The confirmation of the proofs of prophethood [1]

Establishing the Proofs of Prophethood, Introduction, Part One. Part One: Chapter on the Beginning with What is in the Qur'an Regarding the Prophet's Declaring the Nations Disbelievers and Disavowing Them, and He is Alone and Weak. Another Chapter: His Safety, Peace Be Upon Him, Despite Their Eagerness to Harm Him. Another Chapter: His Promise, While in His Solitude, That He Would Be in Many Groups. Another Chapter: The Polytheists' Relief at the Least Grief Afflicting the Prophet. Another Chapter: The Polytheists' Offer to the Prophet to Worship Their Gods and They Worship His God. Another Chapter: The Prophet's Promise to His Companions in Their Weakness That God Would Grant Them Victory. Another Chapter: The Prophet's Night Journey from the Sacred Mosque to the Farthest Mosque. Another Chapter: What Was Revealed in Mecca Concerning Specific Men That They Would Persist in Their Polytheism Until They Die. Another Chapter: What Occurred in Mecca of the Splitting of the Moon. Another Chapter: What Occurred in Mecca of the Persians' Victory Over the Land of the Peninsula, the Nearest Land of the Romans. Another Chapter: Among His Signs, Peace Be Upon Him, the Shooting Stars in Mecca. Another Chapter: The Prophet's Supplication Against Mudar and the Withholding of Rain from Them. Chapter: What Occurred in Mecca When the Prophet Wept Over Them, His Saying, Exalted is He: "The Hour Has Drawn Near" ¹. Another Chapter: What Was Revealed in Mecca of His Saying, Exalted is He: "So Hold Fast to That Which Has Been Revealed to You..." ². Another Chapter: Among His Signs, His Saying, Mighty and Majestic is He: "Say, 'If Mankind and Jinn Gathered Together to Produce the Like of This Qur'an...'" ³. Another Chapter: Among His Signs, His Informing About Christianity and Its Sects. Another Chapter: What He Indicated Regarding the Disagreement of Christians About the Messiah, Peace Be Upon Him. Another Chapter: What the Prophet Brought Regarding the Claim of the Crucifixion of the Messiah, and the Disagreement of Christians About the Gospels, and the Influence of Roman Beliefs and Morals on Christian Societies. Another Chapter: The Prophet's, Peace Be Upon Him, Declaring the Arabs and All Other Nations Disbelievers and His Anger, and How God Protected Him from Their Harm. Another Chapter: The Brotherhood and Affection That Existed Among the Companions. Another Chapter: The Actions and Sayings of the Prophet Bear Witness That He Did Not Appoint Any Specific Man. Another Chapter: How the Companions Discussed the Matter of Leadership and Did Not Mention That He Designated Any Specific Person. Another Chapter: How the Ansar ⁴ Thought About Leadership and Then Retracted After the Truth Became Clear. Another Chapter: Ali's Rejection of What Was Offered to Him of Allegiance to Leadership After the Prophet's Death. Another Chapter: Abu Bakr's Request from the Muslims to Relieve Him and Their Refusal. Another Chapter: Abu Bakr's Wish That He Had Not Undertaken the Leadership of the Muslims. Another Chapter: How the Muslims Referred the Matter to Abd al-Rahman ibn Awf. Index of Topics: Error and Correct. Part Two. Part Two: Chapter on Mentioning the Signs of Prophethood and Proofs of the Message. Another Chapter: What the Prophet Indicated While in a State of Weakness, That His Religion Would Prevail Over All Religions and Conquer All Kings. Another Chapter: Concerning the Noble Verse: "So Declare What You Are Commanded and Turn Away from the Polytheists" ⁵. Another Chapter: Concerning the Noble Verse: "So Plot Against Me, All of You, Then Give Me No Respite" ⁶. Another Chapter: Concerning the Noble Verse: "And We Have Written in the Psalms After the Reminder That the Earth Will Be Inherited by My Righteous Servants" ⁷, and How the Prophet's Companions Inherited It. Another Chapter: Concerning the Noble Verse: "And Warn Your Nearest Kinsfolk" ⁸. Another Chapter: Concerning the Noble Verse: "And Say, 'My Lord, Cause Me to Enter a Sound Entrance and to Exit a Sound Exit'" ⁹. Another Chapter: What is in the Noble Verse: "Indeed, He Who Imposed the Qur'an Upon You Will Surely Return You to a Place of Return" ¹⁰ of a Promise That Was Fulfilled. Another Chapter: What is in the Verse: "Say, 'If Mankind and Jinn Gathered Together to Produce the Like of This Qur'an...'" ³ of a Perpetual Challenge That No One Has Been Able to Meet. Another Chapter: The Prophet's Knowledge, Peace Be Upon Him, When He Challenged Them to Produce the Like of This Qur'an, That They Would Not Be Able. Another Chapter: The Attempt of the Jews and Christians in Medina to Destroy Islam and Their Failure. Another Chapter: Badr and the Signs Within It. Another Chapter: Concerning the Stance of the Jews, Christians, and Abdullah ibn Ubayy ibn Salul. Another Chapter: The Jews' Attempt to Kill the Prophet with a Rock and His Exalted News of That. Another Chapter: The Threatening of the Jews and Christians at a Time When Their Supporters Were Many. Another Chapter: His Exalted News About the Apostates and That He Will Bring a People Whom He Loves and Who Love Him, Striving in His Cause. Another Chapter: Concerning the Battle of Uhud. Another Chapter: The Prophet's Invitation to the Christians of Najran for Mubahala ¹¹ and Their Submission to Him. Another Chapter: Concerning the Verse: "Indeed, Those Who Disbelieve Spend Their Wealth to Avert [People] from the Way of Allah. They Will Spend It; Then It Will Become for Them [a Source of] Regret; Then They Will Be Overcome" ¹². Another Chapter: His Informing About the Jews. Another Chapter: What the Polytheists Rumored After the Muslims' Defeat at Uhud. Another Chapter: Concerning the Verse: "And Who is More Unjust Than One Who Prevents [People] from the Mosques of Allah, That His Name Be Mentioned Therein?" ¹³. Another Chapter: His Saying, Peace Be Upon Him, to Uthman ibn Abi Talha al-Abdari That the Keys of Mecca Would Be His, and Its Occurrence. Another Chapter: The Prophet's Informing His Companions That God Would Establish Them in the Land and Make Them Successors. Another Chapter: His Saying, Peace Be Upon Him, in His Time of Weakness That His Matter Would Be Magnified and His Status Elevated. Another Chapter: Concerning the Noble Verse: "We Will Cast Terror into the Hearts of Those Who Disbelieve" ¹⁴, and How It Was as He, Exalted, Informed. Another Chapter: Regarding the Expulsion of the Jews of Banu al-Nadir from Medina and the Signs Within It. Another Chapter: How the Miracles of the Prophet Are Sufficient for One Another, Unlike Matters Whose Obligation is Acknowledged and Whose Necessity is Comprehensive. Another Chapter: The Letters of the Prophet, Peace Be Upon Him, to the King of Rome and the King of Persia, and the Indications Within Them. Another Chapter: The Letters of the Prophet, Peace Be Upon Him, to the King of Rome and the King of Persia, and the Indications Within Them Between Jarir ibn Abdullah al-Bajali and the Jew. The Biography of the Prophet, Peace Be Upon Him, Regarding the Foremost and the Participants at Badr. Refutation of the Claim of Infallibility for Ali ibn Abi Talib, May God Be Pleased With Him. Refutation of the Claim That the Imams Knew the Evils That Would Befall Them. Refutation of the Claim That the Stars Indicate What Has Been and Will Be, or That the Imams Know the Unseen. Refutation of What the Shia Claim of Miracles for Ali, May God Be Pleased With Him, and Their Imams After Him, and Clarification That Ali Strongly Denied Such Statements. Concerning Their Saying That God Has Forbidden the Offspring of Fatima, May God Be Pleased With Her, from the Fire. Concerning the Claim That the Prophet's Household Has a Fifth of the Muslims' Wealth. Refutation of the Narrations They Fabricated That Obligatory Duties Are Not Incumbent Upon His Household, Peace Be Upon Him, and His Shia. Concerning the Appointment of the Rightly Guided Caliphs, the Companions of the Prophet. Ali, May God Be Pleased With Him, Followed the Sunnah of Abu Bakr and Umar, May God Be Pleased With Them, and Acted Upon It. Refutation of the Qarmatians' Claim That the Companions Delayed Ali Due to Their Hatred of Him. Concerning the Statements of the Batinis ¹⁵ and Their Methods of Enticing Muslims to Abandon the Realities of Faith and Obligations. How the Batinis Appeared and Established Their State in the Maghreb and Then Elsewhere. Concerning Some Doubts Raised by the Batinis About the Hadiths of the Prophet, Peace Be Upon Him, and an Extensive Commentary on Medicine, Remedies, and Their Use. What the Batinis Cast Doubt On Regarding the Prophet's Marriage to the Daughter of His Freedman Zayd ibn Haritha. Their Claim That the Prophet, Peace Be Upon Him, Was Concealing Himself Through Some of His Actions. Index of Topics of Part Two. Indices. Indices: Index of Notable Figures. Index of Places, Tribes, and Nations. Index of Beliefs, Sects, and Creeds. Footnotes.

1. اقتربت الساعة : Qur'anic phrase meaning 'The Hour has drawn near,' referring to the Day of Judgment.
2. فاستمسك الذي أوحي إليك : Qur'anic verse: 'So hold fast to that which has been revealed to you.'
3. قل لئن اجتمعت الإنس والجن على أن يأتوا بمثل هذا القرآن : Qur'anic verse: 'Say, If mankind and jinn gathered together to produce the like of this Qur'an...'
4. الأنصار : The Ansar, the Medinan supporters of the Prophet Muhammad.
5. فاصدع بما تؤمر وأعرض عن المشركين : Qur'anic verse: 'So declare what you are commanded and turn away from the polytheists.'
6. فكيدوني جميعا ثم لا تنظرون : Qur'anic verse: 'So plot against me, all of you, then give me no respite.'
7. ولقد كتبنا في الزبور من بعد الذكر أن الأرض يرثها عبادي الصالحون : Qur'anic verse: 'And We have written in the Psalms after the Reminder that the earth will be inherited by My righteous servants.'
8. وأنذر عشيرتك الأقربين : Qur'anic verse: 'And warn your nearest kinsfolk.'
9. وقل رب أدخلني مدخل صدق وأخرجني مخرج صدق : Qur'anic verse: 'And say, My Lord, cause me to enter a sound entrance and to exit a sound exit.'
10. إن الذي فرض عليك القرآن لرادك إلى معاد : Qur'anic verse: 'Indeed, He who imposed the Qur'an upon you will surely return you to a place of return.'
11. المباهلة : Mubahala, a form of invoking God's curse on the lying party in a religious dispute.
12. الذين كفروا ينفقون أموالهم ليصدوا عن سبيل الله فسينفقونها ثم تكون عليهم حسرة ثم يغلبون : Qur'anic verse: 'Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah. They will spend it; then it will become for them [a source of] regret; then they will be overcome.'
13. ومن أظلم ممن منع مساجد الله أن يذكر فيها اسمه : Qur'anic verse: 'And who is more unjust than one who prevents [people] from the mosques of Allah, that His name be mentioned therein?'
14. سنلقي في قلوب الذين كفروا الرعب : Qur'anic verse: 'We will cast terror into the hearts of those who disbelieve.'
15. الباطنية : Batinis, an esoteric sect that interprets religious texts allegorically, often associated with the Ismailis.

Establishing the Proofs of Prophethood [1]

Source: https://shamela.ws/book/9789 Date of extraction: 2026-06-17

In the Name of Allah, the Most Gracious, the Most Merciful [1].

Introduction In the name of God, the Most Gracious, the Most Merciful. Belief in prophethood, or the establishment of a connection between God and man through one of His servants whom we call a prophet or messenger, is one of the most important features distinguishing the heavenly religions from other religions. For there are religions, such as Brahmanism, that believe in the existence of God but deny prophethood and see no need for this connection between God and man. Their argument is that what the prophets brought is either in agreement with reason, in which case reason suffices, or contrary to it, in which case we have no need of it, because reason is the sole source by which we deduce the truths of matters. The truth is that it is impossible to believe in the idea of a Creator and Sustainer without also believing in His care for His creation and His continuous governance of the universe. For what benefit is there in creation if the Creator does not attend to the affairs of His creatures? As for the possibility that reason may oppose what prophethood brings, this is not necessary, because all matters revealed by the heavenly scriptures are affirmed by reason that relies on organized scientific thinking. This is in addition to the fact that both reason and revelation have their own domains in many issues. Even if we can arrive at the truths of the sciences of the universe and life through empirical and mathematical logic, we cannot, without revelation, arrive at the truths of the metaphysical. The connection between God and the messengers occurs through various means, which we will not examine in detail, but we will take a quick look at the most important of these means to get an idea about them. Revelation often begins with true visions ¹, and in the stories of the prophets there are many incidents of such visions. The Quran has told us how this is one of the methods of revelation when it narrated to us about Abraham and Ishmael, peace be upon them, and how Abraham was commanded to sacrifice his son: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream ² that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded.'" (1) Sometimes the means of communication is inspiration ³ in a state of wakefulness, as happened to the Messenger Muhammad, peace and blessings be upon him, when this inspiration came to him while he was sitting among the Muslims, and he expressed it by saying: "This is the Messenger of the Lord of the worlds; he breathed into my heart ⁴ that no soul dies until it completes its provision..." Communication may also occur by God speaking directly to the messenger, as happened to Moses, peace be upon him, whose story the Quran has told us: "And when he came to it, he was called from the right side of the valley in the blessed spot from the tree, 'O Moses, indeed I am God...'" (2) The usual method of communication between God and the messengers is revelation through Gabriel, peace be upon him: "The Trustworthy Spirit ⁵ has brought it down upon your heart, that you may be among the warners, in a clear Arabic tongue." (3) Gabriel would sometimes descend in embodied form and the Muslims would see him, as happened in the hadith of the pillars of faith, excellence, and the signs of the Hour, narrated by Umar ibn al-Khattab, may God be pleased with him. Naturally, when a person claims to be in contact with God and to bring a message from Him to people that imposes duties and obligations upon them, people demand proof of his truthfulness. The Quran does not see this as contrary to reason and logic; indeed, it has told us that this happened with some prophets: "And [mention] when Abraham said, 'My Lord, show me how You give life to the dead.' [God] said, 'Have you not believed?' He said, 'Yes, but [I ask] only that my heart may be satisfied.'" (4) Hence arose the need for something to establish prophethood. Miracles ⁶ are among the most important means that God has granted to His messengers so that people may be convinced that they do not represent themselves but represent God Almighty. There is no doubt that belief in the messengers is closely linked to belief in God and the unseen, which is considered one of the most important attributes of the pious Muslim: "Alif, Lam, Meem. This is the Book about which there is no doubt, a guidance for those conscious of God, who believe in the unseen." (5) The Quran speaks of a number of miracles, both material and spiritual. A miracle in its essence is an event that breaks the usual course of events and the laws that people observe and by which the events of the universe proceed, brought about by God in support of the prophets. Some have tried to give the miracle the appearance of an ordinary event that occurs in nature through coincidence or knowledge, but in reality, a miracle loses its meaning and its function as evidence of the prophet's truthfulness if it loses the extraordinary quality. If a claimant to prophethood says, "The proof of my truthfulness is that the sun rises from the west, whereas it usually rises from the east," that would be evidence and support for him. But if he tells his people that the sun rises from the east, its rising does not prove any miracle. Among the material miracles is the she-camel of Salih ⁷. The Quran has told its story: "They said, 'You are but of those bewitched. You are but a man like us, so bring a sign, if you should be of the truthful.' He said, 'This is a she-camel; for her is a [share of] drink, and for you is a [share of] drink, on a known day. And do not touch her with harm, lest you be seized by the punishment of a great day.'" (6) Among them also is the miracle of Moses' staff, whose story the Quran has told us: "[Pharaoh] said, 'If you take a god other than me, I will surely make you among the imprisoned.' [Moses] said, 'Even if I bring you something clear?' [Pharaoh] said, 'Bring it, if you should be of the truthful.' So he threw his staff, and behold, it was a clear serpent. And he drew out his hand, and behold, it was white to the beholders." And among them are the miracles of Jesus, peace be upon him, which the Quran has mentioned: "That I will create for you from clay [that which is] like the form of a bird, then I will breathe into it, and it will become a bird by permission of God. And I will cure the blind and the leper, and give life to the dead by permission of God. And I will inform you of what you eat and what you store in your houses. Indeed, in that is a sign for you, if you are believers." It is noteworthy that most of the nations to whom miracles came persisted in their disbelief and atheism and did not believe. The Quran has made clear that guidance is in God's hand, and that no matter how great the miracle, many souls will not be deterred or believe: "And even if We opened to them a gate from the heaven and they continued therein to ascend, they would say, 'Our eyes have only been dazzled. Rather, we are a people bewitched.'" (7) Is there anything more eloquent than this miracle? Some will say it is magic or deception of the eyes. Therefore, God Almighty informs the messenger of this meaning: "And nothing prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning." (8) As for spiritual and intellectual miracles, the most important is the Noble Quran, which was revealed to Muhammad, peace and blessings be upon him. We can note on this occasion that this miracle is closely linked to the message. Miracles are either intrinsic, related to conveying the essence of the message, or external to its core. The miracle of the Quran is of the first type because it is intellectual, addressing human thought and relying more on intellectual persuasion than on sensory conviction, which is the basis of material miracles. There is no doubt that humanity—even before the mission of the Messenger—had made great progress in intellectual development, so it became possible to address their minds directly. Addressing the mind is more comprehensive, enduring, and stable. Therefore, the Noble Quran is the miracle of the Messenger until the end of time. Scholars and researchers have differed regarding the nature of the inimitability ⁸ of the Quran. We can summarize the views of these scholars into three main directions: 1. A direction that sees the miraculous aspect of the Quran in its extraordinary verbal formulation and its clear eloquence, which incapacitated the Arabs from producing anything like it. 2. A direction that sees the inimitability in what the Quran contains of information about the unseen and about the events of previous nations, their history, and their beliefs. The Quran has pointed to events that would occur in the future, and they occurred as narrated. An example is His saying: "Alif, Lam, Meem. The Romans have been defeated in the nearest land, but they, after their defeat, will overcome, within a few years." It happened that the Persians defeated the Romans, so the Quran informed of this event and foretold that the Romans would prevail over their opponents within a few years, and that indeed took place. Since man cannot know the unseen, the Quran is sent down from God and contains inimitability. Moreover, the Quran spoke of the history of previous nations and their religions with the knowledge of One who is aware of every small and great detail of their events and affairs. Since the Messenger, peace be upon him, was illiterate and had not studied the books of the ancients—which themselves do not accurately refer to those matters—it must be that God Almighty informed His prophet of these things. 3. Finally, many scholars have held that the inimitability of the Quran lies in the highly advanced human systems it contains, the likes of which creation has never seen in guaranteeing the welfare of humanity and securing a good life. The Quran contains systems for human life in various fields of human activity: political, economic, social, moral, and spiritual. Since these systems are impossible for any human to devise, the Quran must be sent down from God, confirming the message of the Messenger. In reality, the inimitability of the Quran encompasses all these aspects: it is in the wondrous wording and the exquisite rhetorical composition; it is in its reports of the unseen and the news of previous nations; and it is in its sublime and magnificent systems. We cannot say that inimitability is confined to one aspect alone, because the Quran is the miracle of the Messenger to all people in different times and places. Therefore, it had to contain these multiple facets. So, if an Arab believes in it due to its rhetorical inimitability, a Roman may believe in it due to its reports of previous nations, and a Persian may believe in it due to the systems it contains. The Quran is entirely miraculous: in wording, meaning, and system. Now, the book before us discusses prophethood and its proof. The Judge ⁹ has addressed this topic in more than one place in his books, but he has spoken about it in detail in two books: 1. The fifteenth part of his great encyclopedia "Al-Mufni fi Usul al-Din," which he called "Al-Nubuwwat" [Prophethoods]. 2. The book before us, "Tathbit Dala'il Nubuwwat Sayyidina Muhammad" [Establishing the Proofs of the Prophethood of Our Master Muhammad]. In the first book, he focuses on discussing the basis of the theory of prophethood and the idea of the miracle in general, then elaborates on a number of sensory miracles and explains their difference from magic, sorcery, coincidence, and sleight of hand.

But in this book of ours, he speaks specifically about proving the prophethood of Muhammad, may God bless him and grant him peace, and emphasizes the aspect of informing about the unseen ¹⁰, whether it occurs in the Holy Qur'an or in the hadiths of the Messenger. He traces these reports, showing to what extent reality and history confirm them. The Judge ¹¹ believes in the sensory miracles that are mentioned in the Qur'an and authentic Sunnah, and he disapproves of the stance of some, like al-Nazzam ¹², who deny them. He considers the informing about the unseen to be among the most important proofs of prophethood. Likewise, the Qur'an in his view is a proof from three aspects: it is a proof 'in terms of eloquence and rhetoric, a proof for what it contains of reports about the unseen, and a proof for what it contains of reminders of rational proofs' (10). When detailing his discussion on the proofs of prophethood, the Judge does not confine himself to the scope of events or proofs, but rather—as was the custom of the ancients—he digresses to everything he finds necessary to discuss by way of occasion. Hence, through this book we can learn about the Judge's stance on various religions: heavenly and non-heavenly, his stance on Greek philosophy, and on those who adopted it among those called the philosophers of Islam, and finally his stance on the various Islamic doctrinal trends, especially the esoteric ¹³ trend. The Judge had extensive and intricate debates and discussions with these trends. The Judge 'Abd al-Jabbar ¹¹ attacked Greek philosophy in general and explained that their books that have reached us contain much deficiency, distortion, and alteration carried out by people with various agendas and doctrinal orientations to support their beliefs and opinions. He singled out Aristotle with a fierce campaign, especially in his book 'al-Athar al-'Uluwiyya' ¹⁴, and criticized his theory about the universe and the planets, and his view that they are indivisible, incapable of increase or decrease, and that they are living, knowing, hearing, seeing, creating, providing, giving life, and causing death (11). Strangely, he criticizes al-Razi's ¹⁵ theory of pleasure and pain, and his statement that God cannot create man except through the natural way, accusing him of atheism. But he overlooks his opinion on prophethood, even though it contradicts the general Islamic trend (12). As for al-Kindi ¹⁶, in the Judge's opinion, he is one of the atheists who pretended to be Muslims but never ceased to plot and scheme against Islam. He discussed his view on the tides and that the moon is the cause of their occurrence, and strongly rebuked him. It appears that he criticizes the idea of natural law ¹⁷ in general, due to his belief that it limits the absolute creative power of God and His continuous creation of all things from nothing (13). This is evident from his explanation of the act of burning by fire ¹⁸, and the reality of healing by medicine. On this occasion, he reminded physicians that their task should be limited to knowing habits and experiences, and should not go beyond that to concern themselves with knowing the principles of things ¹⁹. As for the Judge's stance toward astrologers and all those who claim knowledge of the unseen and the future, it was extremely harsh against them. He drew attention to an obvious truth, which, due to its obviousness, may escape a person: that the astrologer 'lies in a thousand things and errs in a thousand things, and this is not held against him because it is not considered reprehensible from him. But if he happens to be correct in one thing, they are amazed and remember it because it is rare from someone like him and because it came from other than its source' (14). The Judge does not forget to denounce the stance of the esotericists ¹³ regarding their differentiation among the Companions and their claim that they wronged 'Ali, may God be pleased with him. On this occasion, he explained the close bond that existed among the Companions (15). He also accused the esotericists of being exploited by atheists and those whose hearts were not at ease with faith, as these people disguised themselves as esotericists and pretended to be partisans of 'Ali to serve their purposes of destroying Islam by dividing Muslims and portraying the Companions as aggressors who transgressed the bounds of Islam. The Judge counted among them a number of philosophers and writers, such as al-Haddad, al-Warraq, al-Husri, Ibn al-Rawandi, Jabir, and Ibn al-'Amid. The Judge did not forget to touch upon religions, both non-heavenly, such as the ancient Persian and Indian religions (16), and those heavenly in origin, such as Christianity. He devoted a long and interesting detailed discussion to the latter, viewing it as an extension of Roman civilization and Greek philosophy. The Romans, in the Judge's opinion, did not conquer, but Christianity became Romanized, adopting Roman morals, traditions, and the opinions and doctrines of Greek philosophy, including the doctrine of the Trinity. 'This Trinity of the Christians was approached by the Roman philosophers in that intellect, the intelligent, and the intelligible become one thing, and they speak of Hermes Trismegistus ²⁰' (17). Due to the importance of the Judge's book and the novelty of the topics it addresses, and the style in which he treated them, it was a subject of praise by scholars and writers, both early and modern. Ibn al-'Imad, Ibn Shahba, and Ibn Taymiyya praised it. Shaykh al-Kawthari wrote about it in the introduction to 'Tabyin Kadhib al-Muftari' ²¹: 'We have not seen anything approaching the book 'Tathbit Dala'il al-Nubuwwa' ²² by al-Qadi 'Abd al-Jabbar in strength of argument and excellence of composition in refuting the doubts of skeptics' (3). Indeed, we can consider this book the first of its kind in its subject, and we do not know of any work that has come into our hands that surpasses it or reaches its rank. This book is mentioned by authors under various names. Ibn al-Mulaqqin in 'Tabaqat al-Shafi'iyya', Ibn al-'Imad in 'Shadharat al-Dhahab', and Ibn Hajar in 'al-Lisan' refer to it as 'Dala'il al-Nubuwwa' ²³. Ibn Shahba in his 'Tabaqat' mentions it as 'Tathbit Dala'il al-Nubuwwa' ²². The title written on the first folio of the manuscript in our hands was 'Tathbit Dala'il Nubuwwat Sayyidina Muhammad' ²⁴. It is established for us that 'al-Tathbit' was written after 'al-Mughni' ²⁵. This is indicated by what the Judge himself mentions in more than one place in the book, that he wrote it in the year 385 AH (18). And it is known to us that he finished writing 'al-Mughni' in the year 380 AH. As for the manuscript we relied on for publication, it is the manuscript of Shahid 'Ali in Istanbul, which is the only known copy in the world so far. We have strived, to the best of our ability, to present the correct text of this valuable book, refraining from commentary except in cases where it is unavoidable, such as identifying a notable figure or an idea. We leave it to the esteemed reader to follow the Judge's thought as he intended to present it, with complete freedom. We have been careful to record in the margin of the book the folio numbers of the manuscript to facilitate the researcher's reference to it. If we have any hope, it is that we have contributed, by publishing this book, to adding a new brick to the edifice of Islamic culture, seeking only God's reward and pleasure. 'Abd al-Karim 'Uthman Beirut, 30 Jumada al-Ula 1386 AH 15 September 1966 CE Part One

1. ru'ya sadiqa : True visions; a form of revelation where the prophet receives divine communication through dreams that are truthful and clear.
2. manam : Dream; in Islamic context, a dream that can be a means of divine communication, especially for prophets.
3. ilham : Inspiration; a direct infusion of knowledge or guidance into the heart by God, often in a wakeful state.
4. nafatha fi raw'i : Breathed into my heart; a phrase indicating that God or an angel placed a concept directly into the prophet's innermost being.
5. al-Ruh al-Amin : The Trustworthy Spirit; a title for the angel Gabriel, emphasizing his reliability in delivering revelation.
6. mu'jiza : Miracle; an extraordinary event that breaks natural laws, performed by God through a prophet to confirm his truthfulness.
7. nāqat Ṣāliḥ : The she-camel of Salih; a miraculous camel sent as a sign to the people of Thamud, which they killed, leading to their destruction.
8. i'jāz : Inimitability; the doctrine that the Quran is miraculous in its content and form, beyond human capacity to produce.
9. al-Qāḍī : The Judge; refers to Abd al-Jabbar al-Hamadhani (d. 1025 CE), a prominent Mu'tazilite theologian and judge.
10. al-ghayb : The unseen, the hidden or invisible realm known only to God.
11. al-Qadi 'Abd al-Jabbar : A prominent Mu'tazilite theologian and judge (d. 1025 CE), author of the book being introduced.
12. al-Nazzam : An early Mu'tazilite theologian (d. c. 845 CE) known for his rationalist views, including denial of some miracles.
13. al-Batiniyya : Esoteric or inward-looking Islamic groups, often associated with Isma'ilism, who seek hidden meanings in scripture.
14. al-Athar al-'Uluwiyya : Aristotle's work on meteorology and celestial phenomena, known in Arabic as 'The Celestial Effects'.
15. al-Razi : Abu Bakr al-Razi (d. 925 CE), a Persian physician and philosopher, criticized for his views on prophecy and naturalism.
16. al-Kindi : Abu Yusuf Ya'qub al-Kindi (d. 873 CE), an early Arab philosopher who integrated Greek thought into Islam.
17. al-qanun : Natural law or regular pattern in nature, which the Judge saw as limiting God's absolute creative power.
18. fi'l al-ihraq bi al-nar : The act of burning by fire; the Judge argued that fire does not cause burning by itself but God creates the burning effect.
19. usul al-ashya' : The principles or essences of things; the Judge held that physicians should only observe empirical regularities, not speculate on metaphysical causes.
20. Hirmis al-Muthallath : Hermes Trismegistus, a legendary figure associated with Greek and Egyptian wisdom, often linked to trinitarian ideas.
21. Tabyin Kadhib al-Muftari : A work by Ibn 'Asakir (d. 1176 CE) defending Abu al-Hasan al-Ash'ari against false accusations.
22. Tathbit Dala'il al-Nubuwwa : The title of the book: 'Confirmation of the Proofs of Prophethood'.
23. Dala'il al-Nubuwwa : An alternative title: 'The Proofs of Prophethood'.
24. Tathbit Dala'il Nubuwwat Sayyidina Muhammad : Full title: 'Confirmation of the Proofs of the Prophethood of Our Master Muhammad'.
25. al-Mughni : Al-Qadi 'Abd al-Jabbar's major work on Mu'tazilite theology, 'The Summa'.

The First Part [1]

In the name of God, the Most Gracious, the Most Merciful. May God bless our master Muhammad and his family. Praise be to God, who has bestowed His favor upon His servants by sending His messengers, and sealed them with their master Muhammad, may God bless him and all of them. So He sent him with guidance and the religion of truth, "that He may make it prevail over all religions, even though the polytheists may dislike it." ¹ This is the book "Confirmation of the Proofs of the Prophethood of Our Prophet Muhammad," the Messenger of God, may God's blessings and peace be upon him, and the proofs of his miracles and the manifestation of his signs, and the refutation of those who deny that. Chapter [Beginning with what is in the Qur'an regarding the Messenger's declaring the nations disbelievers and disassociating from them while he was alone and weak] We begin with what is in the Qur'an, and with what follows its course, known to those who have heard his reports, like the knowledge of the Qur'an. For everyone who has heard his reports, may God bless him and grant him peace, knows that he appeared in Mecca, declared the Jews disbelievers and disassociated from them, the Christians and the Byzantines and disassociated from them, the Persians and the Magians and disassociated from them, the Indians and disassociated from them, his own people of Quraysh and the Arabs and disassociated from them, criticized their gods, declared their forefathers disbelievers, deemed their religions misguided, divided their multitudes, and said to them: "God has sent me and chosen me from among the worlds, and made me a proof against everyone whom my call reaches, from the first and the last, and made me the Seal of the Prophets and the Last of the Messengers. Indeed, my religion will prevail over all religions, and my word and the word of my followers will be exalted, and they are the victorious, the dominant, the possessors." At that time, he was poor, alone, a hired laborer supporting a family. He had angered and enraged them with this call, and clothed them in humiliation despite his solitude, and went to extremes in provoking their wrath. They forbade him and rebuked him, after having admonished and blamed him; then they threatened him with annihilation and destruction, after having enticed him. But he overcame them in his affair and said: "I said to my Lord when He sent me: 'If I say this to Quraysh, they will crush my head.' He said: 'Say it and convey it to them, for it will anger them, and they will send their hatred against you, and they will form parties and mobilize ² in enmity against you, and gather armies to fight you. But I will protect you from them, and I will send armies for you from among them and from others, and the final outcome will be yours.'" He said this and even more severe things. Everyone who has heard his reports, whether they believed him or denied him, knows this. He did not seek protection from any created being, nor did he seek the support of any king of his time, nor did he take refuge with any human being. Rather, he shot them all with the same arrow of enmity, angered them all, and provoked them through this action to enmity against him. Then he was not content to make this a mere statement and then ignore it; rather, he perpetuated it, recorded it, and made it a book to be read, a Qur'an to be recited, which his enemy would hear. He said: "My Lord said to me, and your Lord and my Lord revealed it to me." He said: "And [remember] when We said to you, 'Indeed, your Lord has encompassed the people.'" ³ And He said: "O Messenger, convey that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And God will protect you from the people." ⁴ So they ⁵ increased in rage against him, and they, along with the Jews, Christians, Persians, and Magians, became one hand in enmity against him, seeking his life, eager to kill him. They were the most spiteful, proud, and tyrannical ⁶ of people, seeking vengeance. They would not tolerate anyone who criticized their horses and camels, let alone someone who criticized their gods, their fathers, their intellects, and deemed their religions misguided. Yet God protected him from them while he was a lone man among them, in the shadow of death, the trench of fear, the humiliation of orphanhood, and the loneliness of solitude, not seeking protection from any created being. God turned them away from him despite this state. If there were no other signs and proofs of his prophethood besides this, it would suffice, be enough, and exceed sufficiency, because it is an announcement of many unseen things. For he said to all of Quraysh, all the Arabs, all the Jews, all the Christians, and to each one of them: "You will not kill me," despite what he had brought them that angered and enraged them. In this statement, he was like one inciting them against himself, like one urging them to harm him, while reminding them of that. Yet he remained safe from them despite these circumstances. This is a sufficient and conclusive chapter. Another Chapter [His safety, may God bless him and grant him peace, despite their eagerness to harm him] This is a position that no rational person would assume unless he had utmost trust in God, may He be exalted, and reliance on God's promise. For if it were not so, the nations of Arabs and non-Arabs would not hesitate to become angry for their religions, to feel pride for themselves and their gods, and to exterminate him, destroy him ⁷, kill him, and erase his trace. But when he remained safe despite their eagerness to kill him, and matters turned out as he said, it became known and certain that it was from God. For his situation is like that of one who says: "I will enter this blazing fire and it will not burn me," or like one who says: "I will throw myself from a height onto spears while naked, and they will not penetrate me," or like one who says: "I will enter among these ferocious, hungry beasts, having angered them and killed their young, while they are eager to devour me and in need of killing me and getting rid of me, yet I will remain safe from them and they will not kill me." This is a conclusive chapter. Another Chapter [His promise while alone that he would be with large multitudes] This is what he promised and said while alone: "I will soon be with multitudes and armies." And it happened as he said and reported. For when he called them, they denied his words, declared him a disbeliever, and met him with rejection and denial. Then, group after group continued to respond to him until he came to be with armies. They believed in his truthfulness and prophethood, and became obedient soldiers for him, a united party, spending their wealth and shedding their blood in obedience to him, fleeing from their fathers, killing their sons, and leaving their homelands for his sake and in compliance with his commands. The most virtuous deeds for them were those that pleased him, without any worldly wealth he had distributed among them, nor any money he had given them, nor any leadership he had over them. Rather, he was an orphan, poor, alone, supporting a family, in need. Then he came to them in a manner that no prophet before him had come in such a state. For Moses, peace be upon him, came to his people, the Children of Israel, who were the children of prophets. They had believed in divinity and knew the way to it, believed in prophethood and knew the prophets before Moses, such as Adam, Noah, then Abraham, Isaac, Jacob, and the tribes. They were accustomed to worshiping God, believed in the Hereafter, and knew it. Then he came to them in a state of humiliation, captivity, and oppression under the hands of the tyrants of the Copts and Pharaohs, who killed their sons, spared their women, prevented them from noble crafts and professions, and confined them to making bricks, cutting wood, and performing hard and painful labor. Moses came to them with what they already believed regarding divinity and prophethood, then brought them out from humiliation to honor, from misery to comfort and ease, from poverty to wealth. Then after Moses, prophets came to them with what Moses had brought, until prophethood ended with the Messiah, Jesus son of Mary, peace be upon him. He came to the Children of Israel with the laws of Moses and the ordinances of the Torah. Thus, he and the prophets before him came to a matter that was prepared, familiar, and known, and to a people who were accustomed and aware. But Muhammad, may God bless him and grant him peace, came to a people who did not know divinity, worshiped idols, denied the resurrection and the Hereafter with the utmost denial, and knew neither prophethood, nor purity, nor prayer, nor fasting, nor almsgiving. They were the most arrogant, tyrannical, and proud of people, harsh and coarse, their livelihood based on raiding, shedding blood, and burying their daughters alive to avoid disgrace. He, may God bless him and grant him peace, called them to divinity, to acknowledgment of prophethood, resurrection, and the Day of Judgment. He required them to be truthful, faithful, to fulfill trusts, to submit to the truth, to practice purity, prayer, fasting, seclusion, almsgiving, maintaining family ties, cutting off the hand of the thief, flogging the slanderer, the adulterer, and the wine drinker, equality of clients, the poor, non-Arabs, and the weak in matters of blood, to disassociate from their gods which they worshiped besides God, from their fathers, and from their religions, to acknowledge their misguidance, to adopt disassociation from them as a religious duty, to sacrifice their blood and wealth in obedience to him, to strive against the nations, and to oppose the tyrants and kings in obedience to him ⁸. So he required them to do everything difficult, brought them out from comfort to toil, from peace to enmity, and imposed upon them what they were not accustomed to nor had they covenanted, and imposed upon them burdens and expenses. Yet they responded to him with these conditions. His coming was in the manner we have mentioned as signs and proofs of his prophethood, may God bless him. We have not considered the obedience of his companions to him, the people's belief in him, and his becoming with armies and multitudes as proofs of his prophethood except because he had previously informed that this would happen, and it happened as he informed and as he said, in the manner we have explained and clarified. For he called them to matters and conditions that, according to apparent planning, rational judgment, and prudent requirement, they should not have responded to him nor followed him unless it was from God and he was confident in God's promise. For his way in this is like the way of one who says: "This weak ant will defeat these prepared armies," or "This fragile glass will crush these hard, strong mountains." For he was in weakness and solitude as people knew, then he called them to what they disliked, required them to do everything difficult, and imposed upon them harsh and hard matters, as previously explained. Thus, it became known and certain that it is the light of God and from God. If it is said: "Did he not permit them spoils of war? What prevents you from saying that their response to him was for this reason?" It is said to him: This is not asked by one who is rational or who reflects, because the people believed in his truthfulness and prophethood, so their response to him was for this and for nearness to God, with satisfaction in that. Whoever claims otherwise has denied what is known, or has not heard the reports. For they only responded to him on the condition that they would spend their wealth, shed their blood, and kill their fathers and sons in obedience to him and for his sake. How can a rational person who reflects and considers deem it permissible to say that they only responded to him seeking worldly gain and desiring comfort and ease, when the matter is the opposite? Moreover, if they had not followed him ⁹ except for raiding and spoils, they would have said to him: "Our need for you is for raiding and spoils, and we are more knowledgeable about that than you. It is our craft and our custom. What would call us to follow you and what is with you? Would we follow you only if you incite us to raid and seek spoils? Is it because of the abundance of your wealth, the multitude of your treasures, the pastures of your horses, and the stables of your state? Or because of your arsenals? You require us to disbelieve in our fathers, testify to their misguidance, belittle our nobles, condemn their choices, oppose the nations and the tyrant kings, shed our blood in obedience to you, kill everyone who opposes you and disagrees with you, even if they are our fathers, sons, or brothers, leave our homelands and wives, abandon pleasures such as drinking wine, wearing silk, and satisfying anger by killing those who insult us or criticize our fathers, as was our custom in that. Then we obtain nothing except that when we gain spoils by our strength and overcome by our swords, after risking our lives, we hand it over to you, and you give us some of it." This is not chosen even by women, let alone the Emigrants and the Helpers who responded to him, and through whom he attained honor and protection, and who endured those conditions which he stipulated.

Now, if he were not a prophet, they would not know whether he would attain any spoils? And perhaps nothing of what he promises would be fulfilled for him, so they would not follow him as the opponent supposes. And were it not that this has occurred among the People of the Dhimma ¹⁰ and the classes of heretics ¹¹, and they have gone beyond to a people who claim to be Muslims, we would not have mentioned it. But it is something by which they cause Muslims who do not examine what this matter is to slip, and they are deceived by the outward appearance. These are those who claim to be Muslims, and that they are of the elite of the elite ¹², and among those who know what others do not know, and that matters have subtleties and inner aspects ¹³ which they have known. So whoever hears them believes that the Emigrants and the Helpers ¹⁴ are heedless, stupid, and lacking in intellect. But whoever reflects knows that they are the most intelligent of God's creation, the best in attainment, and the quickest to grasp the hidden and subtle aspects of matters. There is no difference between one who accuses the Emigrants and Helpers of that and one who accuses the Messenger of God, may God bless him and grant him peace, of that. For the traces of the intellects of the Emigrants and Helpers are known in their actions, their management of this world, their governance of its people, their ordering of their elite and commoners, and their taking [power] from the hands of shrewd kings and intelligent people. Detailing that would be lengthy. If it is said: "Who concedes to you the intellect of your companion so that you say that whoever attacks the intellects of the Emigrants and Helpers is like one who attacks the intellect of the Messenger of God, may God bless him and grant him peace?" It is said to him: His enemies do not deny him that. For they said: "Nothing gathered the Emigrants and Helpers to him—while he was poor, alone, a hired laborer, with dependents—and called them to what we have mentioned and on the conditions we have stated, except abundant intellect, vast forbearance, gentleness in management, good planning, knowledge of consequences, and breadth of intelligence." This is the statement of his enemy about him. As for his friend, he says: "No intelligent person can attain this by his own intellect, even if he were the most perfect of people in intellect, the most vast in knowledge and forbearance, and the wealthiest in property. This cannot happen under those conditions except by the management of God, Mighty and Majestic, who controls intellects and turns hearts, and by revelation from Him, Mighty and Majestic." If the enemies claim that what was accomplished for him was despite lack of intellect, incapacity, and confusion, then they have departed from all reason, disowned all discernment and attainment, made themselves a laughingstock, brought upon themselves unpleasant things, and given their opponent more than he asked. They have testified that God broke customs for him more than He broke them for any other person among all those who claimed prophethood, wisdom, or otherwise. For they claimed that what was accomplished for him was under those conditions and in that manner with weak intellect, foolish character, lack of prudence and forbearance, and prolonged heedlessness. So when his intellect becomes clear to whoever reflects among his enemies, they know that the intellects of the Emigrants and Helpers are like his intellect or close to it, and likewise the intellects of Quraysh and then the Arabs. For the intelligent and wise say: "The intelligent nations are the Arabs, Persians, Indians, and Byzantines." Then they said: "The most intelligent of the four are the Arabs and Persians." Then they differed which is more intelligent, wise, and shrewd: the Persians or the Arabs? They delved into that and mentioned what each nation has of counsel, wisdom, management, and governance. This is undeniable for the intelligent, thoughtful, and reflective person. Since the intellect of the Messenger of God, may God bless him and grant him peace, is known to both his enemy and his friend, then one with such intellect does not come to those nations and confront them with those hardships we detailed, while his situation is as we mentioned in solitude, and then say: "Do not kill me," despite their eagerness to kill him, and say: "You will become my helpers," despite the severity of what he called them to, while he is not confident in what he said nor at ease with what he informed. Then he is not satisfied until he makes that a book to be read and a Qur'an to be recited, and places it in the hand of his enemy, saying: "We will show them Our signs in the horizons and in themselves until it becomes clear to them that it is the truth" ¹⁵. By "horizons" he means the emergence of Islam upon them and the reaching of his call to them, for he had promised that while in Mecca, when he claimed prophethood. They would say: "Does Muhammad hope to prevail over the horizons? No, nor over Mecca, nor over any house of Mecca." "And in themselves" means the Islam of those among them who accept Islam after denial and rejection, and those who persist in denial and die in their polytheism, as perhaps the detail of that will come to you. In this meaning is His saying, Mighty and Majestic: "Man was created of haste. I will show you My signs, so do not be impatient" ¹⁶. For when the Messenger of God, may God bless him and grant him peace, mentioned the emergence of his religion, the victory of his companions, and their killing of their enemies, they considered this far-fetched, indeed impossible, and swore that this would never happen. So he said in response: "Man was created of haste. I will show you My signs, so do not be impatient." In this meaning is His saying, Mighty and Majestic: "But if these disbelieve in it, We have entrusted it to a people who are not disbelievers in it" ¹⁷. By "these" He means Abu Jahl, Abu Lahab, 'Uqba ibn Abi Mu'ayt, al-Walid ibn al-Mughira, al-'As ibn Wa'il, and their likes among the enemies of the Messenger of God, may God bless him and grant him peace. So God comforted His prophet and gave him glad tidings of a people who would obey and follow him. Thus He facilitated for him the Emigrants and Helpers as He had promised. And He reminded him of the fulfillment of this promise and its realization, saying, Mighty and Majestic: "But if they intend to deceive you, then indeed God is sufficient for you. It is He who supported you with His help and with the believers. And He brought together their hearts. If you had spent all that is in the earth, you could not have brought together their hearts, but God brought them together. Indeed, He is Exalted in Might, Wise" ¹⁸. For the gathering of the Emigrants and Helpers to him, their belief in his prophethood, and their sincerity in obedience to him under those conditions previously mentioned, and in the ways he established his call, cannot happen or be accomplished by the agreement of all that is on earth. That only happens by God's management and action, and it is among His signs by which He broke customs. Similar to this is His saying: "And remember the favor of God upon you when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the brink of a pit of the Fire, and He saved you from it. Thus does God make clear to you His signs that you may be guided" ¹⁹. They were intelligent people who knew this. It is not rationally permissible for a leader of a people to say to his followers: "You were enemies, hostile to one another, then you became brothers, sincere in affection for one another, and through me God guided you and gathered you," while he knows that they know he has lied to them. This applies to a leader who does not claim prophethood, so how about one who claims truthfulness and prophethood? This statement was heard by the enemy of the Prophet, may God bless him and grant him peace, from the Jews, Christians, Quraysh, and Arabs, and his truthfulness silenced them, and its completion and fulfillment dazzled their intellects. For they gathered to him under those conditions previously mentioned, unlike the gathering of followers to a king's orator or seekers of worldly gain. If it is said: "Was not 'Ali ibn 'Abdullah ibn al-'Abbas ibn 'Abd al-Muttalib, the uncle of the Messenger of God, may God bless him and grant him peace, and his son Muhammad and the sons of Muhammad, such as Ibrahim al-Imam and his brothers, like Abu al-'Abbas and Abu Ja'far and others, oppressed and overcome by the Umayyads? They called to themselves in Khurasan and were answered, and they gathered armies and multitudes, overcame the Umayyads in dominion, killed them, and took everything in their hands except the land of al-Andalus in the Maghreb. So why is the way of your prophet and his victory not this way? Otherwise, you must affirm the prophethood of the Abbasids as you affirm the prophethood of your companion." It is said to him: We have already dealt with this once and clarified the answer. It is that we do not affirm the prophethood of Muhammad, may God bless him and grant him peace, because he attained leadership and became followed and had armies. Rather, because he informed of matters before their occurrence in a way contrary to the usual course, indeed in a way that breaks customs. For he came to people while alone, poor, a hired laborer, angered them, enraged them, argued with them, and they opposed him. He informed them that they would be overcome and that he would overcome and dominate them. They said: "Rather, we will overcome you and destroy you." The logical course and requirement of prudence was that victory should be theirs, not his, unless it was from God and he was a messenger of God. For they, the Jews, Christians, Persians, and Magians, were united in enmity towards him, intent on killing him, extinguishing his light, and preventing his followers. Men, horses ²⁰, and weapons were with his enemy, not with him. Then matters turned out as he said, as he informed, and as he explained. This was not the way of the Abbasids. For they did not claim prophethood or messengership, nor did they bring anything like what he brought of informing of the unseen. Another point: The Abbasids aimed at the Muslims of Khurasan, who had already affirmed the prophethood of Muhammad, may God bless him and grant him peace, and were religious in upholding his law and enforcing his limits, by denouncing what he denounced, honoring whom he honored, venerating whom he venerated, and degrading those who committed major sins. They complained to them about what had befallen the Hashimites in particular and the Muslims in general at the hands of the Umayyads. At that time, the Hashimites were one word, not differing or separating. The descendants of al-'Abbas, the descendants of 'Ali, the descendants of Ja'far, and the descendants of 'Aqil ²¹, and the rest of the Hashimites were united. They only differed after the state and dominion passed to the Abbasids during the days of Abu Ja'far al-Mansur, when what is known occurred between him and his cousins, the descendants of al-Hasan. Then they differed. The Hashimites reminded the people of Khurasan of what Busr ibn Artat had done to 'Ubaydullah ibn al-'Abbas ibn 'Abd al-Muttalib: he sought him while he was the governor of the Commander of the Faithful 'Ali ibn Abi Talib, may God be pleased with him, and he fled from his hand. Busr found two infant sons of his and killed them, and killed a group of his companions ²². They reminded them of the killing of Hujr ibn 'Adi and his companions ²³, of Karbala' and those of the Hashimites killed there, of the killing of Muslim ibn 'Aqil ²⁴, of al-Harra ²⁵, of the army of the Penitents ²⁶ from the people of 'Ayn al-Warda, of what they did to the Ka'ba during the fighting against the family of al-Zubayr ²⁷, then of those they killed among the Qur'an reciters and jurists who rose with 'Abd al-Rahman ibn Muhammad ibn al-Ash'ath ²⁸ in denouncing al-Hajjaj and 'Abd al-Malik ibn Marwan, of the killing of Zayd ibn 'Ali and Yahya ibn Zayd ²⁹, and of the deeds of al-Walid ibn Yazid ibn 'Abd al-Malik ³⁰ and his drinking of wine and public display of that. So the Abbasids and their callers stirred up the people of Khurasan with that. The Abbasids came upon a prepared matter and a mobilized army, upon a Muslim people who had affirmed the truth of the Messenger of God, may God bless him and grant him peace, and were pleased with what the Messenger of God was pleased with, and angered by what angered the Messenger of God, may God bless him and grant him peace. The Abbasids drew near to the Messenger of God, and sought refuge with his community and those who believed in him. So what was accomplished for them was accomplished through the Messenger of God, may God bless him and grant him peace, and they sought shade in his shadow, and through him they shielded themselves. This is the way of everyone who, after him, may God bless him and grant him peace, claims the imamate from among the Hashimites and all of Quraysh, or claims to be from Quraysh.

