayẓa and met with Kaʿb ibn Asad, their chief, and he kept at him until he broke the covenant that was between him and the Messenger of Allah (peace be upon him). Kaʿb agreed with the polytheists to fight the Messenger of Allah (peace be upon him), and they were delighted at that. The Messenger of Allah (peace be upon him) sent the two Saʿds ⁴—Saʿd ibn Muʿādh and Saʿd ibn ʿUbāda, along with Khawwāt ibn Jubayr and ʿAbd Allāh ibn Rawāḥa—to find out whether Banū Qurayẓa had broken the covenant or not. When they approached them, they found them hostile and treacherous, and they exchanged insults. The Jews—may Allah's curses be upon them—insulted the Messenger of Allah (peace be upon him), so Saʿd ibn Muʿādh insulted them, and they left them. He (peace be upon him) had instructed them that if they had broken the covenant, they should not announce it openly to avoid weakening the Muslims, but should allude to it ambiguously. When they came to him, he said: "What is behind you?" They said: "ʿAḍal and al-Qāra ⁵," meaning their betrayal of the companions of al-Rajīʿ. This weighed heavily on the Muslims, the situation became severe, and the danger became great. They were as Allah Almighty said: {There the believers were tested and shaken with a severe shaking} ⁶. Hypocrisy emerged and increased. Some of Banū Ḥāritha asked the Messenger of Allah (peace be upon him) for permission to return to Medina because of their houses, saying they were exposed and had no barrier against the enemy. Banū Salama also showed weakness. Then Allah made both groups steadfast. The polytheists remained besieging the Messenger of Allah (peace be upon him) for a month, with no fighting between them because of the trench that Allah had placed between them, except that some horsemen from Quraysh, including ʿAmr ibn ʿAbd Wudd al-ʿĀmirī and a group with him, approached the trench. When they stood before it, they said: "This is a trick that the Arabs never knew." Then they headed to a narrow spot in the trench, crossed it, and their horses galloped in the marshy ground between the trench and Salʿ. They called for single combat. ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) stepped forward to face ʿAmr ibn ʿAbd Wudd, fought him, and Allah killed him at his hands. ʿAmr was unrivaled in bravery during the pre-Islamic period, and he was an old man over a hundred years old at that time. As for the rest, they fled back to their people from where they had come. This was the first opening that Allah granted in their defeat. The battle cry of the Muslims in that expedition was: "Ḥā-Mīm, they will not be victorious ⁷." When this situation dragged on for the Muslims, the Messenger of Allah (peace be upon him) wanted to make a treaty with ʿUyayna ibn Ḥiṣn and al-Ḥārith ibn ʿAwf, the two chiefs of Ghatafān, giving them one-third of the dates of Medina in return for their withdrawal with their people. Negotiations took place, but the matter was not concluded until he (peace be upon him) consulted the two Saʿds about it. They said: "O Messenger of Allah, if Allah has commanded you to do this, then we hear and obey. But if it is something you are doing for us, then we and these people were in a state of polytheism and idol worship, and they did not hope to eat a single fruit from it except as guests or by purchase. Now that Allah has honored us with Islam, guided us to it, and strengthened us through you and it, should we give them our wealth? By Allah, we will give them nothing but the sword." He (peace be upon him) said: "It is only something I am doing for you ⁸." He approved their opinion (may Allah be pleased with them) and did not do anything of that sort. Then Allah—glorified be He—brought about a matter from Himself that caused division among them and shattered their forces. This was that Nuʿaym ibn Masʿūd ibn ʿĀmir al-Ghatafānī (may Allah be pleased with him) came to the Messenger of Allah (peace be upon him) and said: "O Messenger of Allah, I have embraced Islam, so command me as you wish." He (peace be upon him) said: "You are only one man, so cause division among them if you can, for war is deception." So he went immediately to Banū Qurayẓa—he had been their ally in the pre-Islamic period—and entered upon them while they did not know of his Islam. He said: "O Banū Qurayẓa! You have fought Muḥammad, and if Quraysh find an opportunity, they will seize it; otherwise, they will pack up and go to their land, leaving you with Muḥammad, and he will take revenge on you." They said: "What is the plan, O Nuʿaym?" He said: "Do not fight with them until they give you hostages." They said: "You have advised well." Then he went to Quraysh and said to Abū Sufyān and them: "Do you know my love and advice for you?" They said: "Yes." He said: "The Jews have regretted what they did in breaking the covenant with Muḥammad and his companions, and they have sent to him that they will take hostages from you and hand them over to him, then they will join him against you." Then he went to his people, Ghatafān, and said the same to them. On the night of Saturday in Shawwāl, they sent to the Jews: "We are not in a land where we can stay, so come out with us tomorrow to fight this man." The Jews sent back: "Today is Saturday, and besides, we will not fight with you until you send us hostages." When the messengers came with this, Quraysh said: "By Allah, Nuʿaym ibn Masʿūd has told us the truth." They sent to the Jews: "By Allah, we will not send you anyone, so come out with us." Qurayẓa said: "By Allah, Nuʿaym has told the truth," and they refused to fight with them. Allah—mighty and majestic—sent upon Quraysh and those with them fear and a wind that shook them, so that they could not settle, and no tent, peg, pot, or anything remained stable. When they saw that, they departed that very night. He (peace be upon him) sent Ḥudhayfa ibn al-Yamān to bring him news of them. He found them as we described, and he saw Abū Sufyān warming his back by a fire. Had Ḥudhayfa wished, he could have killed him. Then he returned to the Messenger of Allah (peace be upon him) at night and informed him of their departure.

1. Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhārī and Muslim.
2. Qur'an 33:10 : Reference to the Qur'anic verse describing the confederate attack.
3. Salʿ : A mountain near Medina.
4. Saʿdayn : The two Companions named Saʿd: Saʿd ibn Muʿādh and Saʿd ibn ʿUbāda.
5. ʿAḍal and al-Qāra : Two tribes that betrayed the Muslims at al-Rajīʿ, a previous incident.
6. Qur'an 33:11 : Reference to the Qur'anic verse describing the believers' trial.
7. Ḥā-Mīm, they will not be victorious : A battle cry derived from the Qur'anic opening letters Ḥā-Mīm, often used as a slogan.
8. It is only something I am doing for you : Indicating that the proposal was a personal strategy, not a divine command.

Chapter: The Expedition against Banu Qurayza [1]

When the morning came, the Messenger of Allah (peace be upon him) went to Medina, and the people had laid down their arms. Then Gabriel (peace be upon him) came to the Messenger of Allah (peace be upon him) while he was bathing in the house of Umm Salama and said: "Have you laid down your arms? We have not laid down our arms. Rise up against these [people]"—meaning Banu Qurayza. [Section — The Expedition of Banu Qurayza] We mention herein the expedition of Banu Qurayza. So he (peace be upon him) set out immediately against them and ordered the Muslims not to pray the afternoon prayer—though its time had entered—except in Banu Qurayza. The Muslims set out in groups. Some of them prayed the afternoon prayer on the way, saying: "The Messenger of Allah did not intend to abandon prayer; he only intended to hasten the march." Others did not pray until the sun had set and they reached Banu Qurayza. The Messenger of Allah (peace be upon him) did not rebuke either group. Ibn Hazm said: "These [who prayed on the way] are correct, and those [who delayed] are mistaken but rewarded." By Allah, if we had been there, we would not have prayed the afternoon prayer except in Banu Qurayza, even if it were after several days. I say: Ibn Hazm is excused because he is one of the leading Zahiris ¹, and he cannot deviate from this text. However, preferring one of these two actions over the other is questionable, because the Prophet (peace be upon him) did not rebuke either group. For those who say that every mujtahid ² is correct, each is correct and there is no preference. For those who say that only one is correct—and this is the truth, without doubt or uncertainty, due to many proofs from the Book and the Sunnah—then necessarily, one group has two rewards for attaining the truth, and the other group has one reward. We say, and with Allah is success: Those who prayed the afternoon prayer in its time won the race, because they complied with his (peace be upon him) command to hasten to jihad and to perform prayer in its time, especially the afternoon prayer, which Allah the Exalted emphasized in His Book: {Guard your prayers and the middle prayer} ³—and it is the afternoon prayer according to the correct and definitive view, among more than ten opinions—and the Sunnah has come emphasizing its preservation. If it is said: Delaying prayer for jihad was permissible at that time, just as the Prophet (peace be upon him) delayed the afternoon and sunset prayers on the Day of the Trench ⁴ and occupied himself with jihad, and also the noon prayer, as narrated by al-Nasa'i through two chains, then the answer is: Even if we accept that he did not abandon them out of forgetfulness, he regretted that. When Umar ibn al-Khattab (may Allah be pleased with him) said: "O Messenger of Allah, I almost did not pray the afternoon prayer until the sun was about to set," he said: "By Allah, I did not pray it." This indicates that the Prophet (peace be upon him) had forgotten it due to his preoccupation, as is established in the two Sahihs ⁵ from Ali (may Allah be pleased with him) who said: "The Messenger of Allah (peace be upon him) said on the Day of the Confederates: 'They distracted us from the middle prayer, the afternoon prayer. May Allah fill their graves and houses with fire.'" The conclusion is that those who prayed the afternoon prayer on the way combined the evidences and understood the meaning, so they have two rewards. The others preserved his specific command, so they have one reward. May Allah be pleased with all of them and grant them His pleasure. The Messenger of Allah (peace be upon him) gave the banner to Ali ibn Abi Talib (may Allah be pleased with him) and appointed Ibn Umm Maktum over Medina. He besieged the forts of Banu Qurayza for twenty-five nights. Their leader, Ka'b ibn Asad, offered them three options: either to embrace Islam and enter Muhammad's religion; or to kill their children and come out with swords and fight until they are all killed or succeed and then obtain children and women; or to attack the Messenger of Allah and his companions on a Saturday when the Muslims would be heedless of their evil. But they refused all three. Huyayy ibn Akhtab had entered the fort with them when Quraysh withdrew, because he had given them a pledge to that effect until they broke the covenant and began to revile the Messenger of Allah (peace be upon him) and his companions. The Messenger of Allah (peace be upon him) wanted to address them, but Ali (may Allah be pleased with him) said: "Do not go near them, O Messenger of Allah"—fearing that he might hear something from them. He said: "If they see me, they will not say anything." When they saw him, none of them could speak a word. Then he (peace be upon him) sent Abu Lubaba ibn Abd al-Mundhir al-Awsi, who was an ally of the Aws. When they saw him, they stood up weeping—men and women—and said: "O Abu Lubaba, what do you think? Should we surrender to the judgment of Muhammad?" He said: "Yes," and gestured with his hand to his throat, meaning slaughter. Then he immediately regretted this word. He left quickly and did not return to the Messenger of Allah (peace be upon him) until he came to the mosque of Medina, tied himself to a pillar of the mosque, and swore that only the Messenger of Allah (peace be upon him) would untie him with his own hand, and that he would never enter the land of Banu Qurayza again. When the Messenger of Allah (peace be upon him) heard of this, he said: "Leave him until Allah accepts his repentance." And his affair continued until Allah accepted his repentance (may Allah be pleased with him). Then Banu Qurayza surrendered to the judgment of the Messenger of Allah (peace be upon him). That night, Tha'laba and Usayd, sons of Sa'ya, and Asad ibn Ubayd embraced Islam. They were a few from Banu Hidal, cousins of Banu Qurayza and al-Nadir. That same night, Amr ibn Sa'di al-Qurazi left and went away; it is not known where he went. He had refused to join them in breaking the covenant. When they surrendered to his judgment (peace be upon him), the Aws said: "O Messenger of Allah, you have dealt with Banu Qaynuqa' as you know, and they were allies of our brothers the Khazraj. These are our clients." He said: "Are you not satisfied that a man from among you judge them?" They said: "Yes." He said: "Then that is up to Sa'd ibn Mu'adh." Sa'd at that time had been wounded in his arm, and the Messenger of Allah (peace be upon him) had set up a tent for him in the mosque to visit him from nearby. The Prophet (peace be upon him) sent for him, and he was brought riding a donkey, with his brothers from the Aws surrounding him, saying: "O Abu Amr, be good to your clients." When they repeated this often, he said: "It is time for Sa'd not to fear the blame of any blamer in Allah!" Some men from his people returned to Banu Abd al-Ashhal and announced the doom of Banu Qurayza. When he approached the Messenger of Allah (peace be upon him), he said: "Stand up for your leader." The Muslims stood up and said: "O Sa'd, the Messenger of Allah has appointed you to judge Banu Qurayza." He said: "Do you pledge by Allah and His covenant that the judgment concerning them will be as I judge?" They said: "Yes." He said: "And on the one here?"—pointing to the side where the Messenger of Allah (peace be upon him) was, while turning away from the Messenger out of reverence. The Messenger of Allah (peace be upon him) said: "Yes." Sa'd said: "I judge that their fighters be killed and their children taken captive." The Messenger of Allah (peace be upon him) said: "You have judged with the judgment of Allah from above the seven heavens." Then the Messenger of Allah (peace be upon him) ordered that those who had reached puberty be killed, and those who had not be spared. Their necks were struck in trenches dug in the market of Medina today. They numbered between six hundred and seven hundred, or between seven hundred and eight hundred. No woman was killed except one, namely Bunana, the wife of al-Hakam al-Qurazi, because she had thrown a millstone on the head of Khallad ibn Suwayd and killed him—may Allah curse her. The property of Banu Qurayza was divided among the Muslims: a foot soldier received one share, and a horseman three shares.

1. Zahiri : A school of Islamic jurisprudence that relies solely on the literal (zahir) meaning of the Quran and Hadith, rejecting analogical reasoning (qiyas) and other methods.
2. mujtahid : A scholar qualified to perform ijtihad, i.e., independent legal reasoning to derive rulings from primary sources.
3. middle prayer : The 'middle prayer' (al-salāt al-wusṭā) is widely interpreted as the afternoon prayer (ʿaṣr), based on Quran 2:238 and various hadiths.
4. Day of the Trench : The Battle of the Trench (Ghazwat al-Khandaq) in 627 CE, when the Muslims dug a trench to defend Medina against the confederate tribes.
5. Sahihs : The two most authoritative hadith collections: Sahih al-Bukhari and Sahih Muslim.

Chapter: The sending of Abdullah ibn Atik to kill Abu Rafi' Salam ibn Abi al-Huqayq [1]

Among the Muslims on that day there were thirty-six horsemen. When he had finished with them, Allah answered the prayer of the righteous servant Sa‘d ibn Mu‘ādh. For when he was wounded, he said: 'O Allah, if You have kept anything of the war against Quraysh, keep me for it; but if You have ended the war between us and them, then let it burst forth, and do not let me die until You have avenged me against Banū Qurayẓah.' The Prophet ﷺ had cauterized his wound, but it burst open and he died from it, may Allah be pleased with him. The Messenger of Allah ﷺ and the Muslims escorted his funeral. It was he at whose arrival the Throne of the All-Merciful shook with joy at the coming of his soul, may Allah be pleased with him and grant him His pleasure. Approximately ten men were martyred on the Day of the Trench and the Day of Qurayẓah, may Allah be pleased with them all. Āmīn. [Section — The Sending of ‘Abdullāh ibn ‘Atīk to Kill Abū Rāfi‘ Salām ibn Abī al-Ḥuqayq] When Allah — praise be to Him — had killed Ka‘b ibn al-Ashraf at the hands of men from al-Aws, as we mentioned earlier after the Battle of Badr, and Abū Rāfi‘ Salām ibn Abī al-Ḥuqayq was among those who incited the confederates against the Messenger of Allah ﷺ and was not killed with Banū Qurayẓah as his companion Ḥuyayy ibn Akhṭab was, the Khazraj desired to kill him, seeking to equal the Aws in reward. Allah Almighty had made these two tribes vie with each other in good deeds before the Messenger of Allah ﷺ. So they asked the Messenger’s permission to kill him, and he gave them permission. Men were chosen for this task, all from Banū Salamah: ‘Abdullāh ibn ‘Atīk — who was their commander by the order of the Prophet ﷺ — ‘Abdullāh ibn Unays, Abū Qatādah al-Ḥārith ibn Rib‘ī, Mas‘ūd ibn Sinān, and Khuzā‘ī ibn Aswad, their ally. They set out and came to him in Khaybar, in a fortress of his where he was staying. They descended upon him at night and killed him, then returned to the Messenger ﷺ.

Chapter: The Expedition of Banu Lahyan [1]

The Messenger of God, may God bless him and grant him peace, all claimed to have killed him. He said: 'Show me your swords.' When they showed them, he said regarding the sword of Abdullah ibn Unays: 'This is the one who killed him; I see traces of food on it.' Abdullah ibn Unays had leaned on him with the sword until the sound of his backbone was heard, and the enemy of God was saying: 'Qatni, qatni,' meaning 'Enough for me, enough for me.' [Section — Expedition of Banu Lahyan] Then he, peace be upon him, set out six months after Qurayza, in Jumada al-Ula of the sixth year according to the correct account, heading for Banu Lahyan to take vengeance for the companions of al-Raji' mentioned earlier. He marched until he encamped in their land in a valley called Ghuran, which lies between Amaj and Usfan. He found them fortified on mountaintops, so he left them and rode with two hundred horsemen until he encamped at Usfan, and sent two horsemen until they dismounted at Kara' al-Ghamim, then they returned. Then the Messenger of God, peace be upon him, returned to Medina.

Chapter: The Expedition of Dhu Qarad [1]

Chapter: The Expedition of Dhu Qarad Then, a few nights after his arrival in Medina, 'Uyaynah ibn Hisn, from the Banu 'Abdullah ibn Ghatafan, raided the milch camels ¹ of the Prophet, peace be upon him, which were at al-Ghabah. He drove them away and killed their herdsman, a man from Ghifar, and took his wife. The first to notice them was Salamah ibn 'Amr ibn al-Akwa' al-Aslami, may Allah be pleased with him. Then he set out on foot in pursuit, and he was never outrun. He kept shooting at them with arrows and saying, "Take it! I am the son of al-Akwa', and today is the day of the ignoble ²!" He recovered most of what they had taken. When the alarm was raised in Medina, the Messenger of Allah, peace be upon him, set out with a group of horsemen. They caught up with Salamah ibn al-Akwa' and recovered the milch camels. The Prophet, peace be upon him, reached a watering place called Dhu Qarad, where he slaughtered one of the recovered milch camels, stayed there for a day and a night, and then returned to Medina.

1. liqāḥ : Milch camels; female camels that are milked, often kept for their milk.
2. al-ridda‘ : Literally 'the suckling'; here used metaphorically to mean the day of the ignoble or base, referring to the lowly status of the raiders.

Chapter: The Expedition against Banu al-Mustaliq [1]

In this raid, al-Akhram, who is Muhriz ibn Nadlah (may Allah be pleased with him), was killed. He was killed by 'Abd al-Rahman ibn 'Uyaynah, who then turned his horse. Abu Qatadah charged at 'Abd al-Rahman, killed him, and recovered the horse, which had belonged to Mahmud ibn Maslamah. The captured woman came riding on the she-camel of the Messenger of Allah (peace be upon him), having vowed that if Allah saved her on it, she would sacrifice it. The Messenger of Allah (peace be upon him) said, "How evil is what you have recompensed it! There is no vow for the son of Adam concerning what he does not possess, nor in an act of disobedience." And he took his she-camel. Muslim narrated in his Sahih from Salamah ibn al-Akwa' concerning this story: "We returned to Medina and stayed only three nights until we set out for Khaybar." Perhaps this is the correct version, and Allah knows best. [Section: The Expedition of Banu al-Mustaliq] The Prophet (peace be upon him) raided Banu al-Mustaliq from Khuza'ah in Sha'ban of the sixth year ¹. It is also said it was in Sha'ban of the fifth year, but the first is more correct, and it is the saying of Ibn Ishaq and others. He appointed over Medina Abu Dharr, and it is also said Numaylah ibn 'Abdullah al-Laythi. He attacked them while they were heedless at their watering place called al-Muraysi' ², which is in the direction of Qudayd towards the coast. He killed those who were killed among them and took captive the women and children. The battle cry of the Muslims that day was: "Death! Death!" Among the captives was Juwayriyyah bint al-Harith ibn Abi Dirar, the chief of Banu al-Mustaliq. She fell into the share of Thabit ibn Qays ibn Shammas, who made a contract of manumission with her ³. The Messenger of Allah (peace be upon him) paid her ransom and married her, so she became the Mother of the Believers ⁴. Because of this, the Muslims freed one hundred households of Banu al-Mustaliq who had embraced Islam. On his return, the wicked 'Abdullah ibn Ubayy ibn Salul said: "If we return to Medina, the mightier will surely expel the meaner from it," referring to the Messenger of Allah (peace be upon him). This reached Zayd ibn Arqam, who informed the Messenger of Allah (peace be upon him). 'Abdullah ibn Ubayy came apologizing and swearing that he had not said it, so the Messenger of Allah (peace be upon him) remained silent until Allah revealed confirmation of Zayd ibn Arqam in Surah al-Munafiqun ⁵. In this raid occurred the incident of the Slander ⁶, which was fabricated by this wicked 'Abdullah ibn Ubayy and his companions. This was because the Mother of the Believers, 'A'ishah bint al-Siddiq (may Allah be pleased with her), had accompanied the Messenger of Allah (peace be upon him) on this journey. She was carried in a howdah ⁷. They stopped at some campsite, and then they intended to depart early in the morning. She went to relieve herself, then returned and found that she had lost a necklace belonging to her sister Asma', who had lent it to her. She went back to look for it in the place where she had been. The men who used to load her howdah came and carried it, lifting it as one man, while she was not inside. They loaded it onto the camel without noticing its lightness, because they helped each other, and because 'A'ishah (may Allah be pleased with her) at that time had not yet gained weight; she was a young girl of about fourteen years. When she returned after finding the necklace, she saw no one at the campsite. She sat down and said, "They will miss me and come back for me. Allah prevails over His affair, and His is the judgment in what He wills." Sleep overcame her, and she did not wake up until she heard the voice of Safwan ibn al-Mu'attal al-Sulami, then al-Dhakwani, who had stayed behind with the rear of the army because he was a heavy sleeper, as reported in Abu Dawud's narration. When he saw the Mother of the Believers, he said, "Truly we belong to Allah and to Him we shall return! The wife of the Messenger of Allah?" Then he made his camel kneel and brought it close to her. She mounted it, and he did not speak a single word to her; she only heard his voice. Then he led her by the reins until he brought her to the army when they had halted at midday. When the people saw this, the hypocrites spoke what Allah will requite them for. The wicked 'Abdullah ibn Ubayy, in addition to his previous disgrace in this raid, spoke about it, narrated it, publicized it, spread it, and made it known. The matter is as detailed in the two Sahihs from the hadith of al-Zuhri, from Sa'id ibn al-Musayyab, 'Urwah ibn al-Zubayr, 'Alqamah ibn Waqqas al-Laythi, and 'Ubaydullah ibn 'Abdullah ibn 'Utbah, all from 'A'ishah (may Allah be pleased with her), the truthful daughter of the truthful, who was declared innocent from above seven heavens of what the people of the slander accused her of in this raid, in the words of Allah: {Indeed, those who came with the slander are a group among you. Do not think it bad for you; rather, it is good for you} ⁸ and the following verses. When Allah revealed this, more than a month after their return from this raid, he had those who spoke about the slander flogged. Among those flogged were Mistah ibn Uthathah and Hannah bint Jahsh. Before that, the Messenger of Allah (peace be upon him) ascended the pulpit, addressed the Muslims, and sought support against 'Abdullah ibn Ubayy and his companions. He said: "Who will excuse me regarding a man whose harm has reached my family? By Allah, I know nothing but good about my family, and they mentioned a man of whom I know nothing but good, and he only enters my house with me." Sa'd ibn Mu'adh, the brother of Banu 'Abd al-Ashhal, stood up and said: "O Messenger of Allah, I will excuse you from him. If he is from the Aws, we will strike his neck; if he is from our brothers, the Khazraj, command us, and we will do your command." Then Sa'd ibn 'Ubadah stood up and said: "You have lied! By Allah, you will not kill him, nor can you kill him. If he were from your own people, you would not like him to be killed." Usayd ibn Hudayr said: "By Allah, we will kill him, for you are a hypocrite arguing on behalf of the hypocrites." The two clans stirred until they almost fought, but the Messenger of Allah (peace be upon him) kept calming them down until they settled. The hadith continues. Thus it occurs in the two Sahihs that the one who spoke to Sa'd ibn 'Ubadah was Sa'd ibn Mu'adh. This is one of the problematic issues that have puzzled many scholars of military expeditions, for Sa'd ibn Mu'adh—none of them disagree—died after the Qurayzah incident, which occurred after the Trench, which was in the fifth year according to the correct view. Then the hadith of the slander is undoubtedly in the expedition of Banu al-Mustaliq, which is the expedition of al-Muraysi'. Al-Zuhri said: "In the expedition of al-Muraysi'." People have differed in answering this. Musa ibn 'Uqbah said, as reported by al-Bukhari from him, that the expedition of al-Muraysi' was in the fourth year. This contradicts the majority. Moreover, the hadith itself negates what he said, because she said: "That was after the revelation of the hijab ⁹." There is no disagreement that it was revealed on the morning of his marriage to Zaynab bint Jahsh. The Prophet (peace be upon him) asked Zaynab about 'A'ishah's affair, and she said: "I protect my hearing and my sight." 'A'ishah said: "She was the one who vied with me among the wives of the Prophet (peace be upon him)." The historians mention that his marriage to her was in Dhu al-Qa'dah of the fifth year, so what he said is invalid, and the problem remains unresolved. As for Imam Muhammad ibn Ishaq ibn Yasar, he said that the expedition of Banu al-Mustaliq was in the sixth year, and he mentioned the hadith of the slander in it, except that he said: From al-Zuhri, from 'Ubaydullah ibn 'Abdullah ibn 'Utbah, from 'A'ishah, and he narrated the hadith. He said: "Usayd ibn Hudayr stood up and said, 'I will excuse you from him,' and he did not mention Sa'd ibn Mu'adh." Abu Muhammad ibn Hazm said: "This is the correct one, about which there is no doubt. In our view, it is a mistake..." and he elaborated on the matter while acknowledging that the mention of Sa'd came through authentic chains. I say: It is as he said, if Allah wills. Such occurrences have happened in hadith.

1. Sha'ban : The eighth month of the Islamic lunar calendar.
2. al-Muraysi' : A watering place of Banu al-Mustaliq, located near Qudayd towards the coast.
3. contract of manumission : An agreement whereby a slave could earn their freedom by paying a specified sum.
4. Mother of the Believers : Title given to the wives of the Prophet Muhammad (peace be upon him).
5. Surah al-Munafiqun : Chapter 63 of the Quran, titled 'The Hypocrites'.
6. Slander : The incident of false accusation against 'A'ishah, referred to as 'al-ifk' in Islamic tradition.
7. howdah : A covered litter carried by a camel or elephant.
8. Indeed, those who came with the slander... : Quran 24:11, referring to the slander against 'A'ishah.
9. hijab : The veil or modesty requirement for Muslim women; here referring to the revelation of the verse of hijab.

Chapter — The Expedition of al-Hudaybiyya [1]

There are a number of hadiths that do not change a ruling, and scholars have pointed out most of them. Some have attempted to provide answers for them but were forced into strained interpretations. And Allah, glorified and exalted, knows best. [Section – The Expedition of Hudaybiyyah] When it was Dhu al-Qa‘dah of the sixth year, the Messenger of Allah (peace be upon him) set out for ‘Umrah with over a thousand men—some say five hundred, others four hundred, others three hundred, and still others different numbers. As for those who claim he set out with only seven hundred, they are mistaken. When the polytheists learned of this, they gathered their allies and left Mecca to prevent him from performing ‘Umrah that year, sending Khalid ibn al-Walid ahead with their cavalry to Kura‘ al-Ghamim. The Prophet (peace be upon him) took a different route and arrived at Hudaybiyyah. Negotiations took place between him and the polytheists until Suhayl ibn ‘Amr came and made a treaty with him on the terms that he would return that year and perform ‘Umrah the following year. The Prophet (peace be upon him) agreed to what he asked, due to the benefit and blessing that Allah, mighty and majestic, placed in that. A group of the Companions, may Allah be pleased with them, disliked this, among them ‘Umar ibn al-Khattab (may Allah be pleased with him), who consulted Abu Bakr al-Siddiq about it, then consulted the Prophet (peace be upon him). The Prophet’s response was the same as al-Siddiq’s (may Allah be pleased with him): that he is the servant of Allah and His Messenger, and Allah will not abandon him but will support him. Al-Bukhari has covered this hadith extensively in his Sahih. Suhayl ibn ‘Amr made a treaty with him on the terms that he would return that year, perform ‘Umrah the following year, enter Mecca only with sheathed weapons, and stay no more than three days; that there would be a ten-year truce between them; that this truce was one of the greatest conquests for the Muslims, as ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) said; that whoever wished could enter into the covenant of the Messenger of Allah (peace be upon him), and whoever wished could enter into the covenant of Quraysh; and that if anyone from them came to him, even if a Muslim, he would return him to them, but if any Muslim went to them, they would not return him to him. Allah, glorified, confirmed all of this except for the exception of believing emigrant women: He forbade returning them to the disbelievers and made them forbidden to the disbelievers at that time. This is a significant matter that occurs in the principles of jurisprudence—the specification of the Sunnah by the Qur’an. Some consider it abrogation, as per the school of Abu Hanifah and some legal theorists, but this is not the view of most later scholars. The disagreement is minor, as its essence reduces to a verbal quibble. Before this peace treaty occurred, the Prophet (peace be upon him) had sent ‘Uthman ibn ‘Affan (may Allah be pleased with him) to the people of Mecca to inform them that he had not come to fight anyone but only to perform ‘Umrah. It was from the nobility of ‘Uthman (may Allah be pleased with him) that the polytheists offered him to circumambulate the Kaaba, but he refused, saying, “I will not circumambulate it before the Messenger of Allah (peace be upon him).” ‘Uthman (may Allah be pleased with him) did not return until the Prophet (peace be upon him) heard that he had been killed. The Messenger of Allah (peace be upon him) became angry and called his Companions to pledge allegiance for war. They pledged allegiance under a tree there, which was a samurah tree. The number of those who pledged allegiance there was the total of those we mentioned who set out with him to Hudaybiyyah, except for al-Jadd ibn Qays, who hid behind his camel out of hypocrisy and cowardice, and Abu Sarihah Hudhayfah ibn Asid, who was present at Hudaybiyyah. It is said he did not pledge, and it is said he did. The first to pledge that day was Abu Sinan Wahb ibn Muhsin, the brother of ‘Ukkashah ibn Muhsin; some say it was his son Sinan ibn Abi Sinan. Salamah ibn al-Akwa‘ (may Allah be pleased with him) pledged three times that day by the command of the Messenger of Allah (peace be upon him), as narrated by Muslim from him. The Prophet (peace be upon him) placed one of his noble hands for himself and said, “And this is for ‘Uthman (may Allah be pleased with him),” which was greater than his actual presence at that pledge. Allah, mighty and majestic, revealed concerning that: {Indeed, Allah was pleased with the believers when they pledged allegiance to you} [Qur’an 48:18]. The Prophet (peace be upon him) said, “No one who pledged under the tree will enter the Fire.” This is the Pledge of Ridwan. When the Prophet (peace be upon him) finished the treaty with the polytheists as we mentioned, he began to exit the state of ihram for his ‘Umrah and ordered the people to do so. They found it difficult and hesitated, hoping it would be abrogated. The Prophet (peace be upon him) became angry at that and entered upon Umm Salamah and told her about it. She said, “Go out, O Messenger of Allah, and sacrifice your animal and shave your head, and the people will follow you.” So he went out and did that, and the people hastened to follow him. All of them shaved their heads except ‘Uthman ibn ‘Affan and Abu Qatadah al-Harith ibn Rib‘i, who only shortened their hair.” This was mentioned by al-Suhayli in al-Rawd al-Unuf.

Chapter: The Expedition of Khaybar [1]

Some of them almost killed each other out of grief, because they saw that the polytheists had imposed conditions upon them as they wished, and the Prophet ﷺ had agreed to them. This was due to their extreme courage, may Allah be pleased with them, and their eagerness for the victory of Islam. But Allah, the Almighty, knows the realities and benefits of matters better than them. Therefore, when the Prophet ﷺ returned to Medina, Allah revealed to him the whole Surah al-Fath ¹ concerning that. Abdullah ibn Mas‘ud said: “You consider the conquest to be the conquest of Mecca, but we considered it the conquest of al-Hudaybiyyah.” He spoke the truth, may Allah be pleased with him, for Allah, the Exalted, made this the cause of the conquest of Mecca, as we will mention later, Allah willing. And as compensation for this, He gave Khaybar in advance and promptly. [Section — The Expedition of Khaybar] When the Prophet ﷺ returned to Medina, he stayed there until Muharram of the seventh year. Then at the end of it, he set out for Khaybar. It is narrated from Malik ibn Anas, may Allah have mercy on him, that the conquest of Khaybar was in the sixth year, but the majority hold that it was in the seventh year. As for Ibn Hazm, he states that it was definitely in the sixth year, based on his convention that the beginning of the Hijri years is the month of Rabi‘ al-Awwal, when the Messenger of Allah ﷺ arrived in Medina as an emigrant. However, this view is not followed, as the majority hold that the beginning of the calendar is Muharram of that year. The first to use this calendar was Ya‘la ibn Umayyah in Yemen, as narrated by Imam Ahmad ibn Hanbal from him with a sound chain. [It is also said that it was ‘Umar ibn al-Khattab, may Allah be pleased with him, in the sixteenth year, as detailed elsewhere.] So he ﷺ marched to Khaybar, appointing Numaylah ibn ‘Abdullah al-Laythi over Medina. When he arrived, he besieged it, fortress by fortress, and Allah, the Almighty, opened them for him and granted him spoils, until he had taken all of them. He ﷺ then divided the spoils into fifths and gave half to the Muslims. The total number of those present was only those who had been at al-Hudaybiyyah. He set aside the other half for his own needs and for the affairs of the Muslims that might arise. He employed the Jews who were there, after they requested this instead of the expulsion he had agreed with them, to work the land, with half of the produce of dates or crops going to the Messenger of Allah ﷺ. From the spoils, he ﷺ chose Safiyyah bint Huyayy ibn Akhtab for himself. She embraced Islam, so he freed her, married her, and consummated the marriage on the way to Medina after she had become lawful. A Jewish woman from Khaybar — Zaynab bint al-Harith, the wife of Sallam ibn Mishkam — gave him a roasted poisoned sheep as a gift. When he took a bite from its shoulder, the shoulder informed him that it was poisoned, so he stopped eating. He summoned the Jewish woman and asked her: “Did you poison this sheep?” She said: “Yes.” He said: “What did you intend by that?” She said: “I intended that if you were a prophet, it would not harm you, and if you were not, we would be rid of you.” So he ﷺ forgave her. It is also said that Bishr ibn al-Bara’ ibn Ma‘rur had eaten from it and died, so he had her killed for it. This is narrated by Abu Dawud in a mursal ² form from Abu Salamah ibn ‘Abd al-Rahman ibn ‘Awf. During the expedition of Khaybar, after the fighting was over, Ja‘far ibn Abi Talib and his companions who had remained as emigrants in the land of Abyssinia came to the Prophet ﷺ. With them was Abu Musa al-Ash‘ari and a group of Ash‘aris, numbering over seventy. Abu Hurayrah and others also came, may Allah be pleased with them all. The Prophet ﷺ gave them from the spoils as Allah showed him. He ﷺ said to Ja‘far: “I do not know which of the two makes me happier: the conquest of Khaybar or the arrival of Ja‘far.” When he arrived, he stood up and kissed him between his eyes. About twenty Muslims were martyred at Khaybar, may Allah be pleased with them all.

1. Surah al-Fath : The 48th chapter of the Qur'an, revealed after the Treaty of Hudaybiyyah.
2. mursal : A type of hadith where the Companion is omitted from the chain of narration.

Chapter — The Conquest of Fadak [1]

When the people of Fadak heard of what the Messenger of God, may God bless him and grant him peace, had done to the people of Khaybar, they sent to him seeking peace, and he responded to them. Thus it was among that which the Muslims did not conquer by horse or camel ¹, so he, may God bless him and grant him peace, placed it where God, the Mighty and Majestic, showed him, and he did not divide it. [Section — Conquest of Wadi al-Qura] He returned to Medina via Wadi al-Qura and conquered it. It is said that he fought there. God knows best. In the Two Sahihs ², it is reported that a servant of the Messenger of God, may God bless him and grant him peace, named Mid‘am, while he was unloading the saddle of the Messenger of God, may God bless him and grant him peace, a stray arrow ³ came and killed him. The people said, "Congratulations on martyrdom, O Messenger of God." He said, "No, by Him in whose hand is my soul, the cloak ⁴ that he took from the spoils before they were divided will surely become a blaze of fire upon him."

1. khayl wa rikāb : Literally 'horse and mount', referring to military expeditions involving cavalry and camelry; i.e., the land was acquired without military force.
2. Ṣaḥīḥayn : The two most authoritative hadith collections: Sahih al-Bukhari and Sahih Muslim.
3. sahm gharab : An arrow whose origin is unknown; a stray arrow shot from an unknown direction.
4. shamla : A cloak or a garment made of wool, often used as a blanket or outer covering.

Chapter on the 'Umrah of Reparation [1]

When he ¹ returned to Medina, he stayed there until the month of Dhu al-Qa'dah, then he set out to perform the 'Umrah of Fulfillment ², which he had agreed with the Quraysh. Some consider it a compensation for the 'Umrah of al-Hudaybiyyah ³ where he was prevented. Others call it the 'Umrah of Retaliation ⁴. All are correct. He traveled until he reached Mecca, performed the 'Umrah, circumambulated the House ⁵, and completed his 'Umrah. After his release from the state of ihram ⁶, he married Maymunah bint al-Harith, the Mother of the Believers ⁷. The three days were completed, and the polytheists sent 'Ali ⁸, may God be pleased with him, to tell him: 'Leave our land.' He said: 'What harm would it be to them if I consummated my marriage with Maymunah among them?' But they refused him that. They had left Mecca when he, peace and blessings be upon him, arrived, out of enmity and hatred for him. He, peace and blessings be upon him, left and consummated his marriage with Maymunah at Sarif ⁹, then returned to Medina, supported and victorious.

1. صلى الله عليه وسلم : Peace and blessings be upon him, a formula of respect used after mentioning the Prophet Muhammad.
2. عمرة القضاء : 'Umrah of Fulfillment: the compensatory 'Umrah performed in lieu of the one prevented at al-Hudaybiyyah.
3. عمرة الحديبية : 'Umrah of al-Hudaybiyyah: the 'Umrah the Prophet attempted in 6 AH but was prevented by the Quraysh, leading to the Treaty of al-Hudaybiyyah.
4. عمرة القصاص : 'Umrah of Retaliation: another term for the compensatory 'Umrah, emphasizing the reciprocal nature.
5. البيت : The House: refers to the Kaaba in Mecca.
6. إحلال : Release from the state of ihram: the state of ritual consecration during pilgrimage or 'Umrah, ending with shaving or trimming hair.
7. أم المؤمنين : Mother of the Believers: a title given to the wives of the Prophet Muhammad.
8. علي : 'Ali ibn Abi Talib: the Prophet's cousin and son-in-law, the fourth caliph in Sunni tradition.
9. سرف : Sarif: a location near Mecca where the Prophet consummated his marriage with Maymunah.

Chapter on the Expedition of Mu'tah [1]

[Chapter - The Expedition of Mu'tah] In Jumada al-Akhirah of the eighth year, the Prophet ﷺ dispatched commanders to Mu'tah, a village in the land of Syria, to seek retribution for the Muslims who had been killed there. He appointed over the people Zayd ibn Harithah, his freed slave, and said: "If Zayd is struck down, then Ja'far ibn Abi Talib; if Ja'far is struck down, then 'Abdullah ibn Rawahah." They set out with about three thousand men, and the Prophet ﷺ accompanied them to bid farewell part of the way. They marched until, when they were at Ma'an, they learned that Heraclius, the king of the Romans, had come out against them with one hundred thousand men, and with him was Malik ibn Zafilah with another hundred thousand from the Christian Arabs of Lakhm, Judham, and the tribes of Quda'ah from Bahra', Bali, and Balqayn. The Muslims consulted among themselves and said: "Let us write to the Messenger of Allah ﷺ to command us with his order or to send us reinforcements." 'Abdullah ibn Rawahah, may Allah be pleased with him, said: "O people! By Allah, that which you have come out seeking is before you—meaning martyrdom—and you do not fight people by number or strength. We fight them only with this religion with which Allah has honored us. So go forth, for it is one of the two good things: either victory or martyrdom." The people agreed with him, and they advanced. When they reached the borders of Balqa', they encountered the Roman forces. The Muslims camped near the village of Mu'tah, while the Romans were at a village called Masharif. Then they met and fought a great battle. The Muslim commander Zayd ibn Harithah, may Allah be pleased with him, was killed while holding the banner. Ja'far took it, dismounted from his blond horse and hamstrung it, then fought until his right hand was cut off. He took the banner with his other hand, which was also cut off. He then embraced the banner and was killed, may Allah be pleased with him, at the age of thirty-three, according to the correct account. Then 'Abdullah ibn Rawahah al-Ansari, may Allah be pleased with him, took the banner. He hesitated a little, then resolved and fought until he was killed. It is said that Thabit ibn Aqram took the banner, and the Muslims wanted to appoint him as their commander, but he refused. So Khalid ibn al-Walid, may Allah be pleased with him, took the banner and withdrew with the Muslims, maneuvering skillfully until he extricated the Muslims from the enemy. Allah granted victory through his hands, as the Messenger of Allah ﷺ informed his Companions who were in Medina that day while he was standing on the pulpit. He announced the deaths of the commanders one by one, his eyes overflowing with tears, ﷺ. The hadith is in the Sahih. Night fell, and the disbelievers ceased fighting. Despite the great number of the enemy and the small number of Muslims relative to them, not many Muslims were killed, according to what the historians mentioned. They did not name more than about ten.

Chapter: The Conquest of Mecca

The Muslims returned victorious, and Allah protected them from the evil of the disbelievers—to Him be praise and gratitude. However, this expedition was a prelude to the subsequent campaign against the Byzantines and a means to instill terror in the enemies of Allah and His Messenger. [Section — The Conquest of Mecca] In this section, we summarize the Conquest of Mecca, by which Allah Almighty honored His Messenger, gladdened his eyes, and made it a clear sign of the exaltation of His word, the perfection of His religion, and His care for His victory. This occurred because, as previously mentioned, the tribe of Khuza'a ¹ entered into the covenant of the Messenger of Allah (peace be upon him) at Hudaybiyya, while the Banu Bakr ² entered into the covenant of Quraysh. A truce was established for ten years, during which people were secure from one another. About a year and nine months of the truce had passed when Nawfal ibn Mu'awiya al-Dili ³, with those of Banu Bakr ibn Abd Manat who obeyed him, attacked Khuza'a at a watering place called al-Watir ⁴. They fought there due to blood feuds between Banu Bakr and Khuza'a from the pre-Islamic days. Quraysh aided Banu Bakr against Khuza'a with weapons, and some of them secretly fought alongside them. Khuza'a fled to the Sanctuary ⁵, but Banu Bakr followed them there. Some of Nawfal's people reminded him of the sanctity of the Sanctuary, saying, "Fear your God!" He replied, "There is no god for him today. By Allah, O Banu Bakr, you steal in the Sanctuary—why not take your revenge here?" (I say: Nawfal later embraced Islam, and Allah pardoned him; his hadith is recorded in the Two Sahihs ⁶, may Allah be pleased with him.) They killed a man from Khuza'a named Munabbih ⁷. Khuza'a then took refuge in the houses of Mecca, entering the house of Budayl ibn Warqa' ⁸ and that of a freedman of theirs named Rafi'. Thus, the covenant of Quraysh was broken. 'Amr ibn Salim al-Khuza'i ⁹, Budayl ibn Warqa' al-Khuza'i, and some men from Khuza'a went to the Messenger of Allah (peace be upon him) and informed him of what Quraysh had done, seeking his help against them. He (peace be upon him) responded to them, gave them glad tidings of victory, and informed them that Abu Sufyan ¹⁰ would come to them to reaffirm the covenant, but that he would send him back without fulfilling his request. And so it happened. Quraysh regretted their actions and sent Abu Sufyan to strengthen the covenant between them and Muhammad (peace be upon him) and to extend the term. He set out, and when he reached 'Usfan ¹¹, he met Budayl ibn Warqa' returning from Medina. Budayl concealed from him what the Messenger of Allah (peace be upon him) had done. Abu Sufyan continued until he arrived in Medina. He entered upon his daughter Umm Habiba ¹², the wife of the Messenger of Allah (peace be upon him) (may Allah be pleased with her). When he tried to sit on the bedding of the Messenger of Allah (peace be upon him), she prevented him, saying, "You are a polytheist and impure." He said, "By Allah, O my daughter, evil has befallen you after me." Then he came to the Messenger of Allah (peace be upon him) and presented his request, but the Prophet (peace be upon him) did not respond with a single word. Then he went to Abu Bakr (may Allah be pleased with him) and asked him to speak to the Messenger of Allah (peace be upon him), but he refused. Then he came to 'Umar (may Allah be pleased with him), who spoke harshly to him, saying, "Should I do that? By Allah, if I found nothing but ants, I would fight you with them." He came to 'Ali (may Allah be pleased with him), but he did not comply. He asked Fatima, the daughter of the Messenger of Allah (peace be upon him) (may Allah be pleased with her), to command her son al-Hasan to grant protection to the people, but she said, "My son is not capable of that, and no one can grant protection against the Messenger of Allah (peace be upon him)." 'Ali (may Allah be pleased with him) then suggested that Abu Sufyan himself should stand and grant protection to the people, which he did. He returned to Mecca and informed them of what had happened. They said, "By Allah, 'Ali only toyed with you." Then the Messenger of Allah (peace be upon him) began preparing for the march to Mecca, asking Allah Almighty to conceal the news from Quraysh. His Lord, Blessed and Exalted, answered his prayer. Thus, when Hatib ibn Abi Balta'a ¹³ wrote a letter to the people of Mecca informing them of the Messenger of Allah's (peace be upon him) intention to attack them, sending it with a woman—interpreting this as a benefit for himself (may Allah have mercy on him)—the Messenger of Allah (peace be upon him) accepted his excuse and believed him, as he was a participant in Badr. The Prophet (peace be upon him) sent 'Ali, al-Zubayr, and al-Miqdad (may Allah be pleased with them) to intercept the woman at Rawdat Khakh ¹⁴, and they retrieved the letter. This was a sign from Allah informing His Prophet (peace be upon him) of the matter and a miracle of his prophethood. The Prophet (peace be upon him) set out on the tenth of Ramadan with ten thousand fighters from the Muhajirun ¹⁵, the Ansar ¹⁶, and Arab tribes. The tribes of Muzayna ¹⁷ and Banu Sulaym ¹⁸ had also joined, according to the well-known account (may Allah be pleased with them all). He appointed Abu Ruhm Kulthum ibn Husayn ¹⁹ as his deputy over Medina. His uncle al-'Abbas ²⁰ met him at Dhu'l-Hulayfa ²¹—some say at al-Juhfa ²²—and embraced Islam. He returned with the Prophet (peace be upon him) and sent his heavy baggage to Medina. When the Prophet (peace be upon him) reached Niq al-'Uqab ²³, his cousin Abu Sufyan ibn al-Harith ibn Abd al-Muttalib ²⁴ and 'Abdullah ibn Abi Umayya ²⁵, the brother of Umm Salama ²⁶, came to him as Muslims, but he turned them away. Umm Salama interceded for them, informing him of their close kinship, and he accepted them. They embraced Islam in the best manner (may Allah be pleased with them), after having been among the most hostile to the Prophet (peace be upon him). The Prophet (peace be upon him) fasted until he reached a watering place called al-Kadid ²⁷, between 'Usfan and Amaj ²⁸ on the road to Mecca. There he broke his fast after 'Asr ²⁹ while riding his she-camel, so that the people could see him. He permitted the people to break their fast and then insisted on it. He continued until he camped at Marr al-Zahran ³⁰ and spent the night there. As for Quraysh, Allah blinded them to the news, though they feared and suspected something. That night, Abu Sufyan, Budayl ibn Warqa', and Hakim ibn Hizam ³¹ went out to spy. When they saw the fires, they were puzzled. Budayl said, "These are the fires of Khuza'a." Abu Sufyan replied, "Khuza'a is too small for that." Meanwhile, al-'Abbas rode the Messenger of Allah's (peace be upon him) mule that night and left the army, hoping to meet someone. When he heard their voices, he recognized them and called out, "O Abu Hanzala!" ³² Abu Sufyan recognized him and said, "Abu al-Fadl?" ³³ He replied, "Yes." Abu Sufyan asked, "What news?" Al-'Abbas said, "Woe to you! This is the Messenger of Allah (peace be upon him) with the people. Woe to Quraysh in the morning!" Abu Sufyan said, "What is the remedy?" Al-'Abbas replied, "By Allah, if he captures you, he will kill you. But mount behind me and embrace Islam." So he mounted behind him and they set off. As they passed through the army, each group they encountered would say, "This is the uncle of the Messenger of Allah (peace be upon him) on the mule of the Messenger of Allah (peace be upon him)." They passed by the camp of 'Umar ibn al-Khattab (may Allah be pleased with him). When he saw Abu Sufyan, he exclaimed, "The enemy of Allah! Praise be to Allah who has given me power over you without a covenant or treaty!" He rushed toward them, but al-'Abbas spurred the mule and 'Umar, who was slow, could not catch up. Al-'Abbas brought Abu Sufyan to the Messenger of Allah (peace be upon him), and 'Umar followed, seeking permission to strike his neck. Al-'Abbas quickly granted him protection, and he and 'Umar exchanged words. The Prophet (peace be upon him) ordered al-'Abbas to bring Abu Sufyan to him the next morning. When morning came, he brought him before the Messenger of Allah (peace be upon him), who presented Islam to him. Abu Sufyan hesitated briefly, but al-'Abbas rebuked him, and he embraced Islam. Al-'Abbas then said, "O Messenger of Allah, Abu Sufyan loves honor." The Prophet (peace be upon him) said, "Whoever enters the house of Abu Sufyan is safe, whoever locks his door is safe, and whoever enters the Sacred Mosque is safe." ³⁴ Ibn Hazm ³⁵ said: This text indicates that Mecca was conquered by treaty, not by force. I say: This is one of the scholars' opinions, and it is the new position of the Shafi'i school. They also argue that the spoils were not divided into fifths. Those who hold that it was conquered by force argue that about twenty men of Quraysh were killed that day at al-Khandama ³⁶, and they also cite the phrase "is safe" as evidence. The issue is lengthy to discuss here. The two shaykhs—Taj al-Din al-Fazari ³⁷ and Abu Zakariyya al-Nawawi ³⁸—debated this matter, as well as the division of spoils. The point is that the Prophet (peace be upon him) set out that morning toward Mecca, having ordered al-'Abbas to station Abu Sufyan at the narrow pass of the mountain to watch the armies of Islam pass by. The Prophet (peace be upon him) appointed Abu 'Ubayda ibn al-Jarrah ³⁹ (may Allah be pleased with him) over the vanguard, Khalid ibn al-Walid ⁴⁰ (may Allah be pleased with him) over the right wing, al-Zubayr ibn al-'Awwam ⁴¹ (may Allah be pleased with him) over the left wing, and he himself was in the center. He had given the banner to Sa'd ibn 'Ubada ⁴² (may Allah be pleased with him). It reached him that Sa'd said to Abu Sufyan as he passed by him, "O Abu Sufyan, today is the day of battle! Today the sanctity [of the Ka'ba] will be violated!" When Abu Sufyan complained to the Messenger of Allah (peace be upon him), he said, "Rather, this is a day when the Ka'ba will be honored." He then ordered that the banner be taken from Sa'd and given to 'Ali—or, according to the correct view, to al-Zubayr. He ordered al-Zubayr to enter from Kada' ⁴³ at the upper part of Mecca and to plant his banner at al-Hajun ⁴⁴. He ordered Khalid to enter from Kuda ⁴⁵ at the lower part of Mecca, and commanded them to fight only those who fought them. 'Ikrima ibn Abi Jahl ⁴⁶, Safwan ibn Umayya ⁴⁷, and Suhayl ibn 'Amr ⁴⁸ had gathered a force at al-Khandama. Khalid ibn al-Walid encountered them and fought them. Three Muslims were killed: Karz ibn Jabir ⁴⁹ from Banu Muharib ibn Fihr, Hubaysh ibn Khalid ⁵⁰ from Khuza'a, and Salama ibn al-Mila' ⁵¹ al-Juhani (may Allah be pleased with them). Thirteen polytheists were killed, and the rest fled. The Messenger of Allah (peace be upon him) entered Mecca riding his she-camel, with a helmet on his head, his head nearly touching the front of the saddle out of humility to his Lord, Almighty. He granted safety to all except 'Abd al-'Uzza ibn Khatal ⁵², 'Abdullah ibn Sa'd ibn Abi Sarh ⁵³, 'Ikrima ibn Abi Jahl, Miqyas ibn Subaba ⁵⁴, al-Huwayrith ibn Nuqaydh ⁵⁵, two singing girls of Ibn Khatal—Fartana ⁵⁶ and her companion—and Sara ⁵⁷, a freedwoman of Banu 'Abd al-Muttalib. He declared their blood lawful and ordered them to be killed wherever they were found, even if they were clinging to the curtains of the Ka'ba. Ibn Khatal was killed while clinging to the curtains, as were Miqyas ibn Subaba, al-Huwayrith ibn Nuqaydh, and one of the singing girls. The rest were granted amnesty. The Prophet (peace be upon him) dismounted in Mecca, bathed in the house of Umm Hani' ⁵⁸, and prayed eight rak'as ⁵⁹, saying the taslim ⁶⁰ after every two rak'as. It is said that this was the Duha prayer ⁶¹; others say it was the Fajr prayer ⁶². Al-Suhayli ⁶³ said that Sa'd ibn Abi Waqqas ⁶⁴ prayed similarly in the palace of Kisra ⁶⁵, except that he prayed eight rak'as with a single taslim. But this is incorrect; rather, he said the taslim after every two rak'as, as narrated by Abu Dawud ⁶⁶. The Prophet (peace be upon him) went to the House [the Ka'ba], performed the circumambulation of arrival ⁶⁷, but did not perform the sa'y ⁶⁸, as he was not in a state of 'umra ⁶⁹. He called for the key, entered the House, ordered the removal and erasure of images, and Bilal ⁷⁰ gave the adhan ⁷¹ that day atop the Ka'ba. Then the Prophet (peace be upon him) returned the key to 'Uthman ibn Talha ⁷² and confirmed them in the custodianship of the Ka'ba. The conquest occurred with ten days remaining in Ramadan.

He ⁷³ continued to break his fast for the rest of the month, praying two rak'ahs, and ordered the people of Mecca to complete [their fast] ⁷⁴, as narrated by al-Nasa'i with a good chain from 'Imran ibn Husayn ⁷⁵. The next day after the conquest, he ⁷³ delivered a sermon, explaining the sanctity of Mecca, that it was not permitted for anyone before him and will not be permitted for anyone after him, and that it was only permitted for him for an hour of a day, and now its sanctity is restored. He ⁷³ sent expeditions to the Arab tribes around Mecca, calling them to Islam. Among these expeditions was the one sent to Banu Judhayma, whom Khalid killed when he called them to Islam. They said, 'We have become Sabi'un ⁷⁶,' not knowing how to say 'We have submitted.' The Messenger of Allah ⁷³ paid blood money for them and disavowed Khalid's action. Also among these expeditions was the one sent to al-'Uzza ⁷⁷, a house venerated by Quraysh, Kinana, and all Mudar. Khalid ⁷⁵ destroyed it from its foundation. 'Ikrimah ibn Abi Jahl had fled to Yemen, but his wife, who was a Muslim, Umm Hakim bint al-Harith ibn Hisham, caught up with him and brought him back under the guarantee of safety from the Messenger of Allah ⁷³. He embraced Islam and his Islam became good. Similarly, Safwan ibn Umayyah had fled to Yemen, and his companion from the pre-Islamic period, 'Umayr ibn Wahb, followed him with a guarantee of safety from the Messenger of Allah ⁷³, and brought him back. He ⁷³ gave him four months' respite, but before that period ended, he embraced Islam and his Islam became good ⁷⁵.

1. Khuza'a : An Arab tribe allied with the Prophet Muhammad.
2. Banu Bakr : An Arab tribe allied with Quraysh.
3. Nawfal ibn Mu'awiya al-Dili : A leader of Banu Bakr who later embraced Islam.
4. al-Watir : A watering place belonging to Khuza'a.
5. Sanctuary : The sacred precinct around Mecca.
6. Two Sahihs : The authentic hadith collections of al-Bukhari and Muslim.
7. Munabbih : A man from Khuza'a killed by Banu Bakr.
8. Budayl ibn Warqa' : A leader of Khuza'a.
9. 'Amr ibn Salim al-Khuza'i : A poet and envoy from Khuza'a.
10. Abu Sufyan : Leader of Quraysh; later embraced Islam.
11. 'Usfan : A location between Mecca and Medina.
12. Umm Habiba : Daughter of Abu Sufyan and wife of the Prophet.
13. Hatib ibn Abi Balta'a : A companion who wrote to Quraysh; forgiven due to his participation in Badr.
14. Rawdat Khakh : A place near Medina.
15. Muhajirun : The early Muslims who migrated from Mecca to Medina.
16. Ansar : The Muslims of Medina who supported the Prophet.
17. Muzayna : An Arab tribe.
18. Banu Sulaym : An Arab tribe.
19. Abu Ruhm Kulthum ibn Husayn : A companion appointed as governor of Medina.
20. al-'Abbas : The Prophet's uncle; embraced Islam before the conquest.
21. Dhu'l-Hulayfa : A place near Medina, the miqat for pilgrims.
22. al-Juhfa : A location near Mecca.
23. Niq al-'Uqab : A mountain pass near Mecca.
24. Abu Sufyan ibn al-Harith : The Prophet's cousin; initially hostile, later embraced Islam.
25. 'Abdullah ibn Abi Umayya : Brother of Umm Salama; initially hostile, later embraced Islam.
26. Umm Salama : A wife of the Prophet.
27. al-Kadid : A watering place between 'Usfan and Amaj.
28. Amaj : A location near Mecca.
29. 'Asr : The afternoon prayer.
30. Marr al-Zahran : A valley near Mecca.
31. Hakim ibn Hizam : A Quraysh leader; later embraced Islam.
32. Abu Hanzala : A nickname for Abu Sufyan.
33. Abu al-Fadl : The kunya of al-'Abbas.
34. Whoever enters... : The Prophet's declaration of amnesty during the conquest.
35. Ibn Hazm : A prominent Andalusian scholar.
36. al-Khandama : A location in Mecca where fighting occurred.
37. Taj al-Din al-Fazari : A Shafi'i scholar.
38. Abu Zakariyya al-Nawawi : A renowned Shafi'i scholar.
39. Abu 'Ubayda ibn al-Jarrah : A prominent companion.
40. Khalid ibn al-Walid : A famous companion and military commander.
41. al-Zubayr ibn al-'Awwam : A companion and cousin of the Prophet.
42. Sa'd ibn 'Ubada : A leader of the Ansar.
43. Kada' : A mountain pass in upper Mecca.
44. al-Hajun : A cemetery in Mecca.
45. Kuda : A mountain pass in lower Mecca.
46. 'Ikrima ibn Abi Jahl : Son of Abu Jahl; later embraced Islam.
47. Safwan ibn Umayya : A Quraysh leader; later embraced Islam.
48. Suhayl ibn 'Amr : A Quraysh negotiator; later embraced Islam.
49. Karz ibn Jabir : A companion killed at al-Khandama.
50. Hubaysh ibn Khalid : A companion killed at al-Khandama.
51. Salama ibn al-Mila' : A companion killed at al-Khandama.
52. 'Abd al-'Uzza ibn Khatal : A Quraysh enemy; killed during the conquest.
53. 'Abdullah ibn Sa'd ibn Abi Sarh : A former scribe of the Prophet; later embraced Islam.
54. Miqyas ibn Subaba : A Quraysh enemy; killed during the conquest.
55. al-Huwayrith ibn Nuqaydh : A Quraysh enemy; killed during the conquest.
56. Fartana : A singing girl of Ibn Khatal; killed during the conquest.
57. Sara : A freedwoman of Banu 'Abd al-Muttalib; initially condemned but later amnestied.
58. Umm Hani' : A female companion, daughter of Abu Talib.
59. rak'as : Units of Islamic prayer.
60. taslim : The concluding salutation of prayer.
61. Duha prayer : A voluntary prayer performed in the forenoon.
62. Fajr prayer : The dawn prayer.
63. Al-Suhayli : A scholar known for his work on the Prophet's biography.
64. Sa'd ibn Abi Waqqas : A prominent companion.
65. Kisra : The title of the Sassanid emperor of Persia.
66. Abu Dawud : A compiler of hadith.
67. circumambulation of arrival : The initial tawaf performed upon entering Mecca.
68. sa'y : The ritual walking between Safa and Marwa.
69. 'umra : The lesser pilgrimage.
70. Bilal : The Prophet's muezzin.
71. adhan : The Islamic call to prayer.
72. 'Uthman ibn Talha : The custodian of the Ka'ba.
73. صلى الله عليه وسلم : Peace be upon him, a formula of blessing used after mentioning the Prophet Muhammad.
74. يتموا : Complete their fast, i.e., make up for the missed days of Ramadan.
75. رضي الله عنه : May Allah be pleased with him, a formula of respect for a Companion of the Prophet.
76. صبأنا : We have become Sabi'un, meaning they used a term that could imply apostasy from Islam, whereas they intended to say they had submitted (aslama).
77. العزى : Al-'Uzza, a pre-Islamic Arabian goddess worshipped by the Quraysh and other tribes.