All of them clung to the Messenger of Allah, may Allah bless him and grant him peace, and sought refuge and protection through him, and for his sake they achieved what they achieved. You will find this in every single one of them in the east and west of the earth, and you will distinguish the truthful from the false, and the genuine from the pretender. How far is this from the call of the Messenger of Allah, may Allah bless him and grant him peace, and its path as we have previously presented and explained. If it is said: Did he not, while claiming prophethood, carry the sword against those who opposed him, and fight with those who obeyed him against those who disobeyed him? So why do you deny that what he achieved from beginning to end was achieved only by the sword and by coercion, not by signs and miracles? It is said to him: We did not deny that he carried the sword; rather, our discussion concerns those who became swords and armies for him, and through whom he prevailed over his enemy. For these people responded to him without any worldly gain or sword, as we have previously explained and clarified. By their submission to him, his prophethood was confirmed and the proofs of his message became manifest. For he did not create a people who carried weapons with him; rather, the Emigrants ³¹ and the Helpers ³², who were from Quraysh and other Arabs, responded to him, having been brought to declare their own disbelief and that of their fathers, as we have explained and clarified. He was in a state of solitude and poverty as we have mentioned. He remained in Mecca after his claim to prophethood for fifteen years, calling people to his religion, and individuals after individuals responded to him despite great fear. Quraysh and other enemies of his, may Allah bless him and grant him peace, and of those who followed and obeyed him, had stripped themselves [of restraint], seeking to strike and torture them severely, preventing them from provisions, and pledging not to trade with them, nor to intermarry with them. They wrote documents to that effect ³³, and they killed among them men and women before the emigration. They lay in wait for the Messenger of Allah, may Allah bless him and grant him peace, and his callers when he went out to the season ³⁴ to call people and to manifest what he had and to recite the Qur'an. They would say to the Arabs: This is one of us; he has apostatized and is a sorcerer and a liar, so do not obey him and do not listen to what he has. We know him best. He has insulted our intellects, led our religions astray, declared our fathers disbelievers, divided our unity, and corrupted our youth, our slaves, and our women. Then he, may Allah bless him and grant him peace, was stoned and severely beaten, trampled upon, and had filth and dust thrown on his head. He and his followers endured hardships too lengthy to describe ³⁵. His companions, despite their noble status and that of their families, had no stability, nor could they remain due to the severe afflictions that befell them, until they fled with their religion to various regions and lands, even crossing the seas to the land of Abyssinia ³⁶. Quraysh learned of their news and where they had gone, so they sent after them, incited against them, and spent money for that purpose. They sent to the Negus ³⁷, the king of Abyssinia, who was at that time a Christian, someone to turn him against the Muslims who had fled with their religion to the land of Abyssinia. Quraysh sent him gifts and flattered him, saying: These are people from us who have followed a man from us, and he has corrupted them. He is our enemy and the enemy of the Christians, and he says about the Messiah that he is a created servant, so hand them over to us. There were 'Uthman ibn 'Affan with his wife Ruqayya, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, Ja'far ibn Abi Talib with Asma bint 'Umays, Khalid ibn Sa'id ibn Abi Uhayha, al-Zubayr ibn al-'Awwam ³⁸, 'Ammar ibn Yasir ³⁹, Abu Hudhayfa ibn 'Utba ⁴⁰, and about a hundred of the prominent Emigrants. They had lengthy sessions and disputes with the envoy of Quraysh to the Negus. The outcome was in favor of the Muslims; their proof stood, and the Negus, the king of Abyssinia, recognized it, embraced Islam, and saw the truth ⁴¹. The Messenger of Allah, may Allah bless him and grant him peace, continued to present himself to the people at the seasons when the Arab tribes gathered, and he went out to Ta'if ⁴² calling to Allah, saying: I am the Messenger of Allah, so who will grant me protection until I convey the message of my Lord? Quraysh followed him and prevented people from following him. He presented himself to the tribes ⁴³, with Abu Bakr al-Siddiq and 'Ali ibn Abi Talib, while his uncle Abu Lahab said to those tribes: We are his family and know him best, so do not listen to him and do not accept his words. Those tribes met the Messenger of Allah with harshness, saying: Your people know you best. If there were any good in you, they would follow you. Leave us alone. This continued until he reached Rabi'a and Dhuhl ibn Shayban. He spoke to them and recited the Qur'an to them. They said: We are at this water of Dhi Qar, and Kisra ⁴⁴ has taken a pledge from us not to cause any disturbance nor to give refuge to anyone causing disturbance. This matter you have brought and called to is disliked by kings. If you wish, we will grant you protection except from the kings. The Messenger of Allah, may Allah bless him and grant him peace, said: You have not done wrong in refusing, for you have spoken the truth. This religion will only be established by those who protect it from all sides. Do you see that if Allah gives you victory over them, and makes you inherit their land, homes, wealth, and gives you their women, will you obey Him and worship Him properly? They were amazed at his words and his boldness in claiming that the kingdom of Kisra would vanish through his call and become the possession of his companions, considering it far-fetched and magnifying the kingdom of Kisra, thinking it could not be removed by powerful, strong, wealthy kings, let alone by this solitary poor man. Then they said: This is an intelligent man; he would not say this and expose himself to kings unless he was confident. Then he left them, and they did not respond to him. He continued to call and present himself at the seasons when the Arabs gathered, until the Helpers ⁴⁵ met him. They heard from him, responded to him, embraced Islam, and went out to Medina, calling to Islam. Then other people came the following year and pledged allegiance to him while he was residing in Mecca. Then they returned a third year with others, pledged allegiance to him, and returned to Medina, and Islam became manifest there. The Helpers, may Allah be pleased with them, were two great tribes from the tribes of Yemen, possessing strength, severity, wealth, and formidable power ⁴⁶, numbers and equipment. They had come to him repeatedly, heard his call and his arguments, and responded to him on the basis of disavowing their previous religions and their fathers, and on the basis of sacrificing their wealth and blood, and on the basis of enmity towards the kings of the Arabs and non-Arabs in obedience to him and for his sake. How many of the Arab tribes embraced Islam and responded on this basis, such as the tribe of Aslam and the tribe of Ghifar, both from the tribes of Khuza'a and Kinana ⁴⁷, and those who embraced Islam from 'Abd al-Qays ⁴⁸, who were among the horsemen of Rabi'a and their men, and from the tribes of Fazara ⁴⁹, and from the tribes of Juhayna, on this basis. How many from the people of Yemen, including their kings from Himyar and others, embraced Islam, as well as those who embraced Islam from the kings of Oman from the descendants of al-Julanda ibn Karkar ⁵⁰. How many of the non-Arabs and Nabateans ⁵¹ in San'a', who were the soldiers of Kisra, embraced Islam, and were brought out with Sayf ibn Dhi Yazan to seek victory against the kings of Abyssinia who had killed his father. Perhaps their story will come to you in more detail than this explanation. Thus, those who responded to him, may Allah bless him and grant him peace, on these conditions and without war, were many, great nations that are known, recognized by the people of knowledge. Whoever wishes to know this so that he may become like them is able to do so and can find the way. These are the ones who embraced Islam for Allah, out of fear and seeking nearness to Allah, and they are his armies. When the innovation of the Kharijites ⁵² arose, which was the first innovation in Islam, then after a long time the innovation of the Murji'ites ⁵³ arose, then after a long time the innovation of Qadariyya ⁵⁴ arose, and after that, after a long time, the innovation of the Rafidites ⁵⁵ arose. The scholars used to say: Do not revile the companions of Muhammad, may Allah bless him and grant him peace, for they embraced Islam out of fear of Allah, while the people embraced Islam out of fear of their swords. Islam spread in Medina and among these tribes; prayer was established, zakat was given, congregational and Friday prayers were held, the Qur'an was recited, and Medina became the city of emigration. The Messenger of Allah, may Allah bless him and grant him peace, remained in Mecca, confined in the mountain pass ⁵⁶, being harmed and subjected to various kinds of hardships, he and his followers, until he emigrated to Medina with Abu Bakr al-Siddiq in the well-known emigration. These are the ones who responded without war, and before war we have argued, and this is the point of our proof in this verse ⁵⁷ which he informed while in that state that you will respond to me, even though there are other proofs in the wars and the combatants, which we may mention to you in this book of yours, if Allah wills. If it is said: Did not his uncle Abu Talib defend him, even though he was not of his religion, intercede with Quraysh on his behalf, rebuke them concerning him, remind them of his truthfulness and trustworthiness—for he, may Allah bless him and grant him peace, was known among them before his mission as Muhammad the Trustworthy—and ask them to refrain from harming him? And did not Abu Bakr al-Siddiq support him, affirm him, and openly declare ⁵⁸ on his behalf, spending his wealth in the service of Islam and in freeing those tortured for Allah's sake, and a group from the people of Mecca followed him? And did not 'Umar embrace Islam before the emigration and openly declare, saying: We do not worship Allah in secret? So how can you claim that he was alone and overcome while in Mecca? It is said to him: We know that when he called, he was alone and all the people were opposed to him. The response of these people and the defense of Abu Talib do not invalidate ⁵⁹ what we have argued; rather, it is among the proofs of what he, may Allah bless him and grant him peace, said before he was answered, that he would be answered and helped. Then, despite the support of these people and their response to him, may Allah bless him and grant him peace, and the defense of Abu Talib, neither they nor he ceased to be oppressed and overcome in Mecca, until they fled from their enemy with their religion. If it is said: If Allah had promised these prophets, as you claim, victory and triumph, why did they flee from their enemies? For Moses fled from Pharaoh with the Children of Israel at night and in secret, and prevented the lighting of fires lest Pharaoh and his soldiers see them and track them, despite having signs and miracles. And Jesus fled from place to place, as you and the Christians claim, for their reports and gospels say that Joseph the carpenter fled with Jesus and his mother to Egypt from Jerusalem out of fear of Herod ⁶⁰, the king of the Children of Israel, and they stayed there for twelve years, despite having, as you and the Christians claim, signs and miracles. And your companion fled from Quraysh and stayed in the cave with Abu Bakr for three days, despite having, as you claim, signs and miracles. We say: Their flight does not invalidate their signs, and what they said—that they would not flee nor take precautions—would be contradicted by their flight. For everything they were promised and said before it happened did happen and was fulfilled as they said and stipulated before it occurred. Nor does their flight imply any compromise with their enemy or flattery; rather, they needed to flee in order to avoid flattery and compromise, and due to the severity of their open confrontation with their enemy and their extreme efforts to anger and humiliate him. If they had compromised with the enemy and feared him, they would not have needed to flee. So remember this, for you need it. For some people who claim to be followers of the prophets among the Muslims have permitted flattery towards the prophets of Allah and towards those who are Allah's proof over His creation.

And [they claim] that drawing close to the polytheists and enemies of religion [is permissible], and that the prophets praise the polytheists and commend the enemies of religion, making this public, while they revile the believers and disavow the prophets and messengers out of fear of the polytheists. They allege that their proof for this is the flight of the Messenger of God, may God bless him and grant him peace, and his concealment in the cave for three days ⁶¹. We have already explained that this is no proof for them; rather, it is proof against them, and that what drove the prophets to flee was the intensity of direct confrontation ⁶² and the abandonment of compromise. The one who says this does not trust in the actions and words of the prophets, nor in the commendation of those they commended, nor in the cursing of those they cursed, because they have said that it is possible that the outward [conduct] of the prophets contradicts their inner secrets and consciences. Moreover, it is not permissible for the prophets that their outward [conduct] contradict their inner [state], even if they fear or are killed. This is a great principle, so know it. If it is said: You claim that the enemies of your Prophet from among Quraysh, the Arabs, the Jews, and the Christians incited [others] to kill him while he was in Mecca, and he was in that state of solitude, weakness, and few followers. Who gave you this [information], and who confirmed it for you? It is said to him: Whoever has heard his reports and the reports of the people with him knows this with knowledge that admits no doubt, just as he knows that they denied him, opposed him, and were angered by what he brought, legislated, and called to. There is no difference between one who says: They did not incite [others] to kill him, and one who says: They did not deny him, nor revile him, nor disassociate from him, nor reject anything he brought, nor oppose him, and claims that he also did not oppose them, nor revile their religions and gods, nor claim prophethood, nor oppose them regarding resurrection and dispersal. They also incited [others] to kill him while he was in Medina, and his enemies were with him there from among the Arabs, Jews, and Christians, many in number, dwelling in Medina and around it in their fortresses and strongholds, surrounding it like a crown. They betrayed him, and Quraysh sent [messages] to them about that, and dispatched more than one [agent]. Among them was 'Amir ibn al-Tufayl and others, in situations where he was alone, but God turned them away from him in various ways, just as He turned away Abu Jahl, 'Uqba ibn Abi Mu'ayt, and those who were in Mecca, as is mentioned. How many times did they poison his food, but God protected him from it? They sought [to kill] him throughout his life. While he was in Medina, he was in a state of exposure, solitude, and humility most of the time, just as he was in Mecca. He only [appeared] in a group during his journeys and battles. As for his houses and the chambers of his wives, they were made of palm branches. People of intellect and discernment know that mighty kings have been assassinated in their fortresses and palaces, behind iron doors, guarded by their retainers who shared in their blessings, by their own slaves, like the deed of Shiruyah ⁶³ against Kisra Abrawiz ⁶⁴, and before him among the Persian kings, such was their way. And as happened to al-Mutawakkil at the hands of al-Muntasir, then to his son, and then the assassination of Muhammad ibn al-Mu'tadid, known as al-Qahir bi'llah, then al-Muttaqi, then al-Mustakfi, and what happened in al-Ahsa' to Dhakira al-Isfahani ⁶⁵ at the hands of his own soldiers and supporters in the year 356 AH, in the midst of his palace and his most fortified castles, with him and in his chamber, along with more than two thousand armed men whose turn it was to guard and protect him. He was killed alone among them, and his head was raised [on a spear]. None of these [kings] angered the people as much as the Messenger of God, may God bless him and grant him peace, angered them, nor claimed what he claimed, nor reminded his enemy of his enmity, awakened him, and incited him to kill him, going out to him with his own self and what he intended to do, like the Messenger of God, may God bless him and grant him peace. For he came to them in the manner we described—in solitude and poverty—and cast that enmity upon them, then said: "You will not kill me; rather, I will kill you, take you captive, and despoil your fortresses." And it happened as he said. If it is said: Who confirmed for you that the Emigrants and Helpers believed in his prophethood and truthfulness, especially since among the people of your religion today there are sects of the Shia who say that Abu Bakr, 'Umar, 'Uthman, those groups, the Emigrants, and the Helpers never believed in him, nor did they believe in his truthfulness, nor his veneration, nor his respect? They were only visitors ⁶⁶ upon him, believing in his falsehood, fabrication, and deceit. Their following him was only mockery of him, treachery against him, ridicule of him, lying in wait for his slips, corrupting his affair, nullifying his plan, and competing with him for leadership. They never gave him any weight. Only a small number, who were overcome and oppressed by these groups of Emigrants and Helpers, believed what you claim. They left this world in a state of being overcome and dominated by these Emigrants and Helpers. They have reports, sayings, and texts that they claim are from your companion, and writings that have filled the world. It is said to him: We did not say about Abu Bakr, 'Umar, 'Uthman, and those eminent figures and leaders among the Emigrants and Helpers that they believed in his innocence and truthfulness because of the consensus of those you claim from the Shia with us. Rather, we said that by reflecting on their circumstances and by the deduction we have mentioned to you. That does not detract from our knowledge, nor does it disturb us that anyone, whoever they may be among God's creation, disagrees with us. We have explained how his call was and on what condition the people responded to him. We knew, before knowing his prophethood and truthfulness, that the Messenger of God, may God bless him and grant him peace, loved Abu Bakr, 'Umar, 'Uthman, and that group of Emigrants and Helpers, and they loved him, and he was loyal to them and they to him, and they were his trusted ones, his confidants, and his trustees for himself, his religion, and his family. He was more beloved to them than their families, fathers, and themselves, just as we know that Abu Jahl, Abu Lahab, al-Walid ibn al-Mughira, 'Uqba ibn Abi Mu'ayt, al-Nadr ibn al-Harith ibn Kalada, al-'As ibn Wa'il, Ibn al-'Itila, Umayya ibn Khalaf, Ubayy ibn Khalaf, 'Utba ibn Rabi'a, Shayba ibn Rabi'a, and those notables of Quraysh were his enemies, as well as the notables of the Jews, the Banu Qurayza, al-Nadir, Banu al-Qa'qa', Khaybar, and those tribes of Thaqif and other Arabs. They were his enemies, and he was their enemy; they hated him and he hated them, and they believed he was a liar and false. There is no difference between one who claims about Abu Bakr, 'Umar, 'Uthman, and those groups of Emigrants and Helpers that they did not believe in his prophethood, and one who claims about those we mentioned from Quraysh, the Arabs, the Jews, and the Christians that they did not harbor enmity toward him or believe he was a liar. Whoever reaches this [level] has reached the utmost ignorance. There is no difference between one who makes this claim about these Emigrants and Helpers and one who claims that the Byzantines, Persians, and Indians who lived in his time and the time of his prophethood did not believe he was a liar, even though what appeared from them [indicates otherwise]. If it is said: How then did the Shia sects turn away from this? It is said to him: This is only known through reflection and contemplation, even if it is slight. Whoever does not reflect, contemplate, or deduce will miss it. What increases your knowledge of this, and that the inner state of this group of Emigrants and Helpers is like their outer state, and their secret is like their public [conduct], and that the Messenger of God, may God bless him and grant him peace, was more beloved to them than their sons and themselves, is that they remained after him, took charge of the affair, and gained control over it. Their hands extended to the kings of the world and their kingdoms; they traversed them and spent [their wealth] in strengthening his religion and confirming his law, while [practicing] utmost asceticism regarding what was absolutely permissible. They restrained themselves and their sons from it, and brought nations from among the Persians, Byzantines, Indians, and others into his religion, imposing upon them belief in him and veneration of him. Whoever refused to accept, they made his blood permissible, and they subjected his enemies and detractors to humiliation and the sword in the east and west of the earth. Consider, may God have mercy on you, the asceticism of the Messenger of God, may God bless him and grant him peace. He was the most ascetic of people regarding that over which people vie, quarrel, and annihilate one another. He ruled from the farthest Yemen to the Sea of Oman to the farthest Hijaz to 'Ar'ar of Iraq, and he gained control over the Arabian Peninsula, which had been divided among five kings, each of great importance. More than one king sent him gifts, and he collected all that [tribute] and gave it away, while restraining himself and his family from it. He gave his wives the choice between desiring God and His Messenger and the Hereafter, or desiring the life of this world and its adornment, in which case he would provide for them and release them with a fair release ⁶⁷. Despite this great dominion, he was the most austere of people in living and the roughest in clothing. Consider his cloak, which his successors after him wore, worth about two dirhams, his cup, his ring, and all that came into the possession of his close family and general supporters. Then he died, leaving neither gold nor silver coin, nor did he build a palace, plant a tree, dig a river for himself, or draw a spring for himself. He encouraged his family and companions to do likewise. After him, Abu Bakr al-Siddiq, may God be pleased with him, ruled over all that, and his command was carried out in it. His hand extended to the Banu Hanifa and the people of Musaylima, he campaigned against Persia, conquered al-Hira, al-Qadisiyya, and 'Ayn al-Tamr ⁶⁸, and they became his tributaries. He collected enormous wealth from them. He conquered Syria and its early [regions], and his command was carried out there. His state of asceticism was the same as that of the Messenger of God, may God bless him and grant him peace. Then 'Umar, may God be pleased with him, succeeded him and encompassed all that. He conquered as far as the farthest Syria, expelled the Byzantine kings from it, and they took refuge in the gulfs and mountains. He conquered Egypt and Upper Egypt, conquered the Jazira, Iraq, the Sawad, Persia, Kirman, Sijistan, the district of Ahwaz, and what the Tigris irrigates, what the Euphrates irrigates, and what the Nile irrigates. The treasures and hoards of kings were brought to him. He remained like that for ten years, then died, and his state of asceticism was the same. Then 'Uthman, may God be pleased with him, succeeded him and encompassed all those kingdoms. He conquered Khurasan to its farthest extent, took its kings, and Isfahan in the mountains. In his time, the Muslims killed Yazdegerd ibn Shahriyar, the king of Persia. He conquered Azerbaijan, Armenia, Jurjan, Tabaristan, and other [regions], and gained control over their kings and kingdoms. He conquered the Maghreb, which was a journey of years by land and sea, in length and breadth. He conquered several great islands in the sea, each a month's journey in length and breadth. He collected all that [tribute] and remained like that for twelve years—his term was longer—and his hand extended. He ruled and encompassed more than the Messenger of God, Abu Bakr, and 'Umar, may God be pleased with them, had ruled. Then he emptied his hand of all that and practiced asceticism regarding it, despite his power over it, his control of it, and the execution of his command in it. Some people considered 'Umar more ascetic than him, because he, may God have mercy on him, gave to his relatives from the wealth and appointed them, while 'Umar did not do that. So his asceticism seemed small compared to 'Umar's asceticism. Then 'Ali, may God be pleased with him, succeeded him and encompassed all that his predecessors had encompassed, collected tribute from it, and his command was carried out in it, except for Syria. He remained like that for about six years, then emptied his hand of all of it and practiced asceticism regarding it. Then consider the asceticism of the governors of Abu Bakr and 'Umar and the close associates among their supporters, such as 'Utba ibn Ghazwan ⁶⁹, Abu 'Ubayda ⁷⁰, Mu'adh ibn Jabal ⁷¹, Shurahbil ibn Hasana ⁷², Sa'd ibn Abi Waqqas ⁷³, 'Ammar ibn Yasir ⁷⁴, Bilal ⁷⁵, and al-Nu'man ibn...

Miqran (62) and his brothers, and others whose mention and account of their circumstances would lengthen the book, and he is mentioned in his proper places. None doubts the asceticism of these people except one who doubts the asceticism of the Messenger of God, may God bless him and grant him peace, and none reaches that level except the ignorant, the one of little reflection, the slow to contemplate. As for one who reflects and considers, and whose aim is to know and discern, that leads him to the knowledge that no people ever accompanied a prophet who were more ascetic, more restrained, or more knowledgeable than these, before returning to His statement, Mighty and Majestic: "You are the best community ever brought forth for mankind" (63). For if the aim of the Messenger of God, may God bless him and grant him peace, and his Companions had been the world and dominion, even if they had begun by mentioning asceticism at the start of their affair, when they gained power and were able, they would have conducted themselves in it as seekers of the world, its kings, and its suitors. Their inner secrets and consciences would not have delayed in appearing when they had power. This is the custom, and thus experience has shown. For whoever feigns [virtue] for people and endures patiently out of fear of them, caution against them, and dissimulation with them, when he gains power and becomes established, he changes and departs from what he was, and his hidden [nature] appears. So when the affair of the Messenger of God, may God bless him and grant him peace, and these [Companions] persisted and continued upon a single path, the knowing, contemplative person knew that their inner state was like their outer state, and their apparent [conduct] like their hidden [intention]. And some of them desired what is permissible and what God has made lawful for them, and there is no blame or reproach upon them. Our speech was only concerning those among them who abstained from what is absolutely permissible. These people possessed what Abraham, Isaac, Jacob, the Tribes, Moses, Aaron, David, Matthew, and Jesus did not possess, even though the prophets are better than them. We only mentioned this because the Jews, Christians, Magians, and enemies of the Messenger of God, may God bless him and grant him peace, say openly, in the presence of Muslims, in the courts of sultans, and in assemblies before noble princes: "As for Islam, we have sufficed against it, and some of it has repelled others. We used to say secretly among ourselves concerning the Companions of Muhammad and himself things that the Shia today say openly and exceed us in, [such as] that the companions of this man, his followers, and his supporters had no insight into his affair, nor certainty despite companionship and long observation, nor did they value him. Rather, they sought only the world, plunder, and booty." We have shown the corruption of this, and there is more clarification in it than this, and in what we have mentioned there is sufficiency. If it is said: "Do you then argue for the soundness of your religion by [the fact] that these people believed in the prophethood of your companion and his truthfulness, and that their outer [conduct] regarding him was like their inner [conviction]? Yet here are people among the Jews, Christians, Magians, Manichaeans (64), and Indians whose way is the same in their religions." It is said to him: We do not deny this nor prevent it, nor do we argue for the soundness of Islam by the belief of the Emigrants and Helpers in the prophethood of Muhammad, may God bless him and grant him peace, his truthfulness, his prophethood, his asceticism, and their asceticism in the world. Rather, we know the soundness of Islam and that it is the religion of God by other than this. Our speech was only concerning one who claimed that these [Companions] did not believe in his truthfulness or his prophethood. So we showed the corruption of their statement and the falsehood of their belief, and that it is ignorance. Then we proceeded to mention the proofs and signs. Among that are things the Quran revealed before their occurrence. Among that is the story of Abu Lahab. He was among those who harmed the Messenger of God, may God bless him and grant him peace, and who devoted themselves to causing him distress, seeking his life, and turning [people] away from following him. So God gave him [the Prophet] glad tidings that this would not harm him, may God bless him and grant him peace, and that it would not avail Abu Lahab, regarding what he intended, any status, wealth, family, children, friendship, or brothers he had earned, and that he would lose all of that, and that he and his wife would die upon disbelief in him and would enter the Fire. This was revealed in Mecca while they were both alive and well. All of that occurred exactly as was said, as was informed, and as was detailed and explained. These are many unseen matters that do not occur by coincidence, conjecture, or divination (65), and the least little of this does not occur even for skilled astrologers. Among the wondrous things is that it was revealed in Mecca, the Messenger of God, may God bless him and grant him peace, recited it, and Abu Lahab and all the enemies of the Messenger of God, may God bless him and grant him peace, from Quraysh, the Arabs, and others—who were the supporters of Abu Lahab—heard it. This statement stirred them up in their enmity towards him, increased their rage and wrath, and reminded them of him while he was among them, in their hands, and within their grasp. Yet it did not harm him, nor did their plan succeed in achieving his killing, nor [in finding] a slip by which his lie and the fall of his statement might become evident. No intelligent person would undertake this unless he had utmost confidence in what he says, and the Messenger of God, may God bless him and grant him peace, is among those whose enemy does not deny his intellect. From the time this surah was revealed until this very moment, the enemies of the Messenger of God, may God bless him and grant him peace, have been eager to find a point of criticism in it, but they have not found any. Some of them have referred to others regarding that, consulted among themselves, and supported and aided each other. The extent of their plotting against him reached the point where they said: "When he saw that his uncle and his wife were determined in their denial and enmity, he said this about them." It is said to them: Before everything, what he said has been fulfilled exactly as was explained and detailed, and it occurred in a manner by which custom was broken. Your conjectures will not detract from this sign. This is sufficient in answer to you. Then it is said to them: Many people did the same as Abu Lahab did, yet he did not say this about them, and among them were those who embraced Islam. Also, if he had said about Abu Lahab that he would embrace Islam before his conversion, and he did convert, the opponent could say: "There is no indication in this, because the man is his uncle, and he saw his brothers Hamza and al-Abbas convert to Islam, and the sons of his brother Abu Talib, Ja'far and Ali, converted. So how could he not also convert?" This would have been closer and more apparent in opinion and planning. Yet he did not say that, but said something else and its opposite, so that you might know that this is the speech of the Knower of the Unseen, and His speech, Mighty and Majestic. And they said: "If he had converted, he could have said: 'I only said that he would enter the Fire if he did not convert, and if he persisted in disbelief,' just as He said: 'Indeed, whoever associates partners with God, God has forbidden Paradise to him.'" It is said to him: Before everything, what he said has been fulfilled, and no alternative to it was found, and it occurred in a manner by which custom was broken, as we have clarified and presented. And you, O opponent, begin to say: "If this had not happened and been fulfilled, by what (66) would he have excused himself?" And you have arrived at planning for what did not happen, and you have also ignored the language and the place of Arabic, because the statement of God, Mighty and Majestic: "Indeed, whoever associates partners with God, God has forbidden Paradise to him" is a conditional consequence, and not a report about anyone that he will do that. This is like the saying of one who says: "Whoever steals my property, I will cut off his hand." It is not a report about anyone that he will steal his property, and it is possible that no one at all steals his property despite this statement. And His statement, Blessed and Exalted, concerning Abu Lahab and his wife: "His wealth and what he earned did not avail him" from those matters, and that he and his wife would enter a fire of flame, is a report about matters that would occur, and they occurred as He said, like His statement, Mighty and Majestic: "Say to those who disbelieve: You will be overcome and gathered to Hell, and what an evil resting place" (67), and like His statement: "The multitude will be defeated and will turn their backs" (68), and like His statement, Mighty and Majestic: "Then they will nod their heads at you" (69). This is one category. And another category [The polytheists' relief at the slightest grief befalling the Messenger] That is, when Quraysh and the Arabs were at a loss for schemes regarding the affair of the Messenger of God, may God bless him and grant him peace, they would find relief in the slightest grief that befell him, may God bless him and grant him peace. His son Ibrahim died, who was his eldest son and by whom he was nicknamed, and his son Abdullah died. Quraysh rejoiced at that, and some of them said to others: "Rejoice, for Muhammad is cut off (abtar)." So God, Mighty and Majestic, revealed: "Indeed, We have given you al-Kawthar. So pray to your Lord and sacrifice. Indeed, your enemy is the one cut off (al-abtar)" (70). So the religions of Quraysh and all the Arabs were cut off and became utterly void, and not a single eye remained upon that religion. His affair, may God bless him and grant him peace, was completed, his light shone, and he became high and victorious. In this are many unseen matters informed about before they occurred; then they came in a manner that enrages, angers, and incites [the enemy] to attack him, kill him, and extinguish his light. They were incited to that, but it was not accomplished. This is a statement that no intelligent person would present in the manner the Messenger of God, may God bless him and grant him peace, presented it unless he had utmost confidence in God and tranquility in what He, Mighty and Majestic, revealed to him. And the Messenger of God, may God bless him and grant him peace, is among those whose enemy does not deny his intellect. Quraysh used to say when his sons died: "Muhammad is a sanbur (71)," meaning one whose lineage is cut off and whose remembrance is severed. It was said to a Bedouin: "How are your palm trees?" He said: "Sanbur at the base and 'ashsh at the top," meaning its base was weak and its top was hollowed out, so it all became worthless and its benefit ceased. Al-Kawthar is on the pattern of "faw'al," like "nawfal" and "hawqal," and it specifically means abundant good. So He, Mighty and Majestic, means: "Indeed, We have given you abundant support, victory, proof, might, reward, and recompense." In this is an indication of the falsehood of the statement of those who say that Abu Bakr, Umar, Uthman, and those groups of Emigrants and Helpers were enemies of the Messenger of God, may God bless him and grant him peace, and his haters, and that they intended to change the Quran, alter the religion of the Messenger of God, may God bless him and grant him peace, cause his texts to die, and repel his testament and his caliph. They did that, overpowered, prevailed, and victory was theirs, while the caliph of the Messenger of God was the one overpowered and subdued, and they were the victorious and dominant ones, and that the caliph and testamentary trustee of the Messenger of God, may God bless him and grant him peace, was not able [to act] until he left the world. We say: If the matter were as you claim, then this [verse] would have been falsified, and it would have been: "Indeed, your enemy is the one overpowered, the one dominant, and the one apparent, and you are the one cut off." If they were fair and contemplated the Quran, they would not say this about the Emigrants and Helpers. And another category [The polytheists' offer to the Messenger to worship their gods and they worship his God] That is, when Quraysh incited [people] to kill the Messenger of God, may God bless him and grant him peace, eradicate him, extinguish his light, and to incite against him and turn away from him—while God, the Exalted, was diverting them from him through His graces—they went to him. They were: al-Walid ibn al-Mughirah, Uqbah ibn Abi Mu'ayt, al-Nadr ibn al-Harith ibn Kaladah, Umayyah ibn Khalaf, Utbah ibn Khalaf, and the group from Quraysh. They said: "O Muhammad, you have insulted our intellects, declared our forefathers disbelievers, reviled our gods and our religions, divided our word, and severed our family ties. Come to an arrangement between us and you. You worship our gods that we worship, and we worship your God. Then you worship what we worshipped, and we worship what you worshipped. If there is good with us, you would have obtained it, and if there is good with you, we would have obtained it. Our word would be equal, we would make peace with you, and you would make peace with us. You would be for us, and we would be for you." So God, the Exalted, revealed: "Say: O disbelievers. I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you have worshipped. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion." So He informed that he would not become [like them] nor respond to what they said, nor accept them on this condition, nor would they, in this manner, be worshippers of God in the way He worshipped Him. And it was as He said. In this are many detailed unseen matters that came as He informed. This can only be from the Knower of the Unseen. If there were no other signs besides this, it would be sufficient and enough. This is [the end of the section].

It indicates to you the submission of Quraysh, the Jews, the Christians, and all the enemies of the Messenger of God (may God bless him and grant him peace), and their being cut off in his hand, and that there is no flaw in his verses. For this meaning, God said: “So do not obey the deniers. They wish that you would compromise (tud’hin), so they would compromise (yud’hinūn)” (72), meaning: if you had drawn near to them and responded to what they called you to, they would have responded to you; and if you had been lenient with them, they would have been lenient with you. So reflect on His saying: “Say: O disbelievers (Qul yā ayyuhā al-kāfirūn)!” How he confronted them with disbelief, ignorance, and misguidance, while they were among the most arrogant, proud, tyrannical, and defensive of God’s creation, quick to attack their enemy—and he was in Mecca with them, in their hands and under their control, while honor, victory, and numbers were on their side, not his. Yet he incited them against himself with this statement and provoked them to harm him, and God saved him from them. This is a statement that no rational person would utter in such a situation unless he had utmost trust in God to defend him. And the Messenger of God (may God bless him and grant him peace) was not one whose intellect would repel his enemy. So from what, may God have mercy on you, do you marvel? At his boldness, or at the outcome of the matter reaching his word and judgment? Know this story and preserve it, for it is great and sublime. For this reason, the Messenger of God (may God bless him and grant him peace) said: “Whoever recites the Surah ‘Say: O disbelievers’ (Qul yā ayyuhā al-kāfirūn), it is as if he has recited a third of the Qur’an.” And in the early days of Islam, “Say: O disbelievers” (Qul yā ayyuhā al-kāfirūn) and “Say: He is God, the One” (Qul huwa Allāhu aḥad) were called “the two purifiers” (al-muqashqishatān), meaning they are a disavowal of polytheism. It is said of a wound when it heals and scabs over: “the wound has healed (tashaqshasha al-jurḥ).” There is a group of scribes and state officials known as the Banu Abi al-Baghl (74), who claim to be Muslims and Shi’a, but they lean toward the Qarmatians, adhere to the practice of astrology, and their remnants are in Basra in the Sikkat Quraysh (Quarter of Quraysh). Among them is Abu Muhammad ibn Abi al-Baghl, this being his character and practice, and he is alive up to this time, which is the year 385 AH. They say about “Say: O disbelievers” (Qul yā ayyuhā al-kāfirūn): “It is among the trivialities and things that have no meaning,” and they discuss this in their offices and gatherings, and they cite it as an example. This is due to their ignorance of the reasons. If they had attainment, discernment, intended fairness, and sought knowledge from its sources, they would know that this is among his miracles. But wonderment has preoccupied them, and they count themselves among the elite while they are lower than the lowest of the rabble. Were it not that this thing has become widespread among scribes and their like in all lands, I would not have mentioned it to you. But it is a thing that has circulated, and the People of the Covenant (ahl al-dhimmah), along with the Qarmatians, use it to mislead the common people and the weak among the Muslims. There is no guardian or supporter for Islam; rather, all swords are against it. So God is the one whose help is sought. Another matter that shows you the ignorance of these people and their refutation, and the refutation of every critic of the Qur’an, is that the one who brought this Qur’an claimed that it is the speech and word of God, and that jinn and humans cannot produce its like or the like of a single surah from it, even if they were helpers of one another, and that it is God’s proof against His creation until the Day of Resurrection. All the people heard it from him, and he challenged them to produce a surah like it, but they could not, despite their intense need to do so. They had offered what is more precious and greater in repelling him and nullifying his matter—wealth, lives, and children. If this were its nature—foolish, weak, containing lies and contradictions, as these enemies of Islam claim—then how could a rational person argue with something of this sort? Why did his enemies not say to him: “You challenge us with something weak, cold, insipid, and contradictory?” Why did his enemies not say that to him? How could one be followed and obeyed whose way is this? Why did his enemies not say to his followers: “Woe to you! You have abandoned your religion, spent your wealth, shed your blood, made enemies of nations, and followed a man whose proof is this Qur’an, which contains lies and contradictions?” Such a person is not to be obeyed or followed; rather, he would be in a position of such low status as one who rides a reed and gallops in the markets, saying: “I am the king, I am the prince,” insulting kings, nations, and leaders, with boys following behind him. No one would oppose such a person, strike him, or insult him, let alone kill him, because he harms no one, and no rational person would be angered by his action and speech, even if he insulted and threatened them. So why did those rational people of Quraysh, the rational ones among the Arabs, the shrewd ones among the Jews and Christians, and the classes of nations and kings become angry with him and his actions, spending their wealth, children, and blood in enmity toward him, in turning people away from him, and in preventing his followers? Why did they travel to kings complaining of him, crying out against him, urging them to kill him, and frightening them with his assaults and his conquest of their kingdoms? Quraysh traveled to the Negus, the king of Abyssinia, regarding this; the Christian Arabs traveled to Caesar, the king of Rome, regarding this; and al-Nadr ibn al-Harith ibn Kaladah went to the Persians regarding this. What happened with Kisra Abrawiz regarding this is mentioned, and perhaps it will come to you. This, along with (75) being a response to every enemy of the Messenger of God (may God bless him and grant him peace), is sufficient. Another Chapter [The Messenger’s Promise to His Companions in Their Weakness That God Would Grant Them Victory] It is what He promised His companions among the Emigrants (Muhājirūn), the Helpers (Anṣār), and the Meccans in their state of weakness: that God would grant them victory, establish them, strengthen them, and make them prevail, so that they would establish prayer, give alms (zakāh), enjoin what is right, forbid what is wrong, and the final outcome would be theirs. He recited this in the Qur’an, immortalized it, and made it heard by His enemy and His friend. He, the Mighty and Majestic, said: “Permission is given to those who are fought because they have been wronged, and indeed God is able to give them victory. Those who have been expelled from their homes without right, only because they say: ‘Our Lord is God.’ And were it not for God’s repelling people…” (76) up to His saying: “…and to God belongs the final outcome of all affairs.” So His companions and caliphs were established; they established prayer, gave alms, enjoined what is right, forbade what is wrong, and the final outcome was theirs. In this are many unseen things that He informed of before they occurred, and they occurred exactly as detailed, as He informed and explained, so that you may know that this is the word and speech of God, and that Muhammad is His Messenger. This is in Surah al-Hajj, which is Meccan. If it were Medinan, it would contain similar proofs, but being Meccan makes it stronger as evidence because their weakness was greater at that time. “Those who have been expelled from their homes without right” (77), and because of their saying: “Our Lord is God,” and because of their rejection of the religions of Quraysh and the Arabs—they are the Emigrants specifically. In this verse is an indication of the soundness of the caliphate of Abu Bakr, ‘Uthman, and ‘Ali (may God be pleased with them), and a testimony that they were imams of guidance, and that obedience to them is obedience to God, because they were among the Emigrants, the Meccans, and the Followers, and among those who were expelled from their homes without right because of their saying: “Our Lord is God.” They are the ones who were established, took charge of affairs, called to God, and did what God said, as mentioned in the verse. If they had been hypocrites, polytheists, or apostates, as the sects of the Rafidah claim, then this news would have been false and a lie, and the one who brought it and recited it would not be a prophet but a liar. For these are the ones who possessed power, were established, and had authority, sovereignty, dominance, and victory. The Rafidah claim that they altered the Qur’an, burned it, changed the texts, suspended the religion, changed purification, the call to prayer (adhān), the prayer times, prayer, fasting, marriage, and divorce, caused the Sunnah to die, and revived innovations. The caliph of the Messenger of God (may God bless him and grant him peace) and his successor (waṣī) (78) was overcome and subdued, manifesting the polytheism they displayed, and permitting their judgments over them. So where is the truth of these verses? According to what the Rafidah claim, the recitation should have been: “And those who, if We establish them in the land, would suspend prayer and alms, kill the texts, overcome the designated successor, enjoin what is wrong, and forbid what is right.” So you know that these people have departed from the Qur’an and abandoned the religion, and you know that these predecessors were upon the truth, and that God undertook their victory as He promised them. God only grants victory to His friends, His beloved, and the people of His obedience. The Emigrants used to argue with this. Sa‘sa‘ah ibn Sawḥān (79) said—and he had traveled to ‘Uthman regarding a matter of some people who had done wrong, and he exiled them, and their situation is well-known—“I have never seen a quicker response than that of the Commander of the Faithful, ‘Uthman. We said to him: ‘We were expelled from our homes because we said: Our Lord is God.’ He said: ‘You lie. It is not for you and your companions, but it was revealed concerning us, the Emigrants. We were expelled from our homes because we said: Our Lord is God. Some of us died in the land of Abyssinia, and some of us died in Medina. Then God granted us victory and established us, and we established prayer, gave alms, enjoined what is right, forbade what is wrong, and the final outcome was ours.’” This is not lost on one who reflects; it is only lost on the heedless. Another Chapter [The Night Journey of the Messenger from the Sacred Mosque to the Farthest Mosque] It is that he (may God bless him and grant him peace) was taken by night (usriya bihi) in a single night from the Sacred Mosque (al-Masjid al-Ḥarām) to the Farthest Mosque (al-Masjid al-Aqṣā), then returned that same night to Mecca. The duration of the journey in that is about two months, going and returning. God only does this for prophets in the time of prophets. When the Messenger of God (may God bless him and grant him peace) returned, he spoke of this among his family. Umm Hani’, daughter of Abu Talib, said to him: “Do not speak of this, for by God, the people will not believe you. Those who have believed in you will disbelieve in you, and those who have affirmed you will deny you.” He (may God bless him and grant him peace) said: “My Lord has commanded me to inform the people of this, and Abu Bakr will affirm me and testify for me.” So he went out and informed Quraysh of this. This pleased them, and they said: “Now his lie will become apparent, and the people will abandon him. Let us go to his companion, Ibn Abi Quhafah, to inform him of what his companion said.” Abu Bakr was a heavy burden on Quraysh and the enemies of the Messenger of God, for he called to his prophethood, preached his signs, was respected among the people, knowledgeable about Quraysh, and of distinguished merit among them. They would therefore target him with harm because of these qualities that harmed them. He had summoned their best and their leaders to Islam, spent his wealth in the calamities of Islam and its support, and they sought something to turn him away from the Messenger of God (may God bless him and grant him peace) and prevent him from following him. They came to him and said: “O Abu Bakr, your companion has not ceased until he has come with a lie that has gone beyond its limits.” Abu Bakr said: “Far be it from him! What is it?” They said: “He claims that he was taken by night to Jerusalem (Bayt al-Maqdis).” Abu Bakr said: “If he said that, then he has spoken the truth.”