Chapter — The Expedition of Hunayn [1]

Chapter: The Expedition of Hunayn When the conquest of Mecca reached Hawazin, Malik ibn 'Awf al-Nasri gathered them. Thaqif, his people Banu Nasr ibn Mu'awiya, Banu Jusham, Banu Sa'd ibn Bakr, and some of Banu Hilal ibn 'Amir joined him. They brought their livestock and women with them so that they would not flee. When Dhurayd ibn al-Simmah, the elder of Banu Jusham—whom they had carried in a litter due to his old age, seeking blessing from his opinion—learned of this, he disapproved of Malik ibn 'Awf al-Nasri's plan and rebuked him, saying: "If you are victorious, this will not benefit you; and if you are defeated, nothing will stop the one who flees." He urged them not to fight except in their own land, but they refused and followed Malik ibn 'Awf's opinion. Dhurayd said: "This is a day I did not witness, but it was not absent from me." The Prophet ﷺ sent 'Abdullah ibn Abi Hadrad al-Aslami to gather intelligence about the people and their intentions. The Messenger of Allah ﷺ prepared to meet them. He borrowed coats of mail from Safwan ibn Umayya—some say one hundred, others say four hundred—and borrowed a sum of money from him. He set out against them with the ten thousand who were with him at the conquest, plus two thousand from the freedmen of Mecca. Safwan ibn Umayya accompanied him to Hunayn while still a polytheist. This occurred in Shawwal of this year. He appointed 'Attab ibn Usayd ibn Abi al-'Is ibn Umayya ibn 'Abd Shams as governor of Mecca, who was about twenty years old. During his march, the Prophet ﷺ passed by a tree that the polytheists venerated, called Dhat Anwat ¹. Some ignorant Arabs said: "Appoint for us a Dhat Anwat as they have a Dhat Anwat." He replied: "You have said—by Him in Whose hand is my soul—just as the people of Moses said: 'Make for us a god as they have gods.' You will certainly follow the ways of those before you." Then the Prophet ﷺ proceeded until he reached Hunayn, a sloping valley in the valleys of Tihama. Hawazin had laid an ambush for them there, at the break of dawn. They charged against the Muslims as one man, and the Muslims turned back, not caring for one another. That is the meaning of Allah's words: {And on the Day of Hunayn, when your great number pleased you, but it availed you nothing, and the earth, vast as it is, was straitened for you, then you turned back in flight} ². This was because some of them said: "We will not be overcome today due to scarcity." The Messenger of Allah ﷺ stood firm and did not flee. With him were the Companions: Abu Bakr, 'Umar, 'Ali, his uncle al-'Abbas, his two sons al-Fadl and Qutham, Abu Sufyan ibn al-Harith ibn 'Abd al-Muttalib, his son Ja'far, and others. On that day, the Prophet ﷺ was riding his mule, which was a gift from Farwa ibn Nufatha al-Judhami, urging it towards the enemy, while al-'Abbas held its bridle to restrain it from advancing. The Prophet ﷺ proclaimed his name, saying: "I am the Prophet, no lie; I am the son of 'Abd al-Muttalib." Then he ordered al-'Abbas, who had a loud voice, to call out: "O company of the Ansar! O company of the people of the Tree! O company of the people of the Samura ³!" When the Muslims heard him, though they were fleeing, they returned and answered: "At your service, at your service!" If a man could not turn his camel due to the multitude of those fleeing, he would dismount, put on his coat of mail, take his sword and shield, and return on foot to the Messenger of Allah ﷺ. When about a hundred of them gathered around him, they faced Hawazin and fought them. The battle became intense. Allah cast terror into the hearts of Hawazin when they returned, so they could not control themselves. The Prophet ﷺ threw a handful of pebbles at them, and none of them remained but was struck by some of them. This is interpreted as the meaning of Allah's words: {And you did not throw when you threw, but Allah threw} ⁴. However, I have some doubt about this, because the verse was revealed concerning the story of Badr, as mentioned earlier. Hawazin fled before the Muslims, who pursued them, killing and capturing. The last of the Companions did not return to the Messenger of Allah ﷺ until the captives were before him. The Prophet ﷺ took possession of their wealth and families. Some groups of Hawazin withdrew to Awtas, so the Prophet ﷺ sent Abu 'Amir al-Ash'ari ⁵ against them.

1. Dhat Anwat : A specific tree venerated by the polytheists, where they would hang their weapons seeking blessings.
2. Quran 9:25 : Reference to the Quranic verse describing the Battle of Hunayn.
3. Ashab al-Samura : Companions of the Samura tree, referring to those who pledged allegiance under the tree at Hudaybiyya.
4. Quran 8:17 : Verse indicating that the throwing was divinely aided, originally revealed at Badr.
5. Abu 'Amir al-Ash'ari : A companion of the Prophet, sent to pursue the fleeing Hawazin to Awtas.

Chapter — The Expedition of Ta'if [1]

Al-Ash'ari, whose name was 'Ubayd, was accompanied by his nephew Abu Musa al-Ash'ari, carrying the banner of the Muslims along with a group of Muslims, and they killed many of them. The commander of the Muslims, Abu 'Amir, was killed when a man shot him, hitting his knee, which caused his death. Abu Musa killed his killer, and it is said that the killer later embraced Islam. He was one of ten brothers, and Abu 'Amir had killed nine of them before, so God knows best. When Abu Musa informed the Messenger of God, peace and blessings be upon him, of this, he asked forgiveness for Abu 'Amir. Abu 'Amir was the fourth of four who were martyred on the day of Hunayn: the second was Ayman ibn Umm Ayman, the third was Yazid ibn Zam'a ibn al-Aswad, and the fourth was Suraqa ibn al-Harith ibn 'Adi from Banu al-'Ajlan of the Ansar, may God be pleased with them. As for the polytheists, many of them were killed (about forty). In this expedition, he said, peace and blessings be upon him: "Whoever kills an enemy, he may have his spoils" in the story of Abu Qatada, may God be pleased with him. [Section - The Expedition of Ta'if] As for the king of Hawazin, Malik ibn 'Awf al-Nasri, when his army was defeated, he entered the fortress of Ta'if with Thaqif. The Messenger of God, peace and blessings be upon him, returned from Hunayn and did not enter Mecca until he came to Ta'if and besieged them. It is said: for twenty-some nights, and it is said: for about ten nights. Ibn Hazm said: "And it is the correct one without doubt." I say: I do not know from where he confirmed this? Rather, it seems he took it from his saying, peace and blessings be upon him, to Hawazin when they came to him as Muslims after that: "I have waited for you for twenty nights." In the Sahih ¹, from Anas ibn Malik, may God be pleased with him, he said: "We besieged them for forty days" — meaning Thaqif — "but they resisted and fortified themselves, and they killed a group of Muslims with arrows and other weapons." He, peace and blessings be upon him, destroyed much of their visible property and cut down their grapevines, but he did not achieve anything significant against them, so he left them and came to al-Ji'rana. There, the delegation of Hawazin came to him as Muslims, before the spoils were divided. He gave them the choice between their children and their property, and they chose the children. He said: "As for what is mine and the Banu 'Abd al-Muttalib's, it is for you." The Muhajirun and Ansar said: "What is ours is for the Messenger of God." Al-Aqra' ibn Habis and 'Uyayna ibn Hisn and their people refused until he appeased them and compensated them, peace and blessings be upon him. Al-'Abbas ibn Mirdas al-Sulami wanted to do as they did, but Banu Sulaym did not agree with him; rather, they willingly gave what was theirs to the Messenger of God, peace and blessings be upon him. So the children were returned to Hawazin, and they were six thousand, among them al-Shayma' bint al-Harith ibn 'Abd al-'Uzza from Banu Sa'd ibn Bakr ibn Hawazin, who was the foster sister of the Messenger of God, peace and blessings be upon him. He honored her and gave her gifts, and she returned to her land by choice. It is said that Hawazin had reminded the Messenger of God, peace and blessings be upon him, of their having nursed him. Then he, peace and blessings be upon him, divided the rest among the Muslims, and he won over a group of the leaders of Quraysh and others, giving a man a hundred camels, fifty, and so on. In Sahih Muslim ², from al-Zuhri, that the Messenger of God, peace and blessings be upon him, gave on that day to Safwan ibn Umayya three hundred camels. Some of the Ansar were displeased, and he heard of it. He addressed them alone, reminding them of the blessing God had bestowed upon them through faith in Him, and how He had enriched them after their poverty, and united them after complete enmity. So they were pleased and satisfied, may God be pleased with them and make them pleased. Dhu al-Khuwaysira al-Tamimi, whose name was Hurqus — it is said — criticized the Prophet, peace and blessings be upon him, regarding that division, but he overlooked it and was forbearing, after one of the commanders said: "Shall we not strike his neck?" He said: "No." Then he said: "Indeed, from the loins of this man will come a people who recite the Quran but it will not go beyond their throats. Wherever you meet them, kill them, for in killing them there is a reward for the one who kills them." He, peace and blessings be upon him, appointed Malik ibn 'Awf al-Nasri over those of his people who had embraced Islam, and he had embraced Islam and his Islam was good. He praised the Messenger of God, peace and blessings be upon him, in a poem mentioned by Ibn Ishaq. He, peace and blessings be upon him, performed 'Umra from al-Ji'rana and entered Mecca. When he completed his 'Umra, he set out for Medina. That year, he appointed 'Attab ibn Asid, may God be pleased with him, to lead the Hajj for the people, and he was the first of the Muslim commanders to lead the Hajj for the people.

1. Sahih : Refers to Sahih al-Bukhari or Sahih Muslim, the most authentic collections of hadith.
2. Sahih Muslim : One of the six major hadith collections, compiled by Muslim ibn al-Hajjaj.

Chapter — The Expedition of Tabuk [1]

[Chapter — The Expedition of Tabuk] When Allah, the Mighty and Majestic, revealed to His Messenger: {Fight those who do not believe in Allah nor in the Last Day, nor forbid what Allah and His Messenger have forbidden, nor follow the religion of truth from among those who were given the Scripture, until they pay the jizya ¹ willingly while they are subdued}, the Messenger of Allah, peace and blessings be upon him, called the people of Medina and the surrounding Bedouins to jihad, informing them of the campaign against the Byzantines. This was in Rajab of the ninth year. He would not intend an expedition without concealing his true destination, except for this expedition, for he openly declared it to them so they could prepare, due to the severity and number of their enemy. This was at the time when fruits had ripened, and it was a year of drought. The Muslims prepared accordingly. Uthman ibn Affan, may Allah be pleased with him, spent a vast amount of wealth on this army—the Army of Hardship. It is said: a thousand dinars. Some said he provided a thousand camels and a hundred horses, equipping them with the best gear so that they lacked not even a hobble or a halter, may Allah be pleased with him. The Prophet, peace and blessings be upon him, set out with about thirty thousand men, appointing over Medina Muhammad ibn Maslama—or, it is said, Siba' ibn 'Urfuta—or, it is said, 'Ali ibn Abi Talib, may Allah be pleased with him. The correct view is that 'Ali was his deputy over the women and children. For this reason, when the hypocrites annoyed him, saying, "He left him with the women and children," 'Ali caught up with the Messenger of Allah, peace and blessings be upon him, and complained to him. He said: "Are you not content to be to me as Aaron was to Moses? But there is no prophet after me." 'Abdullah ibn Ubayy, the head of hypocrisy, set out with him, then returned midway. Those who stayed behind from the Messenger of Allah, peace and blessings be upon him, included women, children, and those men whom Allah excused—those who could find no mount to ride or sufficient provisions. Among them were the Weepers ², who were seven: Salim ibn 'Umayr, 'Alqama ibn Zayd, Abu Layla 'Abd al-Rahman ibn Ka'b, 'Umar ibn al-Hammam, 'Abdullah ibn al-Mughaffal al-Muzani, Harmi ibn 'Abdullah, and 'Irbad ibn Sariya al-Fazazi, may Allah be pleased with them all. Hypocrites stayed behind out of disbelief and obstinacy, about eighty men. And sinners stayed behind, such as Murara ibn al-Rabi', Ka'b ibn Malik, and Hilal ibn Umayya. Then Allah accepted their repentance fifty nights after his return, peace and blessings be upon him. He set out, peace and blessings be upon him, and on his way passed by al-Hijr ³. He ordered them not to enter the dwellings of those people unless they were weeping, and not to drink except from the well of the she-camel ⁴; whatever dough they had made with other water, they should feed it to the camels. He passed by it, peace and blessings be upon him, with his head covered. He reached Tabuk, where there was a spring oozing a little water. It increased by his blessing, along with what was witnessed of the blessing of his supplication in this expedition: the multiplication of food, when the entire army's provisions amounted to the size of a crouching goat. He supplicated Allah, the Mighty and Majestic, and they ate from it and filled every vessel in that army. Likewise, when they became thirsty, he supplicated Allah, the Exalted, and a cloud came and rained, so they drank until satisfied and carried water, then found that it had not gone beyond the army. There were many other signs they needed at that time. When he arrived there, he did not encounter any enemy, and he saw that entering the land of Syria in that year would be difficult for them, so he resolved to return. He made a treaty, peace and blessings be upon him, with Yuhanna ibn Ru'ba, the ruler of Ayla ⁵. He sent Khalid to Ukaydir of Duma ⁶, who was brought to him and also made peace, then he sent him back. Then he returned, peace and blessings be upon him, and after his return he ordered the demolition of the Mosque of Harm ⁷. It had been built by the clan of Bani 'Amr ibn 'Awf, and the Messenger of Allah, peace and blessings be upon him, had been invited to pray in it, but he refrained until he returned from Tabuk. It was built by the hypocrites to cause harm, disbelief, and division among the believers, and as an outpost for those who warred against Allah and His Messenger before. They swore that they intended only good, but Allah bears witness that they are liars. It was taken out of the house of Khuzam ibn Khalid, and demolished by the order of the Messenger of Allah, peace and blessings be upon him, by Malik ibn al-Dukhshum, brother of Bani Salim, one of the men of Badr, and another with him—there is disagreement about who. This is the mosque which Allah forbade His Messenger to stand in ever. His return from this expedition was in Ramadan of the ninth year. In it was revealed most of Surat al-Tawba ⁸, and Allah, the Mighty and Majestic, rebuked those who stayed behind from him, peace and blessings be upon him, saying: {It is not for the people of Medina and the Bedouins around them to stay behind from the Messenger of Allah nor to prefer their own lives to his life} and the following verse. Then He said: {And it is not for the believers to go forth all together. If only a group from every faction went forth to gain understanding in the religion and to warn their people when they return to them, that they might beware.}

1. jizya : A tax levied on non-Muslims under Islamic rule, in exchange for protection and exemption from military service.
2. al-Bakka'un : The Weepers: a group of poor companions who wept because they lacked mounts and provisions to join the expedition.
3. al-Hijr : The rocky tract of Thamud, the ancient people of Prophet Salih, located between Medina and Syria.
4. bi'r al-naqa : The well of the she-camel: the well from which the she-camel of Prophet Salih drank.
5. Ayla : A port city on the Gulf of Aqaba, modern-day Aqaba in Jordan.
6. Ukaydir Duma : The Christian ruler of Dumat al-Jandal, an oasis in northern Arabia.
7. Masjid al-Dirar : The Mosque of Harm: a mosque built by hypocrites to cause division among Muslims; it was ordered to be demolished.
8. Surat al-Tawba : The ninth chapter of the Quran, also known as 'Repentance', which deals with the expedition of Tabuk and related matters.

Chapter: The Arrival of the Delegation of Thaqif [1]

They returned to them so that they might beware ¹. From this it became clear to you what was disputed, namely that the group that went forth ² were those who would gain understanding of the religion ³ through their companionship with the Messenger of Allah, may Allah bless him and grant him peace, in this expedition. When they returned, they warned their people to beware of what had been newly revealed of the religion after their departure. And Allah, the Exalted and Majestic, knows best. [Section: The Arrival of the Delegation of Thaqif] The delegation of Thaqif came to the Messenger of Allah, may Allah bless him and grant him peace, in Ramadan of this year and embraced Islam. The reason for this was that their leader, 'Urwa ibn Mas'ud, had come to the Messenger of Allah, may Allah bless him and grant him peace, on his return from Hunayn and Ta'if, before he reached Medina. He embraced Islam and his Islam was good. He asked the Messenger of Allah, may Allah bless him and grant him peace, for permission to return to his people to call them to Allah, the Mighty and Majestic. He gave him permission, though he feared for him. When he returned to them and called them to Islam, they shot him with arrows and killed him. Then they regretted and saw that they had no power to wage war against the Messenger of Allah, may Allah bless him and grant him peace. So they sent their delegation to him in Ramadan, as we have mentioned. They were six men. The first to see them was al-Mughira ibn Shu'ba al-Thaqafi, who was tending his flocks. He left that and came with them to the Messenger of Allah, may Allah bless him and grant him peace, and taught them on the way how to greet him. Abu Bakr al-Siddiq, may Allah be pleased with him, preceded al-Mughira and gave the Messenger of Allah, may Allah bless him and grant him peace, the good news of their arrival. The Prophet, peace be upon him, lodged them in the mosque and pitched a tent for them there. The intermediary between them and him was Khalid ibn Sa'id ibn al-'As. Food would come to them from the Prophet, may Allah bless him and grant him peace, but they would not eat it until Khalid ate before them. They embraced Islam and stipulated that their idol al-Lat ⁴ remain with them and not be destroyed. He, peace be upon him, did not agree to that. They asked that some of the prayers be lightened for them, but he did not agree to that. Then they asked that they not be required to destroy the idol with their own hands, and he agreed to that. He sent with them Abu Sufyan Sakhr ibn Harb and al-Mughira ibn Shu'ba to destroy it, and they destroyed it. This was a great matter for the women of Thaqif, and they believed that some harm would befall them from it. Al-Mughira ibn Shu'ba made a trick against them when he destroyed it: he fell down as if struck dead, by prearrangement with Abu Sufyan, to make them think it was from the idol. Then he stood up and rebuked and reproached them, may Allah be pleased with him. So they embraced Islam and their Islam was good. The Prophet, peace be upon him, appointed as their imam ⁵ one of the six who had come to him, namely 'Uthman ibn Abi al-'As, who was the youngest of them, because he saw his eagerness to recite the Qur'an and learn the obligatory duties ⁶. He ordered him to appoint a mu'adhdhin ⁷ who would not take a wage for his adhan ⁸, and to follow the weakest among them.

1. yaḥdharūn : From the root ḥ-dh-r, meaning 'to beware' or 'to be cautious'. Here it refers to being warned against religious innovations or sins.
2. al-nāfira : Those who go forth, specifically a group from a tribe that goes out for battle or for learning. Here it refers to those who accompanied the Prophet on the expedition.
3. yatafaqqahūna fī al-dīn : To gain deep understanding of the religion, i.e., to study and comprehend Islamic jurisprudence and theology.
4. al-Lāt : A pre-Islamic Arabian goddess worshipped by the Thaqif tribe. One of the three chief goddesses of Mecca.
5. imām : Leader of the congregational prayer; also a religious leader or guide.
6. al-farāʾiḍ : The obligatory duties in Islam, including the five pillars and other religious obligations.
7. muʾadhdhin : The person who calls the adhan, the call to prayer.
8. adhān : The Islamic call to prayer, recited at the appointed times.

Chapter: The Proof of al-Ṣiddīq [1], the Successive Arrival of Delegations, and the…

Chapter: The Proof of al-Ṣiddīq [1], the Successive Arrival of Delegations, and the Sending of Messengers

Chapter: The Proof of al-Siddiq, the Successive Arrival of Delegations, and the Sending of Messengers In this year, the Prophet ﷺ appointed Abu Bakr al-Siddiq, may Allah be pleased with him, as commander over the pilgrimage, and he sent Ali, may Allah be pleased with him, after him with Surah Bara'ah ¹, declaring that after this year no polytheist may perform the pilgrimage, and no one may circumambulate the House naked, and that their treaties are to be repudiated, except for those with whom a limited treaty exists, whose treaty shall last until its term. Delegations came successively to the Messenger of Allah ﷺ in this year and thereafter, submitting to Islam and entering into the religion of Allah in crowds, as Allah Almighty said: {When the victory of Allah comes and the conquest ², and you see people entering into the religion of Allah in multitudes, then glorify the praise of your Lord and seek His forgiveness; indeed, He is ever Accepting of Repentance.} And the Prophet ﷺ sent Mu'adh ibn Jabal to Yemen, along with Abu Musa al-Ash'ari, may Allah be pleased with them both, and he sent messengers to the kings of the regions, calling them to Islam. The call spread, the word ³ became supreme, truth came, and falsehood vanished; indeed, falsehood is ever bound to vanish.

1. Surah Bara'ah : Surah Bara'ah (also known as Surah al-Tawbah) is the ninth chapter of the Quran, which includes verses about the repudiation of treaties with polytheists.
2. conquest : Refers to the conquest of Mecca, which occurred in 8 AH, and is often interpreted as a sign of the spread of Islam.
3. word : Refers to the word of Islam, i.e., the declaration of faith and the supremacy of Islamic teachings.

Chapter — The Farewell Pilgrimage [1]

[Chapter — The Farewell Pilgrimage] We mention in it a summary of the Farewell Pilgrimage and its manner, with the help of Allah, His grace, His good success, and His guidance. We say, and with Allah is success: The Messenger of Allah, may Allah bless him and grant him peace, prayed the noon prayer on Thursday, with six days remaining of Dhu al-Qa'dah in the year ten, in Medina. Then he left it with the Muslims who were with him from the people of Medina and the Bedouins who had gathered. He prayed the afternoon prayer at Dhu al-Hulayfa, two rak'ahs, and spent the night there. A messenger came to him from his Lord, Mighty and Majestic, in that place — which is the valley of al-'Aqiq — commanding him from his Lord, Mighty and Majestic, to say regarding this pilgrimage of his: "A pilgrimage within an 'umra." The meaning of this is that Allah commanded him to combine the Hajj with the 'Umra. So in the morning, he, peace be upon him, informed the people of that. He then went around to his wives that day with a single bath, and they were nine, and it is said: eleven. Then he bathed and prayed two rak'ahs in the mosque, and pronounced the talbiya for both Hajj and 'Umra together. This is what sixteen Companions narrated from him, peace be upon him, in wording and meaning, among them his servant Anas ibn Malik, may Allah be pleased with him. Sixteen Successors also narrated it from him, peace be upon him. It is explicit and does not admit interpretation, unless it be far-fetched. As for other hadiths that suggest tamattu' ¹ or indicate ifrad ², they have a different place where they are mentioned. According to Abu Hanifa, qiran ³ in Hajj is the best. A statement has been narrated from Imam Ahmad ibn Hanbal regarding it, and from Imam Abu 'Abd Allah al-Shafi'i, and a group of his verifying followers supported it. It is what reconciles all the hadiths. Some scholars consider it obligatory, and Allah knows best. He, peace be upon him, drove the sacrificial animals from Dhu al-Hulayfa, and commanded those who had sacrificial animals to pronounce the talbiya as he, peace be upon him, had pronounced it. He, peace be upon him, traveled, with the people before him, behind him, to his right and left, nations beyond count, all of them having come to follow him, peace be upon him. When he, peace be upon him, arrived in Mecca, he performed the circumambulation of arrival, then ran between al-Safa and al-Marwa. He commanded those who had not brought sacrificial animals to convert their Hajj to 'Umra and to completely exit ihrām ⁴, then to pronounce the talbiya for Hajj at the time of their departure to Mina. Then he said: "If I had known what I now know, I would not have brought the sacrificial animal, and I would have made it an 'Umra." This indicates that he was definitely not a mutamatti' ⁵, contrary to those who claim that from among the followers of Imam Ahmad and others. 'Ali, may Allah be pleased with him, arrived from Yemen, and the Prophet, peace be upon him, said: "With what did you pronounce the talbiya?" He said: "With a talbiya like the talbiya of the Prophet, peace be upon him." The Prophet, peace be upon him, said to him: "I have brought the sacrificial animal and performed qiran." Abu Dawud and other imams narrated this wording with a sound chain. This is explicit regarding qiran. 'Ali, may Allah be pleased with him, brought sacrificial animals from Yemen, and the Prophet, peace be upon him, also made him a partner in his own sacrificial animals. Their total was one hundred camels. Then he, peace be upon him, left for Mina and spent the night there. It was the night of Friday, the ninth of Dhu al-Hijja. Then in the morning he went to 'Arafa and delivered a great sermon under a gum tree, witnessed by about forty thousand of his Companions, may Allah be pleased with them all. He combined the noon and afternoon prayers, then stood at 'Arafa. Then he spent the night at Muzdalifa, combining the sunset and night prayers that night. Then in the morning he prayed the dawn prayer at its earliest time. Then he traveled before sunrise to Mina, threw the Jamrat al-'Aqaba, sacrificed, and shaved his head. Then he performed the ifada ⁶ and circumambulated the House, the obligatory circumambulation, which is the circumambulation of visitation. There is disagreement as to where he prayed the noon prayer that day, and this has been problematic for many hadith scholars. Then he became free from everything that had been forbidden to him, peace be upon him. He delivered another great sermon on the second day of sacrifice, advising, warning, and admonishing.

1. tamattu' : A type of pilgrimage where one performs 'Umra first, then exits ihrām, and later enters ihrām for Hajj from Mecca.
2. ifrad : A type of pilgrimage where one performs only Hajj, without 'Umra.
3. qiran : A type of pilgrimage where one combines Hajj and 'Umra with a single ihrām.
4. ihrām : The sacred state of ritual consecration during Hajj or 'Umra, involving specific dress and prohibitions.
5. mutamatti' : One who performs tamattu' pilgrimage.
6. ifada : The departure from 'Arafa to Muzdalifa, or the circumambulation of the Ka'ba after returning from Mina.

Chapter: His Death, peace be upon him [1]

And He made them testify against themselves that he had delivered the message. So we testify that he delivered the message, fulfilled the trust, and advised the nation—may Allah bless him and grant him abundant peace forever until the Day of Judgment. Then he ¹ turned back to Medina, and Allah had perfected his religion for him. [Section — His Death ²] He stayed there for the remainder of Dhu al-Hijjah, Muharram, and Safar. Then his illness began in the house of Maymunah on a Thursday; it was a pain in his noble head, and most often he suffered from headaches—peace and blessings be upon him. Despite this, he continued to visit his wives until it became difficult for him, so he asked their permission to be nursed in the house of Aisha ³. They permitted him, and he remained ill for twelve days. It is also said: fourteen days. Abu Bakr ⁴ led the people in prayer by his ⁵ explicit appointment, and he exempted him from the army of Usama ⁶ which he had prepared to march to Syria to fight the Byzantines. When the illness occurred, they waited to see what would become of his affair—peace and blessings be upon him—and he prayed behind Abu Bakr while sitting. He passed away ⁷ on the morning of Monday, the 12th of Rabi' al-Awwal according to the well-known view; it is also said the 1st, or the 2nd, or other opinions. Al-Suhayli claimed something unprecedented: that it is impossible for his standing ⁸ to have been on Friday the 9th of Dhu al-Hijjah and then his death on Monday the 12th of Rabi' al-Awwal following, whether the months are counted as full or deficient, or some full and some deficient. A correct answer was given to him, of utmost correctness—praise be to Allah—which I have recorded separately with other answers: that this occurred due to the difference in sighting the crescent of Dhu al-Hijjah in Mecca and Medina; the people of Mecca saw it a day earlier than those in Medina, and thus the well-known view is validated—praise and grace be to Allah. His age at death—peace and blessings be upon him—was sixty-three years, according to the correct view. They said: at that age died Abu Bakr, Umar, Ali, and Aisha ⁹. Abu Zakariyya al-Nawawi mentioned this in his Tahdhib and deemed it sound, though there is some doubt in part of it. It was also said: sixty, and said: sixty-five. These three opinions are found in Sahih al-Bukhari from Ibn Abbas ¹⁰. The calamity of his death—peace and blessings be upon him—was severe, the matter great and grave, and the Muslims were afflicted by the loss of their Prophet. Umar ibn al-Khattab ¹¹ denied it, saying: "He has not died; he will return as Moses returned to his people." The people were in turmoil. Then Abu Bakr ¹², the supported and victorious—may Allah be pleased with him—came, first and last, outwardly and inwardly; he straightened the crooked, spoke the truth, and addressed the people, reciting to them: {Muhammad is no more than a messenger; messengers have passed away before him. If he dies or is killed, will you turn back on your heels? Whoever turns back on his heels will not harm Allah in the least, and Allah will reward the grateful.} ¹³ It was as if the people had never heard it before; everyone recited it. Then the Muslims went to the Saqifah of Banu Sa'idah ¹⁴, where they had gathered to appoint Sa'd ibn Ubadah as leader. He ¹⁵ dissuaded them from that and turned them back, suggesting Umar ibn al-Khattab or Abu Ubaydah ibn al-Jarrah, but they and the Muslims refused, and Allah also refused that. So the Muslims pledged allegiance to him there. Then he came and received the general pledge of allegiance from the people on the pulpit. Then they began preparing the Prophet's body—peace and blessings be upon him. They washed him in his shirt. Those who undertook that were his uncle al-Abbas, his son Qutham, Ali ibn Abi Talib, Usama ibn Zayd, and Shuqran—his freedmen—pouring water; Aws ibn Khawli al-Ansari al-Badri ¹⁶ assisted in that—may Allah be pleased with them all. They shrouded him in three white cotton garments from Sahul ¹⁷, without a shirt. They prayed over him individually, one by one, based on a hadith reported by al-Bazzar—Allah knows best of its authenticity—that he commanded them to do so. Al-Shafi'i said: They prayed over him repeatedly, individually, due to his great status and their competition to lead the prayer over him. Al-Hakim Abu Ahmad said: The first to pray over him was his uncle al-Abbas, then the Banu Hashim, then the Emigrants, then the Helpers, then the rest of the people. When the men finished, the boys prayed, then the women. He was buried—peace and blessings be upon him—on Tuesday, or it is said: the early morning of Wednesday, in the place where he died in the chamber of Aisha, based on a hadith reported by al-Tirmidhi from Abu Bakr ¹⁸. This is mutawatir ¹⁹ with necessary knowledge, known from the burial site which today is inside the Mosque of Medina. End of the first part of the Prophetic Biography—may the best of prayers and peace be upon its subject. To be continued.

1. صلى الله عليه وسلم : An honorific phrase meaning 'may Allah bless him and grant him peace', used after mentioning the Prophet Muhammad.
2. وفاته : His death; refers to the death of the Prophet Muhammad.
3. رضي الله عنها : May Allah be pleased with her; an honorific for female companions of the Prophet.
4. الصديق : Al-Siddiq, 'the Truthful'; a title of Abu Bakr, the first Caliph.
5. صلى الله عليه وسلم : Honorific phrase for the Prophet Muhammad.
6. أسامة : Usama ibn Zayd, a companion and commander of an expedition to Syria.
7. قبض : Literally 'was taken'; refers to the death of the Prophet.
8. وقفته : His standing; refers to the Prophet's standing at Arafat during the Farewell Pilgrimage.
9. رضي الله عنهم : May Allah be pleased with them; honorific for companions.
10. رضي الله عنهما : May Allah be pleased with both of them; honorific for Ibn Abbas and his father.
11. رضي الله عنه : May Allah be pleased with him; honorific for a male companion.
12. الصديق المؤيد المنصور : Al-Siddiq al-Mu'ayyad al-Mansur; titles of Abu Bakr meaning 'the Truthful, Supported, Victorious'.
13. آية : Quranic verse 3:144.
14. سقيفة بني ساعدة : The portico of Banu Sa'idah; a meeting place in Medina where the succession of Abu Bakr was decided.
15. هو : Refers to Abu Bakr.
16. البدري : Al-Badri; one who participated in the Battle of Badr.
17. سحولية : Sahuliyyah; garments from Sahul, a village in Yemen known for fine cotton.
18. رضي الله عنه : Honorific for Abu Bakr.
19. متواتر : Mutawatir; a hadith transmitted by so many narrators that it is considered incontrovertibly authentic.

The Second Part: His States [1], His Noble Qualities [2], and His Special Characteristics…

The Second Part: His States [1], His Noble Qualities [2], and His Special Characteristics [3].

The second part: His states - may Allah bless him and grant him peace - his noble qualities, and his distinctive characteristics.

Chapter: His Pilgrimage and Umrah, peace be upon him [1]

Chapter: His Pilgrimage and Umrah, peace be upon him. He, peace be upon him, did not perform Hajj after the emigration except this one, which is the Hajj of Islam and the Farewell Pilgrimage. The obligation of Hajj was in the sixth year according to some scholars, and in the ninth according to others, and it was said: in the tenth year, which is odd, and even odder is what the Imam of the Two Sanctuaries ¹ narrated in al-Nihaya as a view of some companions: that the obligation of Hajj was before the emigration. As for his Umrahs, they were four: the one of al-Hudaybiyya ² from which he was prevented, the Umrah of al-Qada ³ after it, then the Umrah of al-Ji'rana ⁴, and then his Umrah that accompanied his Hajj. He, peace be upon him, performed Hajj before the emigration once, and it was said: more. And this is the more apparent, because he, peace be upon him, used to go out on the nights of the season ⁵ calling people to God Almighty, peace and abundant blessings be upon him always until the Day of Judgment.

1. Imam al-Haramayn : Title meaning 'Imam of the Two Sanctuaries' (Mecca and Medina), referring to the scholar Abu al-Ma'ali al-Juwayni.
2. al-Hudaybiyya : A place near Mecca where the Treaty of Hudaybiyya was signed in 6 AH, preventing the Prophet from performing Umrah that year.
3. Umrah al-Qada : The compensatory Umrah performed in 7 AH after the Treaty of Hudaybiyya.
4. al-Ji'rana : A location near Mecca where the Prophet performed Umrah after the Battle of Hunayn in 8 AH.
5. nights of the season : Refers to the nights of the Hajj season when pilgrims gather at the sacred sites.

Chapter on the number of his military expeditions and detachments [1].

[Chapter — The Number of His Military Expeditions and Detachments] As for his military expeditions, Muslim narrated from the hadith of Abdullah ibn Buraidah ibn al-Husayb al-Aslami from his father, who said: The Messenger of Allah, may Allah bless him and grant him peace, undertook nineteen military expeditions, in eight of which he fought. And from Zaid ibn Arqam, who said: The Messenger of Allah, may Allah bless him and grant him peace, undertook nineteen military expeditions, and I was with him in seventeen of them. As for Muhammad ibn Ishaq, he said: His expeditions in which he personally went out were twenty-seven, and his detachments and raiding parties were thirty-eight. Ibn Hisham added to the detachments beyond what Ibn Ishaq mentioned, and Allah knows best. [Chapter — Signs of His Prophethood] Concerning the signs of his prophethood, may Allah bless him and grant him peace, in summary, because detailing them would require numerous volumes. The imams have collected in this regard more than a thousand miracles. Among the most brilliant and greatest of them is the Mighty Quran ¹, which falsehood cannot approach from before it or from behind it; a revelation from the Wise, the Praiseworthy. Its inimitability ² is in terms of its wording and its meaning: As for its wording, it is at the highest pinnacle of eloquence in speech. Whoever increases in knowledge of this matter increases in veneration of the Quran in this regard. He challenged the eloquent and articulate of his time, despite their intense hostility towards him and their eagerness to deny him, to produce something like it, or ten surahs like it, or one surah, and they were unable. He informed them that they would never be able to do so; indeed, he challenged all of jinn and mankind to produce something like it, and they were unable. He informed them of that, and Allah Almighty said: {Say: 'If mankind and jinn gathered together to produce the like of this Quran, they could not produce the like of it, even if they were helpers of one another'} ³, and other aspects that establish its inimitability. As for its meaning, it is at the utmost level of coherence, wisdom, mercy, benefit, praiseworthy outcome, agreement, attainment of the highest objectives, and nullification of corruption, besides other things that become apparent to one who possesses intellect and sound reason, free from doubts and passions. We seek refuge with Allah from them and ask Him for guidance. Among these signs is that he grew up among a people who knew his lineage, his upbringing, his comings and goings, an orphan among them, trustworthy, truthful, righteous, and guided. They knew that and none denied it except one who was obstinate, sophistical, and contentious. He was unlettered ⁴, not knowing how to write nor engaging in it or its people, and there was no one in their land who had knowledge of the ancients or knew anything of that. Then he came to them at the age of forty, informing them of what had passed in detail and clearly. The knowledgeable scholars of the previous scriptures who were insightful and guided testified to his truthfulness. Indeed, most of the scriptures revealed before him had undergone distortion and alteration, and what Allah revealed to him came clarifying it, pointing to the truth within it. Moreover, he was at the utmost level of truthfulness, trustworthiness, and conduct, the like of which people of intellect had never seen, may Allah bless him and grant him peace, in worship of Allah, humility before Him, lowliness before Him, calling to Him, patience in bearing the harm of those who opposed him, his asceticism in this world, and his noble and honorable character traits: generosity, courage, modesty, righteousness, and maintaining ties, may Allah bless him and grant him peace, besides other traits that were never combined in any human before him or after him, except in him. By reason, one realizes that it is impossible for him to lie about the least creature with the least lie. So how could it be possible that someone like him lied about Allah, the Lord of the worlds, who had informed him of the painful punishment He has and what awaits those who lie about Him and fabricate? This could only come from the worst of Allah's servants, the most audacious and vile. Such a person's affair would not be hidden even from schoolboys, so how could it be hidden from people of understanding and intellect, who sacrificed themselves, their wealth, left their children, homelands, and tribes out of love for him and obedience to him? May Allah be pleased with them, and may He bless him and grant him peace in the succession of night and day. Among these signs is what the Messenger of Allah, may Allah bless him and grant him peace, informed of in this Quran and in the authentic hadiths about future unseen events that matched his report exactly, like an arrow fitting a bowstring, the enumeration of which would be lengthy here. Among these signs are the extraordinary miracles ⁵ that Allah manifested at his hands. Among them is what Allah Almighty informed about in His Mighty Book concerning the splitting of the moon ⁶. That was when the polytheists asked him for a sign, and it was night. He pointed to the moon, and it split into two parts. They asked those around them from other tribes, lest he had bewitched them, and they informed them of what they had seen. This is mutawatir ⁷ among scholars of reports, and it has been narrated by more than one Companion, may Allah be pleased with them all. Among these signs are what appeared through the blessing of his supplication in places that would be lengthy to detail, and numerous volumes would be insufficient to encompass them. Al-Hafiz Abu Bakr al-Bayhaqi, may Allah have mercy on him, compiled a comprehensive book on this, following those before him in that, as many after him followed him, may Allah have mercy on them: Among them is that he, may Allah bless him and grant him peace, supplicated to Allah Almighty concerning the ewe lamb that was with Ibn Mas'ud while grazing, and he named Allah and milked it, and it gave milk. He drank and gave Abu Bakr to drink. Similarly, he did with the ewe of Umm Ma'bad. He supplicated for al-Tufayl ibn Amr, and a sign appeared at the tip of his whip: a light that shone and could be seen from afar. Similarly, it happened to Usayd ibn al-Hudayr and Abbad ibn Bishr al-Ansari when they left him on a dark night. He supplicated against the seven who mocked him while he was praying, and they were killed at Badr. He supplicated against Ibn Abi Lahab, and Allah set a lion upon him in Syria, in accordance with his supplication, peace be upon him. He supplicated against Suraqah, and the forelegs of his horse sank into the ground. Then he supplicated to Allah, and He released them. He threw a handful of pebbles at the Quraysh disbelievers at Badr, and each of them was hit by something from it, and Allah defeated them. Similarly, he did on the day of Hunayn in the same way. On the day of Badr, he gave Ukkashah ibn Mihsan a piece of wood, and it became a sharp sword in his hand. He informed his uncle al-Abbas, while he was a captive, of the wealth that he and Umm al-Fadl had buried under the threshold of their door, and he acknowledged it. He informed Umayr ibn Wahb of what he had come for, apologizing that he had come to ransom the captives of Badr, and he confessed to that and embraced Islam on the spot, may Allah be pleased with him. On the day of Uhud, he restored the eye of Qatadah ibn al-Nu'man al-Zafari after it had flowed onto his cheek. It is said: after it had fallen into his hand, and it became the better of his two eyes, indistinguishable from the other. On the day of the Trench, he fed a great multitude, nearly a thousand, from a ewe lamb and a sa' of barley in the house of Jabir. Similarly, he fed on that day from a small amount of dates brought by the daughter of Bashir. Likewise, he fed about eighty men from food that his honorable hand could barely cover. Similarly, he did on the day he became a bridegroom with Zaynab bint Jahsh. As for the day of Tabuk, it was an astonishing matter: he fed the army, and they filled every container they had from a pot of goat meat. He gave Abu Hurayrah, may Allah be pleased with him, a bag, and he ate from it for the rest of his life, and he prepared from it a great deal in the way of Allah. It remained with him until the days of the murder of Uthman. And other things of this kind, the mere mention of which would be lengthy. We will, Allah willing and in Him we trust, dedicate a separate work to this. He supplicated to Allah Almighty when they suffered drought, and he did not descend from the pulpit until water dripped from his beard, may Allah bless him and grant him peace, from the ceiling of the mosque, whereas before that no cloud, patch, or even a handspan's worth was seen in the sky. Then when he prayed for rain for them, the clouds cleared from Medina until Medina was like a crown. He supplicated against Quraysh, and they were afflicted with such hardship that cannot be described, until they sought his mercy, and he showed compassion to them and relieved them. A vessel containing water was brought for him to perform ablution, and some people there asked to perform ablution with him. He placed his hand in that vessel, and it could not contain it. Then he supplicated to Allah, and water gushed forth from between his fingers, may Allah bless him and grant him peace. Similarly, he did on the day of al-Hudaybiyyah, and the army was one thousand four hundred. Jabir said: Even if we had been a hundred thousand, it would have sufficed us. Similarly, he did on one of his journeys with a drop of water in a waterskin. The narrator said: When he ordered me to pour it into the container, I feared that the dry waterskin would drink it. He placed his hand in it and supplicated to Allah Almighty, and water gushed from between his fingers for his companions until they performed ablution and drank. Similarly, he sent his arrow to the well of al-Hudaybiyyah, and it was placed in it, and it gushed with water until

1. al-Qur'an al-'Aziz : The Mighty Quran, referring to the Quran as the central religious text of Islam, believed to be the verbatim word of God.
2. i'jaz : Inimitability; the doctrine that the Quran is miraculous and cannot be imitated by humans or jinn.
3. Quran 17:88 : A verse challenging all beings to produce a similar scripture.
4. ummi : Unlettered; referring to the Prophet Muhammad's inability to read or write, seen as a sign of divine revelation.
5. khawariq al-'adat : Extraordinary miracles; events that break natural laws, performed by prophets as signs.
6. inshiqaq al-qamar : The splitting of the moon; a miracle attributed to the Prophet Muhammad.
7. mutawatir : A hadith narrated by so many chains that it is considered incontrovertibly authentic.

Chapter — Informing of Future Unseen Events [1]

And he did likewise on the day of Dhat al-Sitihayn: he gave his companions water to drink and they performed ablution, and he ordered some of them to bathe from a state of major impurity they were in, and nothing decreased from those two waterskins belonging to the woman. She went to her people and said, 'Today I have seen the greatest sorcerer of the people of the earth, or he is indeed a prophet.' Then she embraced Islam, and her people embraced Islam, may God be pleased with them. Much of this pattern would be lengthy to elaborate, and in what we have mentioned there is sufficient, God willing. [Chapter — Informing of Future Unseen Matters] He informed of future unseen matters that corresponded to his report, just as God Almighty informed in His Book of the manifestation of His religion, the elevation of His word, and the succession of those who believed and performed righteous deeds from his community on earth, and so it was. And he informed of the victory of the Romans over the Persians within a few years, and so it was. And he, peace be upon him, informed his people who were with him in the valley that God had sent termites against the scroll, which ate it except for what contained the mention of God, and so it was. And on the day of Badr, a day before the battle, he informed of the places of death of the slain one by one, and it was exactly as he said. And he informed that the treasures of Chosroes and Caesar would be spent in the path of God, and so it was. And he gave glad tidings to his community that their dominion would extend across the length of the earth, and so it was. And he informed that the Hour would not come until his community fought a people with small eyes and flat noses, whose faces were like hammered shields—this is the description of the Tatars, and so it was. And he informed of fighting the Kharijites ¹, and described for them the one with a deformed hand ², and he was found exactly as described. And he informed that al-Hasan ibn Ali, may God be pleased with them both, would bring about reconciliation through God between two great factions of Muslims, and so it was. And he informed that Ammar ³ would be killed by the rebellious group, and he was killed on the day of Siffin alongside Ali, may God be pleased with them both.

1. Kharijites : An early Islamic sect that rebelled against the caliph Ali, known for their extreme piety and strict interpretation of Islam.
2. dhu al-thudayya : A man with a deformed or shriveled hand, a distinguishing mark of the leader of the Kharijites as described in prophetic traditions.
3. Ammar : Ammar ibn Yasir, a prominent companion of the Prophet Muhammad, known for his piety and loyalty to Ali.

Chapter — The glad tidings of the previous heavenly scriptures concerning the Messenger…

Chapter — The glad tidings of the previous heavenly scriptures concerning the Messenger of God, may God bless him and grant him peace [1].

And he informed of the emergence of a fire from the land of Hijaz which illuminated the necks of camels in Busra ¹. This occurred in the year 653 AH ², and its report became widely transmitted. He was told by those who witnessed the illumination of the necks of camels in Busra. May Allah bless His Messenger whenever those who remember him mention him. And he informed of minor signs that occurred and will occur before the Hour, the elaboration of which would be lengthy. In what we have mentioned there is sufficient, Allah willing. And in Him is trust. [Chapter — The Glad Tidings of the Previous Heavenly Books about the Messenger of Allah, peace and blessings be upon him] In the previous books there is the glad tiding of him, as Allah Almighty informed that this is written in the Torah and the Gospel, and as He informed about His prophet Jesus, peace be upon him, that he said: {And bringing good tidings of a messenger who will come after me, whose name is Ahmad} ³. Al-Bukhari narrated from Abdullah ibn Amr that he found his description in the Torah, peace and blessings be upon him, and mentioned it. In the Torah today, which the Jews acknowledge as authentic, in the first book, that Allah Almighty manifested Himself to Abraham and said to him, meaning: [Walk through the land in length and breadth for your offspring as a magnification]. And it is known that no one possessed the east and west of the earth except Muhammad, peace and blessings be upon him, as it is authentically reported from him that he said: "Indeed, the earth was folded for me, its east and west, and the dominion of my nation will reach what was folded for me of it." Also in it: [Indeed, Allah Almighty said to Abraham: Isaac will have descendants from you. But as for Ishmael, I have blessed him, multiplied him, and magnified him, and made his offspring like the stars of the sky...] until He said: [And I magnified him with Mādhmādh ⁴ — meaning with Muhammad, and it is said with Ahmad — and it is said: I made him great, great, and made him Ḥadhā ⁵]. And in it: [Indeed, Allah promised Abraham that his son Ishmael's hand would be high over all nations, so all nations would be under his hand, and he would dwell in all the dwellings of his brothers]. The People of the Book and others know that Ishmael never entered Syria nor did his hand become high over his brothers. This was only for his descendant Muhammad, peace and blessings be upon him. No Arab before the nation of Muhammad, peace and blessings be upon him, ever ruled Syria and Egypt, for their conquest occurred during the caliphate of al-Siddiq and al-Faruq ⁶, may Allah be pleased with them. In the fourth book of the Torah that is in their hands today, meaning: [A prophet I will raise up for them from among their relatives, from their brother, like you, O Moses. I will put My words in his mouth]. And it is known to them and to everyone that Allah Almighty did not send any prophet from the descendants of Ishmael except Muhammad, peace and blessings be upon him. Indeed, among the Children of Israel there was no prophet resembling Moses except Jesus, peace be upon him, and they do not acknowledge his prophethood. Moreover, he is not from their brothers, but rather he is related to them through his mother, peace and blessings be upon him. So this is specifically fulfilled in Muhammad, peace and blessings be upon him. And among that is what the Torah concludes with at the end of the fifth book, meaning: [Allah came from Sinai, and dawned from Seir, and shone forth from the mountains of Paran]. The meaning of this is that Allah's law and light came from Mount Sinai, where He spoke to Moses; dawned from Seir, which is the mountain where Jesus, peace be upon him, was born and sent; and shone forth from the mountains of Paran, which is Mecca, as evidence that Allah commanded Abraham, peace be upon him, to take Ishmael to the mountains of Paran. Some scholars have cited the validity of this by the fact that Allah Almighty swore by these three places, ascending from the lowest to the highest, in His saying: {By the fig and the olive, and by Mount Sinai, and by this secure city} ⁷. In the Torah, they are mentioned according to their occurrence, first to first, and according to the light that appeared in them. In the Quran, when He swore by them, He mentioned the abode of Jesus, then Moses, then Muhammad, peace and blessings be upon them all, because the custom of the Arabs when swearing is to ascend from the lowest to the highest. Similarly, the Psalms of David, peace be upon him, and the prophecies now in the hands of the People of the Book contain the glad tidings of him, peace and blessings be upon him, as reported by those among them who embraced Islam, both early and late. And in the Gospel, mention is made of the Paraclete ⁸, described with the attributes of Muhammad, peace and blessings be upon him, exactly.

1. Busra : A city in southern Syria, known as Bosra.
2. 653 AH : Corresponding to 1255 CE.
3. Ahmad : Another name of Prophet Muhammad, meaning 'most praiseworthy'.
4. Mādhmādh : A term interpreted as referring to Muhammad or Ahmad, possibly a transliteration of a Hebrew or Aramaic phrase.
5. Ḥadhā : An obscure term; possibly meaning 'portion' or 'lot'.
6. al-Siddiq and al-Faruq : Honorific titles for Abu Bakr and Umar, the first and second caliphs.
7. By the fig and the olive... : Quran 95:1-3.
8. Paraclete : From Greek 'Parakletos', meaning 'comforter' or 'advocate'; in Islamic tradition, identified as a prophecy of Muhammad.

Chapter — His Children

As for the words of Isaiah and Jeremiah, they are very clear to anyone who reads them. Praise and gratitude belong to God, and His is the conclusive argument. [Section — His Children] His paternal and maternal uncles and aunts were mentioned earlier when discussing his pure lineage, peace be upon him. As for his children, both male and female, they were from Khadijah bint Khuwaylid, may God be pleased with her, except for Ibrahim, who was from Mariyah al-Qibtiyyah. They are: Al-Qasim — he was his kunya ¹, as he was his eldest child — then Zaynab, then Ruqayyah, then Umm Kulthum, then Fatimah. Then after prophethood: Abdullah, who is also called al-Tayyib and al-Tahir, because he was born in Islam. It is also said that al-Tahir is different from al-Tayyib. Some scholars have deemed this correct. Then Ibrahim, from Mariyah. He was born to him, peace be upon him, in Medina in the eighth year ², and died at the age of one year and ten months. For this reason, the Prophet, peace be upon him, said: "He has a wet nurse in Paradise." All of them died before him, except for Fatimah, may God be pleased with her, for she died shortly after him. It is said: six months, according to the well-known view. It is also said: eight months, or seventy days, or seventy-five days, or three months, or one hundred days, or other opinions. Ali led the funeral prayer for her; it is also said that Abu Bakr did, but this is a strange opinion. It has been reported in a hadith that she performed a ritual bath shortly before her death and instructed that she should not be washed after her death — this is very strange. It is also narrated that Ali, al-Abbas, Asma bint Umays (the wife of al-Siddiq ³), and Salma Umm Rafi' (who was her midwife) washed her, and this is the correct view.

1. kunya : A teknonym; an honorific name derived from one's child, typically 'Abu' (father of) or 'Umm' (mother of).
2. eighth year : Referring to the eighth year after the Hijra (migration to Medina), i.e., 629-630 CE.
3. al-Siddiq : An epithet of Abu Bakr, meaning 'the Truthful' or 'the Verifier'.

Chapter — His Wives

Chapter: His Wives Regarding his wives, may Allah be pleased with them: The first he married, peace and blessings be upon him, was Khadijah bint Khuwaylid, may Allah be pleased with her. She was a true minister for him when he was sent [as a prophet], and she was the first to believe in him according to the correct view. Some say it was Abu Bakr, but that is anomalous. He did not marry anyone else during her lifetime due to her great status and high rank with him. There is disagreement as to which of them is superior, she or 'A'ishah, may Allah be pleased with them both. A group of scholars favored the virtue of Khadijah. She died before the Hijrah [by a year and a half] ¹. Then he married Sawdah bint Zam'ah al-Qurashiyyah al-'Amiriyyah after Khadijah's death in Mecca, and he consummated the marriage there. When she grew old, he, peace and blessings be upon him, intended to divorce her, but she made a deal with him to give her day to 'A'ishah—or, it is said, to him—so he gave it to 'A'ishah. Concerning her, the verse was revealed: {And if a woman fears from her husband aversion or turning away} ². She died in the last days of the Commander of the Faithful 'Umar ibn al-Khattab, may Allah be pleased with him. It is also said that he married 'A'ishah before Sawdah, but he only consummated the marriage in Shawwal of the second year after the Hijrah. He married no virgin other than her, [and revelation never came to him under the blanket of any woman other than her] ³. He never loved any woman as much as he loved her. She had many merits and distinctions mentioned in the Qur'an and Sunnah. No woman in this nation is known to have reached her level of knowledge. She died in the year [fifty-seven, or it is said] fifty-eight ⁴. Then he married Hafsah bint 'Umar ibn al-Khattab, may Allah be pleased with him, in the third year after the Hijrah. He, peace and blessings be upon him, divorced her and then took her back. She died in the year forty-one, or it is said fifty, or the year forty-five. Then [he married] Umm Salamah, whose name was Hind bint Abi Umayyah—his name being Hudhayfah—and it is also said Suhayl ibn al-Mughirah ibn 'Abdullah ibn 'Umar ibn Makhzum al-Qurashiyyah, after the death of her husband Abu Salamah 'Abdullah ibn 'Abd al-Asad ibn Hilal ibn 'Abdullah ibn Makhzum upon his return from Badr. When her waiting period ended, he, peace and blessings be upon him, proposed to her. This indicates that this was at the beginning of the third year. Her son 'Umar conducted the marriage contract, as narrated by al-Nasa'i from the chain of Hammad ibn Salamah from Thabit al-Bunani from Ibn 'Umar ibn Abi Salamah from his father from Umm Salamah. I have compiled a treatise on this matter and clarified that the 'Umar mentioned in this hadith is 'Umar ibn al-Khattab, may Allah be pleased with him, because he was the one who proposed to her on behalf of the Messenger of Allah, peace and blessings be upon him. Al-Waqidi and others mentioned that her guardian was her son Salamah, and that is correct, Allah willing. It has been mentioned that he, peace and blessings be upon him, married her without a guardian, and Allah knows best. Al-Waqidi said: She died in the year fifty-nine. Others said during the caliphate of Yazid ibn Mu'awiyah in the year sixty-two. Then he married Zaynab bint Jahsh in the year five, in Dhu al-Qa'dah; it is also said in the year three, but that is weak. On the morning of her wedding, the hijab ⁵ was revealed, as recorded in the two Sahihs ⁶ from Anas, and that he veiled her at that time. His age when the Messenger of Allah, peace and blessings be upon him, arrived in Medina was ten, indicating that he had completed fifteen years. And Allah knows best. Her guardian was Allah, Exalted and Glorified, not the people. Allah said: {So when Zayd had fulfilled his need of her, We married her to you} ⁷. Al-Bukhari narrated in his Sahih with a chain of three narrators that she used to boast to the wives of the Messenger of Allah, peace and blessings be upon him, saying: "Your families married you, while Allah married me from above the heavens." She was the first of the wives of the Messenger of Allah, peace and blessings be upon him, to die. Al-Waqidi said: She died in the year twenty, and 'Umar ibn al-Khattab, may Allah be pleased with him, prayed over her. Then he married Juwayriyyah bint al-Harith ibn Abi Dirar al-Mustaliqiyyah. This occurred when he raided her people in the year six at the water called al-Muraysi'; she fell into the share of Thabit ibn Qays ibn Shammas and made a contract of manumission with him. She came to the Messenger of Allah, peace and blessings be upon him, seeking his help in her manumission, so he bought her, freed her, and married her. It is said that she died in the year fifty. Al-Waqidi said: In the year fifty-six. Then he married Safiyyah bint Huyayy ibn Akhtab al-Isra'iliyyah al-Haruniyyah al-Nadiriyyah, then al-Khaybariyyah, may Allah be pleased with her. This was when he, peace and blessings be upon him, chose her from the spoils of Khaybar, which occurred at the beginning of the year seven. He freed her and made that her dowry. When she became lawful during the journey, he consummated the marriage and veiled her, so they knew she was among the Mothers of the Believers ⁸. Al-Waqidi said: She died in the year fifty; others said in the year thirty-six. And Allah knows best. In this year, or it is said the previous one—year six—he married Umm Habibah, whose name was Ramlah bint Abi Sufyan Sakhr ibn Harb ibn Umayyah ibn 'Abd Shams al-Umawiyyah. 'Amr ibn Umayyah al-Damari proposed to her on his behalf while she was in Abyssinia, after her husband 'Ubaydullah ibn Jahsh died. Khalid ibn Sa'id ibn al-'As conducted the marriage contract on her behalf, or it is said al-Najashi, but the first is correct. However, al-Najashi paid the dowry on behalf of the Messenger of Allah, peace and blessings be upon him, four hundred dinars, prepared her, and sent her to him, may Allah be pleased with him. As for what Muslim narrated in his Sahih from the hadith of 'Ikrimah ibn 'Ammar al-Yamani from Abu Zamil Simak ibn al-Walid from Ibn 'Abbas that when Abu Sufyan embraced Islam, he said in a hadith to the Messenger of Allah, peace and blessings be upon him: "I have the most beautiful and handsome Arab woman, Umm Habibah bint Abi Sufyan; I marry her to you..." the hadith. This is considered strange from Muslim, may Allah have mercy on him, how he did not notice this? Because Abu Sufyan only embraced Islam on the night of the Conquest [of Mecca], and that was after the Messenger of Allah, peace and blessings be upon him, had married Umm Habibah by a year or more, and there is no disagreement on this. This has puzzled many scholars. Ibn Hazm claimed it was fabricated and weakened 'Ikrimah ibn 'Ammar, but no one before or after him said this. Muhammad ibn Tahir al-Maqdisi said: Abu Sufyan wanted to renew the contract so that there would be no disgrace upon him that she was married without his permission, or he thought that his Islam would annul his daughter's marriage. Abu 'Amr ibn al-Salah and Abu Zakariyya al-Nawawi in his commentary on Muslim followed him on this. This is very far-fetched, because if that were the case, he would not have said: "I have the most beautiful and handsome Arab woman," since the Messenger of Allah, peace and blessings be upon him, had seen her a year or more earlier, and the idea that her marriage would be annulled by his Islam is very far-fetched. The correct view on this is that when Abu Sufyan saw the honor of being the father-in-law of the Messenger of Allah, peace and blessings be upon him, he wanted to marry him his other daughter, 'Azzah, and sought the help of her sister Umm Habibah in this, as recorded in the two Sahihs from Umm Habibah that she said: "O Messenger of Allah, marry my sister, the daughter of Abu Sufyan." He said: "Would you like that?" She said: "Yes..." the hadith. In Sahih Muslim, she said: "O Messenger of Allah, marry my sister 'Azzah bint Abi Sufyan..." the hadith. Based on this, the first hadith is sound, and the error occurred from some narrators in his saying: "And I have the most beautiful and handsome Arab woman: Umm Habibah." He only said: "'Azzah." So the narrator confused it, or the shaykh said: "his daughter," and the listener thought it was Umm Habibah, since he knew no other. There are many examples of this type of error, and I have compiled a separate treatise on this hadith, praise and gratitude be to Allah. Umm Habibah, may Allah be pleased with her, died in the year forty-four according to Abu 'Ubayd, and Abu Bakr ibn Abi Khaythamah said: in the year fifty-nine, a year before her brother Mu'awiyah. Then he married in Dhu al-Qa'dah of this year Maymunah bint al-Harith al-Hilaliyyah. There is disagreement whether he was in a state of ihram ⁹ or not. The two authors of the Sahihs narrated from Ibn 'Abbas that he was in ihram. It is said that this was one of his special prerogatives, peace and blessings be upon him, based on what Muslim narrated from 'Uthman that the Messenger of Allah, peace and blessings be upon him, said: "The one in ihram should not marry, nor be married, nor propose." Abu Hanifah relied on the first view and interpreted the hadith of 'Uthman as indicating disapproval. It is also said that he was not in ihram, as Muslim narrated from Maymunah that she said: "The Messenger of Allah, peace and blessings be upon him, married me while he was not in ihram, and consummated the marriage while he was not in ihram." The majority of scholars gave precedence to this hadith over the statement of Ibn 'Abbas, because she was the one involved in the story and thus knew better. Similarly, Abu Rafi' reported that, as narrated by al-Tirmidhi from him, and he was the intermediary between them. The hadith of Ibn 'Abbas has been answered in several ways, but this is not the place for them. She died at Sarif, where the Messenger of Allah, peace and blessings be upon him, consummated the marriage with her on his return from the 'Umrah of al-Qada' ¹⁰. Her death was in the year fifty-one, or it is said fifty-three, or sixty-six. Her nephew 'Abdullah ibn 'Abbas, may Allah be pleased with them both, prayed over her. These are the nine after Khadijah, about whom it is recorded in the two Sahihs that he, peace and blessings be upon him, died while married to them. In one narration in the Sahih, he died while married to eleven, but the first is more correct. Qatadah ibn Di'amah said that he, peace and blessings be upon him, married fifteen women, consummated the marriage with thirteen, had eleven at one time, and died while married to nine. Al-Hafiz Abu 'Abdullah Muhammad ibn 'Abd al-Wahid al-Maqdisi narrated something similar from Anas in his book al-Mukhtarah. This is the well-known view. I have seen some later Imams of the Maliki school and others in the book of marriage enumerate wives with whom he did not consummate the marriage, along with those with whom he did, exceeding twenty. He had two concubines: Mariyah bint Sham'un al-Qibtiyyah, the mother of Ibrahim, the son of the Messenger of Allah, peace and blessings be upon him, gifted to him by al-Muqawqis, the ruler of Alexandria and Egypt, along with her sister Shirin and a eunuch named Mabur and a mule called al-Duldul. He, peace and blessings be upon him, gifted Shirin to Hassan ibn Thabit, and she bore him a child.

1. Hijrah : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
2. Qur'an 4:128 : The verse refers to a wife fearing aversion or turning away from her husband, allowing reconciliation or separation.
3. Revelation under blanket : A reference to a hadith indicating that the Prophet received revelation only while with 'A'ishah, highlighting her special status.
4. Year 57 or 58 AH : AH stands for After Hijrah, the Islamic calendar. 57-58 AH corresponds to 676-678 CE.
5. Hijab : Here refers to the divine command for the Prophet's wives to be veiled from non-mahram men, as per Qur'an 33:53.
6. Sahihs : Refers to Sahih al-Bukhari and Sahih Muslim, the two most authentic hadith collections.
7. Qur'an 33:37 : This verse refers to the marriage of Zaynab after her divorce from Zayd, the Prophet's adopted son.
8. Mothers of the Believers : Title given to the Prophet's wives, based on Qur'an 33:6, indicating their status as spiritual mothers of the Muslim community.
9. Ihram : The sacred state of consecration during Hajj or 'Umrah, during which certain actions are prohibited, including marriage.
10. 'Umrah of al-Qada' : The compensatory 'Umrah performed by the Prophet in 7 AH after being prevented from performing it in 6 AH.