Ils dirent : « Ô Abū Bakr, crois-tu en cela alors que la caravane met un mois à l’aller et un mois au retour ? Peut-elle parvenir en une seule nuit ? » Abū Bakr dit : « Il m’informe que la nouvelle lui parvient du ciel à la terre en une heure, et je le crois ; or la distance du ciel à la terre est plus grande que celle de Jérusalem à La Mecque. Levez-vous, allons à lui et interrogeons-le à ce sujet. » Ils vinrent donc à lui, et Abū Bakr lui dit : « Qu’est-ce qui m’est parvenu de toi, ô Envoyé de Dieu, que tu es allé à Jérusalem en une nuit ? » Il dit : « Oui, ô Abū Bakr, j’ai prié avec vous dans cette vallée, puis un visiteur est venu à moi, m’a éveillé et fait sortir, et a amené sa monture en disant : “Monte.” J’ai alors hésité (80), et Gabriel lui dit : “Calme-toi, car tu n’as jamais porté meilleur que lui.” Elle marcha avec moi, et ses sabots atteignaient la portée de sa vue ; quand je venais à une montée, ses jambes se raccourcissaient, et quand je venais à une descente, ses jambes s’allongeaient. Je parvins à Jérusalem » ; et il mentionna sa prière, son entrée et son retour. Abū Bakr lui dit : « Ô Envoyé de Dieu, peux-tu nous décrire Jérusalem ? » Il dit : « Oui. » Il décrivit son entrée, la mosquée, ses toits, et tout ce qui s’y trouvait, point par point. À cette époque, elle était aux mains des Romains, le royaume de Syrie leur appartenait, et une partie était aux mains des Juifs. Abū Bakr dit : « Entendez-vous ? » Abū Bakr fit cela pour que les gens connaissent la véracité de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – dans ce qu’il prétendait. Les Qurayshites dirent alors : « Nous avons une caravane en Syrie ; en connais-tu la nouvelle ? » Il dit : « Oui, je suis passé près d’eux à l’aller, ils étaient à tel endroit, et un chameau s’était échappé à cause du bruit de ma monture ; je les ai guidés vers lui, et je suis revenu vers eux alors qu’ils dormaient ; il y avait une cruche d’eau qu’ils avaient couverte ; je suis descendu, je l’ai découverte, j’ai bu et je l’ai recouverte. » Puis il dit : « Et un autre signe : ils reviendront vers vous tel jour, au lever du soleil, et leur caravane arrivera par tel col, précédée d’un chameau gris portant deux outres, l’une tachetée et l’autre noire. » Les Qurayshites guettèrent donc ce jour. L’un d’eux dit : « Voici le soleil qui s’est levé », et un autre dit : « Voici la caravane qui arrive, précédée du chameau gris portant les deux outres, comme il l’a décrit. » Ils interrogèrent les gens de la caravane au sujet du chameau qui s’était échappé et de la cruche d’eau, et ils les informèrent de cela comme il l’avait décrit, et qu’ils avaient trouvé la cruche vide après qu’elle avait contenu de l’eau. Considère donc ce qu’il y a dans cela comme signes, miracles et marques claires et évidentes qui, si elles n’étaient que celles-ci, suffiraient et seraient amplement probantes pour indiquer sa prophétie. Parmi elles : son voyage et son retour en une seule nuit ; parmi elles : son information du moment où la caravane des Qurayshites reviendrait et de la manière dont elle reviendrait. Combien y a-t-il là de choses invisibles ! Si l’on dit : « Qui vous accorde que cela s’est produit comme vous nous l’avez décrit ? Comment l’avez-vous su, et quelle est la voie de la connaissance ? » On lui répond : Avant toute chose, nous savons que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – a argumenté par le Voyage nocturne et en a fait un Coran récité (81), et tous ses ennemis parmi les Qurayshites, les Juifs et les Chrétiens l’ont entendu, alors qu’ils étaient avec lui, ses voisins, les plus acharnés contre lui et les plus désireux de le voir trébucher ou d’avoir un défaut en lui. Et là se trouvaient ses compagnons et ceux qui avaient cru en sa véracité et en sa prophétie, et ne l’avaient suivi que parce qu’il était un prophète véridique et un homme sensé, qui n’argumente pas contre son ennemi et son allié avec ce dont la preuve n’est pas établie, puis ne se contente pas de cela ou n’apporte pas un Coran récité qu’il attribue à son Seigneur et par lequel il prend le dessus sur son ennemi et son allié, sans avoir avec lui que la simple prétention dépourvue de toute preuve ? Cela, un homme sensé ne le fait pas, et la raison de l’Envoyé de Dieu – que Dieu prie sur lui et le salue –, même aux yeux de son ennemi, sans parler de son allié, est au-dessus des raisons. Autre chose : quiconque agit ainsi selon ce que prétend l’adversaire, personne ne le suivrait ni ne le croirait, mais même ceux qui l’avaient suivi se détourneraient de lui, car il n’a avec lui que la prétention de ce que l’adversaire allègue, et n’importe qui peut prétendre avoir été transporté de nuit en une seule nuit de Bassora à Jérusalem, ou d’Irak au pays de l’Inde, sans que cela soit manifesté par de tels moyens. Tu saurais donc que l’argument par cela est établi et clair. Autre chose : ce qui s’est passé entre les Qurayshites et l’Envoyé de Dieu – que Dieu prie sur lui et le salue –, et entre les Qurayshites et Abū Bakr le Véridique, et la longueur des échanges à ce sujet. Quiconque s’y intéresse sait que l’affaire est comme nous l’avons rapporté et décrit, d’une science certaine sans aucun doute, comme on sait la fuite des émigrants vers la terre d’Abyssinie, le fait que les Qurayshites envoyèrent ‘Amr ibn al-‘Āṣ et ‘Umāra ibn al-Walīd ibn al-Mughīra à leur recherche, et ce qu’ils eurent avec eux et avec le Négus comme échanges et discussions, jusqu’à ce que l’issue fût favorable aux musulmans. Et comme on sait la sortie de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – vers les foires, sa présentation de lui-même aux tribus, et ce qu’il eut avec eux comme dialogues, discussions et échanges. Et comme on sait sa sortie vers Ṭā’if, sa présentation de lui-même, et ce qu’il eut avec eux comme discussions et échanges. Et comme il eut avec les Qurayshites à La Mecque, assemblée après assemblée, fois après fois, dans leur démarche auprès d’Abū Ṭālib pour qu’il le retienne de s’opposer à eux, de les traiter d’ignorants et de mentionner leurs divinités, et ce sur quoi ils s’engagèrent mutuellement d’inimitié contre lui et contre ses compagnons, de persécution à leur encontre, et ce qu’ils écrivirent à ce sujet, ainsi que le fait de rompre les relations commerciales et matrimoniales avec eux, et autres événements similaires de leur part. Quiconque est fermement établi dans ce qui est de cette nature connaît l’histoire du Voyage nocturne et ce qui s’y rapporte de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – comme mentionné précédemment ; mais celui qui n’est pas de cette nature ne le sait pas, bien que chacun ait un moyen de le savoir. Considère donc – que Dieu te fasse miséricorde – ce qu’il y a dans cela, et la parole d’Umm Hāni’, et l’argumentation des Qurayshites selon laquelle le voyage nécessite deux mois, comment donc s’est-il accompli en une seule nuit, et leur demande de preuve à ce sujet, puis leur question au sujet de leur caravane en Syrie, puis leur venue à l’endroit au moment que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – avait mentionné pour le retour de la caravane, et leur observation de sa forme et de ce qui la précédait, puis leur question aux gens de la caravane au sujet de la cruche, afin que tu connaisses l’intelligence des Qurayshites, leur grande perspicacité et leur attention à l’affaire du Prophète et à l’examen de ses états. Regarde comment ils ont interrogé sur ce qu’un homme sensé peut interroger et dont il peut parler. Regarde la perspicacité d’Umm Hāni’ bint Abī Ṭālib et sa crainte de ce dont on craint pareillement, et que cette affaire, si elle n’est pas établie par une preuve pour la prétention, personne ne la croirait, mais plutôt celui qui y croit la démentirait et celui qui y croit la renierait, afin que tu connaisses le mensonge d’al-Ḥaddād, d’Abū ‘Īsā al-Warrāq (82), d’al-Ḥuṣrī, d’Ibn al-Rāwandī (83) – ceux-ci sont les savants de l’imamat et leurs chefs, c’est sur eux qu’ils s’appuient et à leurs livres qu’ils se réfèrent. Chacun d’eux a des livres dans lesquels ils attaquent les prophètes, et prétendent que les Qurayshites et les Arabes étaient ignorants, stupides et sots, et que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – les a trompés et s’est moqué d’eux. Ces livres ont été réfutés par plus d’un parmi les mu‘tazilites, et les attaques contre les prophètes viennent toutes de ces shī‘ites ; les imamites les suivent et se réfèrent à leurs paroles. Reconnais cela, car c’est une des merveilles, et tu as le plus grand besoin de le connaître. Parmi les livres d’al-Ḥaddād à ce sujet : son livre « al-Jārūf » et son livre « al-Arkān » ; le livre d’al-Ḥuṣrī « fī taswiyat aṣḥāb al-kalām bi-l-‘awāmm » ; le livre « al-Zumurruda » et le livre « Gharīb al-Mashriqī » ; le livre d’Abū ‘Īsā al-Warrāq ; le livre de Ḥunayn « al-Bahā’im » ; le livre « al-Tāj » sur l’éternité d’Ibn al-Rāwandī ; « al-Zumurruda », « al-Farīd », « al-Taṣaffuḥ », et le livre « Na‘t al-ḥikma » pour attaquer la sagesse de Dieu ; et le livre « al-Dāmigh » dans lequel il attaque le Coran, et d’autres de leurs livres. Leur honte dans ces livres est évidente, et l’Envoyé de Dieu – que Dieu prie sur lui et le salue – n’a pas d’ennemis comme eux ; les shī‘ites les suivent parce qu’ils ont écrit pour eux des livres attaquant les émigrants et les auxiliaires. C’est une des merveilles que des gens qui prétendent être musulmans suivent ceux-ci et se réfèrent à leurs livres. Comprends donc – que Dieu te fasse miséricorde – la situation à cet égard, afin que tu saches que nul n’attaque les émigrants et les auxiliaires si ce n’est celui qui attaque les prophètes – que les prières de Dieu soient sur eux –, et que ces athées et zindīqs ne se cachent derrière le shī‘isme et l’imamat que pour pouvoir attaquer les prophètes et semer le doute chez les musulmans dans la religion. Sache cela. [Une autre section : ce qui est descendu à La Mecque concernant des hommes en particulier, qu’ils persisteraient dans leur polythéisme jusqu’à leur mort] C’est ce qui est descendu à La Mecque concernant des hommes en particulier, qu’ils persisteraient dans leur polythéisme jusqu’à leur mort, et que Dieu leur ferait goûter l’humiliation immédiate en ce monde. Or, des gens qui agissaient comme eux, et dont Dieu savait qu’ils entreraient dans l’islam, n’ont pas reçu de la part de Dieu ce qui est venu à ceux-là. Parmi cela, ce qui est descendu au sujet d’Abū Jahl : « Mais il n’a ni cru ni prié ; il a plutôt traité de mensonge et s’est détourné, puis il est allé vers les siens en se pavanant. Malheur à toi, malheur ! Puis malheur à toi, malheur ! » (84) Abū Jahl dit : « Le Seigneur de Muhammad ne me menace pas, alors que je suis le plus puissant et le plus noble des habitants de la vallée ? » Dieu révéla alors, en réponse à sa moquerie du Zaqqūm et à sa parole : « C’est des dattes avec du beurre » : « L’arbre de Zaqqūm est la nourriture du pécheur, comme du métal en fusion qui bout dans les ventres, comme l’ébullition de l’eau bouillante. “Saisissez-le et traînez-le au milieu de la Fournaise, puis versez sur sa tête du châtiment bouillant. Goûte ! Toi, le puissant, le noble !” » (85) – c’est-à-dire selon ta prétention. Tout cela descendit à son sujet alors qu’il était vivant et sain, puis Dieu lui fit goûter la chaleur du fer à Badr, et il mourut dans la mécréance comme Il l’avait dit et annoncé. Et il descendit au sujet d’al-Akhnas ibn Shurayq al-Thaqafī, allié des Banū Zuhra parmi les Qurayshites : « Malheur à tout calomniateur diffamateur, qui amasse des biens et les compte, pensant que ses biens l’immortaliseront. Non ! Il sera jeté dans la Hutama » (86). Il mourut dans sa mécréance. Parmi eux : al-Naḍr ibn al-Ḥārith ibn Kalada, frère des Banū ‘Abd al-Dār. Il était très hostile à Dieu et à Son Envoyé, d’une grande inimitié et d’une grande guet-apens. Il avait voyagé en Perse pour combattre l’Envoyé de Dieu – que Dieu prie sur lui et le salue –, cherchant de quoi nuire à l’islam et aux musulmans. Il y trouva des récits de Rustam et d’Isfandiyār et des Perses (87), les acheta et les apporta à La Mecque, et se mit à les raconter. Quand l’Envoyé de Dieu – que Dieu prie sur lui et le salue – se levait de sa place, al-Naḍr prenait sa place et leur racontait ces récits, disant : « Le récit de Muhammad sur ‘Ād, Thamūd et les nations est de ce genre, mais celui-ci est meilleur. » Dieu révéla alors à son sujet : « Et parmi les gens, il y a celui qui achète des discours frivoles pour égarer sans science du chemin de Dieu et pour le prendre en moquerie. Ceux-là auront un châtiment humiliant. Et quand Nos versets lui sont récités, il se détourne avec orgueil, comme s’il ne les entendait pas, comme s’il y avait une lourdeur dans ses oreilles. Annonce-lui donc un châtiment douloureux » (88). D’autres versets descendirent aussi à son sujet. On dit qu’à Badr, il fut blessé d’une blessure qui emporta la calotte de son crâne, et il se retrouva parmi les prisonniers musulmans. Il dit : « Je ne goûterai ni nourriture ni boisson tant que je serai entre leurs mains. » Il mourut de la blessure et alla au Feu, après que Dieu lui eut fait goûter le châtiment humiliant en ce monde, comme Il l’avait dit et annoncé. Parmi eux : al-Walīd ibn al-Mughīra al-Makhzūmī, qui était parmi les plus acharnés contre les musulmans. Il dit aux Qurayshites, à l’approche de la foire : « Les gens vont venir à vous et vous interroger sur votre compagnon » – c’est-à-dire l’Envoyé de Dieu – que Dieu prie sur lui et le salue –. « Que direz-vous ? » Ils dirent : « Nous dirons : un possédé. » Il dit :

They speak to him and do not find him mad. They said, "Let us say he is a poet." He said, "They are the people of poetry; they recite its simple and its rhythmic forms, and they do not find him a poet." They said, "Let us say he is a soothsayer." He said, "They have seen soothsayers, their affectation, and their lies." They said, "Then what shall we say, O Abu 'Abd Shams?" So he thought, estimated, looked, frowned, and scowled (89) as Allah described him in Surat al-Muddaththir. Then he said, "This is nothing but sorcery that is transmitted." He had several sons and was a man of ample wealth. His sons would attend and witness as intelligent men. So Allah revealed concerning him: "Leave Me with whom I created alone. And I made for him extended wealth. And sons present [with him]. And I spread out for him a smooth spreading. Then he aspires that I should increase. No! Indeed, he has been stubborn toward Our verses." (90) Up to His saying, "I will drive him into Saqar." So Allah did not increase him in wealth or children after this, as He informed, and then he died a disbeliever, as Allah said. And he was alive and well at the time of its revelation. So consider how many signs are in that: the informing of unseen things, and their inability to produce the like of the Qur'an in eloquence, rhetoric, and majesty. They could not achieve that despite their need for it and their striving for it. The eloquence, majesty, and rhetoric of the Qur'an are another indication besides the indication of informing of unseen things. Another Chapter [What Occurred in Mecca of the Splitting of the Moon] It is what occurred in Mecca of the splitting of the moon. Indeed, the Messenger of Allah, may Allah bless him and grant him peace, passed through Mecca on a moonlit night with a group of his companions. He passed by a group of the polytheists, and they said to him, "O Muhammad, if you are the Messenger of Allah as you claim, ask your Lord to split this moon." So he asked Allah for that, and He split it. The polytheists said, "He has bewitched your companion; whoever you wish, his sorcery has traveled from the earth to the sky." So the story was revealed concerning that. (91) This is among the great signs and noble proofs of his truthfulness and prophethood, may Allah bless him and grant him peace. If it is said: From where do you have that the moon was split for him as you claim? Do you know that necessarily or by evidence? Did not an-Nazzam (92) doubt this and say: If it had split, the people of the West and the East would have known it due to their witnessing it? And this is something that will happen at the establishment of the Hour and among the signs of the Hour. So by what do you refute his statement and clarify his error, if he has erred? It is said to him: We do not know that necessarily, but we know it by evidence. So whoever deduces evidence knows, and whoever does not deduce evidence does not know. And whoever falls short in deduction and consideration errs, just as Ibrahim an-Nazzam erred. The aspect of evidence for that is that the Messenger of Allah, may Allah bless him and grant him peace, used this as proof against the Muslims and the polytheists and recited this statement to them from Surat al-Qamar: "The Hour has drawn near." And he would not advance and use as proof against enemy and ally something that had no need, and point to an apparent matter that could be pointed to and that people witnessed. For if they wanted to deny and reject his statement, they would not have done more than this; this does not occur from an intelligent person, nor would a discerning person choose it, whoever he may be. So how could it occur from one who claims prophethood and truthfulness, while he is more eager than all people for them to believe him and follow him? For if they wanted to deny him and reject his statement, they would not have done more than this, and this is not lost on one who reflects. If it is said: What do you deny against one who says that he, may Allah bless him and grant him peace, did not use this as proof for his prophethood? It is said to him: There is no difference [between] (93) one who claims that or claims regarding all that he brought of the Qur'an and other things that he did not use any of that as proof for his truthfulness and prophethood. And what increases you in knowledge of that and clarifies for you the error of an-Nazzam and the ignorance of everyone who defends against that is the saying of the Blessed and Exalted: "The Hour has drawn near, and the moon has split. And if they see a sign, they turn away and say, 'Continuous sorcery.'" So consider how He said, "The Hour has drawn near," and informed of a matter that had occurred and passed. Then He said in the sequence of speech: "And the moon has split," so He brought a matter that had occurred, concluded, and passed, and He sequenced the past with the past. If it were as an-Nazzam supposed, He would have said, "The Hour has drawn near and the splitting of the moon," or He would have said, "And the moon will split." So when He did not say that and said, "And the moon has split," it is known that He informed of two occurring matters that had occurred, were, and took place. Then He said in the sequence of speech: "And if they see a sign, they turn away and say, 'Continuous sorcery.'" So He informed that it is a visible sign and a established proof. Then He said in the sequence of speech: "And there has come to them from the news that which contains deterrence. Perfect wisdom, but the warners do not avail." And this is not said regarding what has not occurred and was not. So reflect on this rebuke and reproach to know that it is a matter that has occurred, and it is not permissible to say this regarding a matter that was not and did not occur. Also, what occurs at the Resurrection and at the establishment of the Hour is not a proof against the obligated, nor are they reproached for neglecting consideration and reflection of it, for obligation at that time is removed and lifted. As for the saying of an-Nazzam: Why did not all people witness this sign? This is not necessary, because people were not appointed for this. Rather, it was something that happened at night, and they had no news that it would happen and would be at a certain time so that they could watch it. And if that is the case, then what he supposed is invalidated. What increases you in clarity is that the moon may be completely eclipsed, and only one after another and a few people see it due to their sleep. So how about the splitting of the moon, which split and then came together in its hour after those people who requested it saw it? Also, it is possible that Allah, the Mighty and Majestic, veiled it for the benefits of the servants except from those people, because it is possible that in some lands there were deniers and schemers at that hour who, if they saw that, would say, "It only split as a testimony for me of my truthfulness." And what an-Nazzam mentioned does not come from this aspect either, and what he imagined is invalidated. The core of the matter is that this is a matter that has occurred. We have mentioned the evidence for its occurrence, so there is no excuse for one who doubts it. Among the evidence also that it occurred is that the Companions after the Messenger of Allah, may Allah bless him and grant him peace, discussed it among themselves, and none of them doubted, was skeptical, or hesitated. Rather, there was a consensus among them on its occurrence and happening. So no consideration is given to those who came after them and opposed them. The splitting of the moon was mentioned by 'Ali ibn Abi Talib, 'Abdullah ibn Mas'ud, Jubayr ibn Mut'im, Ibn 'Umar, Ibn 'Abbas, and Anas ibn Malik. And the people of Madina ibn Malik gave a sermon in al-Mada'in and mentioned in it the splitting of the moon. And they used to say: "Five have passed: the Romans, the moon, the smoke, the seizure, and the inevitable punishment." (94) They discussed this among themselves, may Allah have mercy on them. We have mentioned what is in the intellect of evidence for that, and it is binding upon every intelligent person to whom the call has reached, whether he is among the Muslims or others. And in that is the most complete sufficiency. Then we mentioned the Companions' discussion of that, which is another evidence, since it is not permissible for an intelligent person to say in the presence of a group, addressing the one he is speaking to: "We were at such a time until such and such happened," while he is calling as witness the one who happened in their presence and calling upon them, and they have no knowledge, and they refrain from denying him and refuting him. Then we mentioned the prior consensus of the Companions to confirm that for everyone who is among the people of prayer. Another Chapter [What Occurred in Mecca of the Victory of the Persians over the Land of the Peninsula, the Nearest Land of the Romans] Among what occurred in Mecca. It is that the Persians overcame the Romans over the land of the Peninsula, which is the nearest land of the Romans and their kingdoms to the authority of Persia. The polytheists of Quraysh were pleased by that due to the severity of Persia against Islam and the Muslims. The Romans were softer in shoulder toward the Muslims because they were People of the Book, and they would listen to what came to them of the news of the Messenger of Allah, may Allah bless him and grant him peace, what he called to, what he commanded, what he forbade, and how his conduct was, and they would marvel at that and approve of it. And from their king, perhaps something would come to you. The Muslims were distressed by the appearance of Persia over them. So Allah informed His Prophet, may Allah bless him and grant him peace, that the Romans would appear over Persia after seven years, and that the grief of the Muslims would turn to joy. And He revealed concerning that a Qur'an to be recited. So He, the Mighty and Majestic, said: "Alif Lam Meem. The Romans have been overcome in the nearest land, and they, after their overcoming, will overcome. In a few years. To Allah belongs the command before and after. And on that day, the believers will rejoice in the victory of Allah. He gives victory to whom He wills, and He is the Mighty, the Merciful. [It is] the promise of Allah. Allah does not fail in His promise, but most people do not know. They know an outward aspect of the life of this world, and they are heedless of the Hereafter." (95) When this verse was revealed, the Messenger of Allah, may Allah bless him and grant him peace, recited it to Abu Bakr as-Siddiq and gave him and the Muslims glad tidings. So Abu Bakr went out to the polytheists, informed them of that, threatened them, argued with them, angered them, and enraged them. Ubayy ibn Khalaf said, "By Allah, the Romans will not overcome the people of Persia, nor will they expel them from their land." Abu Bakr said, "Rather, they will overcome them and expel them. If you wish, I will make a wager with you." So he made a wager with him for nine camels for three years. Then Abu Bakr entered upon the Messenger of Allah, may Allah bless him and grant him peace, and informed him of the news. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "It is seven years, so increase the stake (96) and extend the term." So Abu Bakr returned to Ubayy ibn Khalaf and asked him to cancel the wager, and he cancelled it. He said, "What your companion brings is false." So Abu Bakr renewed the wager with him, increased the term by four years, and increased the stake by three camels. Ubayy took a guarantor from Abu Bakr, because Abu Bakr was about to emigrate with the Messenger of Allah, may Allah bless him and grant him peace, and he had mentioned this while the flight of the Muslims with their religion had begun. So Abu Bakr appointed his son 'Abdullah as a guarantor for him, and Abu Bakr took Ubayy ibn Khalaf for that, so he appointed a son as a guarantor for him. The Romans expelled Persia from their land on the day of al-Hudaybiyyah. So 'Abdullah ibn Abi Bakr took from Ubayy ibn Khalaf, and the stake at that time was permissible and free. So consider how much in this is a sign and a clear proof, and that he informed that the Romans would overcome Persia, and that that would be after seven years. It was as he informed and as he detailed and clarified. And "a few" (bida') is above three and below ten. And look at this boldness and this confidence of the Messenger of Allah. And look at His saying: "And on that day, the believers will rejoice in the victory of Allah." He means by this victory the appearance of the proof of the Messenger of Allah, may Allah bless him and grant him peace, and what Abu Bakr undertook, striving against the polytheists and making the wager. This is what is meant by victory, not the appearance of the Romans over Persia, because that is disobedience. Persia and the Romans are disbelievers, and Allah does not give victory to disbelievers over one another. And look at this rebuke and reproach and His emphasis of the promise with His saying: "And on that day, the believers will rejoice in the victory of Allah. He gives victory to whom He wills, and He is the Mighty, the Merciful. [It is] the promise of Allah. Allah does not fail in His promise, but most people do not know." And look at how He belittles them and considers them ignorant while they hear, and He is among them, in their grasp and hands, and the upper hand is theirs. And look at how He says to him at the end of the Surah: "So be patient. Indeed, the promise of Allah is truth. And let not those who are not certain disquiet you." So reflect on this clarification, this disclosure, this frankness, this reliance, this superiority, and this extension by proof and knowledge of this. And that it was as we mentioned and clarified, running in the course of knowledge of the story of the emigrants to the land of Abyssinia and its parallels from what we have presented in the story of the Night Journey and others. So preserve it and refer to it.

And reflect upon the state of Abu Bakr al-Siddiq in Islam and his conversion at the beginning of Islam, during the time of its weakness, the scarcity of its people, and the dominance of polytheism and the polytheists over them, and in the situation where the one who had insight would not manifest his religion and would conceal what was in himself. And look at the insight of this man, his unveiling, and his exchange of peace for enmity, comfort for hardship, wealth for poverty, and honor for humiliation—all for the sake of Islam. Then he became the tongue of the Muslims, the greatest caller for the Messenger, the most eminent of his supporters, and the most prominent of his helpers. No one among the Muslims took his place, filled his position, or occupied his station with the Messenger of God, may God bless him and grant him peace. And consider his position regarding the Night Journey, the matter of the Byzantines, and other matters too lengthy to explain. We needed to mention this and draw attention to it because we are in a time when many of its people say that he never converted to Islam and that he remained an enemy of the Messenger of God and the Muslims, and that his enmity was more severe and harmful than the enmity of Abu Jahl, 'Uqba ibn Abi Mu'ayt, and their like, and that the Qur'an was revealed to the Messenger of God declaring Abu Bakr, 'Umar, 'Uthman, Sa'd, Sa'id, Abu 'Ubayda, 'Abd al-Rahman ⁷⁶, and the group of Emigrants and Helpers to be disbelievers, and that the Messenger of God would recite it in the prayer niches and make all the people hear it and memorize it, and that he continued doing so for over twenty years. According to the scholars, jurists, and people of attainment and fairness, he was the foremost of the Muslims in Islam, and he was the wealthiest among them, and the Commander of the Faithful 'Ali ibn Abi Talib, may God be pleased with him, would give precedence to him and to 'Umar over himself and would give them preference over his own pulpits while they were among the dead, so much so that Abu al-Qasim al-Balkhi ⁷⁷ said: "Whoever gives preference to the Commander of the Faithful—we cannot refute his statement, but the best of this community after its Prophet are Abu Bakr and 'Umar, and no one who has insight into knowledge or has a share in it can deny this, but in our view he did not intend himself." The early Shi'a used to give preference to Abu Bakr and 'Umar over him. He said: Someone said to Sharik ibn 'Abd Allah ⁷⁸: "Which of them is better? Abu Bakr or 'Ali?" He said: "Abu Bakr." The questioner said: "Do you say this while you are a Shi'i?" He said: "Yes, the Shi'i is only the one who says such a thing. By God, the Commander of the Faithful ascended these pulpit steps and said: 'Indeed, the best of this community after its Prophet are Abu Bakr and 'Umar.' Would we then reject his statement? Would we then call him a liar? By God, he was not a liar." Abu al-Qasim al-Balkhi mentioned this in his refutation of Ibn al-Rawandi's objections against Abu 'Uthman 'Amr ibn Bahr al-Jahiz in his book "On the Composition of the Qur'an and Its Freedom from Addition and Omission." You should know that those who fabricated these claims intended thereby to attack the Messenger of God and his family due to their intense enmity toward him, and they concealed themselves under the guise of Shi'ism. Their rage against Abu Bakr, 'Umar, 'Uthman, and that group was because they were the ones who encompassed the Messenger of God during his lifetime and supported him, and then after his death they were even more supportive of his religion than during his lifetime. They surrounded Abu Bakr, and he fought against them, killed Musaylima, captured Tulayha, suppressed the apostasy, and campaigned against Persia and Byzantium, humiliating the enemies of the Messenger of God everywhere. He appointed 'Umar as his successor, who then destroyed the kingdom of Persia, the mightiest of kingdoms, and brought its realm into Islam; he drove the Byzantine kings into the mountains and inlets of Byzantium, expelled them from Syria, Egypt, and the Jazira, and brought these dominions into Islam. He killed polytheism, extinguished it, revived Islam, spread it, propagated it, expanded it, built it up, strengthened it, and made it supreme over all religions and victorious over all polytheistic nations. This enraged them intensely, and they could not openly revile the Messenger of God, so they vented their spite by reviling these men and deceived those who did not know them, saying to them: "This Qur'an is nothing; it is altered and cannot be used as proof; Islam is changed; the jurists are ignorant disbelievers," and other such things, the explanation of which would be lengthy. So they were deceived by them, accepted their words, and believed them, and they turned them away from Islam, leading them to their own ruin. You will find much of this in the commentary of Abu 'Ali ⁷⁹, in his refutation of Ibn al-Rawandi's Imamate, and in other books of his, as well as in books of other Mu'tazilites. And God knows best. Another chapter [of his signs, may God bless him and grant him peace: the shooting stars in Mecca] Among his signs that occurred while he was in Mecca were the shooting stars and the sky being filled with them from every side in a manner that broke with custom and departed from the norm. This is a great sign, a clear proof, and a manifest evidence. The Qur'an spoke of it, relating from the jinn: "And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames. And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him" ⁸⁰. If it is said: "How do you know this, since its time preceded you, and we do not believe in your book nor acknowledge your prophet? Inform us of the way you know it: is it by necessity or acquisition?" It is said to him: Knowledge of it is through inference and acquisition, and it is possible for every rational person, whether disbeliever or believer, to know it, and it is incumbent upon him to know it. Its path is easy and near. Whoever reflects and infers will know, and whoever does not infer will not know. The proof that this occurred is that the Messenger of God recited this sura and used it as evidence against enemy and friend alike, so we know that it was something that happened and occurred, because the proof through it was established, manifest, and overwhelming. For it is not permissible for a rational person to address a people, calling them to believe in his truthfulness and prophethood, eagerly seeking their response in obedience and submission, and then say: "Among the signs of my prophethood and proofs of my message is that the stars did not used to shoot, but now they do," while knowing that they know this has no basis and that he has lied in his claim. This would not happen from any rational person, let alone one who claims prophethood, whose intellect is known to be sound, preeminent, and described as such, and then he points to a manifest, visible phenomenon in the sky, open to all creation, witnessed by the first and the last—especially since the Arabs were the most knowledgeable of people about the stars, the lunar mansions, their rising points, and their courses, as well as the fixed stars that never set. People have recorded their knowledge of this and compiled much of it, and most of them lived under the sky, which was their roof, and their sight of it and its stars was constant and uninterrupted. They preceded the Messenger of God in age, time, and knowledge of the stars. So how could he approach a people of this description and make such a claim, while their enmity toward him and their search for his slips and stumbles, and for something to turn his companions away from him, was at its utmost? Where were they regarding this obvious lie, which would render useless any truth that preceded it or any truth that followed it? One of this description would have no leadership, no one would follow him, and he would have no standing. Yet intelligent, discerning, and virtuous people followed him because he was a prophet, truthful, obedient to God, and seeking nearness to God. They exchanged honor for humiliation and comfort for toil in seeking God's pleasure, and they undertook in response to him those hardships we have already described. How could they remain with him while he told such an obvious lie? Moreover, among his enemies were Quraysh, the Arabs, the Jews, and the Christians, and their plotting was immense. Why did they not agree on this and rally the people against him? Why did they not say to his companions, who were their brothers, children, and kin: "O people, you have abandoned your religions, deemed your forefathers ignorant, declared your fathers disbelievers, and testified to their disgrace, in obedience to a man who has imposed upon you the struggle against nations, the sacrifice of your blood and wealth, and the heavy obligations of his law, while he tells this obvious lie, apparent to minds and eyes?" Their failure to do so is proof of the validity of this miracle. What is most astonishing is that he would recite to them the words of God Almighty: "Indeed, they do not call you a liar, but the wrongdoers deny the verses of God" ⁸¹, meaning they do not find you to be a liar, nor do they find any falsehood in your speech, even if they strive and exert their utmost effort. If they were able to find any slip, fault, or the slightest suspicion, they would not have accepted him before all people except his companions, nor would anyone have accepted him except his close associates, trusted ones, and inner circle. If it is said: "Perhaps they did not do this to him, even though they knew he was lying, for fear of exposing themselves and giving their enemies cause for gloating, and lest people say to them, 'You have been deceived, so you refrained from acting against him.'" It is said to him: This question is not asked by a discerning person, because if he had lied and they remained with him knowing his lie, they would have hastened disgrace upon themselves by remaining with him and given their enemies cause for gloating over them, and they would have lost both this world and the Hereafter ⁸². Another answer: Those who followed the signs that accompanied him, such as the Qur'an and others, testified against themselves and their fathers that they were in error, falsehood, and disgrace, and they were not too proud to recant. So if they had sensed the slightest suspicion, let alone a lie, they would have hastened to recant, and that would have been more restful for them, easier, and more effective in their excuse and the establishment of their proof. For returning to the truth is better than persisting in falsehood. Another answer: If they had come across something that caused them doubt, they would have questioned him about it, reproached one another for remaining with him and for not killing him or disavowing him, and they would have publicized it and made it known, even if it harmed them, grieved them, or displeased them. For a large group cannot conceal what it has come to know, even if it displeases them, harms them, destroys their leadership, or diminishes their status. So recognize this, for it is a fundamental principle. This applies to what they know privately; how much more so regarding the matter of the shooting stars, which is something known to all people, friend and foe alike. So know that it is a great sign and a manifest proof. And see how he presented it and used it as evidence against enemy and friend alike, and how he boasted of it, saying: "Say, 'It has been revealed to me that a group of jinn listened and said, "Indeed, we have heard a wondrous Qur'an. It guides to the right course, and we have believed in it. And we will never associate anyone with our Lord. And [it teaches] that exalted is the majesty of our Lord; He has not taken a wife or a son. And that the foolish among us used to speak about God an excessive untruth. And we had thought that mankind and jinn would never speak about God a lie. And there were men from mankind who sought refuge in men from the jinn, so they increased them in burden. And they thought, as you thought, that God would never resurrect anyone. And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames. And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him. And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course.'" So see how he mentioned its terror, its greatness, and the alarm of the jinn and humans at its occurrence, and that they did not know why it happened—whether it was for the punishment of the people of the earth due to their sins, or for their admonition and guidance."

It has also come with this that when the meteors ⁸³ fell, people began to give away their wealth, saying, 'This has only happened because of the annihilation of the world and the end of its time.' But 'Abd Nā'ilah ibn 'Umar al-Thaqafī ⁸⁴ said to the people of Thaqīf: 'Wait, for regaining wealth after losing it is difficult and hard. Look at the falling meteors: if they are from the known, pre-existing stars, then it is for the annihilation of the world; but if they are stars that have now appeared and been created now, then it is for a matter.' One night, they appeared, and they looked and saw that they were stars that had now appeared. So they held back their wealth and awaited the news that would come to them. Then news came to them that a man from Quraysh in Mecca claimed that God had sent him to His creation to warn them. They said, 'Perhaps this falling is a witness for this warner.' And they blessed the opinion of this advising man, and it became a source of pride for him and his descendants after him, so that they would say to Thaqīf: 'Our father is the one who held back your wealth for you.' If it is said: 'Has it not been mentioned that in the poetry of the ancients there is mention of the falling of meteors, and in the books of the Persians there is mention of that?' It is said to him: 'Abū 'Alī and his son Abū Hāshim ⁸⁵ and their companions said: We do not deny that there may have been some falling of meteors before the mission of the Prophet. But we know by the proof we have presented that at the time of the Prophet's mission, something occurred by which the usual pattern was broken, and the sky was filled with it. That increase beyond the customary matter is the proof. This is like the flood: water had increased many times before Noah, peace be upon him, in known and customary ways. But when Noah came, peace be upon him, the water increased in a way that broke the custom and departed from the usual matter. That increase was the sign and the proof. So there is no flaw in this evidence from the poetry of the poets or from what is found in the books of the ancients, nor any denial of this report. This is a sound, sufficient, and adequate answer, because the Prophet, may God bless him and grant him peace, only argued by the filling of the sky with shooting stars, not by the customary matter. No rational person would do this, nor would anyone, whoever he may be. How then could someone who claims truth and prophethood and wants all people to believe and follow him argue against them with something they knew before he was created and before his fathers were created, saying, 'This is one of my signs, and for my sake it happened, and because of my confirmation it was created'? That would be like someone saying: 'One of the proofs of my prophethood is that the sun never used to rise upon you, but now it has begun to rise.' As for Abū 'Uthmān 'Amr ibn Baḥr al-Jāḥiẓ, may God have mercy on him, he mentions in the Book of Animals the falling of meteors and mentions what is in it of the sign and proof of prophethood. He mentions the poetry that was mentioned in this regard by these poets. He and Ibrāhīm al-Naẓẓām and others said: 'There is nothing clear in this poetry that the poet intended by it the falling of meteors; rather, it is ambiguous.' They mentioned about some of this poetry that it is fabricated and was composed in Islam, said by some heretics and attributed to the ancients. They mentioned about some of it that its speaker, even if he was a disbelieving pagan, had reached the time of the mission and the early part of the mission. So they invalidated that there is any basis in this or that it requires an answer. Abū 'Uthmān considered it unlikely that this was something that had been apparent before Islam. He said: 'Otherwise, where were the ancient poets, like Imru' al-Qays and those before him, and Kinānah and Zuhayr ⁸⁶ and the poets of the ancient tribes? Why did they not mention this in their poetry, when it was a visible phenomenon to their eyes? And they have mentioned snakes, scorpions, dung beetles, beetles, fleas, lice, every person, and everything that creeps and crawls.' What he said is not far-fetched. As for the answer of Abū 'Alī and his companions: 'We do not care even if the poetry filled the world from the ancients; it has no effect on this.' Abū 'Uthmān said: 'As for the claim of mentioning shooting stars in the books of the ancient Persians, it is something that cannot be known because they were transmitted in Islam. They were transmitted by one after another from the enemies of Islam, and from those who are most eager to deny the Prophet, may God bless him and grant him peace, and to cast doubt on the Muslims. Even if he were a just Muslim, we would not know that by his report. How then, when his state is as we described? Moreover, how do we know that he is knowledgeable in both languages and that he intended the authors of the books so that his transmission and reports can be trusted?' It is as Abū 'Uthmān said: these books that were composed in Islam, some attributed to India, some to Rome, some to Greece, some to the Copts, some to the Nabataeans, and some to the Persians, were composed by one after another. He claimed that he found them from the people of that language, and claimed that he was knowledgeable in that language and translated them. This is something that does not yield knowledge, and we have nothing more than the claim of this composer. To the extent that he writes, translates, and gives it to the paper sellers, it circulates among people. Then someone who has no knowledge, no habit of sitting with the Mu'tazilites and those who learned from them, and no way to the methods of the people of knowledge, says: 'This is from the books of the ancients.' So know this, for it is a major issue, and everyone is in dire need of it. Ignorance and lack of reflection dominate people, and the enemies of Islam are many. They plot against them with various kinds of plots without them realizing. Among that are sermons, letters, testaments, and wisdoms composed in the days of the Abbasids and attributed to the nations of the Persians. There is no way to know what their composers claimed, that they found them from the ancients. Their purpose was to distract people from the Qur'an, from the covenants of the Messenger of God, may God bless him and grant him peace, and from the testaments of the early Muslims after him. Perhaps he took that and derived its meanings from the Qur'an and from the hadith of the Messenger of God, may God bless him and grant him peace, changed the wording, and attributed it to the nations of the Persians and the scholars. The people of verification suspect 'Abd Allāh ibn al-Muqaffa' regarding what he composed of Kalīlah wa Dimnah and the Book of the Orphan, and what he claimed he found from the Persians. They said: 'We have nothing more than a claim in this. He is an eloquent man, eloquent in knowledge, of Persian origin, with a streak of Zoroastrianism, having been in it for a long time. He is a frequent narrator of Arab literature and sciences, biased towards his people, having converted to Islam after old age, and was suspected in his religion.' Similarly, they said about Abān ibn 'Abd al-Ḥamīd al-Lāḥiqī ⁸⁷. Sahl ibn Hārūn ibn Rahbūnah ⁸⁸, the Persian scribe of al-Ma'mūn, composed the book Thaghrah wa Tha'lah, competing with Kalīlah wa Dimnah, and made it on the tongues of birds and beasts, mentioning the wisdoms of the Arabs as Ibn al-Muqaffa' ⁸⁹ did in Kalīlah wa Dimnah about this one he called Barzawayh the physician, presenting it at the beginning of the book as if he intended nothing but to cast doubt on the people of religions and the followers of the prophets, peace be upon them, in their religions. A book circulated among some astrologers, which they claimed they found for Jābān, the astrologer of Kisrā, king of Persia. In it, he allegedly informed that a prophethood would occur among the Arabs, and its duration would be such and such years. He mentioned the days of the Messenger of God, may God bless him and grant him peace, then the days of Abū Bakr al-Ṣiddīq, then 'Umar, then 'Uthmān, then 'Alī, may God be pleased with them, without mentioning their names, and detailed many of their conditions, biographies, and deeds. The astrologers were captivated by it, thinking that their craft was true and that it led to knowledge. They seduced many people, including princes, viziers, and classes of scribes, who did not know, and made it a witness for the craft of astrology and promoted it. This was brought up in the presence of a scholar from the Mu'tazilites, who said to the astrologer who argued with it for the validity of astrology—he was Isḥāq ibn Fulayt al-Yahūdī, one of the leading astrologers of his time in Baghdad, who was considered by many to surpass the leading astrologers of his time and his contemporaries, such as Ibn Zakariyyā ⁹⁰ al-Nawbakhtī, Ibn Farrukhān Shāh al-Naṣrānī ⁹¹, and Ghulām Zuhal ⁹²: 'O Abū al-Ṭayyib, how do you know that this book was composed by Jābān for Kisrā?' He said: 'This is well-known and circulating among astrologers; they have no doubt about it.' He said to him: 'I asked you about this and its authenticity. Is it more than that you found a written book attributed to Jābān, the astrologer of Kisrā? How do we know that this is as this writer wrote and this informant informed? We have nothing more than a claim. This is just a man who found a book in Islam, in the days of the Abbasids and in the time of the Daylamites among them, and claimed that it was ancient, that he found it in Persian and translated it. He composed it after the days of the Messenger of God, may God bless him and grant him peace, the days of his caliphs, the days of the Umayyads, and the early period of the Abbasids had passed, and he knew and was certain of that. So he composed the book afterward, omitting the names of the people to make it seem that he had composed it before God created them. Then whoever reads his book, among those who have no knowledge, would claim truth and skill for him and validity for the craft of astrology. Otherwise, show us if he has informed about future caliphs or others, or mentioned their days and lifespans accurately as he mentioned those who came before, so that you might have some doubt.' Then Ibn Fulayt was bewildered after this long speech, softened after his harshness, calmed after his agitation, and said: 'Perhaps the matter is as you said.' The Mu'tazilite said to him: 'How quickly you have retracted those claims!' He said: 'I tell you, I have read four copies of this book attributed to this man, and all are different. In it, it is mentioned that the House [Kaaba] will lose its pilgrimage and veneration. Every year I expect and ask about the pilgrims, but the pilgrimage does not cease.' We did not need Ibn Fulayt's statement or his reasoning, for it is not strong. The opponent could claim that this will happen, or cause confusion with something else. But what the composer of the book mentioned is not something from the craft of astrology, nor is it accurate in detail. Their accurate predictions occur without knowledge, just as they occur for players of the ring, odd and even, for those who take omens from seeing a fox, for those who augur from crows and owls. The accurate predictions of these people are more numerous, better, and faster than those of the skilled astrologers of kings. This suffices you for the invalidity of the craft of astrology. We were not refuting them, but this came up, so we mentioned it. You will find more than this in refuting them. But the book attributed to Jābān and its like are composed by the enemies of the prophets to cast doubt on their reports, to make their correctness run in the same vein as the accuracy of astrologers, to promote the craft of astrology, to make people desire to resort to them and rely on them, to exploit them, and to complete their deception. This type is called by astrologers 'al-hādhūr'. You will find this often. They say: 'Mā shā' Allāh ibn Abrī al-Yahūdī ⁹³ said about the conjunctions such and such, and it came true.' And 'Al-Ḥasan ibn Sahl and al-Faḍl said to al-Ma'mūn ⁹⁴ such and such before it happened, and it was so.'