Chapter — His Clients [1]

Abd al-Rahman. Mariyah died in Muharram of the year sixteen. Umar ibn al-Khattab, may God be pleased with him, personally gathered the people for her funeral, prayed over her, and buried her in al-Baqi', may God be pleased with her. As for the second, Rayhanah bint Amr—or, it is said, bint Zayd—he selected her from Banu Qurayzah and took her as a concubine. It is said that he married her, or that he took her as a concubine, then freed her, and she rejoined her family. Some later scholars mentioned that he took two other slave-concubines. God knows best. [Section — His Freedmen] Mention of the freedmen of the Messenger of God, may God bless him and grant him peace, arranged alphabetically, may God be pleased with them all, as recorded by the great hafiz Abu al-Qasim ibn Asakir at the beginning of his History. They are: Ahmar, with the kunya Abu Usayb; Aswad; Aflah; Anas; Ayman ibn Umm Ayman; Badham; Thawban ibn Bujdud; Dhakwan—or, it is said, Tahman, or, it is said, Kaysan; or, it is said, Marwan; or, it is said, Mihran; Rafi'; Rabah; Ruwayfi'; Zayd ibn Harithah; Zayd, grandfather of Hilal ibn Yasar; Sabiq; Salim; Sa'id; Safinah; Salman al-Farisi; Sulaym—with the kunya Abu Kabshah, mentioned among those who witnessed Badr; Salih [Shuqran]; Dumayrah ibn Abi Dumayrah; Ubayd Allah ibn Aslam; Ubayd; also Ubayd—with the kunya Abu Safiyyah; Fudalah al-Yamani; Qusayr; Karkarah—with kasrah on both letters, or, it is said, with fatha; Mabur al-Qibti; Mid'am; Maymun; Nafi'; Nubayl; Hurmuz; Hisham; Waqid; Wardan; Yasar [Nubi]; Abu Uthaylah; Abu Bakrah; Abu al-Hamra'; Abu Rafi', whose name is Aslam—according to some; Abu Ubayd. These are the ones that Abu Zakariyya al-Nawawi, may God have mercy on him, recorded at the beginning of his book Tahdhib al-Asma' wa al-Lughat, except that I have arranged them alphabetically for easier reference. As for his female slaves: Umayyah; Barakah—Umm Ayman, mother of Usamah ibn Zayd; Khadrah; Radwa; Rayhanah; Salamah—Umm Rafi', wife of Abu Rafi'; Shirin; her sister Mariyah, mother of Ibrahim, peace be upon him; Maymunah bint Sa'd; Umm Dumayrah; Umm Ayyash. Abu Zakariyya, may God have mercy on him, said: He did not possess all of these at one time, but at different times.

Chapter — His Service [1]

[Chapter — His Service] A group of the Companions, may Allah be pleased with them, committed themselves to his service. For instance, Abdullah ibn Mas'ud was the keeper of his sandals: when he stood, he would put them on him, and when he sat, he would place them on his forearms until he stood. Al-Mughira ibn Shu'ba was his sword-bearer ¹, standing at his head. Uqba ibn Amir was the keeper of his mule, leading it during journeys. Anas ibn Malik, Rabi'a ibn Ka'b, Bilal, Dhu Mikhbar — it is also said Dhu Mikhmar — the nephew of the Negus ², king of Abyssinia, and it is also said his sister's son — and others. [Chapter — The Scribes of Revelation] As for the scribes of revelation: Abu Bakr, Umar, Uthman, Ali, al-Zubayr, Ubayy ibn Ka'b, Zayd ibn Thabit, Mu'awiya ibn Abi Sufyan, Muhammad ibn Maslama, al-Arqam ibn Abi al-Arqam, Aban ibn Sa'id ibn al-As and his brother Khalid, Thabit ibn Qays, Hanzala ibn al-Rabi' al-Asadi the scribe, Khalid ibn al-Walid, Abdullah ibn al-Arqam, Abdullah ibn Zayd ibn Abd Rabbih, al-Ala' ibn Utba, al-Mughira ibn Shu'ba, and Shurahbil ibn Hasana. Al-Hafiz Abu al-Qasim has mentioned this in his book in the most complete manner, and he has cited chains of transmission for each of these except Shurahbil ibn Hasana. He also mentioned among them al-Sijill ³, as narrated by Abu Dawud and al-Nasa'i from Ibn Abbas regarding the verse {The Day when We shall roll up the heaven as the rolling up of the scroll for writings} ⁴, saying: "He was a scribe of the Prophet, peace be upon him." Imam Abu Ja'far ibn Jarir ⁵ rejected this hadith in his Tafsir, saying: "It is not known that there was anyone among the Prophet's scribes, nor even among his Companions, named Sijill." I say: Many other scholars of hadith have also rejected it. I have devoted a separate treatise to it, clarifying its chains, defects, and those among the imams who have discussed it, and those who considered it a fabricated hadith. And Allah knows best.

1. sayyaf : Literally 'sword-bearer'; a person who carried the sword and stood guard over the Prophet.
2. Negus : Title of the ruler of Abyssinia (Ethiopia) during the time of the Prophet.
3. al-Sijill : A name mentioned in a hadith as a scribe of the Prophet; the word also means 'scroll' or 'document'.
4. Quran 21:104 : The verse refers to the rolling up of the heavens like a scroll.
5. Abu Ja'far ibn Jarir : Muhammad ibn Jarir al-Tabari (d. 310 AH/923 CE), renowned historian and Quran commentator.

Chapter — The Callers to Prayer [1]

[Chapter — The Mu'adhdhins ¹ —] He, peace and blessings be upon him, had four mu'adhdhins: Bilal ibn Rabah, 'Amr ibn Umm Maktum the blind — and it is said his name was 'Abdullah — and they alternated in the adhan in Medina. And Sa'd al-Qaraz ² in Quba', and Abu Mahdhura in Mecca, may Allah be pleased with them. [Chapter — His She-Camels and Horses —] He, peace and blessings be upon him, had among she-camels: al-'Adba', al-Jad'a', and al-Qaswa'. It is narrated from Muhammad ibn Ibrahim al-Taymi that he said: He only had one she-camel described by these three attributes, and this is very strange, narrated by al-Nawawi. He had among horses: al-Sakb — and it was a horse with a white blaze on its forehead and white on three legs, the right foreleg being dark, and it was the first horse he rode on a raid — and Subha, which he raced upon. And it is the one he bought from the Bedouin, and Khuzayma ibn Thabit testified concerning it. Sahl ibn Sa'd said: He had three horses: Lazaz, al-Zarib, and al-Lakhif — and it is said with the unpointed ha', and it is said al-Nahif. These are six, and a seventh, al-Ward, which was gifted to him by Tamim al-Dari. He had a mule called al-Duldul, gifted to him by al-Muqawqis, and he rode it on the day of Hunayn. It lived after him, peace and blessings be upon him, until barley was fed to it because its teeth had fallen out. It was with 'Ali, then after him with 'Abdullah ibn Ja'far. He had a donkey called 'Ufayr, with the unpointed 'ayn, and it is said with the pointed letter — said by 'Iyad. Al-Nawawi said: They agreed on his error in that. I say: Stranger than all this is the narration of Abu al-Qasim al-Suhayli in his Rawd ³ of the famous story about 'Ufayr that it spoke to the Prophet, peace and blessings be upon him, and said that it was from the progeny of seventy donkeys each ridden by a prophet, and that its name was Yazid ibn Shihab, and that the Prophet, peace and blessings be upon him, would send it on errands to his companions. This is something false with no basis from any authentic or weak chain except what Abu Muhammad ibn Abi Hatim mentioned from a rejected, unreliable chain. There is no doubt among the people of knowledge in this matter that it is fabricated. This has been mentioned by Abu Ishaq al-Isfarayini and Imam al-Haramayn ⁴, even mentioned by Qadi 'Iyad in his book al-Shifa' ⁵ as a digression, and it would have been better to omit it because it is fabricated. I asked our shaykh Abu al-Hajjaj about it, and he said: It has no basis and is a laughingstock. He, peace and blessings be upon him, had at one time twenty milch camels and one hundred sheep.

1. mu'adhdhin : The person who calls the adhan (call to prayer).
2. Sa'd al-Qaraz : Sa'd al-Qaraz was a companion who served as a mu'adhdhin in Quba'. His name is derived from 'qaraz' (leather tanning).
3. Rawd : Reference to al-Suhayli's work 'al-Rawd al-Unuf' (The Pleasant Garden), a commentary on Ibn Hisham's biography of the Prophet.
4. Imam al-Haramayn : Title meaning 'Imam of the Two Sanctuaries' (Mecca and Medina), referring to the scholar al-Juwayni (d. 1085 CE).
5. al-Shifa' : Full title 'al-Shifa' bi Ta'rif Huquq al-Mustafa' (Healing by Recognizing the Rights of the Chosen One), a famous work by Qadi 'Iyad on the virtues of the Prophet.

Chapter — His Weapon [1]

Chapter: His Weapons He had among his instruments of war: three spears, three bows, six swords, among them Dhu al-Fiqar ¹, which he received as a spoil on the day of Badr; a coat of mail, a shield, a seal ring, a thick wooden drinking bowl, a black square banner, and a white standard; it is also said: black. Chapter: His Messengers to the Kings Mention of his messengers to the kings of the regions. He sent, peace and blessings be upon him, 'Amr ibn Umayyah al-Damari to the Negus ² with a letter, and he embraced Islam, may God be pleased with him and illuminate his tomb. And Dihyah ibn Khalifah al-Kalbi to Heraclius ³, the great ruler of the Romans; he drew near and almost did so but did not embrace Islam. Some say: rather he embraced Islam. Sunayd ibn Dawud narrated in his exegesis a mursal ⁴ hadith indicating his Islam, and Abu 'Ubayd narrated in the Book of Wealth a mursal hadith also explicitly stating his non-Islam. And he sent 'Abdullah ibn Hudhafah al-Sahmi to Chosroes ⁵, the king of the Persians; he was arrogant and tore up his letter, peace and blessings be upon him. So God tore him and his kingdom apart, every tearing, due to the supplication of the Messenger of God, peace and blessings be upon him, against him. And Hatib ibn Abi Balta'ah to al-Muqawqis ⁶, the king of Alexandria and Egypt; he drew near, but no Islam is mentioned for him, and he sent gifts and presents to him, peace and blessings be upon him. And 'Amr ibn al-'As to the two kings of Oman; they embraced Islam and left 'Amr in charge of charity and judgment among the people, may God be pleased with them. And Sulayt ibn 'Amr al-'Amiri to Hawdhah ibn 'Ali al-Hanafi in al-Yamamah. And Shuja' ibn Wahb al-Asadi to al-Harith ibn Abi Shamr al-Ghassani, the king of al-Balqa' in Syria. And al-Muhajir ibn Abi Umayyah al-Makhzumi to al-Harith al-Himyari. And al-'Ala' ibn al-Hadrami to al-Mundhir ibn Sawa al-'Abdi, the king of Bahrain; he embraced Islam. And he sent Abu Musa al-Ash'ari and Mu'adh ibn Jabal, both of them, to the people of Yemen; most of their kings and commoners embraced Islam.

1. Dhu al-Fiqar : The name of the Prophet Muhammad's sword, meaning 'the one with the vertebrae' or 'the cleaver'.
2. Negus : The title of the ruler of Abyssinia (Ethiopia) at the time, Ashama ibn Abjar, who embraced Islam.
3. Heraclius : The Byzantine emperor (r. 610–641 CE) who received the Prophet's letter but did not convert.
4. mursal : A type of hadith where a Successor (Tabi'i) narrates directly from the Prophet without mentioning the Companion.
5. Chosroes : The title of the Sassanid Persian king, here referring to Khosrow II (r. 590–628 CE).
6. al-Muqawqis : The title of the Coptic governor of Egypt, Cyrus of Alexandria (d. 642 CE), who did not convert.

Chapter — His Apparent Attribute [1]

Chapter on His Apparent Description Regarding his apparent description, scholars have classified this topic, and the best among those who compiled it is Imam Abu Isa Muhammad ibn Isa ibn Surah al-Tirmidhi, may Allah have mercy on him, meaning the book al-Shama'il, and scholars and imams followed him. Al-Hafiz Abu al-Qasim ibn Asakir, may Allah have mercy on him, covered it comprehensively with chains of transmission and explained it at length, as did our teacher, the hafiz and imam Abu al-Hajjaj al-Mizzi in Tahdhib al-Kalam. Shaykh Abu Zakariyya al-Nawawi mentioned in his Tahdhib a concise section on it, saying: He, peace and blessings be upon him, was neither excessively tall nor short, neither extremely white ¹ nor brown ², neither having very curly hair ³ nor straight hair ⁴. He passed away with fewer than twenty white hairs on his head. He had a handsome body, broad-shouldered, with hair reaching his shoulders, sometimes to his earlobes, and sometimes to the middle of his ears. He had a thick beard, thick palms ⁵—meaning thick fingers—a large head and large joints ⁶, a round face, wide black eyes ⁷ with long lashes, red tear ducts ⁸, and a line of fine hair ⁹ from his chest to his navel, like a twig. When he walked, he would lift his feet as if descending from a slope ¹⁰—meaning he walked with strength; al-sabab means descent. His face would shine like the full moon; his face was like the moon. He had a beautiful voice, smooth cheeks, a wide mouth ¹¹, a level chest and belly, hair on his shoulders, forearms, and upper chest, long forearms ¹² and broad palms, eyes with elongated slits ¹³, and heels with little flesh ¹⁴. Between his shoulders was the seal of prophethood ¹⁵, like a button of a domed tent ¹⁶ or a pigeon's egg. When he walked, it was as if the earth folded up for him, and they would struggle to keep up with him while he was unhurried. He would let his hair hang down, then part it. He would comb it, comb his beard, and apply kohl ¹⁷ with antimony ¹⁸ every night, three strokes in each eye before sleeping. His favorite garments were the shirt, white clothes, and hibara ¹⁹—a type of striped cloth with red. The sleeve of his shirt, peace and blessings be upon him, reached his wrist. At times he wore a red suit, an izār ²⁰ and a rida' ²¹; at times two green garments; at times a cloak with tight sleeves; at times a qaba' ²²; at times a black turban, letting its end hang between his shoulders; and at times a black mirt ²³—meaning a cloak. He wore a ring, khuffs ²⁴, and sandals. End of what he mentioned. Anas ibn Malik, may Allah be pleased with him, said: I never touched silk or brocade softer than

1. al-amhaq : Extremely white, with a bluish tint, considered undesirable.
2. al-adam : Brown or dark complexion, often associated with Arabs.
3. al-ja'd al-qatat : Very curly and tightly coiled hair.
4. al-sabt : Straight, lank hair.
5. shathn al-kaffayn : Thick and coarse palms and fingers.
6. al-karadis : Large joints, especially shoulders, knees, and hips.
7. ad'aj al-'aynayn : Eyes with intense blackness and whiteness, wide and beautiful.
8. ahmar al-ma'qi : Redness in the tear ducts or inner corners of the eyes.
9. mushraba : A thin line of hair from the chest to the navel.
10. al-sabab : A slope or descent; walking as if descending a hill.
11. dali' al-fam : A wide mouth, considered a sign of eloquence.
12. tawil al-zandayn : Long forearms, indicating strength.
13. ashkal al-'aynayn : Eyes with elongated slits, i.e., almond-shaped.
14. manhus al-'aqibayn : Heels with little flesh, i.e., not fleshy.
15. khatam al-nubuwwa : The seal of prophethood, a physical mark between the shoulder blades.
16. zar al-hajala : A button of a domed tent or bridal canopy.
17. kuhl : Antimony powder used as eyeliner.
18. ithmid : A type of antimony stone used for kohl.
19. hibara : A striped Yemeni garment, often with red.
20. izar : A waist wrapper or lower garment.
21. rida' : A cloak or upper garment worn over the shoulders.
22. qaba' : A long-sleeved outer garment, open in front.
23. mirt : A black woolen cloak or garment.
24. khuff : Leather socks worn over the feet, used for wiping during ablution.

Chapter — His Pure Morals [1]

The Messenger of God, may God bless him and grant him peace, restrained himself, and I never smelled a fragrance more pleasant than the fragrance of the Messenger of God, may God bless him and grant him peace. I served the Messenger of God, may God bless him and grant him peace, for ten years, and he never said to me 'Ugh' ¹ at all. Nor did he say to something I did: 'Why did you do it?' nor to something I did not do: 'Why did you not do such and such?' Narrated by Muslim. Abdullah ibn Salam ² said: When the Prophet, may God bless him and grant him peace, arrived in Medina, the people rushed towards him. When I looked at him, I knew that his face was not the face of a liar. May God bless him and grant him peace with perpetual blessings until the Day of Judgment, and grant him abundant peace. [Chapter — His Pure Character] As for his pure character, God the Exalted said: {Nun. By the pen and what they inscribe, you are not, by the grace of your Lord, a madman. And indeed, for you is a reward uninterrupted. And indeed, you are of a great character.} ³ And in the Sahih ⁴ from Aisha, may God be pleased with her, she said: The character of the Messenger of God, may God bless him and grant him peace, was the Quran. The meaning of this is that he, may God bless him and grant him peace, obligated himself to do only what the Quran commanded him, and to leave only what the Quran forbade him. Thus, compliance with the command of his Lord became his character and nature. May the blessings and peace of God be upon him until the Day of Judgment. God the Exalted said: {Indeed, this Quran guides to that which is most upright.} ⁵ So his character, may God bless him and grant him peace, was the most noble, most generous, most pious, and greatest of characters: He was the bravest of people, and most brave at times of war. He was the most generous of people, and most generous in Ramadan. He was the most knowledgeable of creation about God, the most eloquent in speech, the most sincere advisor to creation, and the most forbearing of people. He was, may God bless him and grant him peace, the most humble of people in dignity. May the blessings and peace of God be upon him until the Day of Judgment. Qayla bint Makhrama ⁶ said in her hadith recorded by Abu Dawud: When I saw the Messenger of God, may God bless him and grant him peace, humble in his sitting, I trembled with fear. In the Sira ⁷, it is reported that when he entered Mecca on the day of the Conquest, he lowered his head in humility until the front of his saddle touched his chin ⁸, which is part of the beard. He was more shy than a virgin in her seclusion, yet he was the most severe of people in matters of God. It is narrated that he said, may God bless him and grant him peace: 'I am the laughing one, the fighter.' ⁹

1. أف : An expression of annoyance or impatience, like 'ugh' or 'fie'.
2. عبد الله بن سلام : Abdullah ibn Salam, a Jewish rabbi who converted to Islam upon meeting the Prophet.
3. سورة القلم : Surah Al-Qalam (68:1-4), where God describes the Prophet's great character.
4. الصحيح : Refers to Sahih al-Bukhari or Sahih Muslim, the most authentic hadith collections.
5. سورة الإسراء : Surah Al-Isra (17:9), indicating the Quran guides to the best path.
6. قيلة بنت مخرمة : Qayla bint Makhrama, a female companion of the Prophet.
7. السيرة : The biography of the Prophet, often referring to Ibn Ishaq's work.
8. عثنونه : The part of the beard that grows below the chin.
9. الضحوك القتال : A description of the Prophet as both smiling and a warrior, combining gentleness and strength.

Chapter — The places that He inhabited [1]

Thus Allah, the Mighty and Majestic, praised His companions, saying: "Muhammad is the Messenger of Allah, and those with him are severe against the disbelievers, merciful among themselves." ¹ And the rest of his beautiful attributes will come, Allah willing, fully detailed in the hadiths we will present after this, Allah willing, and in Him we seek help. [Section — The Places He Visited] Mentioning the places he visited, may the blessings and peace of Allah be upon him. These are the prophetic journeys. He went to Syria twice: The first time with his uncle Abu Talib for trade, when he was twelve years old. The story of Bahira ² and his announcement of him, along with the signs he saw that dazzled minds, is detailed in the hadith narrated by al-Tirmidhi, which is unique to Qarad Abu Nuh, whose name is 'Abd al-Rahman ibn Ghazwan. Its chain is authentic, but its text contains some oddities that have been discussed elsewhere. It mentions the cloud ³, which I have not seen mentioned in any other authentic hadith that I know of. The second time was for trade with Khadijah bint Khuwaylid, accompanied by her slave Maysarah. He reached the land of Busra, sold the merchandise, and returned. Maysarah informed his mistress of what he saw of the signs of prophethood on him, may Allah bless him and grant him peace. So she desired him and married him. He was twenty-five years old at the time of marriage, according to the biographers. It is established that he, may Allah bless him and grant him peace, was taken by night from the Sacred Mosque ⁴ to the Farthest Mosque ⁵. He met the prophets and led them in prayer there. Then he ascended to heaven and beyond, heaven after heaven, and saw the prophets in their stations, greeting them and being greeted by them. Then he ascended to the Lote Tree of the Utmost Boundary ⁶ and saw Gabriel, peace be upon him, in the form Allah created him, with six hundred wings. Then the Almighty, the Lord of Might, drew near and descended as He willed, as mentioned in the noble hadith. He saw of the greatest signs of his Lord, as Allah said: "He certainly saw of the greatest signs of his Lord" ⁷. His Lord, glorified and exalted, spoke to him according to the more famous view of the hadith scholars. Some say he saw his Lord with his eyes, a view chosen by Imam Abu Bakr ibn Khuzaymah among the hadith scholars, followed by a group of later scholars. Muslim narrated from Ibn 'Abbas, may Allah be pleased with them both, that he saw Him with his heart twice. 'A'ishah, the Mother of the Believers, may Allah be pleased with her, denied seeing with the eyes. Muslim narrated from Abu Dharr: I said, "O Messenger of Allah, did you see your Lord?" He said: "Light, how could I see Him?" ⁸ Many scholars, past and present, have inclined to this view, relying on this hadith and following the statement of 'A'ishah, may Allah be pleased with her. They said: This is well-known from her, and no Companion is known to have opposed her except what is narrated from Ibn 'Abbas that he saw Him with his heart, and we accept that. As for what is narrated affirming seeing with the eyes, none of it is authentic, neither as a marfu' ⁹ nor even as a mawquf ¹⁰. And Allah knows best. He saw Paradise, Hell, and the great signs. That night, Allah, glorified and exalted, obligated fifty prayers upon him, then reduced them to five, and he went back and forth between Moses, peace be upon him, and his Lord, mighty and majestic, regarding that. Then he descended to earth, to Mecca, to the Sacred Mosque, and in the morning he informed the people of what he had seen of the signs. As for the hadith narrated by al-Nasa'i at the beginning of the Book of Prayer: "'Amr ibn Hisham informed us, Makhled — he is Ibn Yazid — narrated from Sa'id ibn 'Abd al-'Aziz, Yazid ibn Abi Malik narrated to us, Anas ibn Malik, may Allah be pleased with him, narrated that the Messenger of Allah, may Allah bless him and grant him peace, said: 'I was brought a beast larger than a donkey but smaller than a mule, its stride reaches as far as its sight. I rode, and Gabriel was with me. I traveled, and he said: "Descend and pray." So I did. He said: "Do you know where you prayed? You prayed at Taybah ¹¹, and to it is the emigration." Then he said: "Descend and pray." So I prayed. He said: "Do you know where you prayed? You prayed at Mount Sinai, where Allah spoke to Moses." Then he said: "Descend and pray." So I prayed. He said: "Do you know where you prayed? You prayed at Bethlehem, where Jesus was born." Then I entered Jerusalem, and the prophets were gathered for me. Gabriel brought me forward until I led them in prayer. Then he ascended with me to the lowest heaven..."' and he mentioned the rest of the hadith. This hadith is extremely strange and objectionable, though its chain is acceptable. The authentic hadiths indicate its oddity. And Allah knows best. Similarly, the hadith unique to Bakr Allah Ziyad al-Bahili, who is abandoned: "From 'Abdullah ibn al-Mubarak, from Sa'id ibn Abi 'Arubah, from Qatadah, from Zurarah ibn Awfa, from Abu Hurayrah, may Allah be pleased with him, from the Prophet, may Allah bless him and grant him peace, who said: 'On the night of the Isra', Gabriel said to me: "This is the grave of your father Abraham; descend and pray in it."" This is also not established, due to the aforementioned Bakr ibn Ziyad. Likewise, the hadith narrated by Ibn Jarir at the beginning of his history, from the hadith of Abu Nu'aym 'Umar ibn al-Subh, one of the known liars who admitted to fabrication, from Muqatil ibn Hayyan, from 'Ikrimah, from Ibn 'Abbas, that on the night of the Isra', he, may Allah bless him and grant him peace, went to Gog and Magog ¹² and called them to Allah, mighty and majestic, but they refused to respond. Then Gabriel, peace be upon him, took him to the two cities — meaning Jabilq ¹³, a city in the east whose inhabitants are remnants of 'Ad and from the descendants of those among them who believed, and then to Jabirs ¹⁴, which is in the west, whose inhabitants are from the descendants of those who believed from Thamud — and he called each of them to Allah, mighty and majestic, and they believed in him. The hadith states that each of the two cities has ten thousand gates, with a parasang between every two gates. Every day, ten thousand men guard each gate, and they are not assigned guard duty again until the day the Trumpet is blown. By Him in Whose hand is the soul of Muhammad, were it not for the multitude of these people and the noise of their voices, the people of the entire world would hear the crash of the sun when it rises and sets. Beyond them are three nations: Mansk, Tafil, and Taris. The hadith states that he, may Allah bless him and grant him peace, called these three nations, but they disbelieved and denied, and they are with Gog and Magog. He mentioned a long hadith that anyone with the slightest knowledge would not doubt is fabricated. I have only pointed it out here so that its status is known and one is not deceived by it, and because it is related to the topic of this section and the events of the Night Journey. And Allah knows best.

1. أشداء على الكفار رحماء بينهم : Quranic phrase: 'severe against the disbelievers, merciful among themselves' (Quran 48:29).
2. بحيرا : Bahira: a Christian monk who recognized the prophethood of Muhammad during his journey to Syria.
3. الغمامة : The cloud: a miraculous cloud that shaded the young Muhammad during his journey.
4. المسجد الحرام : The Sacred Mosque in Mecca.
5. المسجد الأقصى : The Farthest Mosque in Jerusalem.
6. سدرة المنتهى : The Lote Tree of the Utmost Boundary: a tree in the seventh heaven marking the boundary beyond which no creation can pass.
7. لقد رأى من آيات ربه الكبرى : Quranic verse: 'He certainly saw of the greatest signs of his Lord' (Quran 53:18).
8. نور، أنى أراه؟ : Hadith: 'Light, how could I see Him?' indicating that Allah is veiled by light.
9. مرفوع : Marfu': a hadith attributed directly to the Prophet Muhammad.
10. موقوف : Mawquf: a hadith attributed to a Companion, not the Prophet.
11. طيبة : Taybah: another name for Medina.
12. يأجوج ومأجوج : Gog and Magog: two tribes mentioned in the Quran and hadith, associated with end-time events.
13. جابلق : Jabilq: a legendary city in the east, mentioned in some traditions.
14. جابرس : Jabirs: a legendary city in the west, mentioned in some traditions.

Chapter — His Hearers [1]

We have already mentioned that he, peace and blessings be upon him, heard the speech of his Lord, the Mighty and Majestic, and His address to him on the night of the Ascension ¹, where he, peace and blessings be upon him, said: “I was called: I have completed My obligation and lightened it for My servants. O Muhammad, indeed My word is not changed. They are five, and they are fifty.” Such words can only be uttered by the Lord of the worlds, as in His statement to Moses: “Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.” The scholars of the Salaf ² and their imams said: This is among the strongest proofs that the speech of Allah is uncreated, because such speech cannot subsist in a created entity. A group of them said: Whoever claims that the verse “Indeed, I am Allah. There is no deity except Me, so worship Me” is created is a disbeliever, because according to his claim, that created locus would have called Moses to worship it. This has been elaborated elsewhere. The Prophet, peace and blessings be upon him, narrated many hadiths from his Lord, the Mighty and Majestic, such as the hadith: “O My servants, all of you are hungry except those I feed…” which was narrated by Muslim, and there are many similar ones. Scholars have composed works on this topic, collecting divine hadiths ³. Zahir ibn Tahir compiled a work on this, as did al-Hafiz al-Diya’ ⁴. Ali ibn Balban ⁵ compiled a volume I have seen, containing about one hundred hadiths. A group of hadith scholars and usul ⁶ scholars held that the entire Sunnah ⁷ is by revelation, due to His statement: “Nor does he speak from [his own] inclination. It is not but a revelation revealed.” This issue is established in books of usul, and al-Hafiz Abu Bakr al-Bayhaqi ⁸ perfected it in his book al-Madkhal ila al-Sunan ⁹. They differed on whether he saw his Lord, the Glorified, as we have mentioned. He saw Gabriel, peace be upon him, there in his true form, having seen him before descending from heaven to earth in the form in which he was created, at the beginning of revelation. This is meant by His statement: “Taught by one mighty in power, possessed of strength; he stood upright while he was on the highest horizon. Then he approached and descended, and was at a distance of two bow-lengths or nearer.” The correct view of the commentators—indeed the definitive one—is that the one who descended in this verse is Gabriel, peace be upon him, as is confirmed in the two Sahihs ¹⁰ from Aisha, may Allah be pleased with her, that she asked the Messenger of Allah, peace and blessings be upon him, about that, and he said: “That was Gabriel.” This hadith settles the dispute and removes the ambiguity. We have already mentioned that he met the prophets and saw them in their ranks, and saw the keeper of Paradise and the keeper of Hell, and was escorted from each heaven by its inhabitants to the next heaven, and was greeted by the angels in the other. In the Sunan ¹¹, it is reported that he, peace and blessings be upon him, said: “On the night of the Ascension, I passed by no group of angels except they said: O Muhammad, command your nation to use cupping.” This is unique to Abbad ibn Mansur ¹². In another hadith: “Except they said: Command your nation to increase the plants of Paradise: ‘Subhan Allah ¹³’ and ‘Alhamdulillah ¹⁴’…” Both are gharib ¹⁵. Gabriel, peace be upon him, brought down the Quran from Allah, the Mighty and Majestic, to his noble heart. In the two Sahihs, it is reported that the angel of the mountains came to him on the day of the Battle of the Trench ¹⁶ with a message from Allah, the Exalted, saying: If you wish, I will crush them between the two mountains. He said: Rather, I will give them respite. In Sahih Muslim ¹⁷, it is reported that an angel descended with the last two verses of Surat al-Baqara ¹⁸. In al-Maghazi ¹⁹ of al-Umawi ²⁰, from his father, he said: Al-Kalbi ²¹ claimed, from Abu Salih ²² from Ibn Abbas ²³, who said: While the Prophet, peace and blessings be upon him, was gathering the bundles ²⁴ and Gabriel was on his right, an angel from among the angels came to him and said: O Muhammad, Allah sends you greetings of peace. The Messenger of Allah, peace and blessings be upon him, said: He is Peace, from Him is peace, and to Him is peace. The angel said: Allah says to you: The matter is what al-Hubab ibn al-Mundhir ²⁵ commanded you. The Prophet, peace and blessings be upon him, said to Gabriel: Do you know this one? He said: Not all the inhabitants of heaven do I know, but he is truthful and is not a devil. Although its chain is not strong, it has a witness: When the Prophet, peace and blessings be upon him, camped at the nearest water source of Badr ²⁶, al-Hubab ibn al-Mundhir said: O Messenger of Allah, if you have camped here by Allah’s command, then it is fine; but if it is for war and strategy, then this is not a good position. He said: Rather, for war and strategy. He said: Then go and camp at the nearest water source to the enemy and block the wells.

1. al-Isra' : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem and his ascension to the heavens.
2. Salaf : The early pious Muslims, including the Companions and the following generations.
3. hadith qudsi : A hadith where the Prophet narrates a saying from Allah, but not part of the Quran.
4. al-Hafiz al-Diya' : A title for a hadith scholar; here likely al-Diya' al-Maqdisi (d. 1245).
5. Ali ibn Balban : A scholar (d. 1349) known for his work on hadith.
6. usul : Principles of Islamic jurisprudence.
7. Sunnah : The teachings and practices of the Prophet Muhammad.
8. al-Hafiz Abu Bakr al-Bayhaqi : A renowned hadith scholar (d. 1066).
9. al-Madkhal ila al-Sunan : A work by al-Bayhaqi on the principles of hadith.
10. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
11. Sunan : Hadith collections arranged by legal topics, such as those of Abu Dawud, al-Tirmidhi, etc.
12. Abbad ibn Mansur : A hadith narrator (d. 152 AH) considered weak by some scholars.
13. Subhan Allah : Glory be to Allah.
14. Alhamdulillah : Praise be to Allah.
15. gharib : A hadith with a single narrator in its chain.
16. Battle of the Trench : Also known as the Battle of al-Ahzab, a siege of Medina in 627 CE.
17. Sahih Muslim : One of the six major hadith collections, compiled by Muslim ibn al-Hajjaj.
18. Surat al-Baqara : The second chapter of the Quran.
19. al-Maghazi : Works on the military expeditions of the Prophet.
20. al-Umawi : Probably referring to the historian Muhammad ibn Umar al-Waqidi (d. 823) or his student.
21. al-Kalbi : Muhammad ibn al-Sa'ib al-Kalbi (d. 763), a Quran commentator considered weak.
22. Abu Salih : Badhan, a freed slave of Umm Hani, a narrator.
23. Ibn Abbas : Abdullah ibn Abbas, a Companion and renowned Quran interpreter.
24. gathering the bundles : Possibly referring to collecting spoils or preparing for battle.
25. al-Hubab ibn al-Mundhir : A Companion known for his military advice at Badr.
26. Badr : The first major battle between Muslims and Quraysh in 624 CE.