It may happen that some historians and reporters, who have no knowledge of the art of discourse ⁹⁵, come across such books and reports, mention them and include them in their works. Then those who have no knowledge and have not asked the scholars about them read them and become confused and go astray. People in Islam have done such things: they took events that had already occurred and happened, composed poems about them, attributed them to people of earlier times, and claimed that they had known them before they happened—just as they did with a poem attributed to a man called Ibn Abi al-'Uqab, in which he mentioned the state of the Banu 'Abbas and how it began, mentioned a number of their caliphs, where they died and where their graves are, and claimed that he had taken this from the Imams and the Executors of Wills ⁹⁶. This is a matter with no foundation and is undoubtedly a lie. Its path is only what we have mentioned. Know this, for it is a major issue. Those who fabricate and those who are confused by it are many, and due to ignorance of it, many groups of this community—those who opposed the Mu'tazila among the Shi'a sects and others—have gone astray. This is the path of the books attributed to the Greeks, such as Plato, Aristotle, and others. They were translated in Islam, and their translators and teachers were one after another, about whose collective reports nothing is known. Moreover, they are enemies of the Messenger of God, may God bless him and grant him peace, and the most eager people to cast doubt on Islam and to turn its people away from it. They disguise themselves with Christianity, but the Christians are not pleased with them; they testify against them of heresy, the nullification of religious laws, and criticism of divinity and all prophethoods. They have been forbidden and warned against, such as Qusta ibn Luqa ⁹⁷, Hunayn ibn Ishaq and his son Ishaq ⁹⁸, Quwayri ⁹⁹, Matta ibn Yunus ¹⁰⁰, and Yahya ibn 'Adi ¹⁰¹. These, despite their fewness, were not gathered in a single time. Yuhanna al-Qass ¹⁰², the teacher of Euclid and the Almagest and others, used to say: 'Those who translated the books of these people have omitted much of their error and gross mistakes out of partisanship for them and leniency toward them, and they have lent them and given them what is not theirs of the meanings of the Muslims and their explanations. If an enemy is religious, his rancor is not to be trusted; how then with one who believes in no return, hopes for no reckoning, and fears no punishment?' Then I returned to what was written about the mention of meteors ¹⁰³. The scholars examined the book known as 'al-'Alawi' ¹⁰⁴, attributed to Aristotle. One of these translators had translated it for one of the 'Abbasid caliphs to present to him as a gift. They found in it no explicit mention of the shooting of stars ¹⁰⁵; it is only a possible statement that some interpret and claim that he meant that. It is more like something that rises from the earth and ascends to the atmosphere. Harun al-Rashid had pressed the Byzantines, besieged them in their lands, and humiliated them until they agreed to pay the jizya ¹⁰⁶ and he took it from them. He wrote them a letter in which he explained to them the oneness of God, His uniqueness in pre-eternity, and the truth of His Prophet, may God bless him and grant him peace. He mentioned in it a sufficient and good portion of the signs of prophethood and sent it to the king of the Byzantines with a man from the Mu'tazila, either Mu'ammar or another. The letter was composed by Abu al-Rabi' Muhammad ibn al-Layth al-Katib al-Qurashi ¹⁰⁷. It is found in the epistles of Taj al-Isfahani ¹⁰⁸, I have no doubt. Some scholars have told me that it is mentioned in 'al-Manthur wa al-Manzum' by Ibn Abi Tahir ¹⁰⁹. In this letter, the verse of meteors and the shooting of stars was mentioned, and the argument concerning it was fully covered. This letter was not sent to the king of the Byzantines until after examining the books of the non-Arabs and thoroughly investigating everything that could be said, so that the authenticity of this sign and the scholars' discussion of it from ancient times might be known. Abu 'Ali ¹¹⁰, may God have mercy on him, and his companions have said—as we have mentioned about them—what does not harm us, even if all the ancients had presented the argument for the increase that breaks the custom and the sky had been filled with it at the time of his mission. It has come in tradition that a star shot ¹¹¹ and the Prophet, may God bless him and grant him peace, said: 'What did you used to say about this in the Jahiliyya ¹¹²?' The companions of Abu 'Ali said to the companions of Abu 'Uthman ¹¹³: 'This indicates that there was a trace of the shooting of stars, then at the mission an increase occurred that broke the custom.' The companions of Abu 'Uthman said: 'The Prophet, may God bless him and grant him peace, only meant by his saying to them, "What did you used to say about this in the Jahiliyya?"—meaning before their Islam and before their belief in him.' On both views, the sign is established and the argument stands. There is no disagreement about its existence and occurrence. As for this Aristotle, no reliance is placed on what he says. Even if his followers have affirmed him, he is not of complete intellect, because they have reported from him that these celestial bodies—the sun, the moon, and the stars—cannot be divided, partitioned, or split; that the sun is not hot and cannot be hot; that these bodies cannot be hot or cold, moist or dry, heavy or light, soft or rough; that it is impossible for these stars to be more than they are by a single star, or for a single star to be missing from them; that it is impossible for the sun to be larger or smaller than it is; and that it is impossible for it to have color, odor, or taste. What this man deemed impossible is rationally possible, known by every rational person, learned or ignorant, speculative or non-speculative. If he was rational and his obstinacy and stubbornness reached the point of mounting this denial and arrogance regarding what is in the innate disposition of all intellects and their first principles, then who would count him or consider his words, or mention him among those whose faults are refuted and traced—while he is all fault from beginning to end? If he had no other ignorance and departure from reason than this, it would suffice him. Rather, if this ignorance were divided among all the people of the earth, from the first to the last, it would lower their ranks and drop their status, so that they would not be counted among those whose words are refuted and rejected. How so, when he has other ignorances that are frivolous and degrading, which if you seek you will find and come upon. Among his ignorance is that he believed that the sky, the sun, the moon, and the stars are rational, discerning, hearing, seeing, beneficial, harmful, giving life and death, and that every event in this world is from their action and influence. The knowledge that the sky, the sun, the moon, and the stars are inanimate and dead is like the knowledge that the sunlight, moonlight, starlight, lightning, clouds, wind, rain, sea, water, air, earth, and fire are inanimate and dead. There is no difference between one who claims this for the earth, fire, water, air, and plants, or claims it for the stars. Rather, his claim about food, drink, air, and the like—that they are living, powerful, beneficial, harmful, giving life and death—is more fitting and more conducive to confusion than one who claims that for the sun, moon, sky, and stars. He would say: 'I found that wherever air exists, animals can exist; where it does not, animals are hardly found. When it stagnates, the healthy fall ill, the sick worsen, and fruits, food, and plants rot. So I knew that it is living, hearing, seeing, powerful, giving life and death.' Then he would turn to water and say: 'When it exists, animals and plants exist; when it is absent, animals and plants perish. So I knew that it is living, speaking, hearing, seeing, beneficial, harmful.' Then he would turn to the earth and its benefits and mention similar things about it, because of the plants and minerals in it. Similarly for fire, he said: 'Do you not see that it solidifies something like eggs and the like, and dissolves something like copper, lead, gold, silver, and the like; it whitens something and blackens something. So I knew that all these things are living, speaking, hearing, seeing, acting.' This is the saying of Mani ¹¹⁴, who said this about all the bodies of the world and every part of them, even about iron, stones, and wood. The Manichaeans say about the sounds heard when frying sesame and eggplant, the sounds of boiling pots, and the sounds of wood when splitting—all this is screaming and clamor from them because of the pains they suffer. The Manichaeans claim that the philosophers took these doctrines from them. I have only mentioned this to you here so that you may know the extent of the intellects of the heretics and atheists. Were it not for the sedition of some leaders, scribes, and viziers who favor them, we would not have mentioned them. But because these people, due to their heedlessness and poor discernment, have been deceived by them, we have mentioned them. These Batinis ¹¹⁵ call people to them and fabricate false traditions about the Ahl al-Bayt ¹¹⁶ concerning them. So it was necessary that we mention what is in them and what is true of them, so that people may know them. Another chapter: The Prophet's supplication against Mudar and the withholding of rain from them. Among his signs, may God bless him and grant him peace, is that when they denied him and harmed him and his companions, he supplicated against them, saying: 'O God, make Your punishment severe upon Mudar, and send upon them years like the years of Joseph, peace be upon him.' So rain was withheld from them until plants and trees dried up, livestock died, they roasted leather ¹¹⁷ and ate 'alhir ¹¹⁸, and they scattered throughout the lands due to the severity of the situation. So Hajib ibn Zurara went to Chosroes and complained to him of what had befallen them, asking his permission to graze in the Sawad ¹¹⁹, and he pawned his bow. This is a well-known story, mentioned in the Qur'an, and discussed at length. It is His saying, exalted: 'So watch for the day when the sky brings a manifest smoke, covering the people; this is a painful punishment' ¹²⁰. The 'smoke' is drought ¹²¹; it was called smoke because dust rises in a year of drought and becomes like smoke. Therefore, a year of drought is called 'ghabra' ¹²² due to the rising dust. This is something that has happened and passed. It cannot be something that has not yet come, because He, exalted, says: 'Covering the people; this is a painful punishment.' Then it continues: 'Indeed, We will remove the punishment for a little; indeed, you will return. On the day We strike the great assault, indeed, We will take vengeance'—meaning the day of Badr. All this indicates that the smoke has ended and passed, and that it was due to his supplication, because the punishment in the Hereafter cannot be removed or lightened. He said about this: 'Indeed, We will remove the punishment for a little; indeed, you will return.' Returning to sins in the Hereafter does not occur either. The removal of the punishment from them was also due to his supplication. So rain came to them abundantly, then they returned to their transgression. The companions of 'Abd Allah ibn Mas'ud ¹²³ said: 'We were sitting with 'Abd Allah while he was lying down among us, when a man came and said: "O Abu 'Abd al-Rahman, a storyteller at the gates of Kinda—meaning Kufa—is preaching, claiming that the verse of smoke will come and take the breath of the disbelievers, while the believers will have something like a cold from it." 'Abd Allah sat up angrily and said: "O people, fear God. Whoever knows something, let him say what he knows; whoever does not know, let him say 'God knows best.' For God said to His Prophet, may God bless him and grant him peace: 'Say: I ask of you no reward for it, nor am I of the pretenders' ¹²⁴. When the Prophet, may God bless him and grant him peace, saw the people turning away, he said: 'O God, send seven years like the years of Joseph, peace be upon him.' So a year seized them that harvested everything, until they ate rotten skins and carcasses. One of them would look at the sky and see smoke from hunger. Then Abu Sufyan ibn Harb came to him and said: 'O Muhammad, you command obedience and maintaining family ties, but your people have perished; pray to God for them.'" Ibn Mas'ud said...

Thus the smoke ¹²⁵ lasted for years like the years of Joseph (peace be upon him), and then it was lifted from them. Do you not see? He said: 'Indeed, We will remove the punishment for a little while; indeed, you will return [to disbelief]' ¹²⁶ after He said to him: 'So watch, so watch' ¹²⁷ —and the Prophet (peace and blessings be upon him) watched, and it occurred. Then he supplicated, and it was lifted. And the Great Assault ¹²⁸ was on the day of Badr. And the sign of the Romans ¹²⁹, the sign of the smoke, the Great Assault, and the Inevitable ¹³⁰ have already passed. [Chapter] Among His signs in Mecca was that when the Prophet (peace and blessings be upon him) gathered them, admonished them, and called them to follow him and abandon what they were upon from the religions of their fathers, they rejected his words, and some of them went to others and said:

1. Sūrat al-Tawbah 9:33 : Qur'anic verse: 'It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it.'
2. yajlibūn : They will bring forces or mobilize against you.
3. Sūrat al-Isrā' 17:60 : Qur'anic verse: 'And [remember] when We said to you, "Indeed, your Lord has encompassed the people."'
4. Sūrat al-Mā'idah 5:67 : Qur'anic verse: 'O Messenger, convey that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.'
5. fa-innahum : The pronoun refers to the polytheists of Quraysh and others who opposed the Prophet.
6. jabariyya : Tyranny, coercive power, or oppressive pride.
7. yaṣṭalimūnahu : They would destroy him completely, root him out.
8. fī ṭāʿatihi : In obedience to him (the Prophet).
9. tabaʿūhu : They followed him; the pronoun refers to the companions.
10. ahl al-dhimma : Non-Muslim subjects of an Islamic state who are granted protection and religious freedom in exchange for payment of jizya tax.
11. zanādiqa : Heretics or dualists, often referring to Manichaeans or those with esoteric beliefs considered heretical in Islam.
12. khāṣṣat al-khāṣṣa : The elite of the elite; the innermost circle of spiritual or intellectual adepts.
13. bawāṭin : Inner or esoteric meanings, as opposed to ẓāhir (outward or exoteric).
14. al-Muhājirūn wa al-Anṣār : The Emigrants (those who migrated from Mecca to Medina) and the Helpers (the Medinan converts who supported them).
15. Qur'an 41:53 : Qur'anic verse: 'We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.'
16. Qur'an 21:37 : Qur'anic verse: 'Man was created of haste. I will show you My signs, so do not be impatient.'
17. Qur'an 6:89 : Qur'anic verse: 'But if these disbelieve in it, We have entrusted it to a people who are not disbelievers in it.'
18. Qur'an 8:62-63 : Qur'anic verses: 'But if they intend to deceive you, then indeed God is sufficient for you... and He brought together their hearts...'
19. Qur'an 3:103 : Qur'anic verse: 'And remember the favor of God upon you when you were enemies and He brought your hearts together...'
20. kurā‘ : Literally 'horses' or 'cavalry'; used metonymically for military forces.
21. ‘Aqīl : ‘Aqīl ibn Abī Ṭālib, brother of ‘Alī and uncle of the Prophet.
22. Busr ibn Arṭāt : An Umayyad general who killed two young sons of ‘Ubaydullāh ibn al-‘Abbās.
23. Ḥujr ibn ‘Adī : A companion of ‘Alī executed by Mu‘āwiya for refusing to curse ‘Alī.
24. Muslim ibn ‘Aqīl : Cousin of al-Ḥusayn, sent as an envoy to Kufa and killed there.
25. al-Ḥarra : The Battle of al-Ḥarra (683 CE) where Umayyad forces defeated Medinan rebels.
26. al-Tawwābūn : The 'Penitents,' a group of Kufans who repented for abandoning al-Ḥusayn and fought at ‘Ayn al-Warda.
27. Āl al-Zubayr : The family of al-Zubayr ibn al-‘Awwām, who rebelled against the Umayyads.
28. ‘Abd al-Raḥmān ibn Muḥammad ibn al-Ash‘ath : A rebel leader who fought against al-Ḥajjāj and ‘Abd al-Malik.
29. Zayd ibn ‘Alī and Yaḥyā ibn Zayd : Zayd ibn ‘Alī (great-grandson of al-Ḥusayn) led a revolt; his son Yaḥyā continued the rebellion.
30. al-Walīd ibn Yazīd ibn ‘Abd al-Malik : An Umayyad caliph known for his impiety and drinking.
31. al-Muhājirūn : The Emigrants: early Muslims who migrated from Mecca to Medina.
32. al-Anṣār : The Helpers: Medinan converts who supported the Emigrants.
33. al-Ṣuḥuf : The documents: the boycott pact against the Banu Hashim and Muslims.
34. al-Mawsim : The season: the pilgrimage season when tribes gathered.
35. mā yaṭūlu sharḥuhu : Too lengthy to describe: indicating numerous hardships.
36. Arḍ al-Ḥabasha : Land of Abyssinia: modern-day Ethiopia.
37. al-Najāshī : The Negus: the title of the king of Abyssinia.
38. al-Zubayr ibn al-‘Awwām : A prominent companion and cousin of the Prophet.
39. ‘Ammār ibn Yāsir : A companion known for his early conversion and torture.
40. Abū Ḥudhayfa ibn ‘Utba : A companion who migrated to Abyssinia.
41. aslama wa-stabṣara : Embraced Islam and saw the truth: the Negus is believed to have converted secretly.
42. al-Ṭā’if : A city near Mecca where the Prophet sought support.
43. al-qabā’il : The tribes: various Arab tribes.
44. Kisrā : Title of the Sassanid Persian emperor.
45. al-Anṣār : The Helpers: the Medinan converts.
46. shawkah : Power or military might.
47. Khuza‘a wa-Kināna : Two Arab tribes.
48. ‘Abd al-Qays : An Arab tribe from eastern Arabia.
49. Fazāra : An Arab tribe.
50. al-Julandā ibn Karkar : A ruler of Oman.
51. al-Anbāṭ : Nabateans: Aramaic-speaking people of the region.
52. al-Khawārij : Kharijites: early sect that rebelled against Ali.
53. al-Irjā’ : Murji'ites: sect that deferred judgment on sinners.
54. al-Qadar : Qadariyya: sect emphasizing free will.
55. al-Rafḍ : Rafidites: term for Shia who reject the first three caliphs.
56. al-shi‘b : The mountain pass: the valley of Abu Talib where the boycott occurred.
57. al-āyah : The verse: likely referring to a Qur'anic verse about victory.
58. kāshafa : Openly declared or confronted.
59. ṭa‘n : Invalidation or criticism.
60. Hīrīdis : Herod: the king mentioned in the Gospel account of the flight to Egypt.
61. al-ghār : The cave where the Prophet Muhammad and Abu Bakr hid during the Hijra (emigration) from Mecca to Medina.
62. al-mukāshafa : Direct confrontation or open disclosure; in Sufi terminology, it refers to unveiling or spiritual revelation.
63. Shīrūyah : Shiruyah (Kavadh II), a Sasanian king who overthrew his father Khosrow II.
64. Kisrā Abrawīz : Khosrow II (Parviz), the Sasanian king.
65. Dhakīra al-Iṣfahānī : A reference to a historical event; likely a ruler or governor in al-Ahsa' who was assassinated.
66. zā'irīn : Visitors; here used pejoratively to imply they were merely pretending to follow the Prophet.
67. sarāḥan jamīlan : A beautiful release; refers to the Quranic verse (33:28-29) where the Prophet's wives were given a choice.
68. ʿAyn al-Tamr : A location in Iraq, site of a battle during the early Islamic conquests.
69. ʿUtba ibn Ghazwān : A companion of the Prophet and a governor under 'Umar.
70. Abū ʿUbayda : Abu 'Ubayda ibn al-Jarrah, a prominent companion and military commander.
71. Muʿādh ibn Jabal : A companion known for his knowledge of Islamic law.
72. Shuraḥbīl ibn Ḥasana : A companion and early Muslim.
73. Saʿd ibn Abī Waqqāṣ : A companion and commander, conqueror of Persia.
74. ʿAmmār ibn Yāsir : A companion known for his piety and early conversion.
75. Bilāl : Bilal ibn Rabah, the first muezzin of Islam.
76. عبد الرحمن : Abd al-Rahman ibn Awf, a prominent companion of the Prophet Muhammad.
77. ابو القاسم البلخي : Abu al-Qasim al-Balkhi, a Mu'tazilite theologian and scholar.
78. شريك بن عبد الله : Sharik ibn Abd Allah, a judge and traditionist from Kufa, known for his Shi'i leanings.
79. ابو علي : Abu Ali al-Jubba'i, a leading Mu'tazilite theologian.
80. وَأَنَّا لَمَسْنَا السَّماءَ... : Qur'an 72:8-9, referring to the jinn's inability to eavesdrop on heavenly discussions due to being pelted by shooting stars.
81. فَإِنَّهُمْ لا يُكَذِّبُونَكَ... : Qur'an 6:33, indicating that the disbelievers did not consider Muhammad a liar but rather denied the signs of God.
82. وخسروا الدنيا والآخرة : They would have lost both this world and the Hereafter.
83. الكواكب المنقضة : Literally 'the falling stars'; refers to meteors or shooting stars, often interpreted as signs or portents.
84. عبد نائلة بن عمر والثقفي : A figure from the Thaqif tribe; 'Abd Nā'ilah ibn 'Umar al-Thaqafī, known for his wisdom in interpreting celestial events.
85. أبو علي وابنه أبا هاشم : Abū 'Alī al-Jubbā'ī (d. 915) and his son Abū Hāshim al-Jubbā'ī (d. 933), leading Mu'tazilite theologians.
86. كنانة وزهير : Kinānah and Zuhayr: pre-Islamic poets; Kinānah is a tribe, but here likely refers to a poet; Zuhayr ibn Abī Sulmā, a famous pre-Islamic poet.
87. أبان بن عبد الحميد اللاحقي : Abān ibn 'Abd al-Ḥamīd al-Lāḥiqī (d. 815), a Persian poet and translator of Indian fables into Arabic.
88. سهل بن هارون بن رهبونة : Sahl ibn Hārūn ibn Rahbūnah, a Persian scribe and author in the Abbasid court, known for his work 'Thaghrah wa Tha'lah'.
89. ابن المقفع : Ibn al-Muqaffa' (d. 756), a Persian scholar and translator, famous for translating 'Kalīlah wa Dimnah' into Arabic.
90. ابن زكريا النوبختي : Ibn Zakariyyā al-Nawbakhtī (d. 912), a prominent astrologer and astronomer of the Abbasid era.
91. ابن فرخان شاه النصراني : Ibn Farrukhān Shāh al-Naṣrānī, a Christian astrologer active in Baghdad during the 9th century.
92. غلام زحل : Ghulām Zuhal (lit. 'Servant of Saturn'), a nickname for an astrologer, possibly a reference to a known figure.
93. ما شاء الله ابن أبري اليهودي : Mā shā' Allāh ibn Abrī al-Yahūdī (d. 815), a Jewish astrologer and astronomer in the Abbasid court.
94. الحسن بن سهل والفضل للمأمون : Al-Ḥasan ibn Sahl (d. 850) and al-Faḍl ibn Sahl (d. 818), Persian brothers and viziers to Caliph al-Ma'mūn.
95. ṣanʿat al-kalām : The art of discourse; refers to the discipline of speculative theology (kalām).
96. al-awṣiyāʾ : The Executors of Wills; in Shi'i context, the designated successors of the Prophet, i.e., the Imams.
97. Qusṭā ibn Lūqā : Qusta ibn Luqa (820–912), a Christian Greek-speaking physician and translator from Baalbek.
98. Ḥunayn ibn Isḥāq wa-ibnuhu Isḥāq : Hunayn ibn Ishaq (809–873) and his son Ishaq ibn Hunayn (d. 910), Nestorian Christian translators of Greek works into Arabic.
99. Quwayrī : Quwayri; possibly a translator, identity uncertain.
100. Mattā ibn Yūnus : Matta ibn Yunus (d. 940), a Nestorian Christian translator and logician.
101. Yaḥyā ibn ʿAdī : Yahya ibn 'Adi (893–974), a Jacobite Christian philosopher and translator.
102. Yūḥannā al-Qass : Yuhanna al-Qass; likely a Christian priest and teacher of mathematics and astronomy.
103. al-shuhub : Meteors; shooting stars, often associated with the Qur'anic verse about stoning devils.
104. al-ʿAlawī : A book attributed to Aristotle, possibly 'The Theology of Aristotle' (Uthulujiya), a Neoplatonic work.
105. inqiḍāḍ al-kawākib : The shooting of stars; meteors.
106. jizya : Poll tax levied on non-Muslims in Islamic states.
107. Abū al-Rabīʿ Muḥammad ibn al-Layth al-Kātib al-Qurashī : Abu al-Rabi' Muhammad ibn al-Layth, a scribe and author of the letter to the Byzantine emperor.
108. Tāj al-Iṣfahānī : Taj al-Isfahani; a compiler of epistles, possibly Abu al-Fadl al-Isfahani.
109. Ibn Abī Ṭāhir : Ibn Abi Tahir (d. 893), a historian and author of 'al-Manthur wa al-Manzum'.
110. Abū ʿAlī : Abu 'Ali; likely Abu 'Ali al-Jubba'i (d. 915), a Mu'tazili theologian.
111. kawkabun inqaḍḍa : A star shot; a meteor.
112. al-Jāhiliyya : The pre-Islamic period of ignorance.
113. Abū ʿUthmān : Abu 'Uthman; likely Abu 'Uthman al-Jahiz (d. 868), a Mu'tazili theologian and writer.
114. Mānī : Mani (c. 216–274 CE), founder of Manichaeism, a dualistic religion.
115. al-Bāṭiniyya : Batinis; esoteric groups, often referring to Isma'ilis who seek hidden meanings in scripture.
116. Ahl al-Bayt : The family of the Prophet Muhammad, especially his daughter Fatima and the Imams.
117. ishtawū al-qidd : They roasted leather; a sign of extreme famine.
118. al-ʿalhir : A type of plant or grain eaten in times of famine.
119. al-Sawād : The fertile agricultural region of Iraq, especially around Kufa.
120. Qur'an 44:10-11 : Qur'anic verse about the smoke as a punishment.
121. al-jadb : Drought; the smoke is interpreted as a metaphor for severe drought.
122. ghabrāʾ : Literally 'dusty'; a term for a year of drought.
123. ʿAbd Allāh ibn Masʿūd : Abd Allah ibn Mas'ud (d. 650), a prominent companion of the Prophet and Qur'anic exegete.
124. Qur'an 38:86 : Qur'anic verse: 'Say: I ask of you no reward for it, nor am I of the pretenders.'
125. الدخان : The smoke; a sign of the Hour mentioned in the Quran (44:10-16), interpreted as a famine or a literal smoke.
126. إِنَّا كاشِفُوا الْعَذابِ قَلِيلًا إِنَّكُمْ عائِدُونَ : Quran 44:15: 'Indeed, We will remove the punishment for a little while; indeed, you will return [to disbelief].'
127. فارتقب : Command to 'watch' or 'await'; a divine instruction to the Prophet to wait for the fulfillment of the promise.
128. البطشة الكبرى : The Great Assault; refers to the Battle of Badr, as mentioned in Quran 44:16.
129. آية الروم : The sign of the Romans; refers to the prophecy in Quran 30:2-4 about the defeat and subsequent victory of the Byzantines.
130. اللزام : The Inevitable; a term for a decisive punishment or sign, possibly referring to the conquest of Mecca or a specific event.

The First Part [1]

Walk and be patient with your gods. Has he made the gods one God? ¹ And they threatened him with their multitude, their might, and their wealth, and they were confident in that. They were deluded by what they saw of the weakness of the Messenger of God, peace and blessings be upon him, and his solitude. The Messenger of God threatened them while he was in that state, so God revealed: "A host that is there will be defeated from among the confederates." ² And it was as he informed, and the outcome was his. Reflect on this matter, and you will find it tremendous, because he threatened them with war before war, before the community, and in a state of weakness, while he was among them, in their captivity, and in their grasp. So they urged him to kill and exterminate him, and they incited him to exert utmost effort and expend all capacity in his harm. This would not occur from a rational person unless he was confident in God, at peace with His revelation and inspiration. And if you give due consideration, you will not find among the brothers of the Prophet, peace and blessings be upon him, from the prophets and messengers, peace be upon them all, anyone like him in weakness and solitude. He opposed his people in such a manner, incited them, angered them to that degree, and informed them of what would come of his strength and the victory over the tyrants of the nations before that happened or before there was any indication that would necessitate it. Then matters turned out in strength and manifestation as he said. So he began like the beginning of the sun and extended like the extension of the day. Chapter [What occurred in Mecca when the Messenger wept over them: His saying, Exalted is He: "The Hour has drawn near."] Among what occurred in Mecca: when he recited to them the chapter "The Hour has drawn near" ³ and recounted to them nation after nation of those who denied the messengers and what befell them of punishment and destruction, until he reached His saying: "Are your disbelievers better than those? Or do you have an immunity in the scriptures? Or do they say, 'We are a host that will be victorious'? The host will be defeated, and they will turn their backs." ⁴ Their arrogance was due to their multitude and the multitude of those who supported them in enmity and war against him. They thought that if he gained a group, their groups would be more numerous, and the wealth, weapons, horses, and equipment were with them, not with him. So the apparent opinion and the requirement of prudence was that it would be for them, not for him, unless it was from God, the Possessor of hearts and the Breaker of customs for His prophets. And it was as He said, and the outcome was his. Another chapter [What was revealed in Mecca from His saying: "So hold fast to what is revealed to you..."] Among what was revealed in Mecca is His saying: "So hold fast to what is revealed to you; indeed, you are on a straight path. And indeed, it is a reminder for you and your people." ⁵ That is, honor, nobility, and majesty. So it is might and a miracle. Then He said: "And you will be asked" ⁶ i.e., about gratitude for this blessing. And it was as He informed and as interpreted, for the verses of the Quran became clear, its proofs appeared, its argument stood, and the blessing was completed for the Messenger of God, peace and blessings be upon him, and his Companions through it. So they were honored and exalted by its status. And that is among the clear and evident matters. For you find the jurists and scholars have venerated the Quran, those who recite the Quran, and those who know the sciences of the Quran. For this reason, God, Exalted is He, said to Quraysh at the beginning of the mission: "Say, 'It is a great tiding, from which you turn away.'" ⁷ He means the Quran, and that it is honor, nobility, and dignity, and nations who hold fast to it and call to it will be honored by it, and you have missed that due to your turning away. And it was as He informed. In this meaning is His saying, Exalted is He: "Did He not find you an orphan and give shelter? And He found you lost and guided?" ⁸ So reflect on this, for he, peace and blessings be upon him, did not know honor through parents as one raised by parents knows. For his father died while he was a fetus, and his mother died while he was an infant. So God sheltered him with the most honorable shelter. When he matured, He gave him prophethood, protected him, and preserved him, and informed him that the Hereafter is better for him than the first life. For the end of his affair in the immediate world is in victory and honor, and the reward of the Hereafter is better than the first life. "And He found you lost and guided" i.e., unaware of prophethood, not knowing what it is, nor recognizing the Quran. In a similar meaning is His saying, Exalted is He: "Did We not expand for you your breast? And We removed from you your burden, which weighed down your back? And We raised high for you your remembrance." ⁹ For his remembrance was raised through truthfulness, faithfulness, and the establishment of proof. His enemies found no lie, no humiliation, no slip in him, despite their eagerness for that. No argument of his failed, no foot slipped, no opponent silenced him, despite the multitude of his opponents, the seeking of faults, and the length of debate. Another chapter [Among his signs: His saying, Exalted is He: "Say, 'If mankind and jinn gathered together to produce the like of this Quran...'"] Among his signs is His saying, Exalted is He: "Say, 'If mankind and jinn gathered together to produce the like of this Quran, they could not produce its like, even if they were helpers of one another.'" ¹⁰ In this is an announcement of many unseen things, because He said to every individual of mankind and jinn: You cannot produce the like of this Quran, nor can anyone produce its like in any state, whether alone or together. And they did not produce it, despite their need for it and their intense desire for it. Is this what you wonder at? Or at his daring to announce that while he did not know all the Arabs, nor could he count their tribes, their men, their women, while eloquence and rhetoric were established in their men, women, slaves, maidservants, sane, and insane? And he, peace and blessings be upon him, knew that they were before him in language and eloquence, and he learned from them, and he was rational. So had he not been certain that they could not produce it, he would not have dared to announce that, especially since what he claimed was a great matter and a tremendous affair: prophethood, truthfulness, infallibility, the execution of his command over souls and wealth, and the obligation of obedience to him for everyone until the Hour is established. And his proof in all that is this Quran. This is among the signs that were revealed in Mecca. Had it been revealed in Medina or anywhere else, the proof would still stand; places and times have no effect. We only mention places because when the enemies were bankrupt and exposed, they began to cast doubt among kings, the affluent, those who love leniency, and those who do not reflect, ponder, or listen to scholars, claiming that this statement was only said at the end of his affair and at the end of his life. Know that the Quran is a proof from three aspects: every chapter of it is a proof in terms of eloquence and rhetoric; it is a proof for what it contains of news of the unseen; and it is a proof for what it contains of indications of rational proofs, for that came in a manner that broke the norm. A portion of this has already passed before you in al-Misbah ¹¹, and perhaps more will come to you. For you are only in the mention of news of the unseen and what is similar to it. Then we will proceed to the other two aspects and to the arguments of the opponents and the answers to them, God willing. Among his proofs and signs, peace and blessings be upon him, is his informing of what is in the revealed scriptures and what they contain regarding the creation of Adam, peace be upon him, what happened with the angels, peace be upon them, with his children, with Iblis, what happened with Noah and his people, then Abraham, Isaac, Jacob, the tribes, Jesus, Job, Moses, Aaron, and other prophets, peace be upon them all. He did not read those scriptures, nor did he know what was in them, nor did he frequent their people, nor did they frequent him. So you know that he only knew that through God's revelation to him and His informing him. These are many reports that can only be true through revelation from God, Exalted is He. If it is said: How do you know that he did not read the scriptures, nor frequent their people, nor did they frequent him, when you did not live in his time? And his enemy said: "And they say, 'Legends of the former peoples which he has written down, and they are dictated to him morning and evening.'" ¹² And they said: "This is nothing but a lie invented, and other people have helped him." ¹³ We say: We do not claim that his opponents did not claim that against him. Their claim is not a proof against him. Rather, when they were defeated and his proof stood, they claimed this against him. And even though we were not in his time, peace and blessings be upon him, we know that he did not read these scriptures, nor write them, nor frequent their people, nor did they frequent him, nor did he receive that from any person. For no one seeks a branch of knowledge except that he has stages and levels in it. First, he is a seeker and questioner of those who possess that literature and that branch of knowledge and literature. Then he frequents its people and accompanies them, being at times a beginner, then intermediate, then skilled and advanced. All these states are known and recognized by the people of his time; it is not possible that they escape them, nor is it possible that they are hidden or concealed from anyone, whoever he may be. So if he, peace and blessings be upon him, had engaged in that and then concealed it, that would be among his greatest signs and most magnificent miracles. For if the norm was broken by him, then the opponent has given him more than he claimed. And if it were possible for that to be hidden and concealed from anyone, it would not be hidden from Muhammad, peace and blessings be upon him, because his enemies, seekers, investigators, and those who scrutinized his affairs from Quraysh, his close relatives, the shrewd Jews, Christians, and others were many. Their search was intense, and their personal claims were great. He claimed against them fabrication and lies, and for himself truth. His proof against them is that he does not lie in anything and does not contradict. Then those who followed him did so because he is a prophet and truthful. His enemy and his friend knew his origin, his movements, and his abode. He traveled with them, was raised among them, and grew up among them. His wives were the daughters of his enemies and friends who believed in the truth of his prophethood, and they were among those who believed in his truthfulness and prophethood. So for one in such a state, could he learn writing with one pen or different pens, write and read, frequent the people of these languages, accompany them, and take from them, and that be hidden from his family, his wives, his enemy, and his friend? This is not believed by anyone who reflects on and ponders matters. Rather, if he, peace and blessings be upon him, had done that for one day or one hour, the first and the last would have known it, given the circumstances he was distinguished by, as we have mentioned. There is no difference between one who claims this against him and one who claims that he once became a Jew and openly practiced Judaism, left and stayed in Babylon, then in Jerusalem, that he once became a Christian, wore woolen garments, stayed in churches, left and stayed in the lands of the Romans, fasted the fast of the Christians, observed their festivals, shaved the middle of his head like the monks do, and that all this was accomplished for him and hidden from his family, his wives, his enemy, and his friend. So reflect, may God have mercy on you, on this sign, for it is great and magnificent. If he had no other sign, this would suffice and be enough. And see how he says: He recounted the story of Noah, peace be upon him, and then said at the end of it: "That is from the news of the unseen which We reveal to you. You and your people did not know it before this. So be patient; indeed, the outcome is for the righteous." ¹⁴ And see how He says to him: This is not from your knowledge nor from the knowledge of your people, while the enemy and the friend hear that.

And reflect on His saying, Mighty and Majestic, in the story of Joseph, peace be upon him: "That is from the news of the unseen which We reveal to you. And you were not with them when they agreed upon their plan while they conspired." ¹⁵ Then He consoled him and said to him: Your signs are clear and your proof is established, even if they disobey you. So there is no doubt here regarding your opposition, nor any matter that turns away from following you. And you are not the first whose proof was established yet he was not followed. So He said to him: "And most of the people, though you strive, are not believers. And you do not ask them for any reward for it; it is only a reminder for the worlds. And how many a sign within the heavens and the earth do they pass by while they are turning away from it!" ¹⁶ And see how He indicates, asserts, and prevails over enemy and friend alike that this was only attained through revelation, and that he had not read any book nor written, and that he was heedless of this before, saying: "And you were not hoping that the Book would be conveyed to you, but [it is] a mercy from your Lord. And you were not reciting before it any book, nor did you write it with your right hand; otherwise the falsifiers would have doubted." ¹⁷ And He said to him at the beginning of Surah Yusuf: "We relate to you the best of stories by what We have revealed to you of this Qur'an, although you were before it among the heedless." ¹⁸ Then He says at the end of the Surah: "There was certainly in their stories a lesson for those of understanding. It is not a fabricated tale, but a confirmation of what was before it, and a detailed explanation of all things, and a guidance and mercy for a people who believe." ¹⁹ And reflect on His saying, Mighty and Majestic, in Surah Al-Qasas: "And you were not on the western side when We decreed the matter to Moses, nor were you among the witnesses" ²⁰ until His saying: "And you were not dwelling among the people of Madyan reciting to them Our verses, but We were sending [messengers]. And you were not at the side of the Mount when We called, but [it is] a mercy from your Lord." ²¹ And see this argument that he attained this and knew it only through revelation from God. And see His saying in Surah Ta-Ha: "And they say, 'Why does he not bring us a sign from his Lord?' Has there not come to them the clear evidence of what is in the former scriptures?" ²² So reflect on this dominance over enemy and friend, that among his signs and proofs is what is in the former scriptures. Among the objections of Ibn al-Rawandi ²³ regarding this verse was that he said: If his knowledge of this is evidence of his prophethood, then the Jews' knowledge of it is evidence of their prophethood. This is ignorance from this fool, because the Jews read that, wrote it, took it from their fathers, and witnessed it, so it cannot be a proof for them. But he did not read it, nor write it, nor take it from them or from any person, as reason indicates, so it is a proof against them and others. If a person claimed prophethood and made his proof that he informed you of a book you have, which he neither read nor came upon, but you alone came upon it in a way that cannot be by chance or guess, that would be evidence of his prophethood, not evidence for you. Similarly, if he informed you of what you ate, drank, and stored. But this heretic was confused due to his extreme ignorance and distance from attainment. Were it not that the Ash'arites ²⁴, the Rafidites ²⁵, the Christians, and the heretics consider this man as an authority, we would not have mentioned his questions due to their weakness. However, he wrote something for the Anthropomorphists ²⁶, something for the Compellers ²⁷, and something for the Rafidites, so they rejoiced in it due to their deficiency, and they testified to his skill due to their extreme stupidity and their ignorance of Islam and its people. Whoever showed them approval, they accepted him due to their weakness and bad state. The Jews and Christians accepted him and considered him skilled because he insulted Muhammad, the Messenger of God, and showed his denial. Yet he insulted Abraham, Isaac, Jacob, Moses, Aaron, John, Jesus, and all the prophets, peace be upon them all, and denied them. But the Jews and Christians have no proof or insight in their opposition to Muslims. So whoever opposes Muhammad, peace be upon him, they befriend him even if he is an enemy of their prophets, just as the people of innovation in Islam—the Anthropomorphists, the Compellers, and the Rafidites—have no insight. And these surahs, such as Al-Qasas, Hud, and Yusuf, are Meccan, so know that. Another chapter [of his signs: his informing about Christianity and its sects] Among his signs and proofs is his informing about Christianity and the doctrines of the Christians from among these three sects—the Melkites ²⁸, the Jacobites ²⁹, and the Nestorians ³⁰—which are the remaining, established, and current ones, in their saying that the Messiah, Jesus son of Mary, is God, and that God is the third of three. For these three sects do not differ that the Messiah, Jesus son of Mary, is not a righteous servant, nor a prophet, nor a messenger, but that he is God in reality, and God in reality, and that he created the heavens, the earth, the angels, and the prophets, and that he sent the messengers and manifested miracles at their hands, and that the world has a God who is a Father, eternal, not begotten, and that he is eternal, creator, provider, and a God who is a Son, begotten, and that he is not a father nor a begetter, and that he is eternal, living, creator, provider, and a God who is the Holy Spirit, not a father nor a begetter nor a son begotten, and that he is eternal, living, creator, provider, and that the one who is the Son descended from heaven, incarnated from the Holy Spirit and from Mary the Virgin, and became her son, one God, one name, one creator, one provider, and Mary conceived him and gave birth to him, and he was taken, crucified, suffered, died, buried, rose after three days, ascended to heaven, and sat at the right hand of his Father. So he narrated their saying that the Messiah is God and that God is the third of three. This is their doctrine in reality, and they hardly express it openly, but rather defend its reality as much as possible, to the extent that the masters of articles and those concerned with it among the authors hardly obtain their doctrine. You find the disputants among them and those who argue on their behalf, when you ask them about their saying concerning the Messiah, they say: Our saying about him is that he is the Spirit of God and His Word, like the saying of the Muslims, or they say: God is one. And you find him, peace be upon him, having narrated the reality of their doctrine, and he was not among the disputants nor the soothsayers, nor among those who read books and meet their people, nor among the pretenders, nor were Mecca and the Hijaz at that time lands where any of this existed. So this spread from him, peace be upon him, and people investigated it afterwards and found the matter as he said and as he detailed, after effort and lengthy investigation in seeking and searching. How often you meet them and they say: We did not say that the Messiah is God, nor did we say that God is the third of three. Whoever narrated this from us has erred and lied, so that it is known that Muhammad's, peace be upon him, knowledge of this is only from God, Mighty and Majestic, and that it is among his signs. If it is said: Their saying about this, that God is three hypostases ³¹ of one substance, is like the Muslims' saying "In the name of God, the Most Gracious, the Most Merciful" and like their saying about God that He is Living, Powerful, Knowing. It is said to him: This is a mistake about the Christians, and their saying concerning monotheism is not at all like the Muslims' saying. Only those who seek to deceive and flee from the obscenity of the statement say this. For God, according to the Muslims, is the Most Gracious and the Most Merciful, and likewise the Knowing, the Powerful, and He is one essence with many attributes and many names. According to the Christians, God the Father is not the Son who is begotten, nor can the Father who begets be a son who is begotten, nor the Son who is begotten a Father who begets, and likewise the Holy Spirit. Whoever says otherwise is not a Christian. If you encounter among them someone who denies this obscene statement, say: If you intend that this is your saying and you choose it, what prevents you from this? As for this being the saying of the Christians, this is a lie and slander. Even if all the Christians of our time converted to Islam, this would not cease to be the saying of those who preceded from these three sects. So know that this is their doctrine of the Trinity, which has been established by knowledge, and they have parables for it in their hymns and sayings in their worship. Do you not see that they say in the Eucharistic prayer ³² at the hour when they are humble, expecting, according to their claim, the descent of the Holy Spirit to accept the sacrifice of the Eucharist: "May the grace of the Lord Jesus Christ, son of Mary, and the love of God the Father, and the fellowship of the Holy Spirit be with us and with you forever and ever." And they say in their hymn which they call the Creed ³³, which was established in Nicaea ³⁴ in the land of the Romans, and this was about three hundred years after the Messiah, peace be upon him, when Constantine, son of Pilate ³⁵, king of the Romans, whose mother was Helena the Harranian ³⁶ from Venice, gathered them to produce a statement of their faith that they would impose on people and take them by; whoever refused, they killed him. About two thousand men gathered with him, and they produced a statement then rejected it. Then three hundred and eighteen men gathered, whom they call the Fathers, and they produced this statement, which they call the Synod ³⁷. Their statement of this formula, which is the foundation of foundations for all these sects—no one's faith is complete among them without it—is: "We believe in one God the Father, Creator of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the firstborn of his Father, not made, true God from true God, of the substance of his Father, by whom the worlds were established and all things created; who for us humans and for our salvation descended from heaven, and was incarnate from the Holy Spirit and from Mary the Virgin, and became human; and Mary the Virgin conceived him and gave birth to him; and he was taken, crucified, and killed before Pontius Pilate the Roman, and died and was buried; and he rose on the third day as it is written; and ascended to heaven and sat at the right hand of his Father; and he is ready to come again to judge the living and the dead. And we believe in one Lord the Holy Spirit, the Spirit of truth who proceeds from the Father, the life-giving Spirit; and in one baptism for the forgiveness of sins; and in one holy, apostolic, catholic church; and in the resurrection of our bodies; and in eternal life forever and ever." So reflect on this explanation, this detail, and this disclosure of the Trinity and anthropomorphism, and how they believe in God the reality of the attributes of created beings—descent, ascent, birth, and other things. If they say: We do not say they are three gods, so how do they narrate the Trinity from us?

We said to them: You have given us the meaning of the Trinity, propagated it, and fulfilled its realities, yet you withhold ³⁸ some expression of it. Do you not see that you say: 'A god who is a Father, living, powerful, eternal, knowing, creating, providing,' and 'A god who is a Son, begotten, Word, living, eternal, creating, providing, not a father nor a begetter, nor is it permissible for Him to be a father or a father,' and 'A god, Holy Spirit, living, knowing, eternal, creating, providing.' Then you say they are three hypostases ³⁹. So you say of each one of them that He is a god, lord, and eternal, yet you refuse to affirm the totality while having given the details. The example of this is only like one who says: 'Abdullah the Arab ⁴⁰ is a man, a human, a body, and a person; Khalid the Persian ⁴¹ is a man, a human, a body, and a person; Zayd the Roman ⁴² is a man, a human, a body, and a person.' We say: 'These are three men, three humans, three persons, and three bodies.' Then you say: 'No, rather they are one man.' We say: 'Your refusal to utter this expression does not affect something whose reality has been propagated.' Among them are those who refuse to say of each of these three that he is other than his companion, then they say: 'We do not liken nor compare,' so they are like the Anthropomorphists ⁴³ who say: 'A god who ascends and descends and sits on the Throne,' then say: 'Nothing is like Him.' What prevents the Christians from uttering the statement that they are three distinct, different gods, even though they have given the meaning of that, is only because they believe in the Book of God, may He be exalted, which Jesus, peace be upon him, believed in, and it is filled with the oneness of God and His uniqueness in eternity, and that He does not resemble things. These innovations were only invented after Jesus. So they wanted to impose their innovation of polytheism on what is in the Books of God, but that did not succeed, and they ended up with pure polytheism and anthropomorphism. If it is said: 'By my life, you have spoken truthfully regarding what you have narrated of the Trinity. For the Melkites ⁴⁴ say concerning it: He is true God from true God, of the substance of His Father, and that killing, crucifixion, and birth occurred upon Him in His entirety. The Jacobites ⁴⁵ say: Mary conceived the God, gave birth to the God, killed the God, and the God died. So what do you have regarding the Nestorians ⁴⁶? For they have said concerning Christ that He is composed of two natures and two hypostases ⁴⁷ and two essences, from God and from man, and that birth and killing occurred only upon the man, whom they call the humanity ⁴⁸.' It is said to him: If the Nestorians said concerning Christ as the Muslims say, that would not detract from the report nor affect knowledge, because the Trinity has occurred. How so, when the Nestorians return in their statement concerning Christ to the statement of their brethren, the Melkites and Jacobites? For it is said to the Nestorians: You have said that He is true God from true God, of the substance of His Father, and you have said that He is perfect God from perfect God. Then you said that His divinity ⁴⁹ is begotten from the Father, and His humanity ⁵⁰ is begotten from the mother, and birth has encompassed Him from every side and every direction. Moreover, you praise God for birth just as the Muslims praise Him for being exalted above birth, and you say: 'If He were not a father, He would be barren, and every living being that is not a father is so due to a deficiency, defect, or infirmity.' So you should not be evasive about the reality of your statement. Then it is said to them: Inform us about Mary: Did she conceive Christ in reality, give birth to Christ in reality, raise Christ and feed Christ in reality, and is she the mother of Christ in reality? If they say: 'She gave birth to the humanity of Christ or conceived the humanity of Christ,' we say: 'We did not ask you about this. For the humanity of Christ, according to you, is not Christ; rather, Christ is the divinity ⁵¹. And the divinity of Christ, according to you, is not Christ; rather, the two together are Christ. Answer us. If Mary gave birth to Christ in reality and conceived Christ in reality, then she conceived the God and the man, gave birth to the God and the man, and she is the mother of the God and the man. And the God and the man were killed, the God and the man suffered, and the God and the man died. So it is clear that your statement and the statement of the Melkites and Jacobites in that regard are the same.' If they say: 'She did not give birth to Christ in reality, nor is she the mother of Christ in reality,' we say to them: 'This is not the statement of any Christian, nor is it the statement of the Muslims; rather, it is the statement of the Jews, for they said that Mary did not conceive.' If they say: 'We say she is the mother of Christ metaphorically, and Christ died metaphorically,' we say to them: 'We did not ask you about the metaphor; we asked about reality. For on this basis, perhaps Mary's pregnancy would also be without a metaphor, and His giving life to the dead would be a metaphor, and all that they claim for Him would be a metaphor. This is impossible, because if they divide His actions between His divinity and His humanity, that would all be necessary. For when He gives life to the dead and performs miracles, that is the action of the divinity, and the divinity alone is not Christ. And the divinity was not seen by people, so it is not permissible to say 'Christ was seen.' And when He ate, drank, slept, and woke up, that is the action of the humanity, and the humanity alone is not Christ. So all that we have presented becomes necessary, and they neither adopt it nor commit to it. Whoever adopts it leaves Christianity and all the statements of the Trinitarians.' And you know that the reality of their statement is in the hymn of their faith ⁵², which is the foundation of foundations. None of their sects deviate from it or from any part of it. It was only established when the king ⁵³ adopted this statement, and when Arius ⁵⁴ opposed them, to clarify the doctrine and remove interpretation and doubts from the article. According to these three sects, Christ became a Christian, a god, creator, provider, and worshipped when the angel announced Him to His mother and at the moment of His conception. The God united with Him, so from then on they became together one Christ and one God. The union ⁵⁵ did not dissolve or become invalid according to them, nor did He leave Christhood and divinity, not during conception, not during birth, not during sleep, not during eating, not during urination and defecation, not during illness, not during killing, not during death. And that in all these states He is Christ, God, Lord, worshipped, creator, provider, and governor. And they say: He revived Himself after death, because it is impossible according to them that anyone other than Christ revives the dead. And you know the hymn of faith and its details, so refer to it, for in it is sufficient knowledge for you to learn the fallacy of the Nestorians and all who argue for Christianity. And Paul ⁵⁶ said—and they are, according to them, above the prophets, and he mentioned the treatment of the Jews towards Christ—: 'If they had known, they would not have crucified the Lord of glory, to whom be praise and blessings forever and ever.' He also said: 'He who was not seen became seen, and He who was not perceived became perceived, and the One above time began, and the Son of God became the Son of man, and He who did not suffer suffered, and God is His Father.' So ponder this, for it clarifies that God was not seen, then became seen; He did not perceive, then became perceived and apprehended; He was before time, then began and came into time; He who did not suffer suffered; and the Son of God became the Son of man, and the Son of man became the Son of God, and God is His Father. These are the attributes of Christ, who according to them is God and the Son of God. They said: And the Fathers said—when they mentioned what Pilate the Roman and the Jews did—: 'When they crucified the Lord of glory, they recognized Him.' The Christians said: All these are our sayings, and in them is the reality of our doctrine. They said: And the virtuous John ⁵⁷ said: 'The equal of the Father came into the world in the virginal womb, and He existed before His fathers Abraham, Israel, and David. He is the Son of God before being called the son of Abraham and David.' They said: This is the reality of our religion. If it comes in it that God is a man or of the kind of men, or that He changes in forms and shapes, moves, and transforms, we do not shrink from that, nor do we abandon what the Fathers and the leaders established due to what debate requires and what is necessary in consideration. So ponder this, and their statement: 'The equal of the Father came into the world in the virginal womb, and He existed before His fathers Abraham, Israel, and David, and He is the Son of God before being called the son of Abraham and David,' so that you know that their belief and statement is that this one whom Mary gave birth to is the Son of God and He is God, and that He is like the Father who is in heaven on the Throne according to them, and that He is the one who has not ceased, and that the one who occurred and was renewed is the birth of Mary to Him, and that Abraham, Israel, and David only became His fathers through His mother because she is from the Children of Israel, and that He was the Son of God before being the son of Abraham, Israel, and David. They said: And our scholars, and those who are the authority among all our sects, said: 'Jesus in the beginning was the Word, and the Word was with God, and God is the Word, and Jesus is 'Isa in Syriac ⁵⁸.' They said: So that one whom Mary gave birth to, and whom people saw and who was among them, is God and the Son of God, and He is the Word of God. They said: And John the Ascetic ⁵⁹ said: 'We preach to you the One who has been from before, and we have seen Him with our eyes and touched Him with our hands.' They said: So there is none among those who are the proof for our community except one who reveals the matter clearly, and none can interpret it except one who argues with his intellect. So according to them, the eternal, pre-existent Creator of the heavens and the earth is the one whom people saw with their eyes and touched with their hands. They said: And the prophet Jeremiah said—when he mentioned Christ and the good news of him—: 'This is our God, and we seek refuge in none other than Him, and in the end of time He appeared on earth and walked among people.' So ponder this revelation. They said: And Peter ⁶⁰, who is the first of our faith and the foundation of our church, when asked about the Son of God, not about the son of man, and about the Word of God, not about the word of man, said: 'He is the one who was among people and walked with them, and healed those whom the evil one had afflicted.' They said: And He addressed people from the womb of His mother Mary, and said to the blind man: 'Do you believe in the Son of God?' The blind man said: 'Who is He, that I may believe in Him?' He said: 'You have seen Him, and He is the one speaking to you.' He said: 'I believe, my Lord,' and fell down prostrating. They said: So what remains of the clarification that the one whom Mary conceived and who was in her womb is God, the Son of God, and the Word of God? They said: And the mother of John son of Zechariah said—when she entered upon Mary while she was pregnant with Christ, and the mother of John was pregnant with him—: 'This one in my womb has prostrated to the one in your womb.' They said: So what remains in the explanation that the worshipped God, who is God, the Son of God, and the Word of God, is the one whom Mary conceived and gave birth to? They said: And when John baptized Him in the Jordan, the gates of heaven opened, and the Father called out: 'This is My Son, My Beloved, in whom I am well pleased.' And the Holy Spirit descended in the form of a dove and hovered over the head of Christ. They said: So the baptized is God the Son, the caller is the Father, and the descender is the Holy Spirit. And see how they distinguish each one of them by an act different from the act of His companion.