Chapter on Listening to It [1]

What lies beyond us of waters, as previously mentioned in the story of Badr. It has been narrated that he ¹ spoke about Quss ibn Sa'idah al-Iyadi ² with what he heard him say at the 'Ukaz market ³, but its chain of transmission is questionable. In Sahih Muslim ⁴, from Fatimah bint Qays ⁵, that he ¹ spoke on the pulpit about Tamim al-Dari ⁶ and the story of the Dajjal ⁷. [Section — Hearing from him] His companions heard from him in Mecca, Medina, and other lands he conquered or visited, as well as at 'Arafat ⁸, Mina ⁹, and elsewhere. The jinn ¹⁰ heard the Quran from him while he was reciting with his companions at 'Ukaz ³; they came to him and asked him about various things, and he stayed with them for a night witnessed by 'Abdullah ibn Mas'ud ¹¹, though he did not interact directly with them. But he ¹ was waiting for the Messenger of Allah ¹ in an enclosed place to protect him from harm, and a group of jinn from Nasibin ¹² embraced Islam — may Allah be pleased with them all. We have narrated in al-Ghaylaniyat ¹³ a report from one of them called 'Abdullah Samhaj ¹⁴, but its chain is unusual. Gabriel ¹⁵ came to him in the form of a Bedouin man and spoke to him about Islam, faith, excellence ¹⁶, and the signs of the Hour ¹⁷.

1. صلى الله عليه وسلم : Peace be upon him — a formula of blessing used after mentioning the Prophet Muhammad.
2. قس بن ساعدة الإيادي : Quss ibn Sa'idah al-Iyadi — a pre-Islamic Arabian orator and sage known for his wisdom and monotheistic beliefs.
3. سوق عكاظ : 'Ukaz market — a famous pre-Islamic annual fair near Mecca where poetry competitions and speeches were held.
4. صحيح مسلم : Sahih Muslim — one of the six major Hadith collections, compiled by Imam Muslim.
5. فاطمة بنت قيس : Fatimah bint Qays — a female companion of the Prophet Muhammad, known for narrating hadiths.
6. تميم الداري : Tamim al-Dari — a companion of the Prophet who converted from Christianity and narrated the story of the Dajjal.
7. الدجال : Al-Dajjal — the Antichrist figure in Islamic eschatology, a false messiah who will appear before the Day of Judgment.
8. عرفة : 'Arafat — a plain near Mecca where pilgrims gather on the 9th day of Dhul-Hijjah during Hajj.
9. منى : Mina — a valley near Mecca where pilgrims perform rituals during Hajj, including stoning the pillars.
10. الجن : Jinn — spiritual beings created from smokeless fire, possessing free will, and capable of belief or disbelief.
11. عبد الله بن مسعود : 'Abdullah ibn Mas'ud — a prominent companion of the Prophet, known for his knowledge of the Quran and hadith.
12. نصيبين : Nasibin — a city in Upper Mesopotamia (modern-day Nusaybin, Turkey), historically associated with jinn narratives.
13. الغيلانيات : Al-Ghaylaniyat — a collection of hadiths compiled by Abu Bakr al-Ghilani, containing rare narrations.
14. عبد الله سمحج : 'Abdullah Samhaj — a jinni who reportedly embraced Islam and narrated a hadith about his encounter with the Prophet.
15. جبريل : Jibril (Gabriel) — the archangel responsible for delivering divine revelation to the prophets.
16. الإحسان : Ihsan — excellence in worship, meaning to worship Allah as if you see Him, and if you cannot see Him, knowing that He sees you.
17. الساعة : The Hour — the Day of Judgment in Islamic eschatology, when the world will end and all will be resurrected.

Chapter — The number of Muslims at the time of his death, and the number of Companions…

Chapter — The number of Muslims at the time of his death, and the number of Companions who narrated from him.

[Chapter — The number of Muslims at his death, and the number of Companions who narrated from him] Imam Abu Abdullah al-Shafi‘i, may Allah have mercy on him, said: The Messenger of Allah, may Allah bless him and grant him peace, passed away while the Muslims numbered sixty thousand: thirty thousand in Medina and thirty thousand elsewhere. Al-Hafiz Abu Zur‘a ‘Ubaydullah ibn ‘Abd al-Karim al-Razi, may Allah Almighty have mercy on him, said: The Messenger of Allah, may Allah bless him and grant him peace, passed away while more than one hundred thousand had seen him and heard from him. Al-Hafiz Abu Abdullah Muhammad ibn ‘Abdullah al-Hakim al-Naysaburi said: Four thousand Companions narrated from him, may Allah bless him and grant him peace. I say: The imams have compiled the names of the Companions in separate works, such as al-Bukhari at the beginning of his al-Tarikh al-Kabir, Ibn Abi Khaythama, al-Hafiz Abu Abdullah ibn Manda, and al-Hafiz

Chapter on the Characteristics of the Messenger of Allah, may Allah bless him and grant…

Chapter on the Characteristics of the Messenger of Allah, may Allah bless him and grant him peace [1]

Abū Nuʿaym al-Iṣbahānī, and the Shaykh Imām Abū ʿUmar ibn ʿAbd al-Barr, and others. Abū Muḥammad ibn Ḥazm singled out their names in a part he compiled from the Imām Baqī ibn Makhlad al-Andalusī, may Allāh have mercy on him, and mentioned what each of them narrated. We will dedicate a separate chapter to that, Allāh willing, and add to it what should be added. And if the Generous, the Bestower facilitates, I will mention from the Musnads ¹ and Sunans ² what each Companion narrated of ḥadīths, and discuss each one, clarifying its status of authenticity or weakness, Allāh willing. In Him is trust and upon Him is reliance. There is no power nor strength except through Allāh, the Mighty, the Wise. [Chapter — The Special Characteristics of the Messenger of Allāh, peace and blessings be upon him] Mentioning some of the special characteristics of the Messenger of Allāh, peace and blessings be upon him, in which no one else shared with him. Our companions and others have extensively discussed this chapter at the beginnings of the books on marriage in their works, following the example of the Imām Abū ʿAbd Allāh, the founder of the school, for he mentioned a portion of that there. Al-Ṣaymarī reported from Abū ʿAlī ibn Khayrān that he forbade speaking about the special characteristics of the Messenger of Allāh, peace and blessings be upon him, in the rulings of marriage, and likewise in the Imāmate ³. The reason is that this matter has passed, so no practice is attached to it, and there is no subtle knowledge in it that would provide training, so there is no point in wasting time on conjectures about it. Shaykh Abū ʿAmr ibn al-Ṣalāḥ said after reporting this: This is strange and beautiful, and Allāh knows best. Imām al-Ḥaramayn ⁴ said: The verifying scholars said: Mentioning disagreement in matters of special characteristics is confusion with no benefit, for no current ruling is attached to it that is needed. Disagreement only occurs regarding matters where we must establish a ruling, for analogies have no place, and special rulings follow the texts. What has no text, disagreement about it is an incursion into the unseen without benefit. Shaykh Abū Zakariyyā al-Nawawī said: The correct view is to affirm the permissibility of that, rather its desirability, and if it were said to be obligatory, it would not be far-fetched, since there is no consensus preventing it. Perhaps an ignorant person might see some special characteristic established in a sound ḥadīth and act upon it, taking the principle of following [the Prophet], so it is necessary to clarify them so that they are known, and he does not share in them. What benefit is greater than this? As for what occurs among the special characteristics that has no benefit today, it is very little, and the chapters of jurisprudence are not free from such for training and understanding the evidences. As for the majority of the companions [of the school], they did not pay attention to what Ibn Khayrān and Imām al-Ḥaramayn mentioned. Rather, they mentioned them exhaustively for the increase of knowledge, especially the Imām Abū al-ʿAbbās Aḥmad ibn Abī Aḥmad ibn al-Qāṣṣ al-Ṭabarī, author of the book al-Talkhīṣ. The Ḥāfiẓ Abū Bakr al-Bayhaqī arranged his discussion on that in his Sunan al-Kabīr, but he derived much of that from ḥadīths that require scrutiny, which I will mention, Allāh willing. They arranged the discussion on them in four categories: First: What was obligatory upon him and not upon others. Second: What was forbidden to him and not to others. Third: What was permitted to him and not to others. Fourth: What he was distinguished by in terms of virtues and not others.

1. Musnads : Collections of ḥadīth arranged by the name of the Companion who narrated them, rather than by topic.
2. Sunans : Collections of ḥadīth arranged by legal topics, focusing on rulings.
3. Imāmate : Leadership, particularly the office of the caliph or imam in Islamic governance.
4. Imām al-Ḥaramayn : Title meaning 'Imam of the Two Sanctuaries' (Mecca and Medina), referring to the scholar ʿAbd al-Malik al-Juwaynī.

The First Section — What He Was Specially Endowed with to the Exclusion of Other Prophets

They mentioned in each of them the rulings on marriage and other matters, and I have seen fit to arrange them in a different manner, more accessible than what they mentioned, God willing. I say, and with God is success: The special characteristics are of two types: One: What is specific to him over all his brethren among the prophets, may the prayers and peace of God be upon them all. Two: What is specific to him in rulings apart from his community. [First Section — What is specific to him over other prophets] As for the first section: In the Two Sahihs ¹ 'from Jabir ibn 'Abdullah ibn 'Amr ibn Haram al-Ansari, may God be pleased with them, who said: The Messenger of God, may God bless him and grant him peace, said: I have been given five things which were not given to any prophet before me: I have been aided by terror ² for a month's journey; the earth has been made for me a mosque and a means of purification ³; so any man of my community who is overtaken by prayer, let him pray; spoils ⁴ have been made lawful for me, and were not lawful for anyone before me; I have been given intercession ⁵; and the prophet used to be sent specifically to his people, while I have been sent to all mankind.' His saying, may God bless him and grant him peace: 'I have been aided by terror for a month's journey' means, it is said: when he intended to invade a people, they would be terrified of him a month before he came upon them, and this was not for anyone else. And what is narrated in Sahih Muslim ⁶ concerning the story of the descent of Jesus, peace be upon him, to the earth, and that no disbeliever will smell his breath without dying, and his breath reaches as far as his sight; if that was a quality of his before he was raised, then it is not similar to this; otherwise, after his descent to the earth he is one of the community of Muhammad, may God bless him and grant him peace, meaning that he judges by his law and is not inspired, unlike this. And God Almighty knows best. As for his saying, may God bless him and grant him peace: 'The earth has been made for me a mosque and a means of purification,' the meaning of that is in the hadith narrated by Imam Ahmad in his Musnad ⁷: 'Those before us used not to pray in their dwellings, but only prayed in their churches.' And his saying 'and a means of purification' means dry ablution ⁸, for it was not in any community before us; it was only legislated for him, may God bless him and grant him peace, and for his community as an expansion, mercy, and alleviation. His saying, may God bless him and grant him peace: 'Spoils have been made lawful for me' — those before him, when they gained spoils, they would take out a portion and set it aside, then a fire would descend from heaven and consume it. His saying, may God bless him and grant him peace: 'I have been given intercession' — he means by that, may the prayers and peace of God be upon him, the Praiseworthy Station ⁹ which the first and last will envy him, and the station to which all creation will turn to ask him to intercede for them with their Lord, to judge between them and relieve them from the standing place of the Resurrection. This is the intercession from which the resolute prophets ¹⁰ will refrain, because of the favor and honor God has specially given him. He will go to Paradise before the prophets, and the keeper will say: 'By you I was commanded; I will not open for anyone before you.' This is also a special characteristic only for him among all mankind. He will enter Paradise and intercede with God Almighty for that, as comes in the authentic hadiths. This is the first intercession that is specific to him over other messengers. Then after that, he will have intercessions for the deliverance of whomever God wills from among the people of major sins ¹¹ from the Fire, from his community. But the messengers share with him in this intercession; they intercede for the disobedient of their communities, as do the angels, and even the believers, as in the authentic hadith of Abu Hurayra and Abu Sa'id: God Almighty says: 'The angels have interceded, the prophets have interceded, the believers have interceded, and none remains except the Most Merciful of the merciful,' and he mentioned the hadith. Imam Abu Bakr ibn Khuzayma ¹² has exhaustively covered these intercessions at the end of his book Kitab al-Tawhid ¹³. Likewise, Abu Bakr ibn Abi 'Asim ¹⁴ in his book Kitab al-Sunna ¹⁵; and they are also well expounded in the hadith of the Trumpet ¹⁶ narrated by al-Tabarani ¹⁷ in his lengthy works, and by Abu Musa al-Madani al-Isbahani ¹⁸, and others who compiled lengthy works. Al-Walid ibn Muslim ¹⁹ compiled a volume on it, and I have isolated its chain in a booklet. As for the narration of the authors of the six books, such as the Two Sahihs and others, they often abbreviate the hadith or present it with forward and backward order, and this becomes apparent to one who examines it. God knows best. Then I saw in Sahih al-Bukhari ²⁰ something about the mention of the great intercession. He said in the Book of Zakat ²¹, 'Chapter: Whoever asks people to increase his wealth': 'Yahya ibn Bukayr narrated to us, al-Layth narrated to us, from 'Ubaydullah ibn Abi Ja'far, who said: I heard Hamza ibn 'Abdullah ibn 'Umar say: I heard 'Abdullah ibn 'Umar, may God be pleased with them, say: The Messenger of God, may God bless him and grant him peace, said: A man continues to ask people until he comes on the Day of Resurrection with no piece of flesh on his face. He said: The sun will draw near on the Day of Resurrection until sweat reaches half the ear. While they are in that state, they will seek help from Adam, then Moses, then Muhammad.' And 'Abdullah ibn Yusuf added: 'Al-Layth narrated to me from Abu Ja'far: He will intercede for judgment to be passed among creation, and he will walk until he takes hold of the ring of the door. On that day, God will raise him to a Praiseworthy Station, which all the people of the gathering will praise.' This is the great intercession that distinguishes him from all the resolute messengers, after each of them is asked to undertake it, and he says: 'I am not for that; go to so-and-so.' The people will go from one messenger to another until they reach Muhammad, may God bless him and grant him peace, and he will say: 'I am for it.' He will go and intercede for all the people of the standing place before God Almighty, to judge between them and relieve some from others. Then after that, he has four other intercessions, including one for the deliverance of some of those who have been admitted to the Fire. Then he is the first intercessor for Paradise, as narrated by Imam Ahmad in his Musnad, 'from al-Mukhtar ibn Fulful ²² from Anas, who said: The Messenger of God, may God bless him and grant him peace, said: I am the first intercessor for Paradise.' And he is an intercessor for raising the ranks of some of the people of Paradise. This intercession is agreed upon by the Ahl al-Sunna ²³ and the Mu'tazila ²⁴; its evidence is what is in Sahih al-Bukhari from the narration of 'Abu Musa that his uncle Abu 'Amir, when he was killed at Awtas ²⁵, the Messenger of God, may God bless him and grant him peace, said: O God, forgive 'Ubayd ²⁶ Abu 'Amir and make him on the Day of Resurrection above many of Your creation.' 'And he, peace be upon him, said when Abu Salama ibn 'Abd al-Asad ²⁷ died: O God, raise his rank.' We will, God willing, dedicate a separate booklet on intercession to explain its types, enumerate them, and provide evidence for them, God willing. As for his saying, may God bless him and grant him peace: 'The prophet used to be sent specifically to his people, while I have been sent to all mankind,' its meaning is in the Mighty Book, namely His saying, Exalted is He: {And We sent not a messenger except with the language of his people to make clear to them} ²⁸, and His saying, Exalted is He: {And there was no nation but that a warner had passed within it} ²⁹. Thus, the prophet before us was not charged with delivering the message except to call his people to God. As for Muhammad, may the prayers and peace of God be upon him, God Almighty said: {Say, O mankind, indeed I am the Messenger of God to you all} ³⁰, and He said: {To warn you thereby and whomever it reaches} ³¹, and He said: {And whoever disbelieves in it among the factions, the Fire is his promised destination} ³², and He said: {Say to those who have been given the Scripture and the unlettered: Have you submitted? If they submit, they are rightly guided; but if they turn away, then upon you is only the delivery of the message. And God is Seeing of the servants} ³³. And in many verses of the Qur'an, there is evidence of the universality of his message to the two weighty ones ³⁴. God Almighty commanded him to warn all of His creation, humans and jinn, Arabs and non-Arabs. He, may the prayers and peace of God be upon him, fulfilled what he was commanded and delivered God's message. Among his special characteristics over his brethren among the prophets, may the prayers and peace of God be upon him and upon them all, is that he is the most perfect of them, their master, their orator, their imam, and their seal ³⁵. There is no prophet but that a covenant was taken from him that if Muhammad is sent while he is alive, he must believe in him and support him, and he was commanded to take a covenant from his community to that effect. God Almighty said: {And when God took a covenant from the prophets: Whatever I have given you of the Book 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 My burden on that? They said: We affirm. He said: Then bear witness, and I am with you among the witnesses} ³⁶. He says: Whatever I have given you of the Book and wisdom, then a messenger comes after all this, you must believe in him and support him. Since this covenant includes every one of them, it entails that it was taken for Muhammad, may God bless him and grant him peace, from all of them. This is a special characteristic not for anyone else besides him. Among these is that he, may God bless him and grant him peace, was born circumcised ³⁷, as reported in the hadith that comes through many chains, though they are strange. It has been said that other prophets shared this with him, as mentioned by Abu al-Faraj ibn al-Jawzi ³⁸ in his book Talqih al-Fuhum ³⁹. Among these is that the miracle of every prophet ended with him, while his miracle, may God bless him and grant him peace, remains after him until God wills. It is the Mighty Qur'an, miraculous in its wording and meaning, which challenged humans and jinn to produce something like it, and they failed, and they will never be able to do so until the Day of Resurrection. Among these is that he, may God bless him and grant him peace, was taken by night to the Lote Tree of the Utmost Boundary ⁴⁰, then returned to his home in one night. This is among his special characteristics, may God bless him and grant him peace, unless there is in the hadith something like his saying, when Gabriel said to the Buraq ⁴¹ when it shied as he, may God bless him and grant him peace, intended to mount it: 'Be still, for by God, no one better than him has ridden you,' and likewise his saying in the hadith: 'I tied the animal to the ring that the prophets used to tie their animals,' which indicates that they had been taken by night. However, we know that no one will share with him in the extreme closeness and proximity to God, for honor. For this reason, his station in Paradise is the highest and closest to the Throne, as comes in the hadith: 'Then ask God for the Wasila ⁴² for me, for it is a station in Paradise which is only fitting for one of God's servants, and I hope that I am that one,' may God bless him and grant him peace. Among these is that if his community agrees on a single opinion regarding legal rulings, that opinion is infallible from error; rather, their agreement is correct and true, as established in the books of principles ⁴³. This is a special characteristic for them because of him, which has not reached us about any community before them. Among these is that he, may God bless him and grant him peace, is the first from whom the earth will split open. Among these is that he, peace be upon him, when people are stunned ⁴⁴ on the Day of Resurrection, he will be the first to recover, as recorded in the Two Sahihs 'from the hadith of Abu Hurayra, may God be pleased with him, concerning the story of the Jew who said: No, by the One who chose Moses over all worlds, a Muslim man slapped him, and they brought the matter to the Messenger of God, may God bless him and grant him peace, who said: Do not give me preference over Moses, for people will be stunned on the Day of Resurrection, and I will be the first to recover, and I will find Moses holding onto a pillar of the Throne. I do not know whether he recovered before me or was among those exempted by God.' In another narration: 'or was recompensed with the stunning of the Mount ⁴⁵.' Some who have commented on this hadith have interpreted this recovery as rising from the grave. Others have interpreted it based on what occurs in the narrations of al-Bukhari 'from the hadith of Yahya ibn 'Amr al-Madini ⁴⁶ from Abu Sa'id, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said: Do not give me preference over the prophets, for people will be stunned on the Day of Resurrection, and I will be the first from whom the earth splits open. Then I will see Moses holding onto one of the pillars of the Throne. I do not know whether he was among those who were stunned or was recompensed with his first stunning.'

This wording is problematic, and the preserved narration is that of al-Bukhari: 'From Yahya ibn Qaza'a, from Ibrahim ibn Sa'd, from al-Zuhri, from Abu Salama and 'Abd al-Rahman al-A'raj, from Abu Hurayra, who mentioned the story of the Jew until he said: The Messenger of Allah, may Allah bless him and grant him peace, said: Do not prefer me over Moses, for the people will be struck unconscious ⁴⁷ on the Day of Resurrection, and I will be struck unconscious with them, and I will be the first to recover ⁴⁸. Then I will find Moses...' and he mentioned the hadith. This is an explicit text that does not admit interpretation: that this recovery is from unconsciousness, not from death, and this is the true meaning of recovery. Then whoever reflects on his saying: 'I do not know whether he recovered before me or was recompensed with the unconsciousness of the Mount ⁴⁹' will be certain of this. And Allah, the Exalted, knows best. Among these matters is that he is the bearer of the greatest banner ⁵⁰ on the Day of Resurrection, and he and his community will be raised on a prominent place ⁵¹ of the earth, distinct from other nations. Allah will permit him and them to prostrate in the gathering place ⁵² before other nations, as narrated by Ibn Majah: 'From Jabara ibn al-Mughallis al-Hammani: 'Abd al-A'la ibn Abi al-Musawir narrated to us, from Abu Burda, from his father Abu Musa, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: When Allah gathers the creatures on the Day of Resurrection, He will permit the community of Muhammad to prostrate, and they will prostrate to Him for a long time. Then it will be said: Raise your heads, for We have made your number your ransom from the Fire.' Jabara is weak. It has been authentically reported from multiple sources that they are the first of the nations to be judged ⁵³ on the Day of Resurrection. Among these matters is that he is the owner of the Pond ⁵⁴ that is visited. Al-Tirmidhi and others have narrated that every prophet has a pond. But we know that his pond, may Allah bless him and grant him peace, is the greatest of ponds and the most visited. Among these matters is that the land in which he was sent is the most noble of the earth's regions, then his place of emigration ⁵⁵ according to the majority. It is also said that his place of emigration is the best of places, as is reported from Malik ibn Anas, may Allah have mercy on him, and the majority of his followers. This has been narrated by 'Iyad al-Sabti from the Commander of the Faithful 'Umar ibn al-Khattab, may Allah be pleased with him. And Allah knows best. It has been reported that there is consensus that his grave, which contains his body after his death, is the best of the earth's regions. This consensus was previously reported by al-Qadi Abu al-Walid al-Baji, Ibn Battal, and others. The basis of this is what has been narrated: when he, may Allah bless him and grant him peace, died, they differed over the place of his burial. Some said al-Baqi' ⁵⁶, some said Mecca, and some said Jerusalem. Abu Bakr, may Allah be pleased with him, said: 'Allah did not take his soul except in the most beloved of places to Him.' This was mentioned by 'Abd al-Samad ibn 'Asakir in his book Tuhfat al-Za'ir ⁵⁷. I have not seen it with a chain of transmission. Among these matters is that he was not to be inherited after his death, as narrated by Abu Bakr and Abu Hurayra, may Allah be pleased with them both, from him, may Allah bless him and grant him peace, that he said: 'We are not inherited; what we leave is charity.' Both [al-Bukhari and Muslim] narrated it from two chains. However, al-Tirmidhi narrated with a good chain in other than al-Jami' ⁵⁸ from Abu Bakr, may Allah be pleased with him, that he, may Allah bless him and grant him peace, said: 'We, the company of prophets, are not inherited.' Thus, they share this characteristic to the exclusion of other responsible beings ⁵⁹. Section: Among the things he shares with the prophets is that his eyes sleep but his heart does not sleep, and likewise the prophets. It is reported in the Sahih ⁶⁰: 'Align yourselves in the rows, for I see you from behind my back.' Many interpreted this literally, and Allah knows best. Abu Nasr ibn al-Sabbagh said: He could see behind him as he could see in front of him, meaning vigilance and perception. It is reported in a hadith narrated by Abu Ya'la al-Mawsili in his Musnad from Anas, marfu' ⁶¹: 'The prophets are alive in their graves, praying.'

1. Sahihayn : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
2. ru'ub : Terror or awe cast into the hearts of enemies, a divine aid.
3. tahur : Means of purification; here refers to dry ablution (tayammum) using earth.
4. ghanaim : Spoils of war taken from enemies.
5. shafa'a : Intercession; pleading with God on behalf of others.
6. Sahih Muslim : One of the six major hadith collections, compiled by Muslim ibn al-Hajjaj.
7. Musnad : A hadith collection arranged by companion, compiled by Imam Ahmad ibn Hanbal.
8. tayammum : Dry ablution using clean earth when water is unavailable or harmful.
9. al-maqam al-mahmud : The Praiseworthy Station; a rank of intercession granted to Prophet Muhammad.
10. ulu al-'azm : The resolute prophets: Noah, Abraham, Moses, Jesus, and Muhammad.
11. kaba'ir : Major sins; grave offenses in Islamic law.
12. Abu Bakr ibn Khuzayma : A prominent hadith scholar and jurist (d. 311 AH).
13. Kitab al-Tawhid : Book of Monotheism; a work by Ibn Khuzayma on Islamic creed.
14. Abu Bakr ibn Abi 'Asim : A hadith scholar and author (d. 287 AH).
15. Kitab al-Sunna : Book of the Prophetic Tradition; a work on creed by Ibn Abi 'Asim.
16. hadith al-sur : The hadith describing the blowing of the Trumpet on the Day of Resurrection.
17. al-Tabarani : A renowned hadith compiler (d. 360 AH), author of al-Mu'jam al-Kabir.
18. Abu Musa al-Madani al-Isbahani : A hadith scholar from Isfahan (d. 581 AH).
19. al-Walid ibn Muslim : A hadith narrator and scholar (d. 195 AH).
20. Sahih al-Bukhari : The most authentic hadith collection, compiled by Muhammad ibn Isma'il al-Bukhari.
21. Kitab al-Zakat : The Book of Alms; a chapter in Sahih al-Bukhari.
22. al-Mukhtar ibn Fulful : A hadith narrator from the generation of the Successors.
23. Ahl al-Sunna : The Sunni Muslims; those adhering to the Prophetic tradition.
24. Mu'tazila : A theological school emphasizing reason and divine justice.
25. Awtas : A valley near Hunayn, site of a battle in 8 AH.
26. 'Ubayd : A name; here referring to Abu 'Amir's son or a freed slave.
27. Abu Salama ibn 'Abd al-Asad : A companion of the Prophet, foster brother and early Muslim.
28. Qur'an 14:4 : Verse indicating prophets were sent with the language of their people.
29. Qur'an 35:24 : Verse stating every nation had a warner.
30. Qur'an 7:158 : Verse declaring Muhammad's universal mission.
31. Qur'an 6:19 : Verse indicating the Qur'an is a warning to all who receive it.
32. Qur'an 11:17 : Verse threatening the Fire for those who disbelieve.
33. Qur'an 3:20 : Verse addressing the People of the Book and the unlettered.
34. al-thaqalayn : The two weighty ones: humans and jinn.
35. khatam al-anbiya' : Seal of the prophets; the final prophet.
36. Qur'an 3:81 : Verse about the covenant taken from the prophets.
37. makhtun : Circumcised; born without a foreskin.
38. Abu al-Faraj ibn al-Jawzi : A Hanbali scholar and preacher (d. 597 AH).
39. Talqih al-Fuhum : A work by Ibn al-Jawzi on various topics, including prophetic characteristics.
40. Sidrat al-Muntaha : The Lote Tree of the Utmost Boundary; a celestial marker in the heavens.
41. Buraq : A mythical steed that carried the Prophet during the Night Journey.
42. Wasila : A high station in Paradise reserved for Prophet Muhammad.
43. usul : Principles of Islamic jurisprudence (usul al-fiqh).
44. sa'iq : Stunned or unconscious; a state of shock on the Day of Resurrection.
45. sa'iqat al-Tur : The stunning at Mount Sinai; referring to Moses' experience when God revealed Himself.
46. Yahya ibn 'Amr al-Madini : A hadith narrator from Medina.
47. ṣaʿq : Unconsciousness or swooning; a state of being struck senseless, often associated with the terror of the Day of Resurrection.
48. yufīqu : To recover consciousness; to regain awareness after a state of unconsciousness.
49. ṣaʿqat al-Ṭūr : The unconsciousness of the Mount; referring to the event when Moses fell unconscious upon receiving revelation on Mount Sinai.
50. al-liwāʾ al-aʿẓam : The greatest banner; a standard carried by the Prophet Muhammad on the Day of Resurrection, under which the believers will gather.
51. nashaz : A prominent or elevated piece of land; a raised place.
52. al-maḥshar : The gathering place; the location where all creatures are assembled for judgment on the Day of Resurrection.
53. yuqḍā baynahum : Judgment is passed among them; referring to the commencement of judgment for a particular community.
54. al-ḥawḍ : The Pond; a celestial body of water belonging to the Prophet Muhammad, from which his followers will drink on the Day of Resurrection.
55. muhājar : Place of emigration; specifically Medina, where the Prophet migrated from Mecca.
56. al-Baqīʿ : Al-Baqi' cemetery in Medina, a burial ground for many companions and family members of the Prophet.
57. Tuḥfat al-Zāʾir : A book by 'Abd al-Samad ibn 'Asakir, likely a guide for visitors to the Prophet's grave.
58. al-Jāmiʿ : Refers to Jami' al-Tirmidhi, one of the six canonical hadith collections.
59. mukallafūn : Responsible beings; those who are morally accountable for their actions, i.e., humans and jinn who have reached the age of accountability.
60. al-Ṣaḥīḥ : Refers to Sahih al-Bukhari or Sahih Muslim, the two most authentic hadith collections.
61. marfūʿ : A hadith attributed directly to the Prophet Muhammad, as opposed to being attributed to a companion.

The second section: what is specific to him [1] and not to his community, though other…

The second section: what is specific to him [1] and not to his community, though other prophets may share it with him.

The second section of the special characteristics pertains to what was exclusive to him, not to his community, though some prophets may share some of these with him. This is the primary objective, so let us mention it arranged according to the chapters of jurisprudence. [Book of Faith] Among these is that he was infallible in his words and actions; deliberate error or mistake related to the delivery of the message was not permissible for him, nor was he left in error, for he does not speak from desire; it is but revelation revealed. Therefore, many scholars said: He was not permitted to exercise ijtihad ¹, because he was capable of receiving definitive texts. Others said: Rather, he could exercise ijtihad, but error was not permissible for him. Yet others said: Rather, he was not left in error. Thus, according to all opinions, he was obligated to be infallible ²; the persistence of error upon him is inconceivable, unlike the rest of his community, for all of that is possible for each of them individually. However, if they all agree on a single opinion, error is not permissible for them, as previously mentioned. Among these is what Abu al-Abbas ibn al-Qass mentioned: that he alone was charged with knowledge equivalent to what all people were charged with collectively. Al-Bayhaqi cited as evidence the hadith of Ibn 'Umar, may Allah be pleased with them, from the Messenger of Allah, peace and blessings be upon him, who said: "While I was sleeping, I was brought a cup of milk, and I drank from it until I saw the moisture flowing through my nails. Then I gave my leftover to 'Umar ibn al-Khattab." They said: "What is the interpretation of that, O Messenger of Allah?" He said: "Knowledge." Narrated by Muslim. Among these is that he saw what people around him did not see. In the Sahih ³: 'A'isha, may Allah be pleased with her, reported that the Messenger of Allah, peace and blessings be upon him, said to her: "This is Jibril ⁴ greeting you with peace." She said: "And upon him be peace. O Messenger of Allah, you see what we do not see!" And in the hadith of the eclipse in the two Sahihs ⁵: "By Allah, if you knew what I know, you would laugh little and weep much." Al-Bayhaqi said: "We were informed by al-Hakam Muhammad ibn 'Ali ibn Duhaym, who said: Ahmad ibn Hazim al-Ghifari narrated to us, saying: 'Ubaydullah ibn Musa narrated to us, saying: Isra'il narrated to us from Ibrahim ibn Muhajir, from Mujahid, from Murriq, from Abu Dharr, may Allah be pleased with him, who said: The Messenger of Allah, peace and blessings be upon him, recited: {Has there not come upon man a period of time when he was not a thing mentioned?} ⁶ until the end of the sura. Then he said: 'I see what you do not see, and I hear what you do not hear. The heaven groans, and it has the right to groan; there is no space the size of a finger in it except that an angel is prostrating his forehead to Allah. By Allah, if you knew what I know, you would laugh little and weep much, and you would not enjoy women on beds, and you would go out to the open spaces crying out to Allah. By Allah, I wish I were a tree that is cut down.'" Narrated by Ibn Majah. Al-Bayhaqi said: It is said that his saying "a tree that is cut down" is from the speech of Abu Dharr, and Allah knows best. Among these is that Allah commanded him to choose the Hereafter over this world, and it was forbidden for him to extend his eyes to what the affluent of the people of this world were given in enjoyment. The evidence for this from the Noble Book is clear. Among these is that he was not to learn poetry. Allah Almighty said: {And We did not teach him poetry, nor is it befitting for him.} ⁷ And 'Abdullah ibn 'Umar, may Allah be pleased with them, said: I heard the Messenger of Allah, peace and blessings be upon him, say: "I do not care what I do if I drink an antidote, or hang an amulet, or compose poetry from myself." Narrated by Abu Dawud. Therefore, our companions said: It was forbidden for him to learn poetry. Among these is that he did not know how to write. They said: And that was forbidden for him. Allah Almighty said: {Those who follow the Messenger, the unlettered prophet, whom they find written with them in the Torah and the Gospel.} ⁸ And He said: {And you did not recite before it any scripture, nor did you inscribe it with your right hand; otherwise the falsifiers would have doubted.} ⁹ Some have claimed that he, peace and blessings be upon him, did not die until he learned to write. This is a claim without evidence, so it is rejected, except for what al-Bayhaqi narrated from the hadith of Abu 'Uqayl Yahya ibn al-Mutawakkil, from Mujalid, from 'Awn ibn 'Abdullah, from his father, who said: The Messenger of Allah, peace and blessings be upon him, did not die until he wrote and read. Mujalid said: I mentioned that to al-Sha'bi, and he said: He spoke the truth; I heard our companions mention that. But this Yahya is weak, and Mujalid is criticized. Similarly, some scholars of the Maghrib claimed that he, peace and blessings be upon him, wrote the Treaty of Hudaybiyya ¹⁰, but this was severely denied, and the one who said it was denounced from the pulpits, and poems were composed about it. He was deceived by what appears in some narrations of al-Bukhari: "So the Messenger of Allah, peace and blessings be upon him, took [the pen] and wrote: 'This is what Muhammad ibn 'Abdullah has agreed upon...'" But it is known that the specific overrides the general; in another narration: "He ordered 'Ali and he wrote: 'This is what Muhammad ibn 'Abdullah, peace and blessings be upon him, has agreed upon...'" Among these is that lying about him is not like lying about anyone else. It has been transmitted via multiple chains ¹¹ from him, prayers and peace be upon him: "Whoever deliberately lies about me, let him take his seat in Hellfire." This hadith is narrated from over eighty companions; it is in the two Sahihs from the hadith of 'Ali, Anas, Abu Hurayra, and al-Mughira ibn Shu'ba. In al-Bukhari, it is narrated from al-Zubayr ibn al-'Awwam, Salama ibn al-Akwa', and 'Abdullah ibn 'Amr, and its wording is: "Convey from me, even if it is one verse, and narrate from the Children of Israel without harm, and whoever deliberately lies about me, let him take his seat in Hellfire." In the Musnad of Ahmad: from 'Uthman, 'Umar, Abu Sa'id, Wathila ibn al-Asqa', and Zayd ibn Arqam. In al-Tirmidhi: from Ibn Mas'ud. Ibn Majah narrated it from Jabir and Abu Qatada. A group of hadith scholars have compiled works on this, such as Ibrahim al-Harbi, Yahya ibn Sa'id, al-Tabarani, al-Bazzar, Ibn Manda, and others among the early scholars, and Ibn al-Jawzi and Yusuf ibn Khalil among the later ones. Ibn al-Salah, al-Nawawi, and other hadith scholars declared it to be mutawatir ¹², and this is correct. Therefore, the scholars have unanimously agreed that whoever deliberately lies about him, considering it permissible, is a disbeliever. They differed regarding the one who does so deliberately but without considering it permissible. Shaykh Abu Muhammad said he also becomes a disbeliever, but the majority disagreed. Then, if he repents, is his narration accepted? There are two opinions. Ahmad ibn Hanbal, Yahya ibn Ma'in, and Abu Bakr al-Humaydi said: It is not accepted, because of his saying, peace and blessings be upon him: "Indeed, lying about me is not like lying about anyone else; whoever lies about me, let him take his seat in Hellfire." They said: It is known that whoever lies about someone else has sinned and become corrupt, and likewise lying about him. But if one repents from lying about others, his repentance is accepted by consensus, so the narration of one who lied about him should not be accepted, to distinguish between lying about him and lying about others. As for the majority, they said: His narration is accepted, because the worst of it is that he became a disbeliever, and if one repents from disbelief, his repentance and narration are accepted. This is the correct view. Among these is that whoever sees him in a dream has truly seen him, as stated in the hadith: "For Satan cannot impersonate me." But with the condition that he sees him in his form as he was in the worldly life, as narrated by al-Nasa'i from Ibn 'Abbas. They agreed that if someone narrates a hadith from him in a dream, it is not to be acted upon, due to the lack of precision in the dreamer's narration, for the dream is a state in which the spirit and its accuracy are weak. And Allah Almighty knows best. Among these is what al-Hafiz Abu Bakr al-Bayhaqi mentioned in his Sunan al-Kabir from Abu al-Abbas ibn al-Qass regarding the verse: {If you associate [others with Allah], your work will surely become worthless.} ¹³ Abu al-Abbas said: This is not the case for others until they die, because of His saying: {And whoever among you turns back from his religion and dies while he is a disbeliever—those are the ones whose deeds have become worthless in this world and the Hereafter.} ¹⁴ Al-Bayhaqi said: Thus said Abu al-Abbas, but others held that this address is directed to other than the Prophet, peace be upon him, and then the absolute is interpreted in light of the restricted. End of his words. I say: This branch did not need to be mentioned due to the lack of benefit from it, and it should not have been mentioned, were it not for the potential misunderstanding that omitting it might imply omitting other things they mentioned; otherwise, ignoring such matters is better. And Allah knows best. Among these is that he did not have a treacherous glance ¹⁵; that is, he was not to wink with his eye contrary to what his words expressed, as this would be a form of slander. The basis for this is the story of 'Abdullah ibn Sa'd ibn Abi Sarh, whose blood the Prophet, peace and blessings be upon him, had declared permissible on the day of the Conquest [of Mecca] among others. When his foster-brother 'Uthman ibn 'Affan, may Allah be pleased with him, brought him and said: "O Messenger of Allah, accept his pledge," he hesitated, hoping that someone would rise and kill him. Then he accepted his pledge, and afterward said to his companions: "Was there not among you a sensible man who would rise to this man when he saw me withhold my hand?"

1. ijtihad : Independent legal reasoning based on the Quran and Sunnah.
2. al-'isma : Divine protection from sin and error, a quality of prophets.
3. Sahih : Authentic hadith collections, primarily Sahih al-Bukhari and Sahih Muslim.
4. Jibril : The angel Gabriel, the messenger of revelation to the prophets.
5. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
6. Sura al-Insan : Chapter 76 of the Quran, verse 1.
7. Sura Ya-Sin : Chapter 36 of the Quran, verse 69.
8. Sura al-A'raf : Chapter 7 of the Quran, verse 157.
9. Sura al-'Ankabut : Chapter 29 of the Quran, verse 48.
10. Treaty of Hudaybiyya : A peace treaty between the Prophet Muhammad and the Quraysh tribe in 628 CE.
11. mutawatir : A hadith narrated by so many chains that it is considered certain.
12. mutawatir : A hadith transmitted by numerous chains, precluding any possibility of fabrication.
13. Sura al-Zumar : Chapter 39 of the Quran, verse 65.
14. Sura al-Baqara : Chapter 2 of the Quran, verse 217.
15. kha'inat al-a'yun : A treacherous glance; a subtle gesture of the eye that contradicts one's words.

The Book of Purification [1]

Then he killed him? They said: O Messenger of Allah, why did you not gesture to us? He said: 'It is not befitting for a prophet to have treacherous eyes.' ¹ [Book of Purification] Among that is that he had commanded ablution for every prayer, and when that became burdensome for him, he commanded the tooth-stick ², and its basis is what was narrated by 'Abdullah ibn Hanzalah ibn Abi 'Amir: 'The Messenger of Allah (peace be upon him) commanded ablution for every prayer, whether one was pure or impure, and when that became burdensome for him, he commanded the tooth-stick for every prayer.' Narrated by Abu Dawud. So the apparent from this is that he obligated the tooth-stick upon him, and this is the correct view according to the companions, as stated by Abu Zakariyya, and Sheikh Abu 'Amr ibn al-Salah inclined to its strength. It is supported by what Imam Ahmad narrated from Ibn 'Abbas: 'The Messenger of Allah (peace be upon him) said: I was commanded to use the tooth-stick until I thought that a Qur'an or revelation would be sent down to me concerning it.' And from Umm Salamah: 'The Messenger of Allah (peace be upon him) said: Jibril kept advising me to use the tooth-stick until I feared for my molars.' Narrated by al-Bayhaqi, and al-Bukhari said: This is a good hadith. And 'Abdullah ibn Wahb said: Yahya ibn 'Abdullah ibn Salim narrated to us from 'Amr, the freed slave of al-Muttalib, from al-Muttalib ibn 'Abdullah, from 'A'ishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: 'I adhered to the tooth-stick until I feared that it would make me toothless.' Narrated by al-Bayhaqi, but there is a break in the chain between al-Muttalib and 'A'ishah. This is problematic in light of what Imam Ahmad narrated from Wathilah ibn al-Asqa' that the Messenger of Allah (peace be upon him) said: 'I was commanded to use the tooth-stick until I feared that it would be prescribed upon me.' For this reason, some of our companions said that it was not obligatory upon him but recommended. Among that is that his ablution was not invalidated by sleep. Its evidence is the hadith of Ibn 'Abbas in the two Sahihs that he (peace be upon him) slept until he snored, then the caller to prayer came, so he went out and prayed without performing ablution. The reason is what is mentioned in the hadith of 'A'ishah (may Allah be pleased with her) that she asked him: 'O Messenger of Allah, do you sleep before performing witr?' He said: 'O 'A'ishah, my eyes sleep but my heart does not sleep.' Narrated by both. They differed: Was his ablution invalidated by touching women? There are two views, the more famous of which is invalidation. It seems that the basis for those who held non-invalidation is the hadith of 'A'ishah in Sahih Muslim: that she missed the Messenger of Allah (peace be upon him) in the mosque, and her hand fell upon him while he was prostrating, and he was saying: 'O Allah, I seek refuge in Your pleasure from Your wrath, and in Your pardon from Your punishment, and in You from You. I cannot enumerate praise upon You; You are as You have praised Yourself.' And it came from multiple chains from her that the Messenger of Allah (peace be upon him) would kiss and then pray without performing ablution. This proponent held that this was specific to him (peace be upon him), but the opponents are not satisfied with that, rather they say: The principle is non-specification without evidence. Issue: Did he experience wet dreams? There are two views. Al-Nawawi affirmed the negation, but it is problematic in light of the hadith of 'A'ishah in the two Sahihs: 'The Messenger of Allah (peace be upon him) would wake up in a state of janabah ³ without intercourse, not from a wet dream, then he would perform ghusl ⁴ and fast.' The more apparent view is to differentiate: if by wet dream is meant a flow from the body, there is no impediment to this; if by it is meant the disturbance from the devil, he is protected from that (peace be upon him). For this reason, insanity is not permissible for him, but fainting is permissible. Indeed, he fainted in the hadith narrated by 'A'ishah (may Allah be pleased with her) in the Sahih, in which he performed ghusl from fainting more than once, and the hadith is well-known. Among that is what Abu al-'Abbas ibn al-Qass mentioned: that it was not forbidden for him to stay in the mosque while in a state of janabah. They adduced what al-Tirmidhi narrated from Salim ibn Abi Hafsah from 'Atiyyah from Abu Sa'id: 'The Messenger of Allah (peace be upon him) said: O 'Ali, it is not permissible for anyone to be in a state of janabah in this mosque except me and you.' Al-Tirmidhi said: Hasan gharib ⁵; we do not know it except from this chain. Al-Bukhari heard this hadith from me. I say: 'Atiyyah is weak in hadith. Al-Bayhaqi said: It is not relied upon, and likewise the narrator from him is weak. Dirar ibn Surad interpreted it as passing through, as al-Tirmidhi narrated from his teacher 'Ali ibn al-Mundhir al-Tariqi from him. This is problematic, because passing through is permissible for people, so there is no specification in it, unless it is claimed that passing through is not permissible in the Prophet's Mosque for anyone other than them. For this reason he said: 'It is not permissible for anyone to be in a state of janabah in this mosque except me and you.' And Allah knows best. And Mahduj al-Dhuhli narrated from Jasrah bint Dajajah from Umm Salamah: 'The Prophet (peace be upon him) entered the courtyard of this mosque and said: Indeed, this mosque is not permissible for one in a state of janabah nor for a menstruating woman, except for the Messenger of Allah (peace be upon him) and 'Ali, Fatimah, al-Hasan, and al-Husayn. Indeed, I have clarified the names to you so that you may not go astray.' Narrated by Ibn Majah and al-Bayhaqi, and this is his wording. Al-Bukhari said: Mahduj from Jasrah is questionable. Then al-Bayhaqi narrated it from another chain from Isma'il ibn Umayyah from Jasrah from Umm Salamah raised to the Prophet similarly. None of that is authentic. For this reason, al-Qaffal from our companions said that this was not among his special characteristics (peace be upon him), and he considered Imam al-Haramayn and Abu al-'Abbas ibn al-Qass mistaken in that. And Allah knows best. Among that is the purity of his hair (peace be upon him), as established in Sahih Muslim from Anas that when he (peace be upon him) had his hair shaved during his Hajj, he ordered Abu Talhah to distribute it among the people. This is only among his special characteristics if we rule that the hair of others, when separated from them during life, is impure, which is one of two views. As for the hadith narrated by Ibn 'Adi from Ibn Abi Fudayk from Barih ibn 'Umar ibn Safinah from his father from his grandfather: 'The Prophet (peace be upon him) had cupping performed, then he said to me: Take this blood and bury it away from animals and birds. Or he said: people and animals.' Ibn Abi Fudayk doubted. He said: I went away with it and drank it. He said: Then he asked me, and I told him that I drank it, and he laughed. This hadith is weak due to the condition of this Barih, whose name is Ibrahim, for he is very weak. Al-Bayhaqi narrated it from another chain: 'Abu al-Hasan ibn 'Abdan informed us, Ahmad ibn 'Ubayd narrated to us, Muhammad ibn Ghalib narrated to us, Musa ibn Isma'il (Abu Salamah) narrated to us, 'Ubayd ibn al-Qasim narrated to us, I heard Ibn 'Abdullah ibn al-Zubayr narrating from his father: The Prophet (peace be upon him) had cupping performed and gave me his blood and said: Go and bury it, let no wild beast, dog, or human seek it out. He said: I went aside and drank it, then I came to him and he said: What did you do? I said: I did what you commanded. He said: I think you drank it. I said: Yes. He said: What will my community encounter from you?!' This chain is weak due to the condition of 'Ubayd ibn al-Qasim al-Asadi al-Kufi, for he is abandoned in hadith, and Yahya ibn Ma'in declared him a liar. However, al-Bayhaqi said: It has been narrated from another chain from Asma' bint Abi Bakr and Salman al-Farisi regarding Ibn al-Zubayr drinking his blood (peace be upon him). I say: For this reason, some of our companions held the purity of all his secretions (peace be upon him), even urine and stool, from a strange perspective, and they sought comfort in what al-Bayhaqi narrated from Abu Nasr ibn Qatadah, from Abu al-Hasan Muhammad ibn Ahmad ibn Hamid al-'Attar, from Ahmad ibn al-Hasan ibn 'Abd al-Jabbar, from Yahya ibn Ma'in, from Hajjaj, from Ibn Jurayj: 'Hakimah bint Umaymah informed me from her mother Umaymah: The Prophet (peace be upon him) used to urinate in a cup made of wood, then it would be placed under his bed. He urinated in it and placed it under his bed. Then he came wanting it, and the cup had nothing in it. He said to a woman called...

1. خائنة الأعين : Treacherous eyes: a reference to deceitful glances or gestures that betray one's intention, which is unbecoming of a prophet.
2. السواك : Tooth-stick: a twig used for cleaning teeth, traditionally from the arak tree, recommended in Islamic practice.
3. جنب : Janabah: a state of ritual impurity requiring a full-body wash (ghusl), typically after sexual intercourse or ejaculation.
4. غسل : Ghusl: full-body ritual purification wash required after janabah, menstruation, or postpartum bleeding.
5. حسن غريب : Hasan gharib: a hadith classification meaning 'good but strange,' indicating a sound chain but with a unique wording or limited transmission.

The Book of Prayer [1]

There was a black slave woman named Baraka who served Umm Habiba and had come with her from the land of Abyssinia. [The Prophet asked:] 'Where is the urine that was in this cup?' She said: 'I drank it, O Messenger of God.' ¹ Thus he narrated it, and it is an unknown chain of transmission. Abu Dawud and al-Nasa'i transmitted it from the hadith of Hajjaj ibn Muhammad al-A'war from Ibn Jurayj, but the story of Baraka is not in it. [Book of Prayer] Among these are the forenoon prayer and the witr prayer, as reported by Imam Ahmad in his Musnad and al-Bayhaqi from the hadith of Abu Janab al-Kalbi—whose name is Yahya ibn Abi Hayya—'from 'Ikrima, from Ibn 'Abbas, may God be pleased with them both, from the Prophet, peace be upon him, who said: Three things are obligatory for me, but they are supererogatory for you: the sacrifice, the witr, and the two rak'as of the forenoon prayer.' ² The majority of the companions relied on this hadith regarding these three, and they declared them obligatory. Shaykh Taqi al-Din ibn al-Salah, may God have mercy on him, said: 'The companions hesitated regarding the obligation of the toothstick for him, but they definitively declared the obligation of the forenoon prayer, the sacrifice, and the witr for him, even though the basis for this is the hadith we mentioned, which is weak. If they had reversed it and definitively declared the obligation of the toothstick for him and hesitated regarding the three matters, it would have been closer, and the basis for hesitation would be that its weakness stems from the weakness of its narrator, Abu Janab al-Kalbi, and there is disagreement among the hadith scholars regarding his weakness, and some have declared him trustworthy. God knows best.' I say: The majority of the scholars of jarh and ta'dil consider him weak. Shaykh Abu Zakariyya al-Nawawi reported hesitation among some companions regarding the three mentioned matters, and that some of them held that they were recommended for him, peace be upon him. This view is more likely for several reasons: First: The basis for this is this hadith, and you know its weakness. It has also been reported from another chain in the hadith of Mandal ibn 'Ali al-'Anazi, who is in a worse state than Abu Janab. Second: Regarding the witr, it is established in the two Sahihs from Ibn 'Umar that he, peace be upon him, used to pray it on his mount. This is evidence for us against the Hanafis regarding its non-obligation, because if it were obligatory, he would not have done it on his mount. This indicates that its nature is recommended. God knows best. As for the forenoon prayer, it is reported from 'A'isha, may God be pleased with her, in the Sahih that he did not pray the forenoon prayer except when returning from a journey. If it had been obligatory for him, his constant practice of it would have been more famous than to be denied. What is in this other hadith—that he prayed two rak'as and added as many as God willed—is interpreted as meaning that he prayed it in this manner when he did pray it, and when he returned from a journey, reconciling between the two hadiths. God knows best. Issue: As for night prayer—which is tahajjud—it is the witr according to the correct view, as reported by Imam Ahmad from Ibn 'Umar: 'The Messenger of God, peace be upon him, said: The witr is one rak'a at the end of the night.' Its chain is good. Now that this is established, know that the majority of the companions said that tahajjud was obligatory for him, and they adhered to the saying of God Almighty: {And from the night, pray with it as an additional prayer for you; perhaps your Lord will raise you to a praised station.} ³ 'Atiyya ibn Sa'id al-'Awfi said, from Ibn 'Abbas regarding the saying of God Almighty: {an additional prayer for you}: meaning that the additional prayer is specifically for the Prophet, peace be upon him; he was commanded to perform night prayer, and it was prescribed for him. 'Urwa said, from 'A'isha, may God be pleased with her: 'When the Messenger of God, peace be upon him, prayed, he would stand until his feet became swollen. 'A'isha said: O Messenger of God, you do this when God has forgiven you your past and future sins? He said: O 'A'isha, should I not be a grateful servant?' Narrated by Muslim from Harun ibn Ma'ruf, from 'Abdullah ibn Wahb, from Abu Sakhr, from Ibn Qusayt, from 'Urwa. Both [Bukhari and Muslim] also narrated it from another chain from al-Mughira ibn Shu'ba. Al-Bayhaqi narrated from the hadith of Musa ibn 'Abd al-Rahman al-San'ani, from Hisham ibn 'Urwa, from his father, from 'A'isha, who said: The Messenger of God, peace be upon him, said: 'Three things are obligatory for me and are sunna for you: the witr, the toothstick, and night prayer.' Then he said: This Musa ibn 'Abd al-Rahman is very weak, and no chain has been established for this. God knows best. Shaykh Abu Hamid, may God have mercy on him, reported from Imam Abu 'Abdullah al-Shafi'i, may God have mercy on him, that night prayer was abrogated for him, peace be upon him, just as it was abrogated for the community, for it was obligatory at the beginning of Islam for the entire community. Shaykh Abu 'Amr ibn al-Salah said: This is the correct view, supported by hadiths, including the hadith of Sa'd ibn Hisham from 'A'isha, which is well-known in the Sahih. Similarly, Abu Zakariyya al-Nawawi, may God have mercy on him, said the same. I say: The hadith he referred to was narrated by Muslim from Hisham ibn Sa'd, who entered upon 'A'isha, the Mother of the Believers, and said: O Mother of the Believers, inform me about the night prayer of the Messenger of God, peace be upon him. She said: Do you not recite 'O you who are wrapped in garments'? I said: Yes. She said: God made night prayer obligatory at the beginning of this sura, so the Messenger of God, peace be upon him, and his companions stood in prayer for a year until their feet became swollen, and God withheld its conclusion in heaven for twelve months, then God revealed the lightening at the end of this sura, so night prayer became supererogatory after being obligatory. Al-Shafi'i indicated using this hadith for abrogation, and from His saying: {And from the night, pray with it as an additional prayer for you}, He informed him that night prayer is a supererogatory act, not an obligation. God Almighty knows best. Issue: He missed two rak'as after the noon prayer, so he prayed them after the afternoon prayer and continued them, and he used to persist in them, as established in the Sahih. This is among his special characteristics, peace be upon him, according to the more correct of the two views among our companions. It is also said that for others, if such a thing happens to them, they may persist in them for God's sake. God Almighty knows best. Issue: His supererogatory prayer while sitting was like his prayer while standing if he had no excuse, unlike others, for whom it is half of that. They deduced this from what Muslim narrated from 'Abdullah ibn 'Amr, may God be pleased with them both, who said: I was told that the Messenger of God, peace be upon him, said: 'The prayer of a man while sitting is half of the prayer.' So I came to him and found him praying while sitting, so I placed my hand on his head and he said: 'What is the matter with you, O 'Abdullah ibn 'Amr?' I said: O Messenger of God, I was told that you said: 'The prayer of a man while sitting is half of the prayer,' and you are praying while sitting! He said: 'Yes, but I am not like any of you.' Issue: It was obligatory for the one praying, if the Messenger of God, peace be upon him, called him, to respond, according to the hadith of Abu Sa'id ibn al-Mu'alla in Sahih al-Bukhari. This is not for anyone else, except what al-Awza'i reported from his teacher Makhul, that he considered responding to one's mother obligatory during prayer, based on the hadith of Jurayj the monk: his mother called him while he was standing in prayer, and he said: 'O God, my mother and my prayer,' then he continued his prayer. When it happened a second time, he did the same, then a third time, and she prayed against him, so God answered her prayer regarding him, and his story is as mentioned in Sahih al-Bukhari and others. It has been reported as established and not denied. The majority hold that this is not obligatory; rather, no speech of people is permissible during prayer, according to the authentic hadith, except what Imam Ahmad permitted regarding addressing the imam about what he omitted from the end of the prayer, based on the hadith of Dhu al-Yadayn. God knows best. Issue: He did not pray over one who died while in debt without means to pay, as reported by al-Bukhari in his Sahih with a chain of three narrators from Salama ibn al-Akwa'. However, our companions differed: was it forbidden for him or disliked? Two views. Then this was abrogated by his saying: 'Whoever leaves wealth, it is for his heirs; whoever leaves a debt or dependents, it is for me.' It is said that he would pay it off as an obligation, and it is said as a favor. Among these is that when he prayed for the people of the graves, God would fill them with light for them by the blessing of his prayer, peace and blessings of God be upon him, as established in Sahih Muslim from 'A'isha, may God be pleased with her. Among these is that he passed by two graves and said: 'They are being punished, and they are not being punished for something great. Then he took a fresh palm branch, split it in two, placed one piece on each grave, and said: Perhaps God will lighten their punishment as long as they do not dry out.' Both [Bukhari and Muslim] narrated it from Ibn 'Abbas. Issue: Among these is that he, peace be upon him, suffered severe fever during his illness. 'Abdullah ibn Mas'ud entered upon him and said: O Messenger of God, you are suffering severe fever! He said: Yes, I suffer fever as much as two men among you. I said: Because you have a double reward? He said: Yes. Narrated by the two Shaykhs. Issue: He did not die, peace be upon him, until God gave him the choice between extending his lifespan and then Paradise, and...

1. Baraka : A black slave woman who served Umm Habiba, a wife of the Prophet. The story involves her drinking the Prophet's urine, which is considered a miraculous event due to the sanctity of the Prophet's body.
2. Abu Janab al-Kalbi : A narrator of hadith, whose full name is Yahya ibn Abi Hayya. He is considered weak by many hadith scholars, though some have declared him trustworthy.
3. tahajjud : Night prayer, specifically the supererogatory prayer performed after waking from sleep. It is also referred to as qiyam al-layl (standing at night).

The Book of Zakat [1]

He loved to meet Allah quickly, so he chose what is with Allah over the world, and this is established in the two Sahihs from Aisha, may Allah be pleased with her. Issue: Among that is that Allah has forbidden the earth to consume the bodies of the prophets, and the evidence for it is the hadith of Shaddad ibn Aws, which is in the Sunan, and some imams have authenticated it. [Book of Zakat] Issue: It was forbidden for him to eat charity, whether obligatory or voluntary, due to his saying, peace be upon him: "Indeed, charity is not permissible for Muhammad nor for the family of Muhammad." And Muslim narrated from Abu Huraira, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, used to eat a gift but not charity. And this is general. And there is a saying of al-Shafi'i regarding voluntary charity that it was permissible for him, as narrated by Sheikh Abu Hamid and al-Qaffal.

The Book of Fasting [1]

Shaykh Abu 'Amr ibn al-Salah: This was hidden from the Imam al-Haramayn ¹ and al-Ghazali ². The correct view is the first. As for the misconception of some Bedouins after his death, peace be upon him, that it [the zakat] should only be paid to him, peace be upon him, and their refusal to pay it to al-Siddiq ³, to the point that he fought them until they submitted to the truth and paid the zakat—the imams have answered this in their books with various answers, and we have elaborated on this elsewhere. [Book of Fasting] Continuous fasting ⁴ was permissible for him, and for this reason he forbade his community from continuous fasting. They said: 'You practice continuous fasting?' He said: 'I am not like any of you; I spend the night with my Lord, Who feeds me and gives me drink.' ⁵ Both [Bukhari and Muslim] reported it. Thus he cut off their imitation of him by specifying that Allah feeds him and gives him drink. They differed: Are these two [feeding and drinking] sensory or spiritual? There are two opinions. The correct view is that they are spiritual; otherwise, continuous fasting would not have been achieved.

1. Imam al-Haramayn : Title of Abu al-Ma'ali al-Juwayni (d. 478 AH), a prominent Shafi'i theologian and jurist.
2. al-Ghazali : Abu Hamid al-Ghazali (d. 505 AH), a renowned Islamic theologian, jurist, and mystic.
3. al-Siddiq : Title of Abu Bakr, the first Caliph, meaning 'the Truthful'.
4. al-wisal : Continuous fasting without breaking the fast at sunset for two or more days.
5. yut'imuni wa yasqini : He feeds me and gives me drink; interpreted as spiritual nourishment by some scholars.

The Book of Pilgrimage [1]

Issue: He used to kiss while fasting, and it was said that this was specific to him. Is it disliked for others? Or forbidden? Or permissible? Or does it invalidate the fast of the one who does it, as Ibn Qutayba said? Or is it recommended for him? Or is there a distinction between the old man and the young man? There are various opinions of scholars, the elaboration of which is for another place. Issue: Some of our companions said: When he began a supererogatory act, he was obliged to complete it. This is weak, refuted by the hadith in Sahih Muslim from 'Aisha, may Allah be pleased with her: that the Messenger of Allah, peace and blessings be upon him, entered upon her and she said: O Messenger of Allah, there is some Hays ¹ here. He said: Show it to me, for I began the day fasting, and he ate from it. [Book of Hajj] Issue: Some of our companions said: When he saw something that pleased him, he was obliged to say: "Labbayk ², indeed life is the life of the Hereafter." It seems his basis for that is what al-Bukhari narrated from Sahl ibn Sa'd: We were with the Messenger of Allah, peace and blessings be upon him, on the day of the Trench, while he was digging and we were carrying (the earth). He caught sight of us and said: "There is no life except the life of the Hereafter, so forgive the Ansar ³ and the Muhajirun ⁴." And al-Shafi'i said: Sa'id informed us, from Ibn Jurayj, from Humayd al-A'raj, from Mujahid, that he said: The Messenger of Allah, peace and blessings be upon him, used to pronounce the Talbiya ⁵ as: "Labbayk Allahumma labbayk, la sharika laka labbayk, inna al-hamda wa al-ni'mata laka wa al-mulk, la sharika lak." He said: Until one day, while the people were turning away from him, as if he was pleased with what he was in, he added: "Labbayk, inna al-'aysha 'aysh al-akhira." Ibn Jurayj said: I think that was on the day of 'Arafa. I say: It does not appear from these two hadiths that this is obligatory; at most it indicates the recommendation of such, and it has been said regarding those who are obligated. The hadith of Mujahid is mursal ⁶, and the statement of Ibn Jurayj is munqati' ⁷. And Allah knows best. Issue: Makka was permitted to him for one day, so he entered it without ihram ⁸. And about twenty of its people were killed on that day. Was its conquest by force or by treaty? There are two opinions of al-Shafi'i, each supported by its proponents. In summary, that was among his special characteristics, as he, peace and blessings be upon him, mentioned in his sermon on the morning of that day, when he said: "If anyone seeks permission to fight in it (Makkah) based on the fighting of the Messenger of Allah, peace and blessings be upon him, then say: Allah permitted it for His Messenger but did not permit it for you." And the hadith is well-known.