They said: In the annunciation to her, when Gabriel said to Mary: 'Behold, you shall conceive and give birth to a son,' she said to him: 'How can this be, since no man has touched me?' He said to her: 'Our Lord is with you, and our God is with you, and the hands of the Most High are upon you, and the Holy Spirit will come upon you, and the one born of you shall be called holy and Son of God.' They said: Thus he informed her that she would conceive the Son of God, not the son of man, and that she would give birth to the Son of God, not the son of man, and that God is with her. They said: We do not mean by our saying 'with her' and 'with her Son' in the sense of support, victory, and assistance, as God is with the prophets, the righteous, and the believers, because the Messiah, according to our three sects, is not a prophet nor a righteous servant, but rather the Lord of the prophets, their Creator, their Sender, their Helper, and their Supporter, and the Lord of the angels. Nor is He with her and with her Son in the sense of creation, governance, and decree, as He is with all other female animals—humans, dogs, donkeys, pigs—by creation, making, and decree. Rather, He is with her because of her conception of Him and because her womb contains Him. For this reason, she differs from all female animals, and her Son differs from all prophets. Thus, God and the Son of God, who descended from heaven, whom Mary conceived and gave birth to, and the one born of her, are one God, one Messiah, one Lord, one Creator from the time of Gabriel's annunciation to her. No distinction occurs between them, nor does the union between them cease in any way, whether in conception, birth, sleep, illness, crucifixion, death, or burial. Rather, He is united with Him in the state of conception, so He is in that state one Messiah, one Creator, one God; likewise in the state of birth; likewise in the state of death and crucifixion. They said: Some of us express the reality of this meaning in their words and phrases, saying: 'Mary conceived the God, gave birth to the God, and the God died.' Others among us forbid this expression but affirm its meaning and reality, saying: 'Mary conceived the Messiah in reality, gave birth to the Messiah in reality, and she is the mother of the Messiah in reality; the Messiah is God in reality, Lord in reality, Son of God in reality, and Word of God in reality. There is no son of God in reality except Him, no father of the Messiah in reality except Him, and no mother of the Messiah except Mary.' They said: These agree in meaning with those who say that she conceived the God, gave birth to the God, and that the God was killed, suffered, and died; they only forbid the wording and expression. They said: We have forbidden this expression used by our brethren only to avoid misunderstanding when we say: 'She conceived the God, gave birth to the God, the God died, the God suffered'—that all this happened to the God who is the Father. Rather, we say: All this happened and befell the Messiah. The Messiah, according to us and our sects, is perfect God, true God from true God, of the substance of His Father. They said: We do not mean by 'He is with us' in the sense of victory and support, nor in the sense of creation and governance, because He is with all prophets and righteous ones in that way, and with all creatures by creation and governance. Otherwise, our statement and that of Muslims and Jews would be the same in monotheism. They said: Our fathers and leaders say: 'The Son of God is called the Son of Man, and the Son of Man is called the Son of God. The new Adam is the suffering God who was killed and died.' They said: According to us, the Messiah said: 'The Son of Man is Lord of the Sabbath.' He also said: 'I am in the Father, and the Father is in Me. No one knows the Father except the Son, and no one knows the Son except the Father. You are God in Me, and I am in You.' He said: 'I am in the Father, and the Father is in Me.' He said: 'I existed before Abraham; I have seen Abraham, but he has not seen Me.' The Jews said to him: 'You lie; how can you exist before Abraham when you are about thirty years old?' He said: 'I was kneaded into the clay of Adam, and in My presence creation took place. I come and go, and go and come.' They said: This statement, according to us, is truly from the Messiah. If it were a statement from the God who is not the Messiah, it would have no meaning. According to us, the Messiah is the son of Adam and his Lord, Creator, and Sustainer; the son of Abraham and his Lord, Creator, and Sustainer; the son of Israel and his Lord, Creator, and Sustainer; the son of Mary and her Lord, Creator, and Sustainer. They said: Some who argue on our behalf have reasoned that God is truly a Father, and His Son is generated from Him as the light of the sun is generated from the sun, and as the word is generated from the mind. But we do not say that He is a Father and has a Son in reality based on this reasoning, but rather based on what we have presented from the fathers and leaders. Moreover, these people have resorted to this statement by likening God to procreating and copulating creatures, thus likening Him to inanimate and dead things, falling into the worst of what they fled from and contradicting necessity. For Mary gave birth to the Messiah, the God of all, with a true, rational birth—the birth of living, speaking beings without copulation or procreation. Whoever says that Mary did not conceive the Messiah in reality, nor gave birth to the Messiah in reality, nor is she the mother of the Messiah in reality, is not of the Christian sects. Likewise, whoever says that the Messiah is not God in reality, nor the Lord of creation in reality, is not of the Melkites, Jacobites, or Nestorians. They said: Our leaders have said: 'The hand that the Jews nailed to the wood is the hand that kneaded the clay of Adam and created him; it is the hand that measured the heavens; it is the hand that wrote the Torah for Moses.' They said: They described the Jews' treatment of the Messiah: 'They slapped the God and struck Him on the head. Amazing that a God is struck on the head! Come and see the God being slapped and struck on the head.' They said: In the prophecies of the prophets: 'The God comes, a virgin conceives and gives birth to Him, and He is taken, crucified, and killed.' They said: We have a synod ⁶¹ attended by about seven hundred fathers and leaders, in which it is stated that Mary conceived the God, gave birth to Him, nursed Him, gave Him drink, and fed Him. This is less than what is in the Creed ⁶² regarding birth, killing, suffering, crucifixion, death, and burial. They said: All our statements from beginning to end, which we have mentioned to you, are from the foundation of our religion and its true essence, clearly expressing that. This is the reality of our religion and faith. We have more of this meaning in Syriac and Arabic than what we have mentioned. This, may God have mercy on you, is as you see and hear. Were it not that we have seen rational people saying this and heard it from them when we investigated what God said and related about them, and they spoke it after effort and brought it out from the depths of their secrets, people would not believe that there is anyone in the world who says this or utters it. When a rational person reflects on matters, investigates, and searches extensively, he sees that ignorance among nations and opinions containing foolishness existed among nations before Islam. The philosophers claimed that these inanimate and dead bodies—the sun, moon, stars, and heaven—are living, rational, discerning beings that create and provide sustenance, and they worshipped them. The Christians, as you have learned, and the Magians ⁶³ believe that the devil overcame God, who descended to earth, and war between them lasted a thousand years; the devil overcame Him and besieged Him in His paradise with His angels; then the angels mediated peace between them, and a truce was made with known conditions mentioned by those who relate doctrines, the explanation of which would be lengthy. Then He returned with His angels to His heaven, except that they did not say He was killed as the Christians said, nor did they go that far, though they spoke obscenely. The Copts used to assert the divinity of Pharaoh, the ruler of Egypt. The Manichaeans ⁶⁴ among the heretics hold a view similar to that of the Magians. The opinions of the Indians regarding the idol ⁶⁵ are well known. When Islam came with those lights, and with the truth that whoever is a body and in need cannot be a god, nor can a body act as a god—as I have previously stated in 'al-Misbah' ⁶⁶ and is also mentioned elsewhere—and since God had mercy on His creation by the dominance of Islam over all religions, and the bearers of arms were the pious, the saints, the scholars, and the jurists, the people of innovation were ashamed before them, withdrew, and had the awe of piety. Those people died, may God be pleased with them, and time passed. After them came tyrannical kings, though they were bearers of Islam. Then the situation continued to decline until all swords turned against Islam, its people died, and swords and kingship fell into heresy and atheism. They returned to what they were upon in the pre-Islamic era. Do you not see that the Qarmatians ⁶⁷ and Batinis ⁶⁸ in al-Ahsa, when they prevailed, insulted the prophets, nullified the laws, killed pilgrims and Muslims until they annihilated them, used copies of the Quran, Torah, and Gospel as toilet paper, brought Zikrawaih al-Isfahani al-Majusi ⁶⁹, and said: 'This is the true God,' and worshipped him? What happened with him is well known. Similarly did Abu al-Qasim al-Hasan ibn Hawshab ibn Zadhan al-Kufi al-Najjar ⁷⁰ when he appeared in the mountains of La'a in Yemen; likewise those among them in al-Jand ⁷¹ and Aden in Yemen, who captured the Alawite women. All these, at the beginning of their affair, deceived people by claiming to be Shiites and that the Mahdi had sent them. Similarly did those among them in Raqqada and Qayrawan in the Maghreb, until Abu Yazid Makhlad ibn Kidad ⁷² rose with his followers, fought them for five years, and besieged them, as did al-Asfar ⁷³ with the people of al-Ahsa. When the matter of Abu Yazid was exposed to those in the Maghreb, they ceased openly insulting the prophets and nullifying the laws, and began secretly deceiving people, gradually converting them from Islam through tricks and oaths without their awareness. They spread and expanded, disseminating this in their kingdoms, targeting the Daylamites, Bedouins, and anyone with little investigation and reflection, who had desire for the world and was occupied with it. Then they cut them off from investigation and reflection through covenants and solemn oaths. Whoever enters their lands, observes their armies, and examines their conduct will recognize their intent. Indeed, whoever asks and investigates will know this even if he does not go to them. They have become a sanctuary for atheists, heretics, philosophers, materialists, and all enemies of Islam. Whoever emigrates to them is safe in his heresy and says whatever he wishes, however he wishes. What a calamity is the loss of Islam, the death of its people, and the scarcity of those who know it and its rights! For among those who remain, who are thought to be of its people, some liken God to His creation, some deem Him unjust in His judgment, and so on. Another section [what he indicated about the disagreement of Christians concerning the Messiah, peace be upon him]

It is that these three sects of Christians are, among all of God's creation, the most extreme in magnifying the Messiah, affirming him, and loving him. They claim that they are his partisans and followers, that they are the most obedient of people to him, that what they hold they have taken from him, that in him they have followed his example, and that upon his commandments they act. And he (peace and blessings be upon him) said: "Indeed, the Messiah is the servant of God and His messenger. He came to the people with what the prophets before him brought, from Adam, Noah, Abraham, Ishmael, Isaac, Jacob, the Tribes, Moses, Aaron, and other prophets—may the blessings of God be upon them all—of calling to the worship of God, to His sole unification (tawḥīd), and to sincerity (ikhlāṣ) to Him alone in worship, pre-eternity (al-qidam), and lordship (al-rubūbiyya). And that the Christians have lied against him, altered his religion, and nullified his commandments. And that they have, by their saying, resembled the saying of those who disbelieved before, who took created beings as gods and lords, called upon them, and supplicated to them—like the philosophers and the Sabians of the people of Ḥarrān (43). For they believed in the sun, the moon, the stars, and the heaven what we have previously mentioned—like the Copts who said concerning Pharaoh what we have mentioned—and like others. Indeed, many creatures have asserted the lordship (rubūbiyya) of created things and created beings, and detailing their states would be lengthy. And that the Messiah (peace be upon him) is an enemy to these Christians and disassociated from them." So the people found the matter to be as he said, and according to what he explained and detailed. How much wonder is there in this! That he is an Arab, unlettered man, informing about a man who preceded him by nearly a thousand years, whose language is different from his language, whose country is different from his country, and whose people are different from his people—informing about him of matters that he was upon. And he (peace and blessings be upon him) found nations among those before him who claimed to affirm this man while being upon his path and his ways. If it had been transmitted (manqūlan), he would have been hesitant to proceed with that, and he would not have been secure from the possibility that the people who preceded him in time and affirmed this man had spoken truthfully about him, and that they were his followers as they claimed. Thus, he would not have been secure from the exposure of his falsehood—especially since he claimed truthfulness, prophethood (nubuwwa), and messengership (risāla) over all the people of the earth, with his intellect, which cannot be refuted. So consider how he exposes himself to the greatest of matters and the most immense of calamities. And he narrated from his Lord (mighty and majestic is He) that the Christians are not upon anything of what (44) any of the prophets brought. He said: "And ask those We sent before you of Our messengers: Have We made besides the Most Merciful gods to be worshipped?" (45) So he ventured upon matters by which the intelligent and the mighty kings before him would be disgraced and exposed. So the matter is taken as he said. If there were nothing but this among his signs (aʿlām), it would suffice, satisfy, and enrich. If it is said to you: "And who gave you that the religion of the Messiah is contrary to the religion of the Christians, and that they have opposed him?" We say: Whoever contemplates the matter finds them to be the most severe of people in opposition to him and in discarding his commandments, in both the principles (uṣūl) and the branches (furūʿ) entirely. As for the principles (uṣūl), they have believed in and worshipped three gods and three lords, as we have previously presented and clarified. And they do not differ that the Messiah, Jesus son of Mary, is not a prophet nor a righteous servant, but that he is a true God from a true God, of the substance of His Father, and that he is a perfect God from a perfect God, and that he is the creator of the heavens and the earth, the first and the last, their provider, their giver of life, their giver of death, their resurrecter, their gatherer, their accountant, their rewarder, and their punisher. And we have mentioned what the Nestorians say—that he is a god composed of two types/natures—and we have clarified the sophistry (mughālaṭa) they intend. If they say: "But we do not single out any one of these gods for worship; rather, we worship them all with a single worship," it is said to him: This does not remove you from having associated partners (ashraktum) in pre-eternity (al-qidam) and having associated partners in worship, nor does it detract from what we have narrated about you, because it is valid for us to worship a hundred thousand objects of worship with a single worship. Moreover, we find you singling out each one of them for beneficence and faith, as is mentioned in the doxology of faith (tashbīḥat al-īmān) and the doxology of the sacrifice (tashbīḥat al-qurbān). And you also single them out for creation, actions, creation, and governance, as you have said concerning what was among their actions when John baptized him, as previously mentioned. And you say that the one who descended from heaven until he became in the womb of the woman, and he and her son became, by the union (al-ittiḥād) that he effected, one god and one messiah, and that he is the one who manifested the signs on earth, and he is the one who was killed and crucified, and he is the one who revived himself after death, ascended to heaven, and sat at the right hand of his Father. So all these actions were done by the Son, not the Father. If they say: "Every one of these actions was done by the three gods," it is said to them: This is contrary to Christianity, and it is clear in what we have previously presented and mentioned about them. Also, a single action cannot validly be done by more than one living being, and a single thing that is possible (maqdūr) cannot validly be within the power of more than one capable being. This is clarified in the books of the scholars, and the Christians do not understand that, nor do they require you to [explain] it. And know that the Christians believe that the Father has divested Himself of all His dominion and given it to His Son, so He creates, provides, gives life, and gives death. We have heard this from those who argue for them and inform about them, and it is also clear in the doxology of their faith. Do you not hear them say: "And we believe in the one Lord Jesus Christ, the Son of God, the firstborn of His Father, not made, true God from true God, of the substance of His Father, by whose hand the worlds were perfected and everything was created," up to their saying: "And He is ready to come again for judgment between the dead and the living." And they say in their devotions, prayers, and supplications: "You, O Christ Jesus, give us life, provide for us, create our children, and raise our bodies," and other things of this nature, the mention of which would be lengthy. So between singling out each one of them for an action, and between saying that the entire matter has returned to the Son, it is all association (shirk). If it is said: "So what do you have from the Messiah that contradicts this and what you have narrated about the Christians?" We say: As for the principles (uṣūl), he said to them: "God is my Lord and your Lord, and my God and your God," thus testifying against himself that he is a servant of God, subject to lordship (marbūb), governed (mudabbar), and made (maṣnūʿ), just as he testified against them that they are likewise, and that he is like them in servitude, weakness, and need. And he mentioned that he is the messenger of God to His creation, and that God sent him as He sent the prophets before him. Thus, John mentioned in his Gospel that Jesus the Messiah said in his prayer: "Eternal life is only incumbent upon people by their witnessing that You are the one true God, and that You sent Jesus the Messiah" (47). So consider how he affirms pure monotheism (tawḥīd) and claims prophethood (nubuwwa). And John mentioned that he said to the Children of Israel: "You want to kill me, while I am a man who told you the truth that I heard God speak" (48). And he also mentioned that he said: "I did not come to do my own will, but the will of Him who sent me" (49). And he (peace be upon him) said: "Indeed, the speech that you hear from me is not mine, but from the One who sent me. And woe to me if I say anything of my own accord" (50). And he (peace be upon him) would persist in worship through prayer and fasting, performing supererogatory acts, and saying: "I did not come to be served, but I came to serve." And he said: "Indeed, I do not judge the servants nor account them for their deeds; rather, the One who sent me is the one who undertakes that concerning them" (51). This is in the Gospel of John. And in it also, the Messiah said: "They, O Lord, have known that You sent me, and I have mentioned Your name to them" (52). And the Messiah said: "The one God, Lord of everything, sent the Son of Man to the entire world to convey them to the truth" (53). And he also said: "The works that I do are the ones that bear witness for me that God sent me to this world." And he also said: "How far am I from originating anything of my own accord! But I speak and answer from what my Lord has taught me." And he also said: "Indeed, God has anointed me and sent me, and I worship the one God for the day of salvation." And they asked him about the Hour, when it would be. He said: "I do not know when that is, nor does any human being; none knows it except God alone." And he said: "Indeed, God (mighty and majestic is He) has not eaten nor does He eat, has not drunk nor does He drink, has not slept nor does He sleep, has not begotten nor does He beget nor is He begotten, and no one has seen Him, nor will anyone see Him except he dies." And a man said to him: "O good one, teach me." The Messiah said to him: "Do not say this to me, for none is good except God." And a man said to him: "Order my brother to divide our father's inheritance with me." He said: "And who made me a divider over you?" And in his prayer, when he asked his Lord to revive the dead man called Elʿāzar: "O El (54), I thank You and praise You; You answer my prayer at this time and at every time. So I ask You to revive this dead man so that the Children of Israel may know that You sent me and that You answer my prayer" (55). And in his prayer, when he feared death and did not cease to persist in prayer, supplication, entreaty, and weeping: "O El, if it is Your pleasure to turn this bitter cup away from anyone, turn it away from me—yet not as I will, but as You will." And he would spit from his mouth what was like clotted blood, in anguish from death, and would sweat and be agitated (56). And whenever he mentioned the resurrection, the standing (al-qiyāma), and the reckoning (al-ḥisāb), there would be from him weeping, agitation, and anguish such as would not be from anyone. And there would be from his prayer, fasting, worship, and humility such as would not be from anyone of his time. And examples of this from his sayings and actions are too many to count, and they are with them in their Gospels. Indeed, the people of knowledge and learning have counted and found that the Messiah (peace be upon him) had, in his acknowledgment against himself of servitude, weakness, need, poverty, and destitution, and for God (mighty and majestic is He) of self-sufficiency (al-ghinā) and lordship (al-rubūbiyya), what they scarcely found for any of the prophets and righteous ones. Then the Christians say about him what you have heard. If they say: "But Matthew narrated from him in his Gospel that he said to his disciples: 'Go throughout the earth and baptize the servants in the name of the Father, the Son, [and] (57) the Holy Spirit.' And they narrated from him that he said: 'I was before Abraham,' and the like." It is said to him: The Messiah is not the first one against whom lies were told. And you know that Mani the priest claims to affirm the Messiah, that he is among his followers, that no one is upon his law and his commandments except him and his followers, and that the Gospel he has is his Gospel. And he mentions from him that he forbade all people and himself women, the slaughter of animals, and the eating of meats, and that this was never permissible nor is it permissible, and he curses everyone who permits it. And he disassociated himself from Abraham, Moses, Aaron, Joshua, David, and from anyone who held the view of slaughtering animals, harming them, eating meats, and other things. And he cites as evidence for that passages from the Gospels that are with you. And according to you, he has lied against the Messiah, fabricated, and erred in what he interpreted, and that the Messiah's vindication of these prophets is a manifest matter that interpretation cannot divert. We say: This is your way in your claims against the Messiah, and you are in this more disgraceful than the Manichaeans, because the Messiah's confirmation of the prophets and his testimony to what they testified of the unification of God (tawḥīd Allāh) and His singling out for pre-eternity (al-qidam), lordship (al-rubūbiyya), and wisdom (al-ḥikma) is clearer than every clear thing and more evident than every evident thing.

The rational ones refer the unknown to the known, and what is ambiguous to what is clear, and what admits interpretation to what does not. The ignorance of the Christians has reached such a degree in these innovations of theirs that they deliberately seek out ambiguous expressions in the Torah and in the books of the prophets, imposing upon them their evil conjectures and these abominable innovations of theirs. They say: "Abraham, Moses, Aaron, and all the prophets intended nothing other than what we intend: that God is the third of three, that the lords are a plurality, and that God ascends, descends, is born, and is killed." They deliberately refer to what is in the Torah, that God said: "Let us make man in our image, after our likeness" (58). They say: "This is a speech from a plurality. Do you not hear Him say: 'Let us make,' and He did not say: 'I will make a man like Myself,' so that you may know that the gods are a plurality, and that they have forms and shapes like the shapes of men," and similar ambiguous expressions. They even went so far as to attack the Qur’an, saying concerning His words: "Indeed, We sent it down during the Night of Decree" (Q. 97:1): "This is a speech from a plurality, not from a single one." And they said concerning His words, Exalted is He: "But I swear by the Lord of the risings and the settings" (Q. 70:40): "This is one of the gods and lords swearing by the lords." And they said concerning His words, Exalted is He: "And by the begetter and that which he begot" (Q. 90:3): "The God swears by Himself and His offspring." Thus they say: "Muhammad has come with Christianity and with our doctrine, but his companions did not understand him." And they say concerning His words, Exalted is He: "The Messiah, Jesus, son of Mary, was only the Messenger of Allah and His word which He cast into Mary and a spirit from Him" (Q. 4:171): "This is what we say: that he is of the substance of his Father. By our saying 'from Him' we do not mean that he is a part of Him, but that he is of His kind and His likeness." They deliberately target peoples such as Abraham and the prophets—peace be upon them—and their likes, whose doctrines and intentions are known, and they turn away from them through interpretations and ambiguous expressions. Their doctrines have been established in a manner that does not admit interpretation, because the knowledge that the Messiah was, in his monotheism, upon the path of Abraham, Moses, Aaron, David, and Muhammad—peace be upon them—is not doubted by anyone who knows their reports, their ways, and their call before knowledge of their prophethood. Know this, for it is a great principle, known by one who reflects and desires clarity, and many rational people have been perplexed by similar matters. Then there is, beyond the interpretation of what is in their books, falsehood against the prophets, such as their saying that the prophets said before the coming of the Messiah: "God will come, a virgin woman will conceive Him, He will be taken, crucified, killed, die, and be buried." This is more than can be counted. It is said to the Christians: There is no difference between one who claims that the Messiah claimed divinity, that God is His offspring, and that He is His son, as you believe and claim, and one who claims that he himself composed the Creed and the Eucharistic prayer, that he established the church, made his feast day Sunday, and took people in his time to say: "Jesus Christ, true God from true God, of the substance of his Father," and that he took them to swear by the servant Jesus and the servant Christ, and that he permitted the pig and its consumption, prayed towards the east, abolished circumcision, ablution, purification, and the washing of ritual impurity, and took his companions to fast the fifty days, legislated this, and called to it. Whoever reaches this has reached the extreme in obstinacy and denial, unless he does not know the reports of the Messiah and the Christians in his time, and the Christians after his death and passing, and is not concerned with that. The case of one who claims against him what these Christians claim and narrate about him and interpret upon him is like the case of one who claims against him the matters we have previously mentioned. Among the Christians there are people who became insightful, converted to Islam, and traced the passages and expressions that the Christians claim about the Messiah. They said to them: "We do not know that the Messiah said that. Had he said it, its interpretation and meaning would not be narrow." For example, their saying that he said: "The Son of Man is Lord of the Sabbath," "I am before Abraham," "I am with my Father and my Father is with me," and similar things. They said to them: "In the Torah, Moses is the god of Pharaoh and the god of Aaron, and Aaron is the messenger of Moses to Pharaoh, and Joseph said to the Egyptians that the mighty one is their lord." They mentioned to them about Abraham, Lot, David, Solomon, and other prophets many things, and you have no need to mention or know them. If you knew them, there would be no harm, but always return to the origin of the call and the creed, and what is known from the saying of the prophet, and refer the unknown to the known. You have been spared from interpretation, as has been presented to you. Similar to this is what the astrologers claim about the Messenger of God, peace be upon him, that he used to follow what they follow, because he said in His Book: "Then he cast a glance at the stars and said: 'Indeed, I am sick'" (Q. 37:88-89), and that He said: "On a day of continuous misfortune" (Q. 54:19) and "In days of misfortune" (Q. 41:16), and other things. The people of knowledge said to them: "Before everything, we have known from the call of this man and his intention, before knowledge of his prophethood, that what will happen tomorrow is not known by any angel brought near nor any prophet sent, and is not known except by the One, the Unique in pre-eternity. There is no way to attach to him the apparent meanings of expressions and interpretation. No rational person does this, nor does error occur in it for one who is thorough. Only the heedless are deceived by this." Similarly, the Bāṭiniyya (esotericists) and those who follow their path said that the inner meaning of the prayers is persons, and likewise the acts of worship, and that for every outward there is an inward, other than what the jurists and the common people hold. They said to them: "You claim to be among the Muslims, yet we have known from the call of this prophet, peace be upon him, before knowledge of his prophethood, that what he prohibited—such as adultery, sodomy, usury, wine, pork, mothers, daughters, sisters, and other things—is prohibited for every rational person who has received his call, whoever he may be, and that it is upon what the jurists and the common people hold, and that there is no interpretation for that nor any inner meaning. And that all that he made obligatory—such as purifications, prayers, fasts, and acts of worship—is not dropped from any rational person, whoever he may be, upon what the jurists and the common people hold, with no interpretation for that nor any inner meaning. Whoever says that these things have an inner meaning or interpretation has disbelieved, associated partners with God, and left Islam in a manifest departure." We have no need to explain to you the interpretation of the verses you asked about, for we have known from his intention, peace be upon him, that his meaning in that is other than your meaning, and his intention is other than your intention. Similar to this was said to those who said, among Hishām ibn al-Ḥakam (65) and his followers, when they said: "God does not know what will be before it is," because He said: "And We will surely test you until We know those who strive among you and the patient" (Q. 47:31), and that He does injustice and tyranny. And to those who said: "He commands immorality," because of His saying: "We commanded its affluent ones, so they committed immorality therein" (Q. 17:16). Know this, for it is a great principle. Then we return to our statement concerning the Christians. If it is said: "All this that you have narrated about the Messiah is found in the books that are with the Christians. How then have you made what your prophet narrated about the Messiah and about them of his miracles and signs?" We say: "We have finished this more than once and explained that this prophet, peace be upon him, did not read the books, nor were they read to him, nor did he frequent their people, nor did they frequent him, and that is not known except through revelation, even if it is found in their books. Just as the story of Noah, Abraham, Joseph, Moses, and Aaron was not known except through revelation, even if it is mentioned in their books." If it is said: "By my life, one who knows the call of the Messiah knows that his call to the oneness of God is like the call of Moses, Aaron, Muhammad, and their likes among the prophets—peace be upon them all—and that he is innocent of the call of these groups of Christians, just as he is innocent of the call of the Manichaeans, and just as Muhammad, Moses, and Aaron are innocent of all that. But it has come from him that he used to say about God that He is his Father, saying: 'My Father sent me,' 'My Father said to me,' and much like this. What do you have regarding it?" It is said to him: "If he said this, there is no argument for the Christians in it, because they have said that he said to them: 'I am going to my Father and your Father, and my Lord and your Lord.' Thus he did not assign himself any superiority over them. If this saying necessitates that he be a god, a lord, and an object of worship, then they must also be so. Some people have said that 'son' in the Hebrew language, which is the language of the Messiah, applies to the righteous, obedient, loyal, sincere servant, and that 'father' may apply to the master, owner, and manager. They said: 'It is said in the Torah: "Israel is my son, my firstborn, and his children are my sons." According to the claim of the Christians, divinity would be necessary for them. And the prophet Isaiah, peace be upon him, said in his book: "God is the father of all the world." And you, O Christians, mention that Matthew narrated in his Gospel that the Messiah said: "Blessed are you, O peacemakers, for you shall be called sons of God." And Matthew said in his Gospel that the Messiah said to the people: "Your heavenly Father is one, unique." And they said that the Messiah used to say in his prayer, which he prayed and taught the people: "Say: O our Father who art in heaven, hallowed be Thy name, mighty is Thy kingdom, Thy command is executed in heaven and on earth, nothing Thou askest is impossible for Thee, nothing Thou desirest is withheld from Thee, forgive us our sins and transgressions, and do not punish us with the Fire" (70). According to the saying of the Christians, all these would have to be gods and lords, so that you may know that the name 'father' in that language applies to the master and owner." And the Messiah said to the Children of Israel: "If you were sons of Abraham, you would obey me, for I am a son of Abraham." We know that all the Children of Israel are children of Abraham, but he only meant: "If you were loyal followers of Abraham." Also, the Christians mention from Paul that he mentioned in the Epistle, saying: "The Spirit itself bears witness with our spirits that we are children of God." And they say of the wicked that they are children of devils. Much of this is in their language and their usage of "son" in the sense of the loyal, sincere follower, and "father" in the sense of the master, owner, and exalted one. For this reason, the Christians say of the Catholicos: "Our father." All this is in their usage. But when they believed concerning God, Exalted is He, that He is a man, a human, a person, and what is of this nature, they were not content to have sons for Him except in reality, by way of birth and procreation, as has been previously explained to you. And they say: "God the Father said to His Son Jesus Christ: 'I have begotten you before I created the morning star.'" Among these three groups of Christians, there is none who says that the Messiah is the son of God by way of honor and metaphor. Rather, he is a perfect God from a God by a father, and true God from true God, of the substance of his Father. Know this. Another chapter [What the Messenger brought concerning the claim of the crucifixion of the Messiah, the disagreement of the Christians regarding the Gospels, and the influence of Roman beliefs and morals on Christian societies]

This is of that kind: that these Christians and Jews all claim that Pilate the Roman, king of the Romans, took the Messiah, the Jews complaining against him, and handed him over to them. They placed him on a donkey, turned his face toward the donkey's rear, put a crown of thorns on his head, and paraded him around as a punishment. They would come from behind him and from in front of him, saying to him: 'O King of the Children of Israel, who did this to you?' mocking him. When he suffered hardship and thirst, he begged them, saying: 'Give me water to drink.' So they took bitter wood, squeezed it, put vinegar in that juice, and gave it to him. He took it, thinking it was water, and sipped it. When he found its bitterness, he spat it out, and they made him snort it and tortured him that day and night. The next day, which is Friday, called the Friday of the Cross, they asked Pilate to flog him, and he flogged him. Then they took him, crucified him, and pierced him with spears. He kept crying out while crucified on the wood: 'My God, why have You forsaken me? My God, why have You abandoned me?' until he died. Then they took him down and buried him. The Jews and Christians claimed knowledge of this, eyewitness testimony, and direct observation, and that they had received this from the multitude ⁷⁴ from the multitude, and from nations from nations. The Christians in particular mock the Muslims when they say that this was nothing, and they say: 'What benefit does your companion have in contradicting the nations that have agreed on this, when they preceded him and were before him? They are the people of this man and his companions, among whom he was born and raised. Both his enemy the Jews and his ally the Christians have agreed on this, yet your prophet denies it.' Is this not as the saying goes: 'The two opponents are satisfied, but the judge refuses'? So the people of knowledge examined his saying, peace and blessings be upon him, and found that he informed that they had said this while not knowing it, and that they had no knowledge of it, but only assumption that they assume. Thus the matter is as he said and as he informed. Knowledge that belief is either knowledge, ignorance, or assumption is known only to one who has accompanied theologians and speculative thinkers, devoted himself to the art of theology, mastered it, and labored in it. This man is a diligent one, so it is known that he only knew this through revelation from God, and this is among His wondrous signs. Consider his boldness against two great nations of people of attainment and reason, who had agreed on a matter and preceded him in time, while he was the most eager to win them over, answer them, and attract them. Yet he declared them liars and rejected them. If he were a fabricator, he would have been cautious and not dared to do that, fearing that the matter might be as they said and claimed, thus exposing his lie and causing those who followed him to turn away from him. For prophets may be killed and crucified; indeed, some of them were killed. Moreover, there is no disparagement or defect in the killing of the Messiah, nor does he need to contradict them in that. Rather, he should have been more in need of confirming them in that, so that his condemnation of the Christians would be stronger, because they believed him to be God and Lord, yet they saw him captive, powerless in the hands of his enemy, crucified and killed. And his condemnation of the Jews would be even stronger, because they killed another prophet in addition to the other prophets they had killed before the Messiah. So the Prophet, peace and blessings be upon him, avoided all this despite the need for it, and said: 'They claim that they know that, but they do not know it, nor are they agreed; they have nothing but assumption.' So he said: 'And their saying: "Indeed, we have killed the Messiah, Jesus, son of Mary, the messenger of Allah." But they did not kill him, nor did they crucify him; but it was made to appear so to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain' ⁷⁵ — meaning there is no certainty or tranquility of soul. The Arabs say of a certain report: 'I killed him with knowledge' and 'I killed him with certainty.' Then He said: 'Rather, Allah raised him to Himself' — meaning He protected and honored him from the hand of his enemy reaching him with killing and crucifixion. For assumption may sometimes be true, and a large group may agree on the truthfulness of a single reporter due to good assumption about his report, and he may have been truthful in what he reported, so they are truthful even if they do not know his truthfulness, though they think their belief in that is knowledge. So see how he clarified it from every angle. If it is said: 'How do you know that the groups among their predecessors did not witness or see that as they claim?' It is said to him: Whoever reflects knows by his reason that the matter is as the Prophet, peace and blessings be upon him, said, not as they said. For if those groups had witnessed and known that, then those who met them and heard from them would be in the same state as them regarding knowledge of that. Thus everyone who met the Christians and Jews and heard that from them would know it, and we would be in the same state as them regarding knowledge of that. Do you not see that when we informed them of the killing of Hamza, Ja'far, 'Umar, 'Uthman, and 'Ali, may Allah be pleased with them, they shared with us in knowledge of that, and their state regarding that became like our state? So when we turned to ourselves and did not find ourselves knowing it, despite our mixing with them and frequent hearing from them, we knew that they are not knowers of that, and that their belief in that is not knowledge. By this evidence we know the truth of his claim, peace and blessings be upon him, and the falsehood of their claim that they know that. By this consideration, may Allah have mercy on you, you know the invalidity of the claim of those among the Jews who claim that Moses, peace be upon him, addressed his ancestors who were with him, six hundred thousand young men besides the elders and women, saying that his law is established until the Day of Resurrection, and that it is not permissible to change anything from it at all, and that whoever claims otherwise has lied and disbelieved. The Jews claim that they know that. So we say: If you knew that, and your belief in that was knowledge, and those of your ancestors whom you met argued against you, you would be an argument against the people of your time, and everyone who heard your words and reports would know that. But since we do not know that, your belief in that is not knowledge. Do you not see that we and everyone who hears from you knows that Moses, peace be upon him, claimed to be the messenger of Allah, that Allah chose him and sent him, that he, peace be upon him, forbade mothers, daughters, sisters, carrion, pork, and sacrifices to idols, and other things he forbade, and that he instituted the Sabbath? If what you claim about the establishment of his law were true, our knowledge of it would be like our knowledge of what we mentioned; indeed, it would be stronger than knowledge of that. Since it is not so, we know and are certain that Moses, peace be upon him, did not say that, nor call to it, nor prescribe it, and that the matter did not proceed as you claim. To make it clearer for you: When the Messenger of Allah, peace and blessings be upon him, covenanted that his law is abrogated, everyone who heard the reports, whether they believed him or denied him, knew that. So if the matter were as they claim, we would know that from their reports, just as they know about our Prophet from our informing them and their hearing that from us. This is a great principle that you should attend to and greatly observe. By it you also know the invalidity of the Christians' claim that the Messiah rose from his grave, and that he, peace be upon him, stayed with them after his resurrection for forty days, then ascended to heaven while they saw him. They emphasize this lie by making a festival for it on a specific day. Similarly, you know the invalidity of their claim that the wood on which the Messiah was crucified was placed on a dead person, and behold, he was alive and walking, and that this happened in Jerusalem publicly on a day witnessed by Christians, Jews, Romans, and nations countless in number. There are other similar claims of theirs. By this you know the invalidity of the Magians' claims of miracles for Zoroaster. Similarly, you know the invalidity of the Rafidites' ⁷⁶ claim that the Prophet, peace and blessings be upon him, appointed the Commander of the Faithful, 'Ali, as his successor over his community, made obedience to him obligatory upon all of them, free and slave, men and women, and made him a proof against them. They claim that they know this through reports from groups who informed them of that, and that their belief in that is knowledge. So we say: If you knew that and your belief in that was knowledge, we would be equal to you in knowledge of that due to our frequent hearing from you and engaging with you in it. Since it is not so, we know and are certain that this matter has no basis. Knowledge of the invalidity of the Rafidites' claim in this regard is stronger and clearer, and the evidence for it is more abundant, due to its recent occurrence, the frequency of discussion about it, and because the one who claimed it did not claim it nor hold it, and for many other reasons. The evidence for that is more than the evidence for other claims. The Rafidites are asked about that just as the Jews, Christians, and Magians are asked about their objections to the Messenger of Allah, peace and blessings be upon him, and his prophethood. They say: 'When you believed in Muhammad's truthfulness and prophethood, and he told you that the Messiah was not crucified, that Moses did not say his law is eternal, and your acknowledgment of that contradicts your statement, corrupts your religion, and invalidates your principles, you turned away from it ⁷⁷ and did not acknowledge it.' It is said to them: We have informed you that we only recognized the invalidity of these claims through the reasoning and consideration we presented and explained before knowledge of his prophethood, peace and blessings be upon him, and before resorting to his statement and the statements of his companions. So much so that if atheists reasoned as we reasoned, they would know from that what we know. Even if Allah, blessed and exalted, had not sent him, a considerer could consider and a reasoner could reason to know the invalidity of all these claims. For we found nations like us in our time claiming matters and covenants that occurred in bygone ages before us, claiming knowledge of them. We turned to our intellects and tested, and the intellects indicated that their belief in that is not knowledge, that their report of that is not truthful, that there was nothing of what they claim transmitted to them, and that they are a people to whom it was made to appear so, so they believed in matters that were embellished for them, calling their belief 'knowledge' and their report 'transmission'. Moreover, if we only acknowledged that for fear of disgrace in the invalidity of our religion, we should still know it even if we did not acknowledge it, just as a thief knows he stole even if he does not confess for fear of disgrace. Furthermore, if people knew that we knew but we denied and persisted, we would have hastened disgrace for ourselves, and all people would know our falsehood and obstinacy, so we would not be safe from immediate disgrace. This is not lost on any intelligent person who reflects and considers. If they say: 'You know that but do not acknowledge it,' it is said to them: When we turn to ourselves, we know that you lie about our consciences. That suffices as knowledge for us of your lying and false accusation against us. For we do not know that; indeed, we do not believe it, let alone know it. Rather, we believe and know its invalidity, just as we know that the world has a Creator, that He is One, and that Muhammad, peace and blessings be upon him, is His messenger to His creation.

Moreover, large groups cannot conceal what they have seen and heard, even if it harms them and displeases them, just as they cannot fabricate what did not happen and say, 'It happened, and we saw and heard,' even if they neither saw nor heard, even if that pleases and benefits them. This is more powerful, more evident, and clearer in the case of concealment, because concealment is heavier, patience with it is harder, and preserving it is more difficult. People are quicker to speak, find it easier, and take joy and relief in it. Their condition in concealment is like distress and pain, so they find relief in divulging it and are eased by casting it off, to the point that they even speak about things that lead to the loss of their blessings and the shedding of their blood. We have even claimed ⁷⁸ that what is between a ruler and his minister and the like, where concealment is possible, can be concealed, for concealment is possible for one or two or a small number. Similarly, fabrication, though fabrication is more possible than concealment. For this reason, the wise advise each other to silence and concealment more than they advise speech, and they warn against it more than they warn against speech, to the point that silence and concealment are only possible among rational men and exceptional individuals, and even among them it is less than little. Know this, for these heretics ⁷⁹, such as Abu 'Isa al-Warraq ⁸⁰, al-Haddad ⁸¹, and Ibn al-Rawandi ⁸², when they found no flaw in the Messenger of God, claimed that he had scandals, lies, and tricks that his companions and family knew about and concealed out of love for him and to avoid being disgraced by following a liar. Concealment is only possible for what occurs between two people or a small group for a time, then it becomes known. As for what occurs among a group, it cannot be concealed, and a rational person does not hope to conceal it nor delude himself about it, even if it harms and displeases him. Do you not see that the Prophet, peace and blessings be upon him, brought about the disavowal of Jews, Christians, and Zoroastrians, dissociation from them, the shedding of their blood, the captivity of their offspring, the plundering of their wealth, and the taking of jizya ⁸³ from those under covenant, along with other things he legislated that were disliked by them? All of this harmed and displeased them, destroyed their leadership, and diminished their status. They wished it had never happened and that God had removed it from their hearts and the hearts of all people. They knew this when the Prophet, peace and blessings be upon him, proclaimed it, said it, and legislated it while he was alone, weak, and poor, yet they transmitted it, spread it, publicized it, and spoke about it despite what it cost them, while power, honor, and victory were theirs, not his. Similarly, the case of the Commander of the Faithful ⁸⁴ with Mu'awiya ⁸⁵ and the Umayyads: they disliked the pledge of allegiance of the people of Medina to him after 'Uthman ⁸⁶, disliked what he called for in declaring them misguided, what he prescribed of jihad against them and fighting them, and what he clarified of their breach and folly. They wished it had not happened, yet they did not hope to conceal any of that, nor what he had of virtues, such as his prayer with the Prophet, being among the Badriyun ⁸⁷ and the early Muslims, among the jurists, ascetics, and saints, among the Ten ⁸⁸, among those of the Tree ⁸⁹, and among those of the Shura ⁹⁰. All of this displeased them, yet with their kingship and power, they could not refute any of it, despite their desire to refute it and their dislike of its existence. Nor could they include Mu'awiya, their master and leader, among the Muhajirun ⁹¹ or the Ansar ⁹², though they wished it were so. Nor could they exclude him from being among the Tulaqa' ⁹³ and the sons of the Tulaqa'. Consider the poets who satirized the Messenger of God, peace and blessings be upon him, from Quraysh and others, and the books composed by heretics and classes of zindiqs ⁹⁴, such as al-Haddad, Abu 'Isa al-Warraq, Ibn al-Rawandi, and al-Husri ⁹⁵, and their aspirations to attack divinity, insult the prophets, peace be upon them, and deny them. They composed these during the Abbasid era, in the midst of Islam and its power, when Muslims were more numerous and stronger than ever, with dominance, victory, and honor. Those who composed these books were at their most humiliated. Each of them would compose his book secretly, fearful and watchful, hiding it from his family and children, and only revealing it to one or two like himself in fear, humiliation, and subjugation. Then it would spread in the shortest time and become known, even sold in Muslim markets, known to their elite and commoners, and they would speak about it, repeat it, and mention it, though it grieved and displeased them, and they wished it had not happened. Similarly, what happened in Bahrain with Abu Sa'id al-Hasan ibn Bahram al-Janabi ⁹⁶ and his sons, and what happened with Abu al-Qasim al-Hasan ibn al-Faraj ibn Hawshab ibn Zadhan al-Najjar al-Kufi ⁹⁷ in the mountains of La'a and 'Adan La'a in Yemen, and what happened with Abu al-Husayn Muhammad ibn al-Fadl ⁹⁸ in Jishan, al-Jund, and al-Mudhaykhira in Yemen, and what happened with 'Ubayd, who called himself 'Ubayd Allah al-Mahdi ⁹⁹, in the Maghreb, and what happened with those after him from these sects. When they gained power—having initially concealed themselves under Shi'ism—and appeared with groups and armies, they attacked their neighbors and those near them, insulted the prophets, used copies of the Quran as toilet paper, cursed Muslim women and 'Alawid women, and attacked Mecca. The attack on Mecca was specifically by the Qaramita ¹⁰⁰ of Bahrain, descendants of Abu Sa'id, and they betrayed the pilgrims after granting them safety. Their intent against Islam and the harm of Muslims is well-known and recorded. All of this harmed Muslims and displeased them, and they wished it had not happened, yet they mention it, repeat it, and record it. So know that states, kingdoms, power, and victory do not cover up matters that have occurred and taken place, and rational people do not delude themselves into concealing their own faults that have occurred and become known to people at once, nor do they delude themselves into concealing the merits of their enemies, even if it displeases and grieves them. To increase your knowledge of this: the Persians, Romans, and Indians have merits and virtues that their enemies among the Muslims do not conceal or hide, even if they displease them. Similarly, the Muslims and Arabs have merits and virtues that their enemies among these nations do not deny. The Umayyad kings had faults and slips that were mentioned and circulated during their days and their rule, as did the Abbasid kings. The Umayyad kings had merits that their enemies among the Abbasid kings did not deny. So understand this principle and reflect deeply upon it to recognize the error of the heretics and the falsehood of the Shi'a claims that the early Muslims altered the texts and the Quran, changing and fabricating what was not, attributing it to the Prophet, peace and blessings be upon him, and that the Successors ¹⁰¹ took it from them, and it passed to later scholars, classes of theologians, and jurists, who thought it was religion when it was not. They claim that this trick succeeded against the Mu'tazila ¹⁰², the jurists, the hadith scholars, the Murji'a ¹⁰³, and the Khawarij ¹⁰⁴, and that the place of the trick was hidden from them, and that the authority of Abu Bakr, 'Umar, and 'Uthman, may God be pleased with them, covered it and prevented its mention, and that when 'Ali ibn Abi Talib, may God be pleased with him, ruled, he followed the path of the caliphs and accepted it, and could not declare them misguided until he left this world, because his supporters and army were followers of Abu Bakr, 'Umar, and 'Uthman, may God be pleased with them. Had he hinted at their misguidance, they would have killed and annihilated him. The proof of the falsehood of these claims is the same as the proof against the heretics and all enemies of the Messenger of God, peace and blessings be upon him. Moreover, this attack on the predecessors was invented for them by the heretics we mentioned earlier, for they all wrote books supporting the Rafida ¹⁰⁵ claims against the Muhajirun and Ansar. They deceived them and taught them these criticisms out of their extreme enmity toward the Messenger of God, peace and blessings be upon him, and their trick succeeded against them without their realizing it. Moreover, they cannot separate themselves from the heretics' criticisms of the Messenger of God, peace and blessings be upon him, as long as they persist in their innovations, and the proof against them is greater than against any other innovator, just as the proof against the Shi'a is greater than this. Then I returned to the Jews and Christians regarding their claim of the crucifixion and other matters we mentioned ¹⁰⁶, and it was said to them: If knowledge of that had spread among the nations and was known to the rational people who heard of it, then Muhammad, peace and blessings be upon him, and those of his time from the nations who believed him and believed in his prophethood would have known it without doubt. So how could he claim that it did not happen? Would any rational person do this, let alone a rational person claiming prophethood and truthfulness, wanting all nations to believe and follow him, while being the most eager for their acceptance? How could those groups from Quraysh, al-Aws, al-Khazraj, Jews, and Christians follow him, despite their numbers in the Arabian Peninsula, while they heard him lying and slandering, knowing that he had lied about that? This cannot happen nor occur among rational people. Anyone who reflects on matters knows the ignorance of those who claim knowledge of what the Jews and Christians knew, as we have said, with minimal reflection. How did no one among his enemies from Quraysh and others say to him: 'You claim truthfulness and prophethood, then you tell an obvious lie and slander the nations with a disgraceful slander, saying: The Messiah was not killed nor crucified, while all these nations know this with certainty, just as they know that Moses and Jesus existed in the world. Whoever is like this would not be believed by any rational person, nor would he have any leadership.' How did they not say to those who followed him: 'O people, have you disbelieved in your fathers, declared your ancestors misguided, spent your wealth, opposed the kings and tyrants of the earth and all nations, and shed your blood in obedience to a liar whose lie and slander you know?' It was said to one of the Jewish disputants and theologians who had read the books, frequently visited scholars, wrote their books, and claimed to surpass the scholars of his time: 'Is it not that reports are known only by those who come after those who preceded?' He said: 'Yes.' They said: 'Did not the Jews who were with Muhammad, peace and blessings be upon him, in his time know that Moses said his law is eternal?' He said: 'Yes.' It was said to him: 'Then why did they not say to Muhammad: You have praised Moses, believed him, and trusted him, while he said and commanded that his law is eternal?' In this is sufficient proof of your lie and the falsehood of your statement. This is an obvious and clear matter that even foolish women would grasp, let alone rational men. Where were they when they went out with him and in enmity toward him through severe trials, such as insulting him, satirizing him, betraying him, helping Quraysh in fighting him, and spending wealth and lives in harming him?' He said: 'They said that to him and established the proof against him.' It was said to him: 'How do you know this claim?' He said: 'I know it.' It was said to him: 'Then why did your opponents not know it as you did?' He said: 'The ears rejected it.' It was said to him: 'You have added nothing but claims. You claimed that this happened, and it was said to you: How do you know it, and why did your opponents not know it? Then you claimed that the ears rejected it, so you moved from one claim to another, pairing claim with claim. There is no difference between your claim and the claim of one who says: When the Jews said this to him, God revived Moses and Aaron and manifested signs and miracles through them, and they confronted Muhammad and spoke to him face to face, establishing the proof against him in the presence of the Jews and his companions, and that this happened and was known, but the ears rejected it.' He brought nothing.

Know that the strongest argument of the Jews is their claim that Moses explicitly stated and commanded that. The discussion on this has already passed from various angles, so there is no need for more refutation of the Jews. If it is said: You have challenged these groups that made these claims and claimed knowledge of them. You said to the Jews and Christians: If your knowledge of the crucifixion of this person had come to you through the reports of many groups who witnessed that, we would have known it through your report and our hearing from you, just as you knew through our report to you of the killing of Ja'far, Hamza, 'Umar, 'Uthman, and 'Ali, may God be pleased with them. And you said: If Moses had made the explicit statement you claim, and you had known that through the reports of groups to you, we would have known it through your report, just as you knew through our report to you about our Prophet that his law is eternal. And you said to the Imamiyya ¹⁰⁷ and the classes of the Rafida ¹⁰⁸: If the Prophet had made an explicit statement about what you claim and commanded his community to do so and made it obligatory upon them, and your belief in that was knowledge obtained from the groups that informed you of it, we would have known it through your reports to us and our hearing from you, just as you knew and we knew of 'Umar's explicit designation of the people of the Shura ¹⁰⁹, and just as you knew and we knew of the people of Medina's explicit designation of 'Ali, may God be pleased with him, as caliph after 'Uthman, and just as you knew and we knew of Abu Bakr's explicit designation of 'Umar, and Mu'awiya's explicit designation of Yazid, and 'Abd al-Malik's explicit designation of al-Walid, and al-Mansur's explicit designation of al-Mahdi. So why did the Jews, Christians, and Rafida not know that these matters were not as they knew? It is said to him: If it were so, it would have come in the manner of similar examples we mentioned, and knowledge of it would have been obtained for us as it was obtained in those matters. It is only known that this did not happen through the evidence we used. Whoever does not use evidence may believe that it happened even if it did not, due to his neglect of investigation and evidence, and his belief in that is not knowledge and his report is not truthful, even if he thinks it is knowledge and truth. We do not claim that all these groups knew and acted obstinately. The origin of this is that one or two or a few individuals report something, and they say: We received this from many groups. Then those who hear them believe them out of good opinion, and later generations come and believe them, and those who believe that become numerous, and they say: Those before me received this from groups. Thus the people of these claims become numerous and are deceived by their numbers. Perhaps the origin of the doctrine is an interpretation of a verse from the Book or a saying of someone who is followed, and the follower thinks it is an explicit text, so he says: Moses, Jesus, or Muhammad, peace be upon them, explicitly stated such-and-such in such-and-such a verse on such-and-such a day, and he mentions that saying. But that speaker did not intend what this interpreter intended, nor did he aim for it. For example, what the Qaramita ¹¹⁰ interpreted from His saying, Blessed and Exalted: "And whoever enters it is safe" ¹¹¹. They said: He informed that whoever enters Mecca is safe from killing and fear, but we see people in it fearing and being killed, so His lie has become apparent, for we have killed Muslims in it. But the followers of Muhammad, peace be upon him, are donkeys who do not understand. God, Blessed and Exalted, did not intend what they thought, nor is this a report, even if its wording is the wording of a report; rather, it is a command that whoever enters it should be safe and not fear, and it is not permissible for anyone to frighten him. This is like His saying: "And divorced women shall wait by themselves" ¹¹² and "Mothers shall nurse their children" ¹¹³ and similar verses. For the apparent form of this report is a command, meaning it is obligatory for the divorced woman to wait and for the mother to nurse. But the Batiniyya ¹¹⁴ target the Bedouins, non-Arabs, and those who have not engaged in knowledge, deceiving them with various tricks, and they make them swear to conceal what they hear, so they are deceived by them. They corrupted those in Bahrain, and their affair began with them through Shi'ism, then they raised them step by step until they came to them and openly declared the denial of the prophets. Thus, enmity towards Islam became entrenched in those regions until now. Due to the extreme ignorance of these people, they did not realize the truth. Otherwise, the text of the Qur'an permits killing in the Sacred Mosque. Do you not hear His saying, Mighty and Majestic: "And do not fight them at the Sacred Mosque until they fight you there; if they fight you, then kill them" ¹¹⁵? What matter is clearer than this? Similarly, His saying, Mighty and Majestic: "They ask you about the sacred month—fighting therein. Say: Fighting therein is great" ¹¹⁶. People who believed in the Prophet, peace be upon him, were killed there before the Hijra, and some of them were killed there before the conquest, and he himself, peace be upon him, killed people there on the day of the conquest. The matter is clear, and only the most heedless would miss this. If the matter were as these ignorant people thought, why did Quraysh, the Arabs, the Jews, the Christians, and the enemies of the Messenger of God who were with him, seeking a slip from him, not say what these ignorant people said and deny that? Among what these heretics said also is that Muhammad retracted what he claimed of certainty in his affair and showed doubt by his saying in his Book: "And I do not know what will be done with me or with you" ¹¹⁷, and he said: "If you are in doubt about what We have revealed to you, ask those who read the Scripture before you" ¹¹⁸. It was said to them: If he had conveyed what you think, why did his enemies from Quraysh, the Bedouins, the Jews, and the Christians not deny what you deny? Similarly, we say to one who says: The companions of Muhammad, peace be upon him, apostatized and he distanced them. It is said to him: Where do you get this? He says: From the text of the Qur'an, because He said: "Then if he dies or is killed, will you turn back on your heels?" ¹¹⁹. It is said to him: You are worse off in this than those, because this is not a report, nor is its apparent form a report; rather, its apparent form is a question. God does not ask, for He knows all things. Rather, the intent is confirmation and alerting, as He said: "And We did not grant any human before you immortality; if you die, will they be immortal?" ¹²⁰ meaning they will not be immortal, nor should they be. Likewise, those companions will not turn back, nor should they turn back. When some innovators of anthropomorphism ¹²¹ interpreted the texts, we said this to them. Bid'as ¹²² and lies against the prophets have multiplied, attributing to them what they did not say or intend. The innovators claim that they have predecessors like them, so that they connect to the prophets, and their numbers deceive them, and their leaders deceive them. Yet, if the Christians returned to their reports and to what is in their four Gospels, they would know that the one killed and crucified is not the Messiah, since these Gospels are their mainstay. For when they reached the mention of the one killed and crucified and the crucifixion, they said: The Jews ¹²³ on the Thursday of the Passover went to Herod, the companion of Pilate, the king of the Romans, and said: Here is a man from us who has corrupted our youth and deceived them. We have a condition with you that you enable us to take anyone like this so that we may execute our judgment on him. He said to his assistants: Go with these and bring their opponent. The assistants went out with the Jews and came to the gate of this ruler. The Jews said to the assistants: Do you know our opponent? They said: No. The Jews said: Nor do we know him, but walk with us, for we will not lack someone to guide us to him. They walked, and they met Judas Iscariot, who was one of the special companions of the Messiah, his trusted ones, and his chief disciples, and one of the twelve. He said to them: Do you seek Jesus the Nazarene? They said: Yes. He said: What do I get if I guide you to him? One of the Jews took out some dirhams he had, counted thirty dirhams, and gave them to him, saying: These are for you. He said to them: He is, as you know, my friend, and I am ashamed to say, 'This is he.' But be with me and look at the one I shake hands with and kiss on the head. When I release my hand from his, take him. They went with him, and the people in Jerusalem had multiplied and gathered there for the celebration of this feast from every place. Judas Iscariot shook hands with a man and kissed his head, then released his hand from his and disappeared into the crowd. The Jews and the assistants seized him. The seized man said: What do you want with me? And he was extremely distressed. They said: The ruler wants you. He said: What do I have to do with the ruler? They brought him and brought him in to Herod, his mind having fled from fear and distress, and he was crying, unable to control himself. Herod stoned him when he saw his fear, and said to them: Release him. He brought him close, seated him, calmed him, and said to him: What do you say about what these claim against you, that you are the Messiah, the king of the children of Israel? Did you say this or call to it? He denied having said or claimed this, yet his anxiety did not calm. Herod calmed him and said: Mention what you have [of proof] if you have any. But he only increased in denial, saying that he did not say that, and that they were the ones who said that, not him, and that they had wronged him with this claim and fabricated lies against him. Herod said to the Jews: I do not think he agrees with you or says what you claim, and I think you are only fabricating lies against him and wronging him. Bring the basin and water so that I may wash my hands of this man's blood. And Pilate, the great king of the Romans, sent word to Herod saying: It has reached me that the Jews have brought a opponent to you with a dispute and knowledge; send him to me so that I may discuss with him and see what he has. So he sent him to him. He was brought in to Pilate in a state of distress, fear, and terror. The king calmed him and asked him about what the Jews claimed against him, that he was the Messiah. He denied having said that. He kept questioning him and conversing with him to get him to mention what he had and to hear wisdom from him or benefit from his manners or advice, but he found nothing with him, and he only increased in anxiety, fear, distress, crying, and sobbing. So he returned him to Herod and said: I found nothing in this man of what was said about him, and he has no good. He attributed to him deficiency and stupidity. Herod said: Now it is night; take him to prison. So they took him. When it was the next day, the Jews came early and took him, paraded him in that parade, tortured him, inflicted various kinds of torture on him, then at the end of the day they flogged him with a whip, brought him to a vegetable garden and melon patch ¹²⁴, crucified him, and stabbed him with spears to make him die quickly. He kept crying out with a loud voice while crucified on the wood: "My God, have You forsaken me? My God, why have You left me?" until he died. And Judas Iscariot met the Jews and said to them: What did you do with the man you took yesterday? They said: We crucified him. He was amazed at this and found it far-fetched. They said: We did it, and if you want to know, go to such-and-such a vegetable garden. He went there, and when he saw him, he said: This is innocent blood, this is pure blood. He cursed the Jews, took out the thirty dirhams they had given him as a reward, threw them in their faces, went to his house, and hanged himself ¹²⁵. See how much wonder there is in this!

Among them is the acknowledgment of the Jews and the Romans that they did not recognize him; another is that the one who pointed to him, had he been outwardly just, nothing would have been known through his report or his testimony; another is his anxiety, restlessness, and denial; and had he been the Messiah, he would have announced that and said: "I am the one whom the prophets gave glad tidings of, and I am such and such," especially since the ruler between him and the Jews was the king of the Romans, and they were enemies of the Jews, and he had established the proof against them. This would have been the case if he were a prophet (101), so how [could it be] when, according to the Christians, he is God? For the prophets begin the claim and the proof with those who have not asked for it, so how [would it be] with one who asks and desires it from them? Another is that Judas Iscariot said: "This is innocent blood," and he absolved himself of them, returned the dirhams, went back to his house, and killed himself out of remorse for what he had done. So we said to the Christians: "How much indication is there in this that the one killed and crucified is other than the Messiah? For you neither return to the proofs of intellects, nor reflect upon what you have written and recorded, nor rely upon what we know, but you walk with your faces cast down." And in the Gospel with them, [it is recorded] that the Messiah took a chest in which he stored gold and silver, and his treasurer was Judas Iscariot, who informed against him; and that a sinful woman gifted him perfume worth three hundred dinars, and she began to wipe his feet with it and wipe her hair with the bottom of his feet; and that Simon came and objected to him about this, saying: "This is extravagance and corruption; the price of this should have been given in charity to the poor" (102). For this reason, a group of the Jews said that Jesus (103), son of Mary, whom Muslims and Christians believe in as Lord, who was crucified and killed, is the son of Joseph the carpenter, a righteous, pious man from among the Jews who attained leadership among them. Some envied him for his leadership, informed against him, and humiliated him until he was killed crucified. He did not claim what the Christians say, nor what the Muslims say, that he is the Messiah and a prophet. They said: "Do you not see that he was asked about this before Herod and before Pilate and denied all of it? Had he been a prophet, he would have argued with proof and signs, and [mentioned] the glad tidings about him and that he was born without a male." They said: "And what confirms this is that the Christians have written in their Gospels that this Jesus said to his companions: 'What do the people say about me?' They said: 'Among them are those who say you are Elijah, and among them are those who say you are John the Baptist.' He said: 'And you, my companions, what do you say about me, and who am I to you?' They said: 'What we have is that you are the Messiah.' He said: 'Do not say this.'" This group of Jews said: "Do you not see that he forbade them from saying (104) that he is the Messiah? So what remains after this of clarification?" They said: "And the Jews disputed with him for three years and brought him before the kings, but no acknowledgment was obtained from him that he claimed to be the Messiah or a prophet, nor did any friend or enemy testify against him to that effect. And the signs and miracles that the Christians claim for him have no basis; neither he nor any of his companions claimed them in his time, nor in the sects that followed them. Rather, they were claimed for him after his passing and the passing of his companions over ages and epochs, just as the Christians claimed that for Paul the Jew (105), whose state, tricks, lies, and fall are well-known, and as they claimed that for George (106) and Abba Mark (107), and as they claim in every age for their monks and nuns—all of which has no basis. So preserve this, may God have mercy on you, for it confirms the matter that the Messiah was not crucified, and that the crucified one is other than him—peace be upon him—and it is severe against the Christians from every angle." And in the Gospel, [it is recorded] that the Messiah was standing in a corner at the place of crucifixion, and that Mary, the mother of the Messiah, came to the place, and the crucified one looked at her and said to her while on the wood: "This is your son," and said to the Messiah: "And this is your mother," and that Mary took his hand and departed from among the crowd (108). And in the Gospel also, [it is recorded] that the Messiah died without anything touching him. And in it, [it is recorded] that a Samaritan woman said to the Messiah: "You are a Jewish man, and we do not give water to the Jews." He said to her: "You have spoken the truth, O woman, in all that you have said." And in it, [it is recorded] that the Messiah said to his companions: "The priests and rabbis have sat on the seat of Moses, and they give you rulings, so accept their rulings but do not act like their deeds, for they say and do not do." And in it, [it is recorded] that Mary Magdalene and the other Mary refrained from sending the perfume to our master the Messiah on the Sabbath due to the custom of observing the Sabbath. And in it, [it is recorded] that the Messiah said: "I have likened the sitting of this evil tribe to children sitting in the marketplace, whose companions call to them: 'We sang to you, and you did not dance; we wailed to you, and you did not weep.' John came to you, not eating nor drinking, and you said: 'He does not eat nor drink.' And there came to you from among mankind one who eats and drinks, and you said: 'He eats and drinks, enters the houses of adulterers and sits with sinners.'" And in it, [it is recorded] that he passed by (109) Simon Peter and said to him: "O Satan." And in it, [it is recorded] that he said to the Children of Israel: "O serpents, offspring of vipers, you read the Scripture and do not understand; you wash the outside of the vessel while its inside is filled with filth; you seek a companion for yourselves on land, sea, plain, and mountain. If you found him, you would teach him your ways until he becomes worse than you. So neither have you entered the kingdom of heaven, nor have you let people enter the kingdom of heaven, since you did not enter." If someone says: "By my life, it has become clear that the Christians have said about Jesus, son of Mary, peace be upon him, that he is not a prophet, nor a messenger of God, nor a righteous servant, but that he is God, Lord, Creator, and Provider, and that God is a third of three, and that he was killed and crucified. And your companion has said in your book: 'Did you say to the people, "Take me and my mother as two gods besides Allah"?' (110) So the Christians said: 'This is a lie, for even if we say that he is God, we have not said about his mother that she is God.'" It is said to him: "What is reported about them is that they said that, and there is no report here that involves truth or falsehood. Rather, He said: 'Did you say to the people, "Take me and my mother as two gods besides Allah"?' This is not a report, nor is it [said] by one who knows Arabic little or much. Rather, the apparent meaning of this statement is inquiry and questioning, and Allah, Exalted is His Majesty, is not subject to that, for inquiry and questioning are only done by one who does not know what he is asking about. Rather, its meaning is affirmation to elicit an answer from the one questioned. This is like His saying to Moses, peace be upon him: 'And what is that in your right hand, O Moses?' (111) while He, Mighty and Majestic, knows that better than Moses. And like His saying to Iblis: 'What prevented you from prostrating when I commanded you?' (112) while He, Mighty and Majestic, knows better than Iblis what prevented him. So He said to the Messiah: 'Did you say this in yourself, or about your mother who gave birth to you, who is the most special of people to you, the most deserving of rights over you, and the greatest in your sight?' to clarify his innocence, peace be upon him, from every angle. Thus, what the questioner assumed—that this is a report—has been invalidated, and this is a sufficient and complete answer." Moreover, among the Christians are those who have said the meaning of this, even if they did not explicitly state its wording, because they said that Mary became pure when she received the divine essence and gave birth to it, and every essence does not receive except what is in its essence and kind (113), and does not give birth except to what is in its essence. This is a second answer, and a fire is kindled among them by those who have explicitly stated this. This is clear in the books of the covenant found in the districts of Ahwaz and other districts of Iraq in the Syriac script, and part of it has been translated in a letter written by Abd Yasu' ibn Bahriz, bishop of Harran, Raqqa, and later metropolitan of Mosul and the Jazira, to a Jacobite priest named Badus: "You do not deny that the pure Virgin is God, as you see her, but rather a human, as we see her." This is an explicit statement from these that Mary is God, and the Nestorians oppose them in this and argue with them. This is clear, and only those who do not know the sayings of the Christians and the reality of Christianity deny it. Moreover, among these three sects, there are those who say about Mary that she is the mother of the Messiah, the son of God in truth, and his parent in truth—not the mother of the divine Son of God, and no one else is the parent of the Son of God, and there is no father for her son except God, and no parent for her son except God—and that God chose her for Himself and for the birth of His child and son from among all women. Had she been like other women (114), she would not have given birth except through intercourse with men. She was only distinguished by this because she conceived the Son of God and gave birth to the Son of God, who has no son in truth except Him, and no child except Him. And she sits on the throne at the left of the Lord, the father of her son, and her son is at His right. They call upon her and ask her for abundance of provision, health of body, long life, forgiveness of sins, and that she be for them with her son and the father of her son a wall, support, treasure, intercessor, and pillar. If a human were to magnify another human a tenth of this magnification and say about him a tenth of this statement, it would be permissible in the language of the Arabs, indeed in every language, to say that he has taken him as a god. Do you not see the saying of Allah, Exalted: 'They have taken their rabbis and monks as lords besides Allah' (114)? And they did not fast for them nor pray to them, but they imitated them, so they forbade them what was lawful, and they forbade it, and they permitted them what was unlawful, and they permitted it. This is less than what they have said about Mary. In this meaning is his saying, peace be upon him: "Wretched is the servant of the world, wretched is the servant of the dirham, wretched is the servant of the cloak" (115), because when the love of that and attachment to it overcame him, he became like a slave to it. If we did not have those texts from those who said she is God, and we had a report and text that they did not say she is God, it would still be permissible with this magnification to say so. So how [can it be denied] when it is reported that they did not say she is God? Yet they magnified her and raised her above the angels and prophets, said about her what is said about God, and asked her for what is asked of God—well-being and sufficiency in this world and the next—as has already been presented to you, to the extent that the Jacobites say in their supplication to Mary, peace be upon her: "O Mary, O mother of the Messiah, be for us a wall, support, treasure, and pillar." And the Nestorians say: "O mother of the Messiah, be for us likewise," and they dislike the Jacobites' supplication and say to the Jacobites: "Do not say 'O mother of God,' but say 'O mother of the Messiah.'" So the Jacobites say to them: "The Messiah, according to us and you, is God in truth, so what difference is there between us and you in the meaning of this? But you wanted to deceive those who do not know this from our saying and your saying, making them imagine that you are free from this and that you approach the Muslims in monotheism." Know that the masses of Christians believe that God chose Mary for Himself and for His child, and desired her as a man desires a woman and desires her for his lust. This has been narrated by al-Nazzam and al-Jahiz, and they said: "They only express this openly to those they trust." Ibn al-Akhshid has said this about them in "al-Ma'unah" and said: "They allude to this. Do you not see that they say: 'If He had no parent, He would be sterile, and sterility is a defect'? This is the saying of all of them, and they allude to intercourse." You will find this in the book "al-Ma'unah" (116) and in al-Jahiz's book against the Christians. I think Abu Ja'far al-Iskafi has mentioned this in his book against the Christians. And everyone who mixes with the monks and the masters of the churches, associates with them, and becomes familiar with them, knows this from them.

If someone says: You claim that these sects have contradicted Christ in fundamentals and branches, and we have learned from what you mentioned their contradiction to him in fundamentals, so how do you know that they contradicted him in branches? It is said to him: Christ adhered to purity, washing after sexual impurity, and the obligation of washing for a menstruating woman, and these sects do not differ that this is not obligatory, and that a person may pray while not purified and not cleansed after relieving himself, and may pray while in a state of sexual impurity, and they do not differ that sexual impurity, urine, feces, and other things do not interrupt prayer, and that the one praying may pray while urinating, defecating, having intercourse, even if the intercourse is in adultery, and none of this interrupts or invalidates prayer. Rather, it is better in their view to pray while in a state of sexual impurity, defecating, urinating, and passing wind, because that is further from the prayer of Muslims and Jews, and all of this contradicts the prayer of Christ. Christ used to recite in his prayer what the prophets and the Children of Israel before him and in his time recited, and in his time they recited from the speech of God and from the words of God from the Torah and the Psalms of David. But these Christian sects only say in their prayer words that have been composed for them by those who lead and pray with them, so it becomes like wailing and songs, and they say: This is the liturgy of so-and-so, attributing it to those who composed it. They pray towards the east, but Christ never prayed except towards the west and Jerusalem, as did David and the prophets before him, the Children of Israel. Christ was circumcised and made circumcision obligatory, as Moses, Aaron, and the prophets before him made it obligatory. He and his companions never fasted, until he left the world, except the fast that the Children of Israel observed. As for the fifty days that Christians fast, the fast of Nineveh, and the fast of the Virgins, he never fasted any of them at all, nor did he eat during the fast what they eat, nor did he forbid what they forbid, nor did he ever take Sunday as a feast, nor did he ever build a church, nor did he neglect the Sabbath for a single hour, nor did he ever eat pork; rather, he forbade it and cursed those who eat it, as the prophets before him did. Christians claim that he exorcised Mary Magdalene, casting out seven demons from her, and that the demons said to him: Where shall we go? He said to them: Enter this unclean animal, meaning the pigs. He forbade the sacrifices of those not from the People of the Book and forbade marrying them, and he followed the way of the prophets before him in marriage, divorce, inheritance, and legal punishments. But these Christians have no punishment at all for one who commits adultery, sodomy, slander, or drunkenness, neither in this world nor in the Hereafter. In summary, Christ came to revive the Torah and establish it, and he said: I have come to you to act according to the Torah and the commandments of the prophets before me; I have not come to destroy but to fulfill. It is easier for heaven to fall upon the earth than for God to abolish anything from the law of Moses. Whoever abolishes anything from it will be called least in the kingdom of heaven. He and his companions continued thus until he left the world, and he said to his companions: Do as you have seen me do, and instruct the people as I have instructed you, and be with them as I was with you, and be to them as I was to you. His companions after him continued thus, as did those after the first century, and then those after them for a long time. Then they began to change and alter, introducing innovations in religion, seeking leadership, currying favor with people by following their desires, scheming against the Jews, and venting their anger against them, even if it meant abandoning religion. This is clear in the Gospels they have and to which they refer, and in their book known as the Book of Aphraxas ¹²⁶, for in it it is stated that a group of Christians left Jerusalem and came to Antioch and other places in Syria, and called people to the way of the Torah, to forbidding the sacrifices of those not from its people, to circumcision, to observing the Sabbath, to forbidding pork, and to what the Torah forbade. This was difficult for the nations and they found it burdensome, so the Christians gathered in Jerusalem and consulted on how to trick the nations into responding to them and obeying them. Their opinion led them to mix with the nations, grant them concessions, lower themselves to their desires, abandon opposing them, intermingle with them, eat from their sacrifices, adopt their manners, and approve of what they were doing. They composed a book on this. Paul said in the book they call the Apostle: I said to them, 'How long will you make people Jews?' And he said in the Apostles: I was with the Jew a Jew, with the Roman a Roman, and with the Aramean an Aramean ¹²⁷. This Paul is, in their view, greater than Moses, Aaron, David, and all the prophets. When his epistles and words are read in the church, they stand up in reverence and honor for him and his words; they do not do this for the Torah, which in their view is the word of Christ, who wrote it for Moses and sent him to His creation, split the sea for him, and turned his staff into a serpent, nor for the Gospels, which contain the words of Christ. He says to the Jews: The Torah is a good law for those who act by it, and to the Romans and others who are enemies of Moses and the prophets: The Torah is a provocation to mankind, and when the laws of the Torah are removed from people, the righteousness of God is perfected and His grace is completed. All this is with the Christians, and even greater and more obscene. They have abandoned the practice of Christ according to the Torah and his commandment to people to act by it. See how people strip themselves of acting by the laws of the prophets whom they claim to follow, and how they depart from them. Take heed and be cautious, for this behavior has appeared in this community. How many among them have abandoned the commandments of the Prophet, may God bless him and grant him peace, cast aside his Sunna, and abandoned his Book, claiming that it has been altered and changed? Another says it has an inner meaning different from what the jurists and scholars hold, and so on with various kinds of innovations that have arisen in Islam, and their adherents have become so numerous that they declare the people of truth to be innovators, revile them, and drive people away from them. Thus the religions of the prophets, peace be upon them, change, and knowledge dies, as the Messenger of God, may God bless him and grant him peace, said: 'God does not take away knowledge by snatching it from the hearts of men, but knowledge dies with the death of scholars. When they die, people take ignorant leaders, who are asked and give fatwas without knowledge, so they go astray and lead others astray.' ¹²⁸ Then there are those who consume religion for worldly gain, and God Almighty said: 'O you who believe, indeed many of the rabbis and monks devour the wealth of people unjustly and turn away from the path of God.' ¹²⁹ These are the worshippers and scholars, and God has informed you of the state of many of them. So how about those who are neither scholars nor worshippers? So beware, as God has warned you, and accept the advice of the Messenger of God, peace be upon him. Know that the religion of Christ and the religions of the messengers, peace be upon them, did not change all at once, but little by little, in every age and time, until their alteration was complete. The people of truth among them continued to decrease, and the people of falsehood increased until they prevailed and truth died with them. After Christ, his companions were with the Jews and the Children of Israel in their synagogues, performing their prayers and festivals in one place, while there was disagreement among them concerning Christ. The Romans ruled them, and the Christians complained to the Roman kings about the Jews, showing them their weakness and seeking their mercy, so they had mercy on them. This increased, and the Romans said to them: Between us and the Jews there is a covenant that we will not change their religions. If you leave their religions, separate from them, pray towards the east as we do, eat what we eat, and permit what we permit, we will help you and honor you, and the Jews will have no power over you; rather, you will become more honored than them. They said: We will do it. They said: Go and bring your companions and your book. So they brought their companions and informed them of what had transpired between them and the Romans, and said: Bring the Gospel and let us go to them. Those companions said to them: What you have done is evil; it is not lawful for us to allow the impure Romans to have the Gospel, and you have left the religion by bringing the Romans. It is not lawful for us to mix with you; rather, we must disassociate from you and prevent you from the Gospel and access to it. So a severe disagreement arose among them. Those people returned to the Romans and said: Help us against these companions of ours before the Jews, and take our book from them. So those companions hid from the Romans and fled throughout the lands. The Romans wrote to their governors in the regions of Mosul and the Arabian Peninsula about them. They were sought, and some were caught and burned, some were killed. Those who responded to the Romans gathered and consulted on what to substitute for the Gospel, since it had eluded them. Their decision was to compose a Gospel. They said: The Torah contains the genealogies of the prophets and the histories of their lives, so we will build the Gospel on that, and each of us will mention what he remembers of the words of the Gospel and what Christians have related about Christ. So a group wrote a Gospel. Then later another group came and wrote a Gospel, and they wrote several Gospels, and much of what was in the original was lost. Among them were individuals who knew many things from the true Gospel but withheld them to maintain their leadership. There was no mention of the cross or crucifixion in that. They claim there were eighty Gospels, but they kept decreasing and being abridged until only four Gospels remained, by four individuals, each of whom wrote a Gospel in his time. Later someone came and saw it as deficient, so he wrote a Gospel that he considered more correct and closer to the truth than the others. Yet none of these Gospels is in the language of Christ, which he and his companions spoke, namely Hebrew, the language of Abraham the Friend and all the prophets; with it they spoke, with it the books of God were revealed to them and to others among the Children of Israel, and with it God addressed them. These people abandoned it. The scholars said to them: You Christians have turned away from the Hebrew language, the language of Christ and the prophets before him, peace be upon them, to other languages, so that no Christian recites these Gospels in any of his obligatory prayers in Hebrew, as a trick, a scheme, and an escape from disgrace. The people said to them: The reason for turning away from it is what your early companions intended: to introduce confusion into doctrines, to deceive by concealing the lies they fabricated, and to cover up their schemes in seeking leadership. This is because the Hebrews were the People of the Book and the people of knowledge in that time. So these individuals changed the language, indeed turned away from it entirely, so that the people of knowledge would not understand their doctrine and intention, and they would be exposed before their doctrine became established and they could not succeed. So they turned to many languages that Christ and his companions did not speak, and whose speakers were not from the People of the Book and had no knowledge of God's books and laws, such as the Romans, Syrians, Persians, Indians, Armenians, and other non-Arabs, as a disguise and trick to cover their shame and achieve their goal of seeking leadership for that small group who sought it through religion. Had it not been for this, they would have adhered to the language of Abraham, his descendants, and Christ, through whom the proof was established and to whom the books were revealed. That would have been more appropriate for establishing the argument against the Children of Israel and the disbelieving Jews, if they claimed in their own tongue and were argued with in their language, which they could not refute. So know this, for it is a great principle.

Know, may God have mercy on you, that these three sects of Christians do not believe that God sent down to Christ a Gospel or any book whatsoever. Rather, they hold that Christ created the prophets, sent down the books to them, and sent angels to them. They only have four Gospels by four individuals, each of whom wrote his Gospel in his own time, and whoever came after him was not satisfied with the Gospel of another, considering his own Gospel more worthy. They agree in some places and differ in others, and some contain what others do not. They are accounts of people, men and women, from the Jews, Romans, and others, saying such-and-such and doing such-and-such. They contain much that is impossible, false, foolish, manifestly lying, and clearly contradictory. People have examined this and compiled works on it, and when a thoughtful reader reads them, he recognizes that. They contain a little of Christ's speech, his commandments, and his reports. One of these Gospels was composed by John, another by Matthew. Then Mark came after them and was not satisfied with their two Gospels. Then Luke came after them and was not satisfied with those Gospels, so he composed another Gospel. Each of these held that his predecessor who composed a Gospel had recorded some things and omitted others, and that another was more knowledgeable and accurate. If the one before him had recorded correctly and accurately, he would not have needed to compose another Gospel different from his companion's. None of these Gospels is an explanation of another, as a later author explains an earlier book by quoting his words verbatim and then explaining them. Know this: he only composed it because another had fallen short. According to these sects of Christians, these four were companions and disciples of Christ, but they do not know or have any knowledge of who they are, having only a mere claim. Indeed, Luke mentioned in his Gospel that he never saw Christ. Luke said, addressing the one for whom he composed his Gospel—he being the last of the four to compose: 'I knew your desire for goodness, knowledge, and refinement, so I composed this Gospel because of my knowledge and because I was close to those who served the Word and saw it.' ¹³⁰ So, first of all, he clearly stated that he never saw the Word—by 'Word' they mean Christ—then he claimed that he saw those who saw Christ. But there is only a claim that he saw them; even if he were trustworthy, his report would not provide certain knowledge. Moreover, he stated that his Gospel is more worthy than the Gospel of another. If the Christians would reflect, they would know that they have nothing from these Gospels that they possess, nor do they have any knowledge of what their authors claim.

1. آلِهَتِكُمْ : Your gods; refers to the idols worshipped by the polytheists of Quraysh.
2. جُنْدٌ ما هُنالِكَ مَهْزُومٌ مِنَ الْأَحْزابِ : Quran 38:11; a host that is there will be defeated from among the confederates.
3. اقتربت الساعة : Quran 54:1; 'The Hour has drawn near.'
4. أَكُفَّارُكُمْ خَيْرٌ مِنْ أُولئِكُمْ أَمْ لَكُمْ بَراءَةٌ فِي الزُّبُرِ أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ. سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ : Quran 54:43-45; 'Are your disbelievers better than those? Or do you have an immunity in the scriptures? Or do they say, "We are a host that will be victorious"? The host will be defeated, and they will turn their backs.'
5. فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلى صِراطٍ مُسْتَقِيمٍ، وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ : Quran 43:43-44; 'So hold fast to what is revealed to you; indeed, you are on a straight path. And indeed, it is a reminder for you and your people.'
6. وَسَوْفَ تُسْأَلُونَ : Quran 43:44; 'And you will be asked.'
7. قُلْ هُوَ نَبَأٌ عَظِيمٌ أَنْتُمْ عَنْهُ مُعْرِضُونَ : Quran 38:67-68; 'Say, "It is a great tiding, from which you turn away."'
8. أَلَمْ يَجِدْكَ يَتِيماً فَآوى وَوَجَدَكَ ضَالًّا فَهَدى : Quran 93:6-7; 'Did He not find you an orphan and give shelter? And He found you lost and guided?'
9. أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ. وَوَضَعْنا عَنْكَ وِزْرَكَ. الَّذِي أَنْقَضَ ظَهْرَكَ. وَرَفَعْنا لَكَ ذِكْرَكَ : Quran 94:1-4; 'Did We not expand for you your breast? And We removed from you your burden, which weighed down your back? And We raised high for you your remembrance.'
10. قُلْ: لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَلَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً : Quran 17:88; 'Say, "If mankind and jinn gathered together to produce the like of this Quran, they could not produce its like, even if they were helpers of one another."'
11. المصباح : Al-Misbah; a reference to a previous work by the author, likely 'Al-Misbah fi Ma'ani al-Quran' or similar.
12. وَقالُوا أَساطِيرُ الْأَوَّلِينَ اكْتَتَبَها فَهِيَ تُمْلى عَلَيْهِ بُكْرَةً وَأَصِيلًا : Quran 25:5; 'And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and evening."'
13. إِنْ هَذا إِلَّا إِفْكٌ افْتَراهُ وَأَعانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ : Quran 25:4; 'This is nothing but a lie invented, and other people have helped him.'
14. تِلْكَ مِنْ أَنْباءِ الْغَيْبِ نُوحِيها إِلَيْكَ. ما كُنْتَ تَعْلَمُها أَنْتَ وَلا قَوْمُكَ مِنْ قَبْلِ هذا. فَاصْبِرْ إِنَّ الْعاقِبَةَ لِلْمُتَّقِينَ : Quran 11:49; 'That is from the news of the unseen which We reveal to you. You and your people did not know it before this. So be patient; indeed, the outcome is for the righteous.'
15. Yusuf 12:102 : Qur'anic verse from Surah Yusuf.
16. Yusuf 12:103-105 : Qur'anic verses from Surah Yusuf.
17. Al-'Ankabut 29:48 : Qur'anic verse from Surah Al-'Ankabut.
18. Yusuf 12:3 : Qur'anic verse from Surah Yusuf.
19. Yusuf 12:111 : Qur'anic verse from Surah Yusuf.
20. Al-Qasas 28:44 : Qur'anic verse from Surah Al-Qasas.
21. Al-Qasas 28:45-46 : Qur'anic verses from Surah Al-Qasas.
22. Ta-Ha 20:133 : Qur'anic verse from Surah Ta-Ha.
23. Ibn al-Rawandi : A 9th-century heretic and skeptic known for his criticisms of Islam and prophethood.
24. Ash'arites : A school of Islamic theology founded by Abu al-Hasan al-Ash'ari, emphasizing divine attributes and predestination.
25. Rafidites : A term used by Sunnis to refer to Shia Muslims who reject the first three caliphs.
26. Anthropomorphists : Those who attribute human-like physical characteristics to God.
27. Compellers : A term for those who believe in absolute predestination (Jabriyya).
28. Melkites : A Christian sect that follows the Chalcedonian doctrine, mainly in the Byzantine Empire.
29. Jacobites : A monophysite Christian sect, followers of Jacob Baradaeus.
30. Nestorians : A Christian sect emphasizing the duality of Christ's natures, following Nestorius.
31. hypostases : In Christian theology, the three persons of the Trinity: Father, Son, and Holy Spirit.
32. Eucharistic prayer : The prayer of thanksgiving and consecration during the Eucharist.
33. Creed : A formal statement of Christian beliefs, here referring to the Nicene Creed.
34. Nicaea : The First Council of Nicaea in 325 AD, which established the Nicene Creed.
35. Constantine, son of Pilate : A mistaken reference; Constantine the Great was the son of Constantius Chlorus and Helena.
36. Helena the Harranian : Saint Helena, mother of Constantine, traditionally from Harran or possibly Drepanum.
37. Synod : A council of church officials, here referring to the Council of Nicaea.
38. man'atum : Withholding or preventing; here referring to the refusal to explicitly state the logical conclusion of their own statements.
39. aqānīm : Hypostases; the three persons of the Trinity in Christian theology.
40. 'Abd Allāh al-'Arabī : A hypothetical name meaning 'Abdullah the Arab'.
41. Khālid al-Fārisī : A hypothetical name meaning 'Khalid the Persian'.
42. Zayd al-Rūmī : A hypothetical name meaning 'Zayd the Roman'.
43. al-mushabbiha : Anthropomorphists; those who liken God to created beings.
44. al-malakiyya : Melkites; a Christian sect that accepted the Council of Chalcedon.
45. al-ya'qūbiyya : Jacobites; a Miaphysite Christian sect.
46. al-nasṭūriyya : Nestorians; a Christian sect emphasizing the distinction between Christ's divine and human natures.
47. uqnumayn : Two hypostases; referring to the two persons or subsistences in Nestorian Christology.
48. al-nāsūt : Humanity; the human nature of Christ.
49. lāhūt : Divinity; the divine nature of Christ.
50. nāsūt : Humanity; the human nature of Christ.
51. al-lāhūt : Divinity; the divine nature of Christ.
52. tasbīḥat al-īmān : Hymn of faith; likely the Nicene Creed or a similar creedal statement.
53. al-malik : The king; possibly referring to Emperor Constantine or another ruler who endorsed orthodox Christianity.
54. Āriyūs : Arius; a theologian whose teachings were condemned as heresy, emphasizing the subordination of the Son to the Father.
55. al-ittiḥād : Union; the hypostatic union of divine and human natures in Christ.
56. Fūlūṣ : Paul; the Apostle Paul, considered above prophets by Christians.
57. Yawānis : John; likely John the Evangelist or John Chrysostom.
58. bi-l-suryāniyya : In Syriac; the Syriac language.
59. Yūḥannā al-salīḥ : John the Ascetic; possibly John the Apostle or another John.
60. Buṭrus : Peter; the Apostle Peter, considered the first pope.
61. sunnūdus : A synod, a council of church leaders.
62. tasbīḥat al-īmān : The Creed, likely referring to the Nicene Creed.
63. al-Majūs : Zoroastrians, often referred to as Magians.
64. al-Manāniyya : Manichaeans, followers of Mani.
65. al-budd : Idol, specifically referring to Buddha or a Buddhist idol.
66. al-Miṣbāḥ : A book by the author, likely 'The Lamp'.
67. al-Qarāmiṭa : Qarmatians, a syncretic religious group that originated in the 9th century.
68. al-Bāṭiniyya : Batinis, esoteric groups within Islam, often associated with Ismailism.
69. Zakīrawaih al-Iṣfahānī al-Majūsī : A Zoroastrian figure claimed by the Qarmatians to be divine.
70. Abū al-Qāsim al-Ḥasan ibn Ḥawshab ibn Zādhan al-Kūfī al-Najjār : A leader of the Qarmatians in Yemen.
71. al-Jand : A region in Yemen.
72. Abū Yazīd Makhlad ibn Kidad : A Berber leader who fought against the Fatimids.
73. al-Aṣfar : A leader who besieged the Qarmatians in al-Ahsa.
74. al-jumhūr : The multitude or general public; in Islamic epistemology, it refers to widespread transmission (tawātur) that yields certain knowledge.
75. Qur'an 4:157 : The verse denying the crucifixion of Jesus, emphasizing that it was made to appear so, and that those who differ are in doubt, following only assumption.
76. al-Rāfiḍa : A term for Shia groups who reject (rafḍ) the caliphates of Abu Bakr and Umar; often used polemically to refer to Twelver Shia.
77. dhahabtum ʿanhu : You turned away from it; indicating rejection or abandonment of the claim.
78. ادعينا : We have claimed; a rhetorical expression used by the author to assert a point.
79. الملحدة : Heretics; those who deviate from orthodox Islamic beliefs, often associated with atheism or religious skepticism.
80. أبو عيسى الوراق : Abu 'Isa al-Warraq; a 9th-century skeptic and heretic known for his critical views on Islam.
81. الحداد : Al-Haddad; a heretic mentioned alongside Ibn al-Rawandi, possibly a contemporary.
82. ابن الراوندي : Ibn al-Rawandi; a 9th-century heretic and skeptic known for his criticisms of Islam and prophethood.
83. الجزية : Jizya; a tax levied on non-Muslims under Islamic rule.
84. امير المؤمنين : Commander of the Faithful; a title for the caliph, here referring to 'Ali ibn Abi Talib.
85. معاوية : Mu'awiya; the first Umayyad caliph, who opposed 'Ali during the First Fitna.
86. عثمان : 'Uthman; the third caliph, whose assassination led to the First Fitna.
87. البدريين : Badriyun; those who participated in the Battle of Badr, a high honor in early Islam.
88. العشرة : The Ten; the ten companions promised Paradise by the Prophet.
89. أهل الشجرة : Those of the Tree; companions who pledged allegiance under the tree at Hudaybiyya.
90. أهل الشورى : Those of the Shura; the council appointed by 'Umar to choose the next caliph.
91. المهاجرين : Muhajirun; the early Muslims who migrated from Mecca to Medina.
92. الأنصار : Ansar; the Medinan converts who supported the Prophet.
93. الطلقاء : Tulaqa'; those who were freed after the conquest of Mecca, often used derogatorily.
94. الزنادقة : Zindiqs; a term for heretics, often dualists or Manichaeans, later used for any perceived heretic.
95. الحصري : Al-Husri; a heretic mentioned alongside Ibn al-Rawandi, possibly a contemporary.
96. أبو سعيد الحسن بن بهرام الجنابي : Abu Sa'id al-Hasan ibn Bahram al-Janabi; founder of the Qarmatian state in Bahrain.
97. أبو القاسم الحسن بن الفرح بن حوشب بن زاذان النجار الكوفي : Abu al-Qasim al-Hasan ibn al-Faraj ibn Hawshab; a Fatimid da'i in Yemen.
98. أبو الحسين محمد بن الفضل : Abu al-Husayn Muhammad ibn al-Fadl; a Fatimid da'i in Yemen.
99. عبيد الله المهدي : 'Ubayd Allah al-Mahdi; founder of the Fatimid Caliphate.
100. القرامطة : Qaramita; a radical Ismaili sect that sacked Mecca in 930.
101. التابعون : Successors; the generation after the companions of the Prophet.
102. المعتزلة : Mu'tazila; a rationalist theological school in Islam.
103. المرجئة : Murji'a; an early theological sect that deferred judgment on sinners.
104. الخوارج : Khawarij; an early sect that rebelled against 'Ali and later caliphs.
105. الرافضة : Rafida; a derogatory term for Shi'a who reject the first three caliphs.
106. قدمنا : We mentioned earlier; referring to previous discussion of crucifixion claims.
107. Imamiyya : A branch of Shia Islam that believes in the infallibility and divine appointment of the Twelve Imams, with the twelfth Imam being in occultation.
108. Rafida : A derogatory term used by some Sunni Muslims for Shia Muslims, meaning 'rejecters' or 'deserters', referring to their rejection of the first three caliphs.
109. Shura : The council appointed by Caliph Umar to elect his successor, consisting of six companions including Ali and Uthman.
110. Qaramita : An Ismaili Shia sect that emerged in the 9th century, known for their radical egalitarianism and rejection of orthodox Islamic practices.
111. Qur'an 3:97 : The verse refers to the sanctity of the Kaaba in Mecca, stating that whoever enters it is safe.
112. Qur'an 2:228 : The verse commands divorced women to wait for three menstrual cycles before remarrying.
113. Qur'an 2:233 : The verse instructs mothers to nurse their children for two full years.
114. Batiniyya : An esoteric interpretation of Islam that seeks hidden meanings in scripture, often associated with Ismaili and Sufi groups.
115. Qur'an 2:191 : The verse permits fighting in the Sacred Mosque if the enemy initiates combat there.
116. Qur'an 2:217 : The verse acknowledges that fighting during the sacred month is a grave sin but permits it in self-defense.
117. Qur'an 46:9 : The Prophet Muhammad is reported to have said this, expressing humility about his knowledge of the future.
118. Qur'an 10:94 : The verse instructs the Prophet to consult the People of the Book if he is in doubt about the revelation.
119. Qur'an 3:144 : The verse warns against apostasy after the Prophet's death, using a rhetorical question.
120. Qur'an 21:34 : The verse states that no human before Muhammad was immortal, implying that he too would die.
121. Mushabbiha : A theological group that anthropomorphizes God, attributing human-like qualities to Him.
122. Bid'a : Innovation in religious matters, often considered a deviation from orthodox practice.
123. Yahud : Jews; in this context, the narrative refers to the Jewish authorities who sought Jesus' crucifixion.
124. Mubtakha wa mubqala : A place with vegetables and melons, likely a garden or field.
125. Khanqa nafsahu : He strangled himself, i.e., committed suicide by hanging.
126. Aphraxas : A reference to the 'Book of Aphraxas,' likely a Syriac Christian text or a pseudepigraphal work associated with early Christian communities.
127. Aramean : Referring to the Aramean people, an ancient Semitic group; here it indicates Paul's adaptability to different cultures.
128. Hadith : A saying attributed to the Prophet Muhammad, found in Sahih al-Bukhari and other collections, emphasizing the loss of knowledge with the death of scholars.
129. Quran 9:34 : A verse from the Quran condemning religious leaders who consume people's wealth unjustly and hinder the path of God.
130. al-Kalimah : The Word; a term used by Christians to refer to Christ as the divine Logos.