1. Hays : A type of food made from dates, clarified butter, and dried curd.
2. Labbayk : A phrase meaning 'Here I am [at Your service]' used in the Talbiya during Hajj and Umra.
3. Ansar : The 'Helpers' of Medina who supported the Prophet after his migration.
4. Muhajirun : The 'Emigrants' who migrated from Mecca to Medina with the Prophet.
5. Talbiya : The formula of devotion recited by pilgrims during Hajj and Umra.
6. Mursal : A hadith where a Successor narrates directly from the Prophet without mentioning the Companion.
7. Munqati' : A hadith with a break in the chain of transmission.
8. Ihram : The sacred state of consecration for Hajj or Umra, involving specific dress and prohibitions.

The Book of Foods [1]

Issue The discussion has already been presented regarding the hadith that necessitates the obligation of sacrifice upon him, and that it is weak. [Book of Foods] Regarding foods, some of the companions said: It was forbidden for him to eat onions, garlic, and leeks. The basis for this is what was narrated from Jabir that the Prophet ﷺ was brought a pot containing green vegetables from herbs, and he found an odor from them. He said to one of his companions: "Eat." When he saw that he disliked eating them, he said: "Eat, for I converse with one whom you do not converse with." ¹ This may be problematic for this proponent in light of what al-Tirmidhi narrated from 'Ali and Sharik ibn Hanbal: that they held the opinion that raw onions and garlic are forbidden. The correct view, which is the mainstream, is that this was not forbidden for him; rather, eating them was merely disliked for him. The evidence for this is what Muslim narrated from Abu Ayyub: that he prepared food containing garlic for the Messenger of Allah ﷺ, but he returned it and did not eat from it. He said to him: "Is it forbidden?" He replied: "No, but I dislike it." He said: "I dislike what you dislike." Shaykh Abu 'Amr said: This invalidates the view of prohibition. And Allah knows best. Issue: Similar is the case of the dabb lizard ². The Prophet ﷺ said: "I do not eat it, nor do I forbid it," meaning for the people; he merely refrained from eating it out of distaste. Khalid said to him: "O Messenger of Allah, is it forbidden?" He said: "No, but it was not found in the land of my people, and I find myself averse to it." Thus, it is disliked for anyone who dislikes eating something to eat it, based on what Abu Dawud narrated from him ﷺ that he said: "Indeed, from aversion comes destruction." ³ Physicians have also disliked this, because it leads to imbalance of temperament. And Allah knows best. Issue: Al-Bukhari narrated from Abu Juhaifa that the Messenger of Allah ﷺ said: "As for me, I do not eat while reclining." ⁴ Some of our companions said that this was forbidden for him. Al-Nawawi said: The correct view is that it was disliked for him, not forbidden. I say: On this basis, this does not remain among his exclusive characteristics, for it is also disliked for others to eat while reclining, whether reclining is interpreted as lying down—as is immediately understood by many, because of the harm it causes, just as drinking while standing is prohibited—or as sitting cross-legged, as al-Khattabi and other linguists interpreted, which is the correct view upon reflection and careful consideration, because it involves arrogance and self-aggrandizement. And Allah knows best. Issue: Abu al-'Abbas ibn al-Qass said: He was forbidden from sudden food ⁵. Abu al-Darda' came upon him suddenly while he was eating, and he ordered him to eat; this was exclusive to him ﷺ. Al-Bayhaqi said: I do not know of any established prohibition of sudden food from a reliable source. Then he cited the hadith of Abu Dawud from the narration of Darast ibn Ziyad, from Aban ibn Tariq, from Nafi', from Ibn 'Umar, raised to the Prophet: "Whoever is invited and does not respond has disobeyed Allah and His Messenger, and whoever enters without an invitation enters as a thief and leaves as a plunderer." Issue: They said: It was obligatory for anyone from whom he requested food, and who had no other food, to give it to him, in order to protect the life of the Prophet ﷺ and to safeguard his noble self with wealth and lives, due to His saying: {The Prophet is more worthy of the believers than themselves} ⁶. I say: This resembles the hadith in the two Sahihs: "None of you believes until I am more beloved to him than his child, his father, and all people." Issue: Al-Bukhari narrated from al-Sa'b ibn Jaththama, raised to the Prophet: "No protected pasture ⁷ except for Allah and His Messenger." Some of our companions said: This is exclusive to him. Others said: Rather, it is permissible for others for the sake of public interest, just as the Messenger of Allah ﷺ designated al-Naqi' as a protected pasture, and 'Umar, may Allah be pleased with him, designated al-Saraf and al-Rabadha as protected pastures, except that what the Messenger of Allah ﷺ designated as a protected pasture cannot be changed under any circumstances. Among these is the matter of gifts. Issue: He used to accept gifts and give something in return. This is established in the Sahih from 'Aisha, may Allah be pleased with her. This was only because he hoped to win over the heart of the one who gave the gift, unlike other rulers, for it is authentically reported that gifts to officials are ill-gotten gains ⁸, because for them they are like bribes due to the presence of suspicion. And Allah knows best. Issue: Zakariyya ibn 'Adi said: Ibn al-Mubarak narrated to us, from al-Awza'i, from Ibn 'Ata'—Zakariyya said: I think he is 'Umar—from Ibn 'Abbas regarding His saying: {And whatever you give for usury to increase within the wealth of people will not increase with Allah} ⁹. He said: This is lawful usury, that one gives a gift intending to receive more in return; there is no reward in it and no sin. And he was specifically forbidden: {And do not bestow favor seeking more} ¹⁰. Al-Bayhaqi narrated it from al-Hakim, and others from al-Asamm, from Muhammad ibn

1. munājāh : Confidential conversation; the Prophet refers to his special communion with Allah during prayer or revelation.
2. ḍabb : A type of desert lizard (Uromastyx) commonly eaten in Arabia.
3. al-qarf : Aversion or disgust; the hadith indicates that persistent aversion to food can lead to harm or destruction.
4. muttaki'an : Reclining; interpreted as lying on one's side or sitting cross-legged in a posture of luxury.
5. ṭa'ām al-fuj'ah : Sudden food; arriving unexpectedly at a meal without invitation.
6. Qur'an 33:6 : The Prophet has a higher claim over the believers than their own selves.
7. ḥimā : A protected pasture reserved for the state or public interest, where grazing is restricted.
8. ghulūl : Embezzlement or ill-gotten gains, especially from public funds or gifts given to officials.
9. Qur'an 30:39 : Usury that does not bring blessing from Allah; here interpreted as gift-giving with expectation of more in return.
10. Qur'an 74:6 : Do not give a gift expecting a greater return; interpreted as a prohibition specific to the Prophet.

The Book of Inheritances [1]

Ishaq, from Zakariyya. This is a disconnected ¹ trace, if 'Amr ibn 'Ata' is Ibn Warraz, he is also weak ²; if he is Ibn Abi al-Khuwar, Muslim has narrated from him, and he has narrated from Ibn 'Abbas, but the matter is ambiguous. [Book of Inheritances] Issue: It is that he, peace and blessings be upon him, is not inherited from, and that whatever he left is charity, as both [al-Bukhari and Muslim] have recorded in the Two Sahihs ³ from Abu Bakr, may Allah be pleased with him, that Fatima, may Allah be pleased with her, asked him for her inheritance from her father, and he said: I heard the Messenger of Allah, peace and blessings be upon him, say: "We are not inherited from; what we leave is charity." The family of Muhammad only eat from this wealth, and by Allah, I will not change anything of the charity of the Messenger of Allah, peace and blessings be upon him, from its state that it was in during his time. And both [al-Bukhari and Muslim] have recorded from Abu Hurayra, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: "My heirs shall not divide a dinar; what I leave after the maintenance of my wives and the wages of my worker is charity." The people of authority and consensus ⁴ have agreed upon this, and no attention is paid to the fabrications of the Shi'a and the Rafida ⁵, for their ignorance has become widely known. [Book of Marriage] It contains general rulings of the prophetic prerogatives ⁶, upon its possessor the best of prayers and peace. Let us mention them arranged according to the categories mentioned by the scholars, so that it may be more concise and easier to grasp.

1. munqati' : A hadith with a break in the chain of transmission, where a link is missing.
2. da'if : Weak; a hadith that does not meet the criteria of authenticity due to issues in its chain or text.
3. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
4. ahl al-hall wa al-'aqd : People of authority and consensus; scholars and leaders who have the power to bind and loose.
5. Rafida : A derogatory term for Shi'a who reject (rafd) the caliphates of Abu Bakr and Umar.
6. takhsisat nabawiyya : Prophetic prerogatives; special rulings or exemptions specific to the Prophet Muhammad.

The first section — that which is incumbent upon him and no one else.

The first section — that which was obligatory upon him exclusively. Issue: God Almighty commanded him to give his wives a choice, as He said: {O Prophet, say to your wives, "If you desire the life of this world and its adornment, then come, I will give you provision and release you with a good release. But if you desire God and His Messenger and the abode of the Hereafter, then indeed God has prepared for the doers of good among you a great reward."} Both [al-Bukhari and Muslim] ¹ narrated from 'Aisha, may God be pleased with her, the mention of this choice, and that God commanded him to do so. The companions differed: was this obligatory upon him or recommended? There are two views, with al-Nawawi and others affirming the obligation. The companions also differed: was it necessary for them to respond immediately or could it be delayed? There are two views. Ibn al-Sabbagh said, in meaning: There is no disagreement that he gave 'Aisha the choice with delay by saying, "It is not upon you to consult your parents." They said: When they chose him, was divorce of them forbidden to him? There are two views, and they affirmed that it is not forbidden. However, God Almighty forbade him other women besides them as a reward for their action, then permitted it to him so that he would have the favor in that. 'Aisha, may God be pleased with her, said: The Messenger of God, may God bless him and grant him peace, did not die until women were permitted to him. Al-Shafi'i narrated it.

1. al-Sahihayn : Refers to the two authentic hadith collections of al-Bukhari and Muslim.

The Second Section: What is forbidden for him in marriage, apart from other matters.

[The Second Section — What Was Forbidden to Him in Marriage Apart from Others] Issue: They said: It was forbidden for him to keep a wife who chose separation from him, according to the correct view, unlike others who give their wife the choice, for if she chose separation from him, it would not be obligatory for him to separate from her. And God Almighty knows best. And some said: Rather, he would separate from her out of generosity. Issue: Was it permissible for him to marry a woman of the Book? There are two views: al-Nawawī affirmed the prohibition, and it is the choice of Ibn Surayj, al-Iṣṭakhrī, and Abū Ḥāmid al-Marwarrūdhī. Shaykh Abū Naṣr ibn al-Ṣabbāgh adduced evidence for this view, saying: Because of his saying, peace be upon him: 'My wives in this world are my wives in the Hereafter.'

The third section: what is permitted to him of marriage and nothing else.

the Hereafter. Then he mentioned the other view, which is permissibility, and he seemed to incline towards it. Then he said: The hadith is not a proof, because it is possible that those among them whom he married had embraced Islam. I say: This hadith has no reliable basis as a marfuʿ ¹ report; it is rather the statement of some Companion. Abu Ishaq al-Marwazi said: It is not forbidden. Regarding the permissibility of taking a kitabiyya ² as a concubine and marrying a Muslim slave woman, there are three views, the soundest of which is that it is permissible for him to take a kitabiyya as a concubine, but it is not permissible for him to marry a Muslim slave woman; rather, it is forbidden. As for the kitabiyya slave woman, the majority definitively ruled that it is forbidden for him to marry her, and al-Hanati ³ posited two views, both of which are very weak. They derived corrupt branches here, which it is better to omit than to mention. This type of special characteristics ⁴ is what Ibn Khayran and the Imam forbade, and they were correct in that. And Allah knows best. [The Third Section: What was Permissible for Him in Marriage but Not for Others] Issue: The Prophet, peace and blessings be upon him, died leaving nine wives, and they agreed on the permissibility of nine. Our companions differed on the permissibility of exceeding that. The correct view is that it was permissible for him. Its evidence is what is in al-Bukhari from Bundar, from Muʿadh ibn Hisham, from his father, from Qatada, from Anas who said: The Messenger of Allah, peace and blessings be upon him, used to visit all his wives in one hour of the night or day, and they were eleven. I said to Anas: Could he manage that? He said: We used to say that he was given the strength of thirty men. In another narration: forty. Then al-Bukhari narrated it from the hadith of Saʿid, from Qatada, from Anas: and he had nine. [And Anas said: The Prophet, peace and blessings be upon him, married fifteen women, consummated with thirteen, had eleven with him at one time, and died leaving nine.] Qatada also said. Ibn al-Sabbagh mentioned it in his Shamil ⁵ and said: Abu ʿUbayd said: The Messenger of Allah, peace and blessings be upon him, married eighteen women and took three slave concubines. Issue: They said: His marriage contract was valid with the word "gift" (hiba), due to His statement: {If a woman gifts herself to the Prophet, if the Prophet desires to marry her, exclusively for you, not for the believers} ⁶. If he contracts marriage with the word "gift," then there is no dowry (mahr) upon contract or consummation, unlike others. Was his divorce limited to three? There are two views, the sounder of which is yes, due to the generality of the verse ⁷. It was also said: No, because just as his marriage was not limited to four, his divorce was not limited to three divorces. This is far-fetched, due to the lack of correlation. Issue: It was permissible for him to marry without a guardian (wali) or witnesses, according to the sound view, due to the hadith of Zaynab bint Jahsh that she used to boast to the wives of the Prophet, peace and blessings be upon him, saying: Your families gave you in marriage, but Allah gave me in marriage from above the seven heavens. Al-Bukhari narrated it. Issue: Was it permissible for him to marry while in ihram ⁸? There are two views: One: No, due to the generality of the hadith in Muslim from ʿUthman, from the Messenger of Allah, peace and blessings be upon him, who said: "The muhrim ⁹ should not marry, nor be married, nor propose." The addressee is included in the generality of the addressed ruling according to the majority. They deemed permissibility as sound, due to the hadith of Ibn ʿAbbas: that the Prophet, peace and blessings be upon him, married Maymuna while he was in ihram. Both [al-Bukhari and Muslim] narrated it. But it is contradicted by what Muslim narrated from Maymuna herself: that he married her while both were halal ¹⁰. And the person involved in the story knows it better than others. And Allah knows best. Issue: If he desired to marry a woman, it was obligatory for her to accept his proposal, according to the sound view of the companions. Thus, it was forbidden for anyone else to propose to her. Issue: Was it obligatory for him to divide his time equally among his wives and slave concubines? There are two views. What appears from the hadiths is obligation, because when the Prophet, peace and blessings be upon him, fell ill, he used to visit them while in that state, until he sought their permission to stay in the house of ʿAʾisha, may Allah be pleased with her, and they permitted him. Abu Saʿid al-Ishtakhri said: It is not obligatory, due to His statement: {You may defer whom you wish of them and take to yourself whom you wish} ¹¹. Thus, it is among the special characteristics. All this is based on whether his marriage is analogous to taking concubines for us or not, in two views. Issue: He freed Safiyya and made her manumission her dowry, as established in the two Sahihs from Anas. It was said: The meaning is that he freed her and stipulated that she marry him, so it was obligatory for her to fulfill the condition, unlike others. And it was said: He made the manumission itself the dowry, and that was valid for him, unlike others. This is the choice of al-Ghazali. I say: This is problematic because of what al-Tirmidhi narrated from al-Shafiʿi, that he permitted that for ordinary people, and it is a well-known view. It was also said: He freed her without compensation and married her without a dowry, neither immediately nor in the future.

1. marfuʿ : A hadith attributed to the Prophet Muhammad, peace be upon him, as opposed to being attributed to a Companion or Successor.
2. kitabiyya : A woman from the People of the Book (Jews or Christians).
3. al-Hanati : A scholar from the Hanafi school, possibly a reference to a specific jurist.
4. special characteristics : Khasa'is: unique rulings or privileges specific to the Prophet Muhammad, peace be upon him.
5. Shamil : A comprehensive work by Ibn al-Sabbagh, a Shafi'i jurist.
6. verse : Qur'an 33:50.
7. verse : Qur'an 2:229, which limits divorce to three pronouncements.
8. ihram : The sacred state of consecration during Hajj or Umrah, during which certain actions are prohibited.
9. muhrim : A person in the state of ihram.
10. halal : The state of being out of ihram, i.e., permissible to do what was prohibited during ihram.
11. His statement : Qur'an 33:51.

The Fourth Section: On the Virtues That Are Exclusive to Him [1] and Not Shared by Others

It is related from Abu Ishaq, and it was definitively stated by the hafiz ¹ Abu Bakr al-Bayhaqi, and it was deemed authentic by Ibn al-Salah and al-Nawawi. I say: Shaykh Abu 'Amr explained his statement: "And He made her emancipation her dowry." Meaning: He did not give her a dowry, but rather he emancipated her, so it is like their saying: "Hunger is the provision of one who has no provision." And it was said: Rather, he gave her a slave girl as a dowry, as narrated by al-Bayhaqi with a strange chain that is not authentic. [The Fourth Section: What is exclusive to him of virtues without others] Among that is that his wives are the mothers of the believers. Allah Almighty said: {The Prophet is more worthy of the believers than themselves, and his wives are their mothers.} The meaning of this motherhood is: respect, obedience, prohibition of disrespect, and obligation of veneration, not in the prohibition of marrying their daughters or the permissibility of seclusion with them, nor does the prohibition extend to others besides them. Are they mothers of the believing women? There are two views: they deemed the prohibition correct, which is the saying of 'A'isha, may Allah be pleased with her. This is a branch of the question of whether the sound masculine plural includes women? This is established in the principles.

1. hafiz : A title for a hadith scholar who has memorized a vast number of hadiths and their chains of transmission.

Miscellaneous Issues

And is it said regarding their brothers: 'maternal uncles of the believers'? There is disagreement, but the text permits it. And is it said regarding their daughters: 'sisters of the believers'? Al-Shafi'i stated in al-Mukhtasar that it is permissible, and some of his companions permitted it, while others forbade it. Ibn al-Sabbagh and others denied this and said it is a mistake. Branch: And is it said regarding him, peace and blessings be upon him: 'father of the believers'? Al-Baghawi reported from some companions that it is permissible. I say: This is the statement of Mu'awiya, and Ubayy and Ibn 'Abbas, may Allah be pleased with them, recited: {The Prophet is more worthy of the believers than themselves, and his wives are their mothers} ¹. Al-Wahidi reported from some companions the prohibition, due to His statement: {Muhammad is not the father of any of your men} ², but the intended meaning is father by lineage; otherwise, Abu Dawud narrated: 'I am to you like a father...' the hadith regarding purification. [Miscellaneous Issues] Issue: His wives are the best of the women of the nation due to the doubling of their reward, unlike others. Then the best among them are Khadija and 'Aisha. Abu Sa'id al-Mutawalli said: Our companions disagreed as to which of them is better than the rest of the Companions, even Abu Bakr al-Siddiq, may Allah be pleased with him—a statement no one preceded him in, and it is the weakest of opinions. Issue: It is forbidden to marry his wives from whom he died, by consensus, because they are his wives in Paradise. If a woman does not marry after her husband's death, she is his in the Hereafter, as narrated that Abu al-Darda's wife said to him at the time of death: 'O Abu al-Darda, you proposed to my family and they married me to you, and today I propose to you yourself.' He said: 'Do not marry after me.' So Mu'awiya—who was an amir—proposed to her after his death, but she refused. Al-Bayhaqi narrated from 'Isa ibn 'Abd al-Rahman al-Sulami, from Abu Ishaq, from Silah, from Hudhayfah, that he said to his wife: 'If you wish to be my wife in Paradise, do not marry after me, for a woman in Paradise is for the last of her husbands in this world.' Therefore, it is forbidden for the wives of the Prophet, peace and blessings be upon him and may Allah be pleased with them, to marry after him, because they are his wives in Paradise. They disagreed regarding one whom he divorced during his lifetime on three views: the third is that if he had consummated the marriage with her, she is forbidden to others, and al-Shafi'i stated the prohibition absolutely, and Ibn Abi Hurayra supported it, due to His statement: {And his wives are their mothers} ¹. On this basis, regarding a slave woman from whom he separates by death or otherwise after consummation, there are two views. It was said: His wives were not forbidden to others unless he died leaving them; the evidence is the verse of choice, for if they were not given a choice for the sake of others, there would be no benefit in giving them a choice. And Allah knows best. Issue: Whoever slanders 'Aisha, the Mother of the Believers, is killed by consensus, as reported by al-Suhayli and others, due to the Qur'anic text declaring her innocence. Regarding the other wives, there are two opinions. Issue: Likewise, whoever insults him, peace and blessings be upon him, is killed, whether man or woman, due to the numerous hadiths on this matter, which would be lengthy to mention here. Among them is the hadith of Ibn 'Abbas about the blind man who killed his slave-concubine when she insulted the Prophet, peace and blessings be upon him, and the Prophet said: 'Bear witness that her blood is shed in vain.' Shu'ba narrated from Tawba al-'Anbari, from Abu al-Sawar, from Abu Barza: A man insulted Abu Bakr, so I said: 'Why did you not strike his neck?' He said: 'That was not for anyone after the Prophet, peace and blessings be upon him.' Narrated by al-Nasa'i and al-Bayhaqi. Ibn 'Adi narrated from Yahya ibn Isma'il al-Wasiti, from Ibrahim ibn Sa'd, from al-Zuhri, from Abu Salama, from Abu Hurayra, may Allah be pleased with him, who said: 'None of you should be killed for insulting anyone except for insulting the Prophet, peace and blessings be upon him.' On this topic, the eminent Imam Abu al-'Abbas ibn Taymiyya authored his book al-Sarim al-Maslul 'ala Man Saba al-Rasul, which is among the best books written on the subject. And Allah knows best. Issue: Among his special characteristics was that if he insulted a person who did not deserve it, his insult would become an expiation for that person. The evidence is what is recorded in the two Sahihs from Abu Hurayra, may Allah be pleased with him, who said: The Messenger of Allah, peace and blessings be upon him, said: 'O Allah, I have taken a covenant with You that You will not break it. I am only a human being. So any believer I have harmed, reviled, beaten, or cursed, make it for him a purification, a charity, and a means of drawing near to You on the Day of Resurrection.' For this reason, when Muslim mentioned in his Sahih the virtues of Mu'awiya, he first cited this hadith, then followed it with the hadith 'May Allah not fill his belly...' thus obtaining a merit for Mu'awiya, may Allah be pleased with him. This is part of the imamate of Muslim, may Allah have mercy on him. [From Jihad] Issue: When he donned his armor for war, he was not permitted to remove it until Allah decreed the matter, as per the hadith of the day of Uhud when a group of believers advised him to go out against the enemy to Uhud. He entered and put on his armor. When he came out to them, they said: 'O Messenger of Allah, if you see fit to return?' He said: 'It is not befitting for a prophet, when he has put on his armor, to return until he fights.' The hadith in full is mentioned by the authors of maghazi. The majority of our companions said that this was obligatory upon him, and it was forbidden for him to remove it until he fought. They derived from this that if he began a supererogatory act, he was obliged to complete it according to one of two views, but this is weak, as we mentioned regarding fasting. And Allah knows best. Abu Zakariyya also deemed this derivation weak. Issue: They mentioned among his special characteristics, peace and blessings be upon him, the obligation of consultation, meaning he consulted his companions in matters of war. Allah said: {And consult them in the matter} ³. Al-Shafi'i said: Sufyan ibn 'Uyayna narrated to us from al-Zuhri, who said: Abu Hurayra, may Allah be pleased with him, said: 'I have never seen anyone who consulted his companions more than the Messenger of Allah, peace and blessings be upon him.' Al-Shafi'i, may Allah have mercy on him, said: Al-Hasan said: 'The Messenger of Allah, peace and blessings be upon him, was independent of consultation, but he intended to establish a sunna for the rulers after him.' I say: On this basis, it is no longer a special characteristic. Issue: They said: It was obligatory upon him to persevere against the enemy even if they outnumbered him twofold, and this seems to be derived from the hadith of al-Hudaybiyya. And Allah knows best, where he, peace and blessings be upon him, said to 'Urwa in the course of his speech: 'If they refuse, then by Allah, I will fight them over this matter until my backbone is separated.' The hadith is recorded in Sahih al-Bukhari. Issue: We have already mentioned his statement, peace and blessings be upon him: 'It was not for a prophet to have treacherous eyes.' They said: Nevertheless, deception in war was permissible for him, due to his statement, peace and blessings be upon him: 'War is deception.' As he did on the day of the Confederates when he instructed Nu'aym to sow discord between Quraysh and Qurayza, and he did so until Allah divided them by his hands, cast enmity among them, and broke their ranks by that and other means. Praise and gratitude be to Him. Issue: He, peace and blessings be upon him, had the right to select from the spoils (safi) ⁴, meaning he could choose and take whatever he wished: a slave, a slave-girl, a weapon, or the like, before division. This is indicated by hadiths in the Sunan and elsewhere. Likewise, he had the fifth of the spoils and four-fifths of the fay' ⁵, as per our school, with no disagreement on this. [From Rulings] Issue: They said: He could judge based on his knowledge due to the absence of suspicion. The evidence is the hadith of Hind bint 'Utba when she complained about the stinginess of her husband Abu Sufyan, and he said: 'Take from his wealth what is sufficient for you and your children in a reasonable manner.' This is in the two Sahihs from 'Aisha, may Allah be pleased with her. Regarding the ruling of others based on their knowledge, there is a well-known disagreement, the gist of which is three opinions: the third is that he judges regarding the prescribed punishments of Allah. They said: On this basis, he judges for himself and his child, testifies for himself and his child, and the testimony of one for whom he testifies is accepted, due to the hadith of Khuzayma ibn Thabit, which is a good hadith elaborated elsewhere. And Allah Almighty knows best. Issue: They said: Whoever shows contempt in his presence or commits adultery becomes an unbeliever. Shaykh Abu Zakariyya al-Nawawi said: Regarding adultery, there is consideration. And Allah knows best. Issue: It is permissible to be named by his name without disagreement. Regarding the permissibility of using his kunya ⁶ Abu al-Qasim, there are three opinions among scholars: First: Absolute prohibition, which is the school of al-Shafi'i, as reported by al-Bayhaqi, al-Baghawi, and Abu al-Qasim ibn 'Asakir al-Dimashqi, due to the hadith: 'Name yourselves by my name, but do not use my kunya.' Recorded by al-Bukhari and Muslim, and similarly from Abu Hurayra. Second: The school of Malik and the choice of al-Nawawi—may Allah have mercy on them—is absolute permissibility, because that was for a reason during his lifetime that ceased with his death, peace and blessings be upon him. Third: It is permissible for one whose name is not Muhammad, but not for one whose name is Muhammad, lest he combine both his name and kunya. This is the choice of Abu al-Qasim 'Abd al-Karim al-Rafi'i. Issue: They mentioned among the special characteristics: The children of his daughters are attributed to him, based on what al-Bukhari narrated from Abu Bakra, may Allah be pleased with him, who said: 'I saw al-Hasan ibn 'Ali, may Allah be pleased with them both, with the Prophet, peace and blessings be upon him, on the pulpit, looking at him and then at the people, saying: 'Indeed, this son of mine is a master, and perhaps Allah will reconcile through him two great factions of Muslims.' Issue: Among the special characteristics is that every lineage and cause of relationship will cease in benefit and blessing on the Day of Resurrection except his lineage, cause of relationship, and marriage tie, peace and blessings be upon him. Allah said: {And when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another} ⁷. Imam Ahmad said: Abu Sa'id, the freed slave of Banu Hashim, narrated to us: 'Abdullah ibn Ja'far narrated to us: Umm Bakr bint al-Miswar ibn Makhrama narrated to us from 'Abdullah ibn Abi Rafi', from al-Miswar, from the Messenger of Allah, peace and blessings be upon him, that he said: 'Fatima is a part of me; what angers her angers me and what pleases her pleases me. And indeed, lineages will be cut off on the Day of Resurrection except my lineage, my cause of relationship, and my marriage tie.' This hadith is in the two Sahihs from al-Miswar with different wording and without this addition. Al-Hafiz Abu Bakr al-Bayhaqi said: A group narrated this hadith with this addition from 'Abdullah ibn Ja'far al-Zuhri, from Umm Bakr bint al-Miswar ibn Makhrama, from her father, without mentioning Ibn Abi Rafi'. And Allah knows best. And from 'Umar ibn al-Khattab, may Allah be pleased with him, that when he proposed to Umm Kulthum bint 'Ali ibn Abi Talib, may Allah be pleased with him, 'Ali said: 'She is young.' He said: 'I heard the Messenger of Allah, peace and blessings be upon him, say: 'Every cause and lineage will be cut off on the Day of Resurrection except my cause and my lineage.' So I wished to have a cause and lineage from the Messenger of Allah, peace and blessings be upon him.' So 'Ali married him to her, may Allah be pleased with them both. Narrated by al-Bayhaqi from Sufyan ibn Wakī', which contains weakness. And from Rawh ibn 'Ubada, from Ibn Jurayj, from Ibn Abi Mulayka, from al-Hasan ibn al-Hasan, from his father, that 'Umar... and he mentioned it. Our companions said: It is said that its meaning is that his nation will be attributed to him on the Day of Resurrection, while the nations of other prophets will not be attributed to them. And it is said: On that day, one will benefit from being attributed to him, but not from other lineages. This is more preponderant than the former; indeed, the former is weak. Allah said: {And the Day We will resurrect from every nation a witness over them from among themselves} ⁸. And He said: {And for every nation there is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged} ⁹, in many verses indicating that every nation will be called by its messenger who was sent to it. And Allah, glorified and exalted, knows best what is correct.

Praise be to God, first and last, and blessings and peace be upon our master Muhammad, his family, and his companions. This blessed copy was completed on Wednesday, the month of Jumada al-Thani, in the year one thousand one hundred and one ¹⁰, by the hand of the weakest of servants and the most needy: Hasan ibn al-Hajj Ramadan al-Khatib al-Ayyubi ¹¹, may God forgive him and his parents, and be gracious to them and to him.

1. ummahāt al-mu'minīn : Mothers of the believers, a Qur'anic designation for the Prophet's wives.
2. mā kāna Muḥammadun abā aḥadin min rijālikum : Qur'an 33:40, indicating that the Prophet is not a biological father to any man.
3. wa shāwirhum fī al-amr : Qur'an 3:159, commanding the Prophet to consult his companions.
4. ṣafī : A special portion of the spoils that the Prophet could select before division.
5. fay' : Spoils taken from non-Muslims without warfare, such as through treaty or surrender.
6. kunya : A teknonym, a name derived from one's child, e.g., Abu al-Qasim (father of al-Qasim).
7. fa idhā nufikha fī al-ṣūri falā ansāba baynahum yawma'idhin wa lā yatasā'alūn : Qur'an 23:101, indicating the cessation of lineage on the Day of Resurrection.
8. wa yawma nab'athu fī kulli ummatin shahīdan 'alayhim min anfusihim : Qur'an 16:89, indicating that every nation will have a witness from among themselves.
9. wa li kulli ummatin rasūlun fa idhā jā'a rasūluhum quḍiya baynahum bil-qisṭi wa hum lā yuẓlamūn : Qur'an 10:47, indicating that every nation has a messenger.
10. Jumada al-Thani : The sixth month of the Islamic lunar calendar.
11. Hasan ibn al-Hajj Ramadan al-Khatib al-Ayyubi : The scribe's name, indicating his lineage (ibn = son of) and his family name (al-Khatib = the preacher, al-Ayyubi = of the Ayyubid lineage).