The First Part

And those who devised them. The matter is as we have mentioned. It is known and mentioned in their turning away from the religion of the Messiah to the doctrines of the Romans, their deception, and their hastening to obtain benefits through their authority and wealth. This Paul was a wicked, evil Jew, striving in evil, aiding the wicked, stirring up sedition, seeking leadership and power, and scheming in every way. He was called Saul while a Jew, and he used to assist against the Christians. Then he left Jerusalem and was absent for a long time, then returned to Jerusalem and began to assist the Christians against the Jews, saying to them: 'Say such and such, do such and such, separate from them and draw near to the nations that are hostile to the Jews.' The Jews said to him: 'How did you become a Christian, and what brought you here?' He said: 'God, blessed and exalted, called me to that. My story is that I left Jerusalem heading for Damascus, and the night overtook me with its darkness; a great wind terrified me, my sight left me, and the Lord called me and said: O Saul, do you strike the wretched ones and harm the companions of my Son? I said: O Lord, I have repented. He said to me: If it is as you say, go to Haim the Jewish priest so that he may restore your sight. So I went to him and told him, and he wiped his hand over my eyes, and there fell from them something like eggshells and fish scales, and I saw as before. And God summoned me to Him in heaven, and I stayed with Him in heaven for fourteen days, and He commanded me many things, and said to me: Among you are ugly matters that I will not mention to you.' The Jews mocked him and marveled at his foolishness and impudence, and they brought him to the governor of Caesar, the king of the Romans over them, for they were at that time subjugated to the Romans. They said: 'Do you not know this Saul?' He said: 'Yes, I know him for evil; he comes to us with accusations against people.' They said: 'He has claimed such and such,' and they mentioned what he had said. The Roman became enraged and ordered him to be laid flat for flogging. He said: 'Would you flog a Roman?' He said: 'Are you a Roman?' He said: 'Yes, I am of the religion of Caesar, king of the Romans, and I am free of Judaism.' So he refrained from him because of his entry into the king's religion, and said to him: 'Here is a ship bound for Constantinople; you are a Roman and of the Roman religion, so be there if you are as you say.' He said: 'I will do it; send me to the land of the Romans.' So he went to Constantinople, frequented the Romans, clung to the king's court, and incited the Romans against the Jews, reminding them of their enmity, what the Children of Israel had done to them, whom they had killed, and frightening them of the evil of the Jews, that they would not be safe from their rule and their return against them, and he mentioned their abundant wealth. It is the custom of the Romans that their women are not veiled from men; the king's wife rides in the king's procession with her face uncovered, addresses the people, commands and forbids. So this Paul approached her and spoke to her about the Jews. It is the custom of the Romans that a man may not marry more than one woman, and then he may not separate them by divorce, nor by old age, nor by any defect whatsoever, nor for any reason, and he may not have another until she dies. The Roman women hate the religions of the prophets from the Children of Israel because they permit divorce and allow a man to marry as many as he can support. So it was said to Saul: 'You are from a nation whose way is this.' He said: 'No, and a man may not have more than one woman according to the laws of the Romans.' So he gained favor with the women by this. He approached the king's wife, and she spoke to the king about invading the Children of Israel, mentioning what Saul said, and asked him to listen to him, which he did. He drew near to them by calling himself Paul, which is a Roman name. The Romans strongly dislike circumcision in both men and women, and hate the nations that practice it. They said to Paul about this: 'Yes, it is as you see; circumcision is not obligatory upon you; it is only obligatory upon the Children of Israel, for they are a nation whose foreskin is in their hearts.' The Romans eat pork. He said: 'It is not forbidden; nothing that enters a person's stomach is forbidden; only the lies that come out of it are forbidden.' The Children of Israel do not eat the sacrifices of idolaters and those not of the People of the Book, but the Romans are not like that. So Paul approved them in this and gained favor with them in everything, and he did not oppose them in anything. At that time, the religions of the Romans were widespread; most of them venerated the stars, believing that they give life and death, benefit and harm, and they had temples and offerings for them. Some were of the religion of the Greeks, that these stars are living, speaking, providing, and are the lords, and they believed in the validity of magic. In short, all their religions were false, weak, and corrupt. Paul used to mention to them the virtue of the Messiah, his asceticism, that his prayers were answered, and that he raised the dead. So they would gather to him and listen to him, and he was a cunning, wicked schemer. The Romans pray facing the rising sun, and do not consider obligatory ablution, washing after sexual impurity, or menstruation, nor do they guard against urine, feces, or blood, nor do they consider it foul. The Romans marry Greeks and all other nations, but the Children of Israel do not do that. The Romans said to Paul about this: 'Marry a believing woman to an unbeliever, for she purifies him and he does not defile her, and the child between them is pure.' He said: 'This is only forbidden by the Torah, and the Torah is all evil; when the laws of the Torah are removed from people, the righteousness of God is perfected and His grace is completed.' So Paul stripped himself of the religion of the Messiah and adopted the religion of the Romans. If you examine the matter, you will find that the Christians became Romans and returned to the religion of the Romans, and you will not find that the Romans became Christians. Then the kings accepted Paul's accusations against the Jews and followed his advice regarding them. So he went against them, killed a great number of them, took their wealth, and confiscated their property, and returned from them with gifts. Thus Paul's market flourished among them, and they increased in love for him. This king who invaded the Children of Israel is called Titus ¹. The Romans had a king called Pilate who went to Syria after the Messiah, peace be upon him, and after his companions with a large army. He had a wife in the land of the Romans who died, so he wanted to marry another woman in her place. It was the custom of the Romans that a man, when he wants to marry, examines the woman, turns her over, and thoroughly inspects her; if she is suitable, he marries her; if not, he leaves her. A woman in Harran named Helena ² was described to Pilate, staying at a hotel in Harran—the hotel being the inn. So he brought her, examined her, approved her, and married her—she was a Christian—and she found favor with him. She asked him to honor the Christians and treat them well. He said to her: 'The Jews claim that these companions of yours are people of tricks, seekers of worldly gain and leadership.' She said: 'They lie; I will bring them to you so you can see them.' So she brought a group of monks and said to him: 'Look at them, their humility and weakness, so you may know the Jews' lies about them.' He pitied them, was moved by them, thought well of them, honored them, protected them, and gave them authority in his kingdoms in Syria and the land of the Romans, and treated them well. So they expanded, multiplied, and gained ascendancy over the Jews. This king had children from the woman before Helena, and from this Helena he had a son named Constantinus. Paul's influence grew in the land of the Romans among the common people and the mob; he captivated them with things akin to incantations, medicine, sleight of hand, and magic. The Armenian Romans believe all this; they are a nation of extreme ignorance, far from what can be grasped by thought and reflection, dominated by dullness and stupidity, especially the common people, who know only trades and crafts, though their kings excel in the outward aspects of worldly life and the administration of the kingdom. One of their kings became aware of Paul, investigated his affairs, apprehended him, and knew that he was a scheming, fraudulent seeker of worldly gain and leadership. He summoned him and asked him about circumcision; Paul disparaged it and its people and those who practice it. He asked him about the Messiah: 'Was he circumcised? Was he circumcised? Were his companions, the disciples, likewise?' He said: 'Yes.' Then he uncovered him and found him circumcised, and found that he had aided the Romans in their religions, which are contrary to the religion of the Messiah and his companions, and that they are unbelief and error according to the Messiah and his companions. Paul's companions had elephantiasis in his leg, and he claimed to heal and cure. The king ordered him to be slapped, his beard shaved, and crucified. He said to them: 'Do not crucify me vertically as our Lord the Messiah was crucified, but crucify me horizontally.' The king who did this to Paul is called Birn. So Christianity weakened in the land of the Romans, and they were broken. The children of Pilate ruled after him, and the kingdom passed to his son Constantinus, who outwardly followed the religion of the Romans, but his mother Helena had raised him with love for the cross and accustomed him to the customs of the Christians and what they say about the Messiah. Leprosy appeared on his body, and the Romans would not appoint as ruler over them one who had leprosy; rather, it was forbidden for them to appoint lepers. This grieved him and troubled him; he concealed it and resolved to suppress the Romans and turn them away from this opinion regarding the dislike of appointing lepers. Nations were attacking them; it happened that the Serbs and Berbers attacked them. He arrayed his armies at the temples of the stars, sent the elders of the Romans and those well-versed in the Roman religions against the enemy, and did not support them against their enemy with stratagems and spies as kings and army commanders do. So what they disliked befell them: killing and the flight of those who remained. He would show grief and gloom and say: 'We have sought help and arrayed ourselves at the temples of the stars that you venerate, and our fathers before us venerated them, and we offered sacrifices to them, but we do not see them benefiting us or availing us.' He continued to manage them with this plan and say this saying: 'One should not worship what does not benefit him; this is a time of need and a moment of distress, yet these stars do not defend us. So a person should seek insight and worship what benefits him and defends him.' Then he said: 'There is a woman who saw in her dream a speaker saying to her: Seek victory through this, and bring out a cross to them.' It happened that the commander of the army that attacked them died, so they withdrew from them. He and those who shared his opinion and desire said: 'This is by the blessing of the cross.' It was the custom of the Romans to place crescents and what is in the form of a crescent on their banners, seeking blessing from the moon and stars, because the moon is the swiftest of the stars in motion. So they removed them and placed crosses in their place, and they remain like this to this day.

Then he began to take measures to transfer the Romans from the veneration of the planets to the veneration of crosses. The philosophers were numerous in their land, and they venerated the planets, claiming that they were living and speaking, and they looked down upon the people, and they had influence over the kings, and they claimed to be the elite of the elite, and they did not earn a living, and they were accustomed to idleness, and they lived off the wealth of the people, and they corrupted the youth and those who listened to them, whether king or commoner, and they claimed to possess incantations and talismans ³, and that they could benefit and harm through them, and that they could attain knowledge of the unseen through the art of astrology, and they intimidated with geometry and shapes. This Constantius ⁴ was cunning, thoughtful, patient, and examined the matter of these philosophers and what they claimed regarding the stars and talismans, and he found it all false. He found the people to be deceitful, fraudulent, and corrupt, so he began to kill them in their ranks, and to burn their books, and to abolish their temples. He continued this until his buildings were emptied of them. The city of the philosophers was such that none remained except a plowman, a tanner, and a dyer. He turned the temples that were for the planets into churches, and settled monks in them, saying: 'These poor ones are more hopeful than those ignorant, fraudulent liars.' He empowered the monks and the common people against them everywhere, so that no book of medicine or geometry would appear without being burned, and he hastened against whoever held the opinion of the philosophers, so they disowned them and aided against them. His mother Helena ⁵ was active in this, and she spread out the monks and Christians, and prepared them from every place, making them informants for her son and helpers. She sought their support, and he himself showed veneration for Christ and the cross. He kept the religions of the Romans as they were, such as praying towards the east and other things previously mentioned. He only abolished the worship of the planets, and added only the veneration of Christ and the belief in his divinity, and the veneration of the cross. This was not far from the Romans, because those who believed in the planets, which are dead matter, as lords that benefit and harm, it was not far for them to say of a living, rational, discerning human being, who they were told had revived the dead, that he was a god, and that he, his father, and his wife created the planets. This was easy for the people of the West. Do you not see that the Copts and those in Egypt believed in the divinity of Pharaoh and that they had no god other than him? This Constantius marched to the island ⁶ and headed for Harran and its territories. They were more intense in the veneration of the planets than those in Athens and the land of the Romans. He put them to the sword until he exterminated them, and those who fled among them to the mountains, he sought them out himself. They used to revile leprosy, so he had an excessive zeal against them. His commanders said to him: 'Do not send to seek them, for the snow in these mountains will destroy them. If any remnant of them remains, we will make them barbers for the Romans and all the Christians, and for the people of the monasteries and monks, so that the truth of Christianity and what should be established may be known from them, and the people may be taken to task accordingly, and whoever exceeds [the bounds] will be killed.' About two thousand of their leaders gathered before him, and he established certain things from the hymn of faith ⁷. Among them were those who opposed those and said: 'The Word of God is created, and Christ is the Word of God.' There were Arius ⁸, Macedonius ⁹, Eunomius ¹⁰, and Ulfilas ¹¹ and their followers, who said: 'The Word is created, and the speech of God and His word are part of His creation.' They raised an outcry against them, and the matter stalled, and that establishment was nullified. Then after that, three hundred and eighteen men gathered at Nicaea ¹² in the land of the Romans and composed their hymn of faith that has been mentioned. They brought it to Constantius, and he took it, acted upon it, and compelled the people to accept it. Whoever did not accept it, he killed. Those people needed to show acceptance out of fear of the sword, and he abolished all other establishments. Those who were on the religion of Christ fell into every kind of hardship. They were compelled to venerate the cross, eat pork, and follow the Roman religions. Whoever did not eat it was killed. Among the Sabians ¹³ of the people of Harran were those who did not eat broad beans, claiming that it is an enemy of the sphere because it is cubic while the sphere is spherical. So broad beans were cooked at the doors of the churches, and the people were gathered to them, and it was said to them: 'Come out, and let none of you remain except he who eats the broad bean. Whoever does not eat it will be killed and his head thrown.' There were swordsmen there with drawn swords, and whoever did not eat it, they killed him. Constantius remained in kingship for fifty years, occupied with killing those who did not venerate the cross and did not profess the divinity of Christ, until that was confirmed and established. He enjoined the kings after him to do likewise, and he emphasized it to them and made a covenant with them concerning it, saying: 'It is more worthy than the veneration of the planets and the opinions of the philosophers.' He confirmed this covenant with his sons, commanders, and close associates, and he placed the kingship among his sons. The Romans describe him as resolute and courageous, and that he is among them like Ardashir son of Babak ¹⁴, the king of Persia among the Persians. His sons succeeded him in kingship, and they confirmed his covenants and established, from time to time, one thing after another in Christianity, until a king from among them came and saw fit to make Sunday a feast for them, on which they would gather, just as the Jews have Saturday. This was long after Constantius. They held a synod for this. The Romans and Greeks had a feast called the 'Birth of Time,' which is at the return of the sun in Kanun ¹⁵. They made it the birth of Christ, adding and subtracting. It is a great feast for them, which the Christians observe and call the Nativity and the Night of the Nativity. This is its cause and origin. The Christians in the time of Christ and his companions after him did not know this feast nor observe it. The Romans and Sabians had days they fasted, which served as a means of drawing near to the planets, during which they refrained from eating meat. When they came to profess the divinity of Christ, they established them, then added and subtracted some things. Today they fast them for fifty days until the sun sets, then they break the fast on some days. Thus they fast in the land of the Romans. The Romans are the origin of these three sects of Christians. Then from them branched the Jacobites ¹⁶, the followers of Jacob. Then after the Jacobites, the Nestorians ¹⁷, the followers of Nestorius. They differ regarding fasting, for those in Iraq do not fast half of each day as the Romans do. They have days—I mean those in the lands of Islam—during which they look after the afternoon prayer, sipping wine in the church, which is the Eucharist for them. Paul said: 'The blood of this drink is the blood of the Lord, and this bread is the flesh of the Lord. Whoever doubts that this is the flesh of the Lord and His blood, let him not take it nor taste it, for that is not lawful for him.' The bread ¹⁸ is loaves that are baked and brought to the church, crumbled into wine, and eaten as an offering. Christ, peace be upon him, and his companions fasted only the fast that the Children of Israel fasted. These sects of Christians said: 'If Christ did not fast these fifty days, he did fast when Satan captured him for forty days and nights, so we made them fifty days.' We said: 'Suppose we accept that from you. From where does it become obligatory upon you to do likewise, while you say that Moses fasted eighty days and nights without eating anything at all, and that was in two sessions, and you claim that Elijah ¹⁹ fasted forty days and nights? So the fast that Moses fasted was not obligatory upon the people of Moses, nor is that fast obligatory upon you.' Moreover, Christ returned to you when Satan released him and remained with you. He did not fast this fast of yours, nor did he command you to do so. He and his companions fasted only the fast of the Children of Israel. So you abandoned the fast that you know with certainty, and you fasted a fast that he did not fast nor command you to do. In their Gospel, it is said that Satan captured Christ and confined him for forty days to test him, and that Christ refrained from eating and drinking for fear that Satan's trick would be completed against him, and that he said to him while he was with him and in his hand: 'If you are the Son of God, tell these stones to become bread.' Christ answered him: 'It is written that man's life is not by bread alone, but by every word that comes from God.' Then Satan led him to the city of Jerusalem and placed him on the pinnacle of the Temple and said: 'If you are the Son of God, throw yourself down from here, for it is written that the angels will take charge of you, lest your foot strike against a stone.' Christ said: 'It is also written: Do not test the Lord your God.' Then he led him to a high mountain and showed him all the kingdoms of the world and their splendor and said to him: 'If you fall on your face before me in prostration, I will give you all this world, as I gave it to those before you.' Christ said to him: 'Get away, Satan, for it is written: Worship the Lord your God.' Then God sent an angel who plucked Satan from his place and threw him into the sea, and released Christ ²⁰. This is from the ignorance that I told you is written in their Gospels, and it is, they claim, their proof for their fast. Have you ever heard of a Satan who captures his god, confines him, moves him from place to place, and desires to enslave his god, while Satan cannot even take the donkey of a Jew? According to the Christians, he took his Lord until the angel came and rescued him and freed him from his captivity. According to the Christians, when Christ appeared, he bound Satan from the creation, extinguished his rage, and removed his harm and evil. Here they say that he was at his strongest against him and most dominant over him, while he is his Lord and God. So think and be amazed. The Romans and Sabians had incense and fumigations in the temples for the planets and idols. These remain among the Christians; they have not abolished them. They are in the churches, called 'the incense of Mary' and 'the fumigation of Mary.' Mary and Christ never knew them at any time, nor did his companions, nor did they use them. So they made this the incense of Mary, just as they made their fast for Christ, and just as they made the wine and the Eucharist his flesh and blood. The Romans, along with their worship of the planets, venerated idols and depicted them in temples. They remained like that after responding to the veneration of the cross, with no deficiency in that regard. Christ, his mother, and his companions replaced those idols. Then they gradually abandoned them over days and ages. They used to permit fornication and did not abstain from it. They remained like that after the veneration of Christ. It is widespread among them, in their cities and markets. They say: 'If a woman has no husband and does not choose marriage but prefers fornication, she is more in control of herself, and she may do that. The king sets the price for it, and appoints judges and governors for it. For each act of intercourse from a man, one fils ²¹, and every four fils are worth a daniq ²² of silver. The prostitutes have many markets in their lands, and they have shops. They open their stores, adorn themselves, and sit at their doors, exposed and uncovered. They have no prohibition or regard for uncovering the private parts of men and women. Rather, their free woman is led to her husband riding, passing through the markets with her face and head uncovered. She has let down her braids and intertwined them, and displayed all her beauties so that everyone may look at her. It is said that the majority of married women are chaste. As for those who are not married, their situation is as we described. Sometimes she fornicates in her parents' house. Whoever among these fornicators gives birth to a child, she carries it to the church if she wishes, and hands it over to the patriarch, metropolitan, or priest, and says: 'I have given this to Christ to be a servant to him and a caretaker in the church.' They reward her and say to her: 'Holy one.'

Pure and blessed, congratulations on the pleasure of Christ and His reward. People call upon her and congratulate her on the reward. Among the wet nurses and perfect women, for such children of fornication ²³ there is a group. They refuse circumcision and castrate children. When they insult Muslims, they look at their children and castrate large flocks from them and throw them away, so many of them die. They call for compassion and mercy. In early Islam, they were cautious about captives due to the strength of Islam and their own weakness, hoping to ransom them. But when the conduct of the kings of Islam deteriorated and their concern for them diminished, and they were attacked by such as Ali ibn Hamdan ²⁴ Sayf al-Dawla, and those in Egypt who were enemies of Muslims seized the endowments of the frontiers, the Muslims became contemptible in the eyes of the Byzantines. They say the state of Islam has ceased for about eighty years, and you are now around the year 385 [AH]. Then I returned to discussing the conduct of the Christians. Castration is not from the law of the Torah, nor is the permission of fornication, so that you may know that the Byzantines did not become Christians nor respond to Christ. Rather, the Christians became Byzantinized and apostatized from the religion of Christ, nullifying its principles and branches, and turned to the religions of His enemies, which is what these three sects of Christians are upon. They did this seeking leadership and worldly gain, as I have found in their books and in their admissions, as previously mentioned. This trinity of the Christians was approached by the philosophers of the Byzantines, that intellect, the intelligent, and the intelligible become one thing, and they say it is from the triad, and it is from an ancient philosopher ²⁵. The Messenger of God, may God bless him and grant him peace, said: 'Love of the world is the head of every sin ²⁶.' Ka'b ibn Malik al-Ansari said: I heard the Messenger of God, may God bless him and grant him peace, say: 'Two hungry wolves sent into a sheepfold are not more destructive to it than a man's greed for wealth and honor is to his religion.' Ibn Umar said: The Messenger of God, may God bless him and grant him peace, said: 'Two ravenous wolves in a secure enclosure eating and tearing apart ²⁷ are not quicker in destruction than love of honor and wealth in the religion of a Muslim man ²⁸.' The like of Paul's deed with the Byzantines in assisting them in their religion and abandoning the religion of Christ was done by Mani the priest, the head of the Manichaeans ²⁹. This was after Paul by a long time, and he had leadership. He became a metropolitan over the Christians in Iraq in the Persian kingdom after being a priest. He mixed with the Persians, praised light and condemned darkness according to the doctrine of the Magians, praised Zoroaster, the prophet of the Magians, and said: Light chose him and sent him to the East, and sent Christ to the West. He condemned Abraham, Ishmael, and the prophets whom Christ affirmed, while the Persians disavowed them. So Mani assisted them and drew near to them by condemning them, saying: Satan sent them. He used to write: 'From Mani, servant of Jesus,' just as Paul used to write, and he imitated him and followed his footsteps. He took the Avesta, the book of Zoroaster, prophet of the Magians ³⁰, which is a book not in the Persian language nor in any language at all, and no one knows what it is; it is the Zummerma [gibberish]. They merely imitate its sound, though they do not know what it is. Mani the priest claimed he had studied it and knew what it was, and claimed to be the messenger of light. So he laid down ignorances for them, saying: This is the interpretation of the Avesta. The common people were captivated, his market flourished among them, and they obeyed him. They attributed miracles and signs to him. One of the Persian kings took him to test him and investigated his affairs, and found him a liar, a heretic seeking leadership, drawing near to the Persians and Magians with what they desired, spending on them what was not from the religion of Christ. So he killed him, as that king did with Paul. Mani's followers after him claimed his prophethood and affirmed his epistles and his Gospel. Perhaps his epistles exceed those of Silas and Paul's epistles. Many of these three sects believe in his doctrine but hardly show it, fearing Christians and Muslims among those in the lands of Islam, because Manichaeans have no covenant of protection [dhimma] with Muslims ³¹. Among their practices is that the devout nuns and those devoted to churches and worship go around to bachelors and monks, and go out to fortresses where there are celibate men, offering themselves to them for the sake of God and the Hereafter, and out of mercy for the celibate. Whoever does this among them is considered praiseworthy and commended for this act, and prayers are said for her: 'May Christ not forget this compassion and mercy of yours.' According to them, it is not permissible for a man to have more than one wife, nor is it permissible for him to take a concubine or have intercourse with a slave girl. But if he befriends a woman or a maidservant, there is no harm or shame in that. This is as famous in the land of the Byzantines as fornication. Musabbih al-Ta'i, Abu Abdullah al-Husayn ibn al-Saqr, Abd al-Rahman the companion of Ibn al-Zayyat, and others among the raiders and those who stayed in Constantinople for many years in captivity or otherwise, due to prolonged hardship and the absence of Muslims sent for ransom or raiding, outwardly adopted Christianity out of fear and spread among them, mixing with them. One of those who became Christian after hardship and prolonged suffering narrated: The king gave me and was generous, and said to his servants and aides: 'Look for wealthy women for these converts to marry, so that their condition may improve.' One of them said: 'So-and-so's father has died, and she has a farm, livestock, and much wealth; let us marry her to this one,' pointing to me. So they married me to her. There was beauty and much wealth, and I lived with her happily. Then the king sent an expedition including me to a place where there was ripe grain, fearing the enemy would prevent them from harvesting it. Our stay was to be forty days, then another army would relieve us and we would return to our families. We left and stayed that period, then the army came. I asked some of the arrivals about my family and home, and he said: 'Your wife married after you left.' I verified this thoroughly from others who arrived and was informed of it. I was seized with agitation. When I returned to the city, I avoided my home and stayed at the horse market. I asked my family about the arrivals from our army, and they informed them of my safety and arrival. They found out my location, and my mother-in-law came to me with a great retinue of neighbor women in fine attire and jewelry. She said: 'Why did you avoid your home and family and stay here? We were inquiring about you and longing for you.' I said: 'What should I do with a wife who, when I was away, married after me? I must go to the king, break my sword in his presence, cut my belt, and inform him of what happened to me.' She said ³²: 'The one who said this is mistaken. Your wife did not marry. How could a Byzantine woman have two husbands? That was her friend. When you left, he came and stayed with her. When we learned of your arrival, he took his bedding and left.' She called those women and neighbors as witnesses, and they testified that he was not a husband but her friend. According to them, there is no harm or shame in that. Then my mother-in-law said: 'Go to your house and see the stored goods and wine; you will find nothing diminished, but preserved and increased.' She was giving me good news that my wife's friend had spared me the expense of her maintenance during my absence, and she delighted me with this and entrusted me with it. Those women, who were wives of important men, said: 'Go, may God heal you, to your house. There is nothing here that is disliked or denied.' So I went, carried my belongings, and returned to my home, remaining with my wife. I found nothing amiss, and jealousy vanished. Then he said: O Abu al-Fath, no one enters the land of the Byzantines without his soul becoming reconciled to his wife taking friends, and jealousy leaves him, and he loses the protective zeal he had as a Muslim. If they say: This is an innovation in the Christian religion, just as such is an innovation in Islam, it is said to them: The Byzantines before Christianity ate pork, practiced castration, raided nations, took captives, killed, enslaved, and held the view on fornication that we have mentioned, and followed the conduct we described. When they became Christian, they continued on that conduct, never abandoning it. So when was this innovation? There is no difference between one who claims this and one who claims that the Byzantines were contrary to it and returned to it when they became Christian. Whoever reaches this point has denied and contended, and there is no debate with one who contends. Among the arguments the Christians use, which is their greatest doubt in their religion and the most important thing they resort to, and it is the mainstay of their elite and commoners, is to say: Christianity is a difficult and narrow religion, yet great nations and kings have responded to it without coercion, sword, force, or domination. They would not have responded to it except through the signs and miracles that appeared at the hands of the monks and nuns who called to it. It is said to him: We have explained and made known the Christians' alteration of Christ's religion and their inclination toward the Byzantine kings, and we have clarified that. So we find only that the Christians became Byzantinized, and the Byzantines did not become Christian. The origin of your sects is the Byzantines. This is sufficient and conclusive. Even if we did not know this and how to deal with it from beginning to end, the invalidity and corruption of this argument would not be unclear to us, and that the people of this religion do not have miracles manifested by God at their hands, nor does He break any custom at the hands of any of them. How could it be, since miracles are only for the prophets, peace be upon them, and in their time? Then it is said to the Christians: You have claimed the soundness of your religion based on the multitude and the kings who adopted your religion. Multitude is not an indication of the soundness of a religion; rather, the soundness of a religion is indicated by proof and evidence alone, whether the people of that religion are few or many. Christ and his followers were few, while the Byzantines and Jews were the majority and possessed kingship. This would indicate, by your reasoning, that he had no miracle. Then it is said to them: You claim miracles and signs for your monks, nuns, and leaders in every age, that they never cease or stop. Yet you yourselves have responded to this religion without seeing a miracle or sign. So those before you responded in this manner. In this is complete sufficiency for whoever desires truth. They gather whenever they want to decide on something, whether to permit or forbid, and hold a synod ³³ for it, meaning a gathering for decision, and they do that. When its time becomes distant, they say: 'That group only forbade this due to the appearance of a sign or miracle.' Do you not see that the patriarchate and metropolitanate ³⁴ were permissible among them for one who had a wife and children? Then the patriarchs and leaders began to give leadership to their children and bequeath it to their descendants. So the Christians gathered and decreed its prohibition for one who has a wife and children and recognized marriage. This became a religion for them; they agreed upon it and acted on it without any sign or miracle. Also, marrying two sisters to two brothers was permissible among them. Then it happened that two sisters with two brothers led to enmity between the brothers, so they gathered and forbade that, and it became a religion for them to act upon, even though they saw no sign or miracle in it. Also, marrying a brother's daughter was permissible among them. Then a lineage occurred by which some of them sought help, so they gathered

And they prohibited that, making it a religion for them without any sign or miracle. This includes what they did recently, within Islam, during the era of the Abbasid state. Similar to what the Metropolitan of Samarkand did, for he prohibited the people from eating chicks, claiming that the Holy Spirit descends upon this pigeon, and they accepted that from him and made it a religion. If you mingle with them, scrutinize them, enter among them, and associate with the patriarchs and monks, you will find there much falsehood, ignorance, greed for the world, desire for leadership, accumulation, and hoarding. For one of them becomes a monk with nothing, becoming a burden on others, and before long he possesses great wealth, perhaps dying possessed of tens of thousands. Then it is said to them: "You are many sects, with great disagreement among you concerning the foundation of religion. The Melkites declare the Jacobites to be in error, and likewise the Nestorians are not satisfied with the doctrines of the Melkites and Jacobites. All these sects claim miracles and signs for their monks, nuns, and leaders, as do the Manichaeans. According to their reasoning, the truth belongs to one sect alone, while the rest are false in what they claim for them." A certain sage has said: "Here are religions and doctrines whose falsehood is known with the slightest reflection." Among them is Christianity, for they claim miracles for their great ones, that they never cease in any age, and that those who responded to Christianity did so through miracles. It is said to them: "You responded to it without seeing any sign or miracle." Among them are the astrologers, for they deceive and claim accurate predictions for their predecessors. They say: "Jānān's judgment for Khusrow concerning the dynasties and their transfer, and for kings concerning their horoscopes, did not err in a single letter." Likewise, Kankah, the astrologer of India, for the kings of India; likewise, Dorotheus for the kings of Rome; and Ptolemy for the kings of the Copts. Perhaps they composed books on this, targeting dynasties and kingdoms that had existed, been found, and whose events were known, along with the specific and general lifespans of their kings. They mention generalities without specifying the kings' names, lest their falsehood be exposed. An unwary person, ignorant of the deceivers' tricks, reads these books and scrolls, or has them read to him, and thinks that the astrologers mentioned this in a bygone age before it occurred. Thus, he believes in the truth of astrological judgments and that their practitioners spoke with knowledge. It is said to them: "The stars and the sky have not risen, ceased, or been disrupted; they are as they were. So bring forth and inform us of what will be, or of what has been and existed, which you see with your eyes and touch with your hands. For we will take a large written book and say to your experts: 'Take your ascendants and tell us how many pages it has, and how many lines on each page.' For we find your falsehood in it by sight and touch, and you need not inform us of a star rising after a year or twenty years, nor tell us of those events. We have made it easy for you, so that you may know that these claims are lies, deceptions, and tricks upon people, and so that you may know the falsehood of your first and last." If they say: "Why do you limit us to knowing the pages of this book, rather than the lines and letters within it?" We say: "Something like this, or greater, can be correctly guessed by children and the ignorant who play with the ring, odd and even, by chance. So bring forth what surpasses the correct guesses of children, the ignorant, and the insane, if you are truthful and your craft is true. This is something you cannot achieve, and your disgrace in it is like the disgrace of the Christians." If they say: "We may have correct predictions in horoscopes and questions?" We say: "That may occur in a small portion of the many in which you err, and in generalities without detail. What the prophets bring does not err in anything, despite its abundance. What occurs by chance for you is like what occurs for the players we mentioned, and like what occurs for practitioners of omens, those who cast pebbles, the camel-diviner by looking at the palm, and bird-augury. What occurs for these by chance is more frequent than what occurs for you, and they are quicker in it, and their states in it are more evident. It is like what occurs for some who encounter a fox in good fortune, or an owl in affliction, and like what occurs in the incantations of Indians, Christians, and conjurers for recovery and healing. Those claim that this was due to their incantations and spells, that what they follow is true, and that they have spoken with knowledge." Among them are the practitioners of talismans, for they deceive and say: "Alexander complained to Aristotle about the water between him and his army when facing his enemy, so he made a talisman for him; the water moved with his movement and stopped with his stop." They also say: "When he came to a sea, and if he busied himself with crossing it, it would delay him and cause him to miss catching his enemy, Aristotle said to him: 'Which do you prefer, O king: that I make a talisman so your army walks on the water as on land, or that I join the two shores for you to cross?' He said: 'Join the two shores, for it is shorter in distance.' So he joined the two shores for him, and he crossed." They also claim that more than one person made a talisman for herds of cattle, sheep, and similar animals, so they followed him and moved with his movement. They claim they make talismans for bedbugs, scorpions, locusts, and the like, diverting them from one country to another, and that whoever knows the craft of astrology can achieve this. It is said to them: "All these are deceptions. If you wish to know the falsehood of your predecessors, know it through your own falsehood in your time. For the stars have not remained or ceased. So produce something of this. Its difficulty for you is evidence of your falsehood and the falsehood of your predecessors." If they say: "The land of Homs has no scorpions; if a scorpion enters it, it dies. This is due to a talisman made for it." We say: "We have demonstrated your falsehood by sense, just as we demonstrated the falsehood of the Christians and astrologers. If Homs has no living scorpions, this is an act of God, Blessed and Exalted. He causes some animals to die when they enter certain places, due to a decree of His, Mighty and Majestic, which He knows best, and for a purpose in it. Do you not see that the land of Rome scarcely sustains camels, despite their desire for their survival, so much so that the ignorant say: 'This is due to the severe cold.' It is said to them: 'The land of the Turks is colder, yet it has camels. The Turks in Rayy, when they settle there, their camels scarcely survive but rather die off. The Isfahani, when he travels to Rayy, makes a will.' This is not due to a talisman. The land of Egypt and other places scarcely have rain. This is not due to a talisman. The land of Iraq, despite its fertility and good water, does not produce pepper, cubeb, aloeswood, ginger, cinnamon, saffron, or spikenard, nor does its rivers yield ambergris. Do you think these talismans were placed in Iraq? Female mules scarcely conceive, indeed they scarcely come into heat. Do you think this is a talisman? The valleys of Iraq have no crocodiles, while they are abundant in Egypt. Do you think this talisman was placed in Iraq to prevent them, or in Egypt so they never leave? The crocodile is in the Nile of Egypt, in some places there but not others. In the lands of Kufa, Basra, Wasit, Baghdad, Samarra, Egypt, and Qayrawan—all these are Islamic cities, founded in Islam, laid out in Islam—many things have occurred in the conditions of animals, more wondrous than what they claim for Homs and elsewhere, without any talisman." The Magians claim that they have an awaited one, living, enduring, guided, from the descendants of Bishtasf ibn Bihrasf, called Abishawthan, and that he is in a great fortress in Khurasan and China, with many companions, all trustworthy, reliable, good, who do not lie or disobey God, and no sin, small or great, occurs from them. They claim their prayer is answered, and they have signs, proofs, and miracles. They claim they went to that place at the time of Zoroaster, whose prophethood they claim, and that they are radiant lights, of great beauty, handsomeness, and comeliness, that they do not weep, age, or die, and that Abishawthan needs no food or drink, and has no urine, excrement, or any impurity. This is what I am certain of from what Adhurbadh ibn Amidh the Mobedh mentioned in his description of Abishawthan: that he does not eat, drink, urinate, or defecate. As for his companions, I am not certain that he described them as not eating or drinking, though I strongly suspect he did. As for infallibility and that his companions are like him, I have no doubt about it. It is said to the Magians: "If you wish to know the beginning of your affair, consider it by its end; you will find its falsehood clear and evident, just as the Christians, astrologers, and talisman-makers find theirs. For you claim that there are people in our time with these attributes and conditions, and you have an extra advantage in falsehood in this, for you are great, ancient nations, reporting that these people exist in the world with us, in our time, and that they will emerge with this Abishawthan, speaking to the whole earth, restoring Magianism, the religions of the Persians, and their kingdom, which Islam removed, as it was. It should have been, if there were people in the world here whom you claim, that we would know of them through your report. The lack of knowledge of this is evidence that it is a matter with no foundation. There is no human in the world who claims this. Rather, it is something that one, two, or a few individuals fabricated for you, and you believed them, thought well of them, and it spread among you. It is false, and you do not know it is false, just as happened to the Christians and others who followed this path." Similarly, for those who claim that with us, in our time, there is an infallible Imam established for us, who is the proof over us and over all the people of the earth, it is said to them: "You are many great nations in Iraq, Syria, Persia, Egypt, the Maghreb, the Hijaz, Yemen, Bahrain, the districts of Ahwaz, the mountains, Daylam, and Khurasan. All of you inform us that there is a man in the world of this description, calling to himself. All of you are his companions, awaiting him, and calling to him. The composition of books on this has filled the world, and we argue about it. If there were a human in the world of this description, we would know it from your report and from what we hear from you, even if we did not believe his claim, accept his word, see his person, or hear his speech. Do you not see that our Prophet Muhammad, may God bless him and grant him peace, when he claimed to be the Messenger of God to all creation and the proof over them, everyone who heard of his claim knew it, whether they believed or denied him, whether they saw him or not? Likewise, knowledge of Musaylima and his claim, even though all people denied him. Indeed, if a group reported about a woman behind a veil, whether righteous or wicked, people would know it from their report if they were knowledgeable about what they reported. How then, when you are many great nations covering the earth, land and sea, plain and mountain, believing this, reporting it, calling to it, and claiming to be the companions and followers of this man, does the one who reflects, looks, and considers only increase in knowledge that there is no human in the world who claims this or calls to it? If you looked and were fair, you would know that the beginning of your affair is like its end in falsehood, and that the Prophet, may God bless him and grant him peace, did not practice what you claim nor call to it—neither he nor any of his companions." If it is said: "What if someone said to you: 'You too, your beginning is like your end, since there is no one in your time with a miracle or sign, so your first ones were of this way'—what would your answer be?"

It was said to him: We have no question about this, for we deny that anyone after our Prophet has a miracle or a sign. What we claim as a sign and miracle is known to everyone who has heard the reports, and it is this Qur'an and what came in the manner of the Qur'an. We say: There is no proof for creation except the Messenger of God, may God bless him and grant him peace, alone. Thus you have understood the distinction between us and those we mentioned. Another answer: Everyone who has heard the reports of the Prophet, peace be upon him, knows by necessity, whether they believe or deny him, that he claimed prophethood and claimed to have signs, proofs, and miracles. If the Christians say: We interpret Christ as our predecessor, and you acknowledge that he had signs and miracles, so how can you say that our predecessor is like our successor? It is said to them: Who concedes to you that Christ, peace be upon him, is your predecessor? We have refuted this from you and demonstrated that you have contradicted Christ, peace be upon him, in his principles and branches, broken his covenants, and nullified his commandments, with a clear proof that you cannot refute. We only know that Christ was a prophet and that he had signs and miracles not by your word, nor by your transmission, nor by your claim, but by the word of our Prophet, may God bless him and grant him peace. But you claim that these nations only responded to Christianity because of the signs and miracles that appeared through Paul, George, Abba Mark, and their likes, and you recorded this in your books just as the Manichaeans, Magians, and others recorded theirs. You claim this for every age, while people are with you and witness you, but they see no trace or effect of that. They see only the sword, oppression, and coercion. Indeed, the beginning of this matter was only with the sword and oppression, as we have shown, and it remains and persists, never ceasing but rather increasing. We have found you descending upon the people of al-Massisa, 'Ayn Darba, the island of Crete, the island of Cyprus ³⁵, the island of Aradus, the Syrian frontiers, the Jaziran frontiers, the Armenian frontiers, Azerbaijan, and countless other places, as those with experience have estimated up to now, amounting to a thousand parasangs of minarets ³⁶, with continuous cultivation, and the number of captives and prisoners about twenty million people. They are not allowed to remain in Islam but are forced into Christianity, by fear and desire. Likewise, those among the Bulgars and Burjans who entered it did so entirely by coercion and the sword, even if time has passed and people have forgotten how it happened. You claim that these people entered Christianity only through signs and miracles, and that the Patriarch came from the land of the Romans, descended with his army, wearing the jowdhba ³⁷, the kattan ³⁸, and the widar ³⁹, with a cap on his head and a karrar ⁴⁰ in his hand, and raised their dead from the graves, and they all arose by themselves and went to the land of the Romans. And the monk Michael came to the people of al-Massisa and turned the river into oil, and turned all their sheep into horses, and they all arose by themselves, kissed the cross, and went to the land of the Romans. Likewise, the people of Samisat and Hisn Mansur. They have no shame in lying and slander; they are a people whose leaders lie to them, and they accept those lies. There is scarcely a city among these cities or a frontier among these frontiers that the Roman kings have not visited many times over many years, descending upon them, grazing their crops, besieging them, cutting off their provisions until they ate dogs, cats, and carrion, killing them by hunger and thirst, killing their fighters, capturing their offspring, leading them in chains and ropes, and inflicting upon them hardships too lengthy to describe. Such has been their affair from beginning to end. There is no sword carried unjustly in all ages like the sword of Christianity, as we have shown. Where they have no king or sword, if one of them converts to Islam, they prevent his family, invalidate his debts, revile him with every obscenity, and strive in every way they can to harm and injure him. This too is a form of coercion. Then it is said to them: The Manichaeans have prevailed in the East, without sword or wealth. They claim that their religion is the narrowest and most difficult of religions, that they do not eat meat, harm no animal, and eat only what the earth produces. Their worship, consisting of fasting and prayer, is abundant and great. They do not hoard wealth. They claim that miracles compelled them to this religion, and they claim that the converts among your monks and leaders are from them, and they claim the Magian hirabadhs ⁴¹. They say: But we have no covenant with the Muslims as the Jews, Christians, and Magians do, and if we show our religion to these people, they will kill us. They say: Likewise, the Roman kings do to us. They mention of Mani's signs and miracles that he was pure light entirely, that he had no shadow in the sun, that angels came to him and carried him up to the sun, where he would enter it, while his companions watched. They transmit this from multitude to multitude, from group to group. They claim miracles for his followers, and they claim that they are the companions of Christ and follow Christ's religion, and that the Gospel they have is the truth, unlike yours. So by your standard, they should be truthful, and that this was accomplished for them by signs and miracles, as you claim. They have books compiled about his signs and miracles, perhaps more than the two books ⁴² you have, and more than the miracles you attribute to all who called to Christianity since Christianity began. And India, a great nation perhaps exceeding the Christian nations ⁴³, possessing intellects and wisdoms that the minds of Armenians and Romans can hardly match, worship idols many ages before the Romans became Christian. They do not call people to follow them by sword, desire, or fear. Whoever enters their religion, they do not prevent him. They claim that their idols speak to them, command and forbid them, inform them of events before they happen, bring them rain and whatever they ask for of prosperity and blessings, repel evil from them, heal their sick. They carry their sick on biers to the market of idols, and they recover and return on their feet. They claim that they revive the dead. They have incantations they claim heal and revive. So by your standard, these should be truthful and sincere. The Magians claim for Zoroaster more miracles and signs than the Christians claim for those who called to Christianity. They say: We do not force anyone to enter our religion nor entice him into it. It is a religion God has specially given us. Whoever enters it, we do not prevent him. We only fight and carry the sword against nations for the payment of tribute and submission to authority, not for religion. The intellects of the Persians, their wisdom, and their achievements are well known, and the extent of their kingdoms surpasses that of the Romans by many degrees. So by your standard, they should be truthful and sincere. If you say to them: You have fierce, tyrannical kings who brought you into this religion by force, sword, desire, and fear, they will say to you: As for religion, they did not attempt to bring people into it nor occupy themselves with it. They only took people for obedience and submission to the king. This is well known. Observation and existing reality show that the religion of Christianity and what these groups are upon involve force, dominance, and the sword from its beginning until now. There is no sword carried unjustly except the sword of Christianity from its beginning to this day. A certain Jew called the Khazars, a great nation, and they responded and entered his religion in recent times, during the Abbasid dynasty and their state. If someone wanted to claim that they only responded through signs and miracles, as the Christians claim for those who became Christian, he could do so, and it would be more plausible than the Christians' claim. For this was a single man who went to a great king and a people of fierce strength, and they responded without force or sword, bearing the severity of the Torah's law: circumcision, ablution, washing after impurity, prohibition of work on the Sabbath and festivals, prohibition of certain animals, and so on. Perhaps the Jews claim signs and miracles for this caller, as some of them allow miracles for their righteous ones. This is more plausible than what the Christians claim. But the Christians are more lying and more audacious in claiming what never was. Then it is said to the Christians: You have claimed narrowness and difficulty for your religion, saying this is one of the proofs of its truth and that the nations did not accept it and enter it except through signs. We have already known your claim about signs. If it were narrow, difficult, and severe, that would not indicate its truth. For their claim is like their claim of miracles. Narrowness and difficulty do not indicate the truth of a religion. Rather, a charlatan or false claimant may resort to asceticism, austerity, abundant worship, and strictness in what he calls to, in order to establish himself, then reveal his evils, and this becomes a source of doubt for those who see and hear it. Souls pity the ascetic and austere person who prays and fasts continuously, even if he is false, and they think well of him, hastening to accept from him before examining his state, content with what appears from him without investigating his condition. Investigation and examination involve hardship and difficulty, and souls recoil from the bearer of the sword, even if he is truthful. Moreover, the Manichaean religions are narrower than the Christian religions, for they forbid eating all animals, riding them, and harming them in any way, even forbidding killing predators, snakes, and scorpions, enduring their harm. They forbid hoarding wealth, and require more fasting and prayer than the Christians require. They forbid all marriages and pleasures of the soul. So by your standard, the religion of these people should be a thousand times more correct than Christianity. The Indians have many acts of worship and great asceticism, unmatched by the most ascetic Christian monks. Their religion requires self-killing; they burn themselves alive in fire. When their leader dies, they burn him and burn with him his loved ones, friends, close associates, and wife, and her father, mother, and family do this. Nothing like this exists in the Christian religion. So by your standard, the Manichaean religion should be more correct than the doctrines of these Christian groups. Moreover, we know of no religion more spacious, permissive, or easier than the Christian religion, for it contains no deterrent fear like the prescribed legal punishments, nor fire, nor punishment in the afterlife. The severest punishment in the afterlife for the obstinate who knows the truth and abandons it is that he experiences grief for a time, then it clears and ends. As for one who is not obstinate, even if he errs, even if his belief contradicts the Christian religion, he has no fear or punishment, as long as his intention is sound and he believes something to be true, even if it is false. The Christians have no fear, nor are they held accountable for any sin. They say: The Lord, who is the Father ⁴⁴, sent His Son to be crucified and killed to bear our sins and forgive our transgressions. So there is no religion that incites to evil, encourages committing abominations, and provokes corruption more than the Christian religion. Yet they claim narrowness for it, out of impudence and slander, while it is as you see. They only claim miracles for its people and for those who call to it because it has no proof or evidence of its truth.

Then we say to the Christians: Do you hold that whoever bore the sword was in error? If they say: Yes, we say: Then the Messiah is the first of those in error, because according to you he sent Moses (peace be upon him) and other prophets with the sword, killing men and women who opposed him, and permitted in some wars the killing of men and every woman who had lain with a man, and the sparing of virgins, and permitted spoils and the taking of wealth and giving it to the Children of Israel. Likewise all the prophets whom you revere and declare to be upon the truth, until the Messiah came and appeared to the people, saying: I have not come to oppose Moses or the Torah, but rather I have come to fulfill. For it is easier for heaven to fall upon the earth than for God to permit anything that Moses has bound. And whoever loosens even the least of these, he shall be called least in the kingdom of heaven. Then among these people there is no taking of the jizya from those whom they have conquered and overpowered, nor allowing them to remain in their religion. There is only either acceptance of the religion or death. And this is greater, more severe, and harsher than the religion of Islam and its law. And we see you attributing to the Messiah compassion and mercy, and declaring him free from causing pain, hardships, harms, and sorrows, while according to you he legislated the Torah and its judgments and penalties, and drowned the people of the earth in the flood of Noah. And according to you, this death, leprosy, scabies, blindness, deafness, the sending of mange, diseases, and various kinds of pain upon beasts that have not disobeyed—these are from His action. Then He permitted their slaughter, eating their flesh, and causing them pain through toil, riding, and burdening them, and other such things that they have done. So where is the compassion and mercy? And where is this compared to what our Prophet Muhammad (peace and blessings be upon him) permitted—the killing of those who disbelieve in God and cause corruption on the earth? This, even if you regarded the Messiah as a sent prophet, it would not be obligatory for you to condemn his bearing the sword, because he came and affirmed the bearing of the sword by the prophets before him, and the permissibility of animals, and that diseases and ailments are from God and by God’s will. How then, when you claim that the doer of all that is the Messiah? No people have been heard of who are more ignorant, more impudent, and more slanderous than the Christians, since this is their statement while they condemn Muhammad (peace and blessings be upon him) for bearing the sword against those who disbelieve in God and worship idols, stars, and fires besides God, and they lie about them and slander them even more than this. If they say: These prophets bore the sword by God’s command, it is said to them: Then it is invalid that bearing the sword is absolutely wrong, as you have claimed, and it becomes necessary to consider the one who bears it: if he bore it with justification, he is in the right. So they should examine the signs, miracles, and proofs of Muhammad (peace and blessings be upon him), and know that he is like the prophets who preceded him. And you claim asceticism, austerity, prolonged fasting and prayer, and the prohibition of bearing the sword. But there is no proof in the religion of the Christians, the Manichaeans, the Daysanites, and their like; they deceive people by wearing wool and displaying renunciation. And among such things from their ignorance and deceptions is that they condemn Muhammad (peace and blessings be upon him) for taking women, while they know that Adam, Noah, Abraham, Lot, Isaac, Jacob, the tribes, Moses, Aaron, David, Joshua, and others whom they declare prophets and testify to the correctness of their way, took wives and concubines like these took, indeed among them there are those who took multiples of that, as was the case with David and his like. The Romans are the origin of Christianity, but they found no fault in the Messenger of God (peace and blessings be upon him) except that they condemned him for bearing the sword and taking wives, while they condemn him for this (peace be upon him) and claim that God has taken Mary as a mother for His son and taken a son for Himself, even if they do not call Mary a wife. And among the wonders of their religion is that a sinner among them says to the priest or monk: Grant me forgiveness and repentance, and bear my sins, and he gives him a fee according to his wealth or poverty. The priest spreads his cloak, takes the fee, then says to the sinner: Now bring forth and mention your sins to me, one by one, so that I may know them and bear them. Then that sinner, whether man or woman, king or commoner, begins to mention what he has done, item by item, until he says: These are all of them. Then the priest says to him: They are great, but I have borne them and forgiven you, so rejoice. And sometimes he gathers the cloak from its edges, places it on his back, and says: How heavy are the sins in this cloak! And among what is reported and widespread about them is that a woman confesses her sins to the priest, saying: A man had intercourse with me on such a day. He asks her: How many times? She says: So many. He says to her: Tell me, was this man a Christian or a Muslim? Perhaps she says: A Muslim. Then he considers this grave and asks her for more fee. If she increases it, fine; otherwise, he becomes angry and leaves, saying: Muslims have committed adultery with her, and she wants me to forgive her, but she only gave me such and such. So she calls him back, increases the fee, and appeases him. This is from their religion, which they claim is strict and that it is upon the religion of the Messiah. But this cannot be a religion for him (peace be upon him). It was said to some of their priests: What is this repentance? He said: What alternative do we have? Should we leave them without asking about their sins and give them hope of forgiveness? For if we did not do this and take their money, the churches would become poor. And rarely do you find among them anyone who fears the punishment of the Hereafter, because they believe that the Messiah killed himself to protect them from sins and punishment, and that he sits at the right hand of his Father, while his mother sits at his left, receiving sins when they arise and saying to her son: My son, ask your Father, the Lord, for their forgiveness. So he, according to them, forgives them and asks his Father for their forgiveness. And the kings in Egypt, Syria, Iraq, the Jazira, Persia, and adjacent regions rely on Christians for scribal work, vizierate, and treasury management. Thus they have authority over Muslims, collecting their wealth and taking it from them through taxes imposed on everything, without any authority from God, thereby humiliating Islam and spending it on things harmful to Muslims. The Persians also have similar scandals to those mentioned for the Christians, namely that Zoroaster legislated for them the purification of a menstruating woman, a woman in postpartum bleeding, and one whose fetus has died in her womb, using cow urine. The herbadh undertakes this after stripping her naked, and he personally handles it with his hand and eyes, making her kneel and washing that place with his hand. Sometimes she writhes in pain from him, and he takes a fee according to her status. The first thing he takes is the garment she was wearing when he stripped her for purification, and the least he takes from the poorest is four silver mithqals. The Persians and Magians claim that the mobadhan-mobadh in the days of their kings would collect four million dinars from this source, spending it on the herbadhs. And they legislated for him to arrange for the husband of a woman, if he is absent from his wife or unable to have intercourse with her, to appoint someone from his trusted friends or companions to have intercourse with her. We are not engaged in refuting the Magians or the Christians; our aim is only to show that they are opposed to the Messiah and his religion in both principles and branches. So this, may God have mercy on you, is the foundation of the Christian doctrine and the doctrine of their ascetics and devotees. As for the dialecticians, the speculative theologians, and those who devote themselves to defending Christianity and composing books on it, they are all heretics and atheists, lying about the Messiah and all the prophets (peace be upon them), and considering the laws and those who practice them as foolish. You will hardly find among them anyone except of this sort, such as Qusta ibn Luqa, Hunayn ibn Ishaq, his son Ishaq, Quwayri, Matta al-Jarmaqani—who is Abu Bishr ibn Yunus, the interpreter of the books of the atheists, who died in the years around 320 AH—and after him Yahya ibn Adi, from whom these atheists of your time learned. Their doctrine cannot stand by dialectic. When it is said to them: They say: Our proof for this is from the words of Aristotle and his principles. But Aristotle does not believe in any scripture, prophet, or law, and denies the splitting of the seas, the turning of the staff into a serpent, the raising of the dead, and the birth of Mary without a male. He considers belief in these as ignorance, foolishness, and lack of intellect. So consider who is more deserving of lacking intellect: he, or the one who makes him his proof for his religion and takes from him? There is nothing beyond this in their disgrace. Recognize this from their way; it has become clear to you that the religions of these Christians are contrary to the religion of the Messiah, his commandments, and his covenants. And you have come to know the knowledge of Muhammad (peace and blessings be upon him) concerning this, and that his knowledge of it is from God, and that it is among his miracles. The Christians say: By my life, the Messiah did not do anything of what we do throughout his life, nor did his disciples after him; they adhered to the law of the Torah. But those who came after them transmitted to us and said to us: The Messiah said: Act after me according to what you see. We say: You have believed them in their claims, and they have brought authority over you and control over you and your wealth. If they say: We only accepted from them through miracles, we have already dealt with that and shown how the origin was from Constantine, son of Helena, and shown that the Messiah commanded them with the law of Moses (peace be upon him), and to act according to what they saw him do throughout his life, as we have presented: the pure monotheism, the exaltation of God Almighty, and the establishment of the law as we have explained. And the account of their transition is in their book known as Afrasiks and in their Synod. They only forbid those who do not know, saying: We are upon the law of the Messiah. But when one who knows this agrees with them, they say: We have transitioned through signs and miracles. Then when he informs them of the case of Constantine, son of Helena, and what he did, and all that we have explained, they say: We have been forbidden from dialectic, investigation, and scrutiny. Among the wonders of their affairs is that they have, and preserve from the Messiah, that he (peace be upon him) said to them: You will come to me on the Day of Resurrection, and the inhabitants of the earth will be gathered to me, standing to my right and left. Then I will say to the children of the left: I was hungry, and you did not feed me; naked, and you did not clothe me; sick, and you did not visit me nor treat me; imprisoned, and you did not visit me. Their answer will be to say to me: When were you, our Lord, sick, naked, hungry, or imprisoned? Did we not prophesy in your name, heal the sick in your name, raise the lame in your name, feed the hungry in your name, clothe the naked in your name, treat the sick in your name, and eat and drink in your name? Then I will say to them: You used to mention my name but did not bear witness to the truth about me. Depart from me, you workers of iniquity. Then I will say to the children of the right: Come, O righteous ones, to the mercy of God and to eternal life. And there is no one here who feeds, clothes, treats the sick, eats, and drinks in the name of the Messiah, and does this for the Messiah, except these groups of Christians. So this is a clear text of his innocence from them and his enmity toward them. The Romans eat pork and all animals, and the sacrifices of all people. So they followed the Romans in this as they followed them in other matters. When it is said to them about this, they say: Simon Peter

He saw in a dream, and behold, a cloth tied at its four corners descending from heaven to earth, containing all four-footed beasts and creeping things of the earth, birds of the sky, and creatures of the water. And he heard a voice saying: 'Get up, Simon, kill and eat.' But Simon said: 'Far be it from me, Lord, for I have never eaten anything impure.' Then the voice said to him a second time: 'Do not call impure what God has made clean.' According to them, Simon saw this after the death and ascension of Christ. We say: Simon testified that this was something Christ had forbidden and declared impure, thus confirming your disgrace, for he came only to fulfill, not to change or abrogate. It is astonishing that they have in Isaiah the prophet (44) that the worst of nations, the most impure and vile, is this uncircumcised nation that eats swine and all beasts. This is their description. Among the Christians, some add to the lies and falsehoods, saying: The Jews killed Christ only because he raised the dead and healed the sick on the Sabbath, which proves that he abrogated the Sabbath and annulled what is in the Torah. We say: We have already shown in the Gospels and in the Apostolic [writings] the commandments of Christ regarding the Torah and what he did, which invalidates these claims. Further evidence of their falsehood is Matthew's statement in his Gospel: 'Christ was walking through the grainfields on the Sabbath, and his disciples were hungry, so they began to pluck heads of grain and eat. When the Pharisees saw this, they said to him: Look, your disciples are doing what is not lawful on the Sabbath. He said to them: Have you not read what David did when he was hungry, how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat, but only for the priests?' And he also said to them: 'Have you not read in the Torah that the priests in the temple profane the Sabbath and are guiltless?' See how he explained that they did not abrogate the Sabbath nor the Torah, but rather acted according to what is permissible in the Torah, but you are ignorant. If he had abrogated it, he would have said to them: 'They plucked heads of grain on the Sabbath because God has abrogated that through me,' and he would not have needed to explain the case of necessity. Matthew also mentioned in his Gospel that when Christ healed the withered hand, the Jews said to him: 'Is it lawful to heal on the Sabbath?' He said to them: 'If one of you has a sheep that falls into a pit on the Sabbath, will you not pull it out? How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.' If he had abrogated the Sabbath, he would have said so and made it clear, without needing this argument. Luke said in his Gospel: Christ was teaching in a synagogue on the Sabbath, and there was a woman who had been crippled for eighteen years, bent over and unable to straighten up. When Christ saw her, he said: 'Woman, you are freed from your infirmity,' and she was healed immediately. The synagogue leader said: 'There are six days for work; come and be healed on those days, not on the Sabbath.' Christ replied: 'Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water? This woman, a daughter of Abraham, whom Satan has bound for eighteen years, should she not be released from this bondage on the Sabbath?' If it were as this liar claims, he would have said: 'The Sabbath is abrogated, and all work is permissible on it.' Matthew also mentioned in his Gospel that Christ foretold a tribulation and exile that would befall his followers, then said: 'Pray that your flight may not be in winter or on the Sabbath.' He said this at his farewell, so that you may know his emphasis on keeping the Sabbath after him and adhering to the laws of the Torah. He commanded them to ask God that their flight not be on the Sabbath, because it is not lawful for them to carry any of their belongings on the Sabbath; only escape with one's life is permitted. All this shows the Christians' rejection of Christ's religion. If they are asked: 'Why do you pray toward the east, knowing that Christ always prayed toward Jerusalem until his death, and that the east is the qibla of the Romans?' They say: 'Because God spoke to the prophets from the east.' Some say: 'When Christ was crucified, he turned his face toward the east, so we pray toward the east.' It is said to them: 'Who knows better what is beneficial, you or Christ? You know for certain that he never prayed toward the east, yet you have adopted the religion of the Romans and abandoned the religion of Christ.' In the Gospel, the Samaritan woman asked him: 'I see that you are a prophet. Our fathers worshiped on this mountain, but you say that the place where one must worship is in Jerusalem.' Jesus said to her: 'Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.' See the clarity and explanation in this: Christ used to pray toward Jerusalem, the Holy House, to show that they have opposed what he practiced. I have mentioned to you that our aim is not to demonstrate the corruption of Christianity, but rather to show their departure from Christ's religion and their opposition to him in all principles and branches, despite their strong conviction in him, and that Muhammad's knowledge of this is only from God Almighty, and that this is among his miracles and signs, even though the accounts of their sayings and refutations are rarely found in books, especially the accounts of their liturgies and the sayings of their leaders. Preserve this, for you will hardly find it in a book, and you are in great need of preserving it. As for the arguments against them and refutations, they are many. Among them are the book of al-Jahiz, another book of his known as al-Risala al-Asaliyya, a good section by Abu Ja'far al-Iskafi, a good piece by Abu Bakr Ahmad ibn Ali ibn al-Akhshid in Kitab al-Ma'una, a book by Abu Isa al-Warraq against them, a book by Abu Ali against them, a question by Abu Hashim in al-Baghdadiyyat, and in Usul Ibn Khallad and its commentary, and in al-Idah by Abu Abdullah al-Basri, may God have mercy on them all, there are discussions against them. According to them, Christ did not speak in the cradle, nor did he bring about the vindication of his mother's honor. Most of what they have is that Mary was married to a cousin of hers named Joseph, also called Jacob the carpenter, and that she was with him, and people thought that Christ was the son of Joseph, until John baptized him in the Jordan, and a voice came from heaven: 'This is my beloved Son, in whom I am well pleased.' They said: 'Then we knew that he is the Son of God, not the son of Joseph the carpenter.' They said: 'This happened after Christ had reached thirty years of age, and people had no doubt that he was the son of the carpenter until this voice came, according to the Christians' claim.' What greater foolishness, baseness, and insult to God's wisdom is there than this, while they consider him the Lord of the worlds, and he allowed his servants to slander his mother? A group among them, the elite, hold that their Lord is a Jew, son of a Jew, born of a Jewish woman, and that his mother is a Jewish woman. Matthew said in his Gospel: When Mary's pregnancy became apparent, Joseph the carpenter intended to divorce her. An angel appeared to him in a dream and said: 'Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.' So he refrained from divorcing her. See how he testifies that she is the wife of Joseph the carpenter, and that he intended to divorce her, accusing her of adultery, wanting to divorce her to avoid disgrace. Some of them mention in the introduction to their Gospel: 'This is the genealogy of Jesus, son of Joseph the carpenter.' Matthew says in his Gospel: 'This is the genealogy of Jesus the Messiah. Jacob was the father of Joseph, the husband of Mary, of whom Jesus was born, who is called the Messiah.' See how they confirm that Joseph is her husband. In the Gospel, when Christ was born, he was circumcised after eight days, and Joseph the carpenter took him and his mother and went to Egypt, where they stayed for twelve years. Then he brought them back to Jerusalem. It also says that Joseph entered his house and said to Mary: 'Where is the boy, meaning Jesus?' She said: 'I thought he was with you.' He said: 'I thought he was at home with you.' They were worried and feared he was lost, so they both went out to look for him. Joseph said to Mary: 'You take one road, and I will take another; perhaps one of us will find him.' They walked anxiously, and Mary met him and said: 'My son, where have you been? I thought you were with your father, and your father thought you were with me. When we did not see you, we were worried. Your father took one road, and I took this one. Where were you, and with whom, while your father was anxious about you?' He said: 'I was in Jerusalem, learning.' Matthew mentioned in his Gospel that Christ gathered with the Jews and told them parables. When he finished, he went to his hometown and taught in their synagogues, and they were amazed and said: 'Where did this man get this wisdom? Is not this the son of Joseph the carpenter? Is not his mother called Mary, and his brothers James, Simon, and Judas? And his sisters, are they not all with us? Where then did this man get all this?' And they took offense at him and slandered him. Christ said to them: 'A prophet is not without honor except in his own town.' The Christians agree with Muslims that Christ was born without a father, yet they say in their Gospels that Joseph the carpenter is the husband of Mary, the mother of Christ, and her man, and the father of Christ, and that he was called by that and known among them without denial, and that he had brothers and sisters. In their Gospels and traditions, when he was sought, his mother Mary came with her children James, Simon, and Judas, and stood opposite him. He said to her while on the cross: 'Take your children and go away.' What clearer proof is there that Mary bore these children after Christ from Joseph the carpenter, and they were Christ's brothers from his mother? What disgrace could be more shameful than this? It is strange about the Christians that the authors of the four Gospels specifically aimed to mention the genealogy of Joseph the carpenter, which has no relation to Christ's genealogy since he was born without a father. His lineage goes back to Solomon, son of David, through his mother, not through any man. This is clear confusion and obvious ignorance, which is why the Jews found a way to slander Christ. Know, may God have mercy on you, that these Christian sects are the most ignorant of God's creation about Christ, his reports, and the reports of his mother. Each author of these Gospels only wrote what he wrote long after Christ, after the passing of his companions, from those who do not know or understand. There is so much difference and contradiction in what they hold that it would take long to explain. In their Gospels, some Jews came to Christ asking for a sign, and he rebuked them, saying: 'A wicked and adulterous generation asks for a sign, but none will be given it except the sign of the prophet Jonah.' This, according to them, indicates that he had no sign with such clarity, and that he did not claim that when needed. The Christians do not know divinity nor distinguish it from humanity, and no one can establish a proof through their transmission and claims except through the signs of Christ. Were it not for the testimony of the Messenger of God about Christ's prophethood, no one would know that.

Among the greatest deceptions of the Christian leaders is their claim to miracles for themselves and for their predecessors among their leaders. The Christians accept this from them without proof or evidence. When that leader—whether a monk, a priest, a metropolitan, or a catholicos—dies, a monk sits down and says: "I used to serve him, and I witnessed wonders from him. So have mercy on him, O congregation of Christians, and seek intercession with God through him, for he is a witness. Therefore, witness his grave and increase your visits to it." Then the Christians say to him: "O spiritual father (rabbānī), tell us what you saw from him." He refuses and says: "Spare me from explaining." The more he refuses, the more they insist in their demand. He persists in refusal, and they become even more eager in their inquiry. Then he says: "During his lifetime, he did not speak of it, so I do not wish to speak of it after him. I only mentioned his virtue to you so that you might seek intercession with God through him. If you believe me, then do so; otherwise, leave it. It does not harm me, and it is not a miracle or a sign for me, but for him." So they become even more eager, and he says: "Once, the oil in the church ran out. He did not ask anyone for oil, nor did he allow me to ask for it. When night came, he lit the lamp, went to a jar of his that contained vinegar, and poured it into the lamp. Immediately, it turned into oil, and he used it for such-and-such months. There had been more than fifty raṭls of vinegar in the jar, and we ate it at breakfast. At night, when he poured it into the lamp, it became oil." Another monk speaks about a monk he accompanied, called Abā Marqus, saying that he was very devout, that he relied on God, threw himself into the sea, and said: "Let God do with me as He wills; if He wills, He will drown me, and if He wills, He will save me and cast me wherever He wishes of His earth." He said: "I did not dare to do as he did, and I remained in my place after him, feeling the loneliness of his departure for a long time. Then the loneliness I felt for him prompted me to do as he did, either to drown and be relieved of solitude." So I did it, and I remained in the sea for a time. Then God cast me onto a land I did not know, where there was not a single plant for any creature to eat. I began walking in it, and my eye fell upon a person standing and praying. I headed toward him, and behold, it was my companion 'Abbā Marqus. I said to him: 'O spiritual father (rabbānī), how long have you been here?' He said: 'Since I left you, God cast me onto this land.' I said to him: 'From where do you live, since there is no plant here for any creature to eat?' He said: 'When evening comes, I turn from my prayer and find a hot roasted fish on a plate, two loaves of bread, and a small bowl of honey. So I break my fast with that, and the plate is taken away, but I do not see who takes it or who places it.' I said to him: 'This amount is your sustenance alone. If I share it with you, I will put you in difficulty. So what should I do, since this is a barren land with no vegetation or dry grass?' He said: 'I do not know. If you wish to stay and share what comes to me, do so.' So I stayed. When evening came, there were two plates, two fish, two loaves, and two small bowls—one for me and one for him. He said to me: 'Your provision has come to you just as mine came to me.' So I stayed with him for such-and-such years. Then he fell ill and instructed me to bury him, and commanded me to leave after his burial to inform you of his story, so that you might increase in insight into your religion. Had it not been for his instruction, I would not have left the place." Another monk says to them: "Rejoice, O congregation of Christians, for your religion is the truth. I have seen such wonder that I have come to know its truth." They say to him: "Like what did you see?" He says: "It is not something for me, but for another. I was in the company of such-and-such a catholicos, and he said to me: 'O my brother, it has reached me that the metropolitan of Khurāsān eats meat. Go to him and say: Do you not know that a metropolitan should not eat meat?' So I went to him. It happened that I entered upon him, and before him was a frying pan full of sparrows that had been fried and were hot, and he was eating. He said to me: 'Eat.' I said to him: 'Our father the catholicos sent me to you, saying: Do you not know that a metropolitan should not eat meat?' He said to me: 'Did our father say this to you?' I said: 'Yes.' He raised his hand and said to me: 'We will do as our father said.' And he said to those sparrows in the frying pan: 'Shoo!' So they all flew away, and he lifted the frying pan." So they believe him, record this, and write it down. A monk whom they do not know appears among those in Iraq and its vicinity. They say to him, as he enters the church: "O spiritual father (rabbānī), who are you, and where have you come from?" He says: "Leave me and spare me." They persist, and he says: "My sin is great, and my disgrace is shameful. Do not ask me about anything." They insist in questioning him, so he says: "On condition that you conceal it for me." He says: "I was a Jewish man intensely hostile to Christians and to Christ. I heard them say in the Gospel that Christ said: 'Whoever is a pure Christian and says to a tree, "Stop upon the waves of the sea and do not move," it will stop.' I did not believe this. So I came to the king and said to him: 'I am a Jewish man. You have said that Christ said such-and-such to you. If this is true and I see it with my own eyes, I will become a Christian on the spot.' So the king sent to the countryside, and they brought him a weak, frail old man wearing a hair-shirt. He said to him: 'This is a Jewish man, and he has said such-and-such. So produce what you have regarding this.' The old man turned to me and said: 'O man, fear God. If you are being contentious, go in peace and do not harm us. But if what you say is true and from a sincere intention, then inform me.' I swore to him about the sincerity of my intention. He said to me: 'Go to the desert, look at any tree you wish, mark it, and return to me and tell me the mark.' So I went, marked a great tree, and returned to him and told him. He said to me: 'Come to me tomorrow, and I will show you your tree upon the waves of the sea, as you proposed.' So I came to him the next day. He took my hand and brought me to the sea, and showed me the tree I had marked, standing upright upon the waves of the sea. So I became a Christian. Now I wander the earth, weeping over my sins and the loss of my days." So they believe him and write down what he said. This becomes something studied in the church, heard by men and women. Another monk comes to them weeping. They say to him: "Who are you, and what makes you weep?" He says: "Leave me, for my calamity is great." It is said to him: "Mention it, O my son." He says: "I do not understand my situation, and I do not know what to say." They say to him: "In any case, mention your calamity and inform us of your state." He says: "Has not our father Jirjis died?" It is said to him: "And who is Jirjis?" He says: "The one from such-and-such a region and such-and-such a hermitage." They say: "We do not know him." Perhaps one among them says: "I have heard of him." He says: "Have his signs and miracles reached you?" They say: "Narrate them and mention them to us." He says: "Why should I mention them to you? You are not Christians; rather, you are the opposite of Christians. If you were Christians, you would have known him and known his signs and proofs." They ask him to mention them, but he refuses and holds back. They keep persisting until he informs them that such-and-such a king sent for him and said to him: "Renounce this religion, and I will give to you, honor you, and share my kingdom with you." He refused, so the king imprisoned him in a tight, narrow prison. Then he asked the jailer for him but did not find him in the prison. The jailer suffered everything unpleasant from the king, who said to him: "You released him." The king sent messengers in search of him, and they found him in his hermitage. They brought him to the king, who said to him: "Tell me about the jailer—did he release you?" He said: "No, Christ brought me out, opened the doors for me, and veiled the eyes from me." The king said to him: "Now I will imprison you in a prison. Tell Christ to release you." So he imprisoned him in a tight prison behind locked iron doors. Then he asked for him but did not find him. He sent to his hermitage, and there he was. He brought him and said to him: "Who released you?" He said: "Christ." So he returned him to the prison, shackled him, weighed him down with iron, and increased the security. Then he asked for him but did not find him in the prison, while the doors and locks were as they had been, and he found the shackles. He sent in search of him and found him in his hermitage. They brought him, and the king was enraged at what was happening to him and at his humiliation time after time. He ordered his neck to be struck, and he was buried. When it was the day after his burial, they found him in his hermitage. This was reported to the king, so he sent, brought him, cut him into pieces, carried him away, and buried him. When it was the next day, he found him in his hermitage. This was reported to the king, so he sent, brought him, cut him into pieces, called for fire, burned him, and ordered his ashes to be thrown into the sea. When it was the next day, they found him in his hermitage. The king sent, brought him, apologized to him, and became a Christian." The monk says: "All of this was from him, and I was with him and witnessed it from him, as well as what the king did to him. Should I weep over such a one, or consider my calamity great because of him? Worse than this is your ignorance and heedlessness, as if you are not Christians and have not heard of Christianity." And he weeps. So they believe him and apologize to him for their heedlessness and ignorance of this man and what was with him. They gather—their men, women, and children—and ask him to mention it to them. He repeats it to group after group, and they depart from him having believed him. They spread out and speak of it, rejoicing in it, and they perpetuate it. They make festivals for such things, appoint specific days for these festivals, and repeat their stories so that their mention may spread and be heard by whomever of their offspring wishes, calling them "memorials" (dhikrān). They say: "This is the memorial of Jirjis, this is the memorial of Abā Marqus, and this is the memorial of so-and-so." Another answers them, saying: "Do you know, O congregation of Christians, why there are Christians among the Arabs, Copts, Abyssinians, and such-and-such peoples?" They say: "No." He says: "But I know. If you were Christians, you would know." So they ask him, and he informs them. He says: "The early fathers spent a night with one tongue, and in the morning, each of them spoke the language of a nation among the nations. Each one went to that nation whose language he spoke, called them in their language, and showed them signs and miracles. Otherwise, tell us: Why did the Armenians, Arabs, Copts, and Abyssinians become Christians?" They say to him: "You have spoken the truth. This is a clear proof." So they write this, record it, and make it a festival and a memorial. This is its origin, source, and beginning. When it becomes established, spreads, and ages pass and eras come upon it, they claim that it was something whose origin was witnessed by the nations, because lying about what is ancient is easier. They only make it a memorial, a festival, and a specific day to complete the deception, so that whoever hears it may think that a festival, a specific day, and a fixed date with a limit are only established for something true and with an origin, in order to confirm the lie and perfect the illusion, and so that piety and alms may flow to the monks during these festivals. The intelligent among the Christians say: "These signs and miracles are only from the deceptions of the catholicoi and the monks, and those who hate work and flee from toil." They call them in their Syriac language "ʿāziq maʿnāthā," meaning that he became a monk and adhered to religion in order to eat from what is not his own and rest from toil. When monks quarrel over what they take, one says to his companion: "The Christians prefer you over us and give you more than they give us. You have no merit over us; we have all fled from work, and we only pray for the Christians." They have revelations whose explanation would be lengthy, but there is no one who reflects, no one who is zealous for Islam, and no one who investigates.

Il arrive parfois qu’un moine s’adresse aux chrétiens avec des propos semblables à ceux que nous avons mentionnés, et alors les moines se disent entre eux : « Regardez ce fuyard du travail, avec quoi vient-il tromper les chrétiens ? Voyez s’il aura de la chance (bakht). » Il arrive aussi qu’un moine vienne trouver le catholicos (jāṯalīq) avec de tels propos pour gagner sa faveur, et le catholicos lui dise : « Tu as résolu de fuir le travail, tu es un ‘āziq ma‘nāṯā (celui qui rompt les vases sacrés) ? » Alors le moine pleure peut-être et lui dit : « Notre père, il ne t’est pas permis de me dire cela. » Le catholicos répond : « Mon frère, il ne convient pas que tu agisses ainsi avec moi, car je connais mieux le métier. Admettons que nous ayons trompé les autres ; nous nous connaissons les uns les autres, et le métier est un. Je suis un ‘āziq ma‘nāṯā comme toi, ne pleure donc pas. » Et de tels cas, que Dieu te fasse miséricorde, tu en trouveras beaucoup parmi les prêtres et les moines. Lorsqu’ils voient un moine, un catholicos, un prêtre ou un métropolite (muṭrān) à qui l’on attribue des miracles et qui a du succès auprès des chrétiens, ils se disent les uns aux autres : « Voyez par quel moyen celui-ci a réussi auprès des chrétiens ignorants, comment sa ruse a pris sur eux et comment la présidence (ri’āsa) s’est établie pour lui sur eux. » Mattā ibn Yūnus, le prêtre, maître de logique, disait à propos de telles choses : « C’est la chance (bakht) du nāghūl (trompeur). » Les savants chrétiens se hâtent vers l’impiété (ilḥād), comme cela a déjà été mentionné pour toi. Ce qui les rapproche de cette affaire, c’est que le fondement du christianisme est que les signes et les miracles se produisent dans leur culte à chaque époque, sans interruption. Les Melkites (malakiyya) le prétendent pour leurs adorateurs, comme le prétendent les autres sectes parmi eux, et ils revendiquent des témoignages oculaires en tout temps et en toute saison, tout en s’excommuniant mutuellement. Aucun d’eux n’a rien vu de tel ; il n’y a que les prétentions déjà mentionnées, les commémorations (dhikrān) et les fêtes. Ainsi, ils tombent dans l’impiété et jugent de ce qui est attribué à Moïse, Aaron et Jésus – que la paix soit sur eux – comme de ce qui est attribué aux moines. Parmi ce qui est rapporté, les chrétiens se sont réunis pour la commémoration de Georges (Jūrjis) et ce qu’il a subi comme meurtre, fois après fois, alors qu’il revenait et se levait de sa tombe pour retourner à son ermitage. L’un d’eux dit : « Si nous étions sincères envers nous-mêmes, nous saurions que c’est un menteur sans fondement. Le Christ, maître de Georges, a goûté l’amertume du fer une seule fois, et il n’est pas revenu ni ne s’y est exposé de nouveau. Comment Georges, qui lui est inférieur en patience et en clairvoyance, s’y exposerait-il ? » Cela les fit rire. La plupart de ceux parmi eux qui ont de la perspicacité disent : « Notre voie est de nous soumettre aux chefs et de nous contenter, en religion, de la tradition (taqlīd), sans en exiger de preuve. Car l’affaire de la Loi (sharī‘a) et de l’Église (bī‘a) n’a rien à voir avec l’affaire de la nature (ṭabī‘a). » C’est une chose que ces chefs, qui les exploitent et se moquent d’eux, leur ont inculquée ; la plupart d’entre eux sont impies, comme nous l’avons dit. Par « nature », ils entendent ce que disent Aristote et ses semblables parmi les impies : que le soleil, la lune et tous les corps célestes ne peuvent ni se fendre ni se disperser, ni être chauds, froids, humides, secs, doux, acides, lourds ou légers, et autres absurdités semblables, qui dépassent de loin les absurdités des chrétiens, au centuple. Ils prétendent avoir dit cela par démonstration (burhān). Et ils affirment que la seigneurie (rubūbiyya), les prophéties et les lois ne peuvent être établies par démonstration. Ainsi, l’élite des chrétiens et leurs chefs sont plus ignorants que leur peuple, par degrés. Les Coptes (qibṭ) haïssent les enfants d’Israël à cause de ce qui est arrivé à eux et à Pharaon de la part de Moïse. Lorsque les Romains (Rūm) ont vaincu les enfants d’Israël et ont régné sur l’Égypte, la Syrie et la Mésopotamie, et qu’ils ont imposé cette religion aux gens par la persuasion et la contrainte, comme nous l’avons expliqué et comme tu le vois et l’observes, les Coptes s’y sont hâtés. Les Romains se sont mêlés aux tribus arabes de Ghassān et autres en Syrie, les ont appelées au christianisme, leur ont offert la royauté, et leur ont mentionné la religion du Christ et les miracles qu’ils prétendent, comme nous l’avons mentionné. Cela leur a été facilité, car ils étaient adorateurs d’idoles, et cela ne leur a pas paru étrange. Il est arrivé, dans cette communauté (umma), que certains suivent cette voie et renforcent leur prétention en revendiquant des signes, des miracles, des chroniques et des jours, comme la prétention des Hanbalites (ḥanābila) que, lorsque al-Mu‘taṣim ibn al-Rashīd a frappé Aḥmad ibn Ḥanbal, son pagne (mi’zar) s’est défait, qu’une main en est sortie et a serré son pagne, et qu’al-Mu‘taṣim et ce groupe de juges, de juristes et de traditionnistes, voyant cela, furent saisis de crainte ; al-Mu‘taṣim cessa de le frapper, s’humilia devant lui, lui demanda pardon après s’être excusé, et Aḥmad l’exauça ; il le revêtit d’honneurs, le pria de faire une invocation pour lui, et le renvoya chez lui. Ils prétendent aussi pour Ma‘rūf al-Karkhī et d’autres ce que tu sais. D’autres ont prétendu que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – a désigné un homme précis comme successeur (khalīfa) sur sa communauté, et que sa communauté a accepté cela et a montré obéissance et soumission. Mais lorsque l’Envoyé de Dieu – que Dieu prie sur lui et le salue – est mort, ils ont tous abandonné cela et sont tous devenus apostats (irtaddū). C’est la parole des Kāmiliyya, et le chef de cette doctrine est Abū Kāmil Mu‘ādh ibn al-Ḥuṣayn al-Nabhānī al-Kūfī. Hishām ibn al-Ḥakam a dit : « Ils sont tous devenus apostats, sauf un petit nombre qui ont persévéré dans la croyance en cette désignation (naṣṣ) dans leurs consciences et leurs cœurs, sans la manifester par leurs langues. » Ils disent : « Ce jour est le jour de Ghadīr (yawm al-ghadīr). » Lorsque cette secte est apparue, dans les années 350 et quelques de l’hégire, ils ont célébré une fête ce jour-là pour renforcer leur mensonge au sujet des Émigrés (muhājirūn) et des Auxiliaires (anṣār), en prétendant qu’ils étaient devenus apostats. Reconnais cela. Les Hanbalites et les Imamites (imāmiyya) argumentent par leur grand nombre et par le fait que leur doctrine a prévalu dans les pays. Il t’a déjà été dit que le grand nombre n’indique pas la vérité d’une secte (niḥla) ; ce qui l’indique, c’est l’établissement de la preuve (ḥujja), même si le nombre de ceux qui agissent est faible. Bien plus, si celui qui dit la vérité est un seul homme, et que la preuve est établie pour lui, il est plus digne de la vérité, même si tous les habitants de la terre s’opposent à lui. Le Commandeur des croyants, ‘Alī ibn Abī Ṭālib – que Dieu l’agrée – a dit : « La vérité ne se connaît pas par les hommes ; mais connais la vérité, tu connaîtras ses gens ; et connais le faux, tu connaîtras ses gens. » Les Hanbalites argumentaient contre leurs adversaires, les Rāfiḍites, par le grand nombre, et reprochaient aux Rāfiḍites leur petit nombre. Les Rāfiḍites argumentaient en disant que Dieu a blâmé le grand nombre et loué le petit nombre, et ils récitaient ce qui se trouve dans le Coran. Mais lorsqu’il leur est arrivé, depuis les années 350 et quelques de l’hégire, d’être nombreux, ils ont argumenté par le grand nombre. Les écrits de leurs anciens chefs sont remplis de mentions du blâme du grand nombre et de la louange du petit nombre. Reconnais cela. Ensuite, on dit aux Imamites : « La désignation (naṣṣ) que vous prétendez fait partie des désignations qui obligent l’ensemble (kāffa) des hommes et des femmes, des hommes libres et des esclaves, des voyageurs et des résidents, de l’élite et du peuple. Si elle avait un fondement, la connaissance en serait, chez tout homme sensé qui a entendu les récits, comme la connaissance de ses semblables parmi les désignations de l’ensemble, même s’il ne connaît pas le jour où elle a eu lieu, ni le lieu, ni le mot exact. Car la parole du Prophète – que Dieu prie sur lui et le salue – : « Un tel est mon successeur (khalīfa) sur vous et la preuve (ḥujja) de Dieu après moi sur vous » est comme sa parole : « Je suis l’Envoyé de Dieu vers vous et la preuve de Dieu sur vous. » Tout homme sensé qui a entendu les récits, qu’il l’ait cru ou démenti, a connu cela de ses désignations – que la paix soit sur lui – même s’il ne connaît pas le moment ni le lieu où il a dit cela ; s’il le connaît, c’est un mérite supplémentaire. Cela est clair et suffisant. Bien plus, les désignations de l’imamat et de la présidence (ri’āsa), qu’elles soient authentiques ou fausses, lorsqu’elles ont eu lieu, la connaissance en est parvenue à quiconque a entendu ce récit. Ne vois-tu pas que la désignation de ‘Umar pour ‘Alī ibn Abī Ṭālib – que Dieu les agrée – à l’imamat et au califat lors de la consultation (shūrā) a été connue de tous ceux qui ont entendu les récits ? De même, la désignation des gens de Médine pour lui après ‘Uthmān, la désignation d’Abū Bakr pour ‘Umar, la désignation des Compagnons pour Abū Bakr, la désignation de Mu‘āwiya pour Yazīd, la désignation de Marwān pour ‘Abd al-Malik, la désignation de ‘Abd al-Malik pour son fils al-Walīd, et la désignation d’al-Manṣūr pour al-Mahdī. Si le Prophète – que Dieu prie sur lui et le salue – avait désigné un homme parmi ses Compagnons, en quelque terme que ce soit, la connaissance en aurait été plus forte que la connaissance de ceux-ci, car aucun de ceux-ci n’a, dans sa désignation et son imposition, ce que les musulmans croient des désignations et des ordres de l’Envoyé de Dieu – que Dieu prie sur lui et le salue. L’absence de connaissance de cela est une preuve que c’est une chose sans fondement d’aucune manière. C’est par un tel raisonnement que l’on sait que le Commandeur des croyants n’a pas désigné son fils al-Ḥasan – que Dieu les agrée – et c’est par un tel raisonnement que nous déduisons la fausseté de la parole des partisans de la métempsycose (tanāsukh) et de ce qu’ils prétendent, au sujet des hommes sensés, des cycles (akwār) et des époques (adwār). C’est par cela que l’on connaît la vanité de la parole des impies dans leur prétention au sujet de l’âme (nafs) et de sa descente du monde de l’intellect (‘ālam al-‘aql) au monde des sens (‘ālam al-ḥiss). Si l’on dit : « Les gens ont envié (ḥasadū) le détenteur de cette désignation, lui ont fait concurrence (nāfasū), l’ont repoussé et empêché de l’appliquer et de la mentionner. » On lui répond : « Tu n’as pas attaqué la preuve (dalāla), mais tu l’as laissée et tu as avancé une autre prétention. Ta prétention d’envie et de concurrence est comme ta prétention de désignation. Cela suffit amplement à montrer la vanité de ta parole. » Ensuite, on lui dit : « Cette preuve a montré qu’il n’y a pas, de la part de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – de désignation d’un homme précis pour lequel on ferait concurrence ou qu’on envierait. Si les Compagnons de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – avaient voulu désobéir à Dieu en annulant sa désignation du Commandeur des croyants, ils n’auraient pas pu le faire, et ils n’auraient trouvé aucun moyen d’y parvenir, car c’est une chose qui n’a jamais été ni existé. » Ensuite, on lui dit : « S’il y avait eu une désignation, au point que son détenteur soit envié ou qu’on lui fasse concurrence, cela n’aurait pas nui à la connaissance de celle-ci, et la concurrence ne l’aurait que renforcée. Ne vois-tu pas que, lorsque les gens de Médine l’ont désigné après ‘Uthmān, Mu‘āwiya lui a fait concurrence et l’a repoussé du califat, mais cela n’a pas affecté la connaissance de l’acte des gens de Médine en sa faveur ; bien plus, cela l’a renforcé, diffusé et étendu. Les gens de Kūfa ont fait acte d’allégeance à al-Ḥasan après son père – que Dieu les agrée – et Mu‘āwiya l’a repoussé, lui a fait concurrence, l’a combattu, l’a vaincu et l’a dominé ; cela n’a pas affecté la connaissance de l’acte d’allégeance en sa faveur, mais l’a renforcé. Sa‘d ibn ‘Ubāda al-Anṣārī s’est porté candidat au califat après l’Envoyé de Dieu – que Dieu prie sur lui et le salue – se considérant digne de cela, mais Abū Bakr al-Ṣiddīq l’en a repoussé et empêché. Musaylima a prétendu à la prophétie, et Abū Bakr al-Ṣiddīq l’en a repoussé, empêché et tué. Ṭulayḥa a prétendu cela, et Abū Bakr l’en a repoussé, empêché et fait prisonnier. Cela n’a pas affecté la connaissance de ce que ces gens ont prétendu et auquel ils ont appelé ; bien plus, cela l’a renforcé, et les gens ont connu la prétention et le prétendant, celui qui repousse et ce qui est repoussé, celui qui empêche et ce qui est empêché. Et pourtant, personne ne professe l’imamat de Sa‘d, ne dispute à son sujet, n’écrit des livres, ne compose des poèmes, ni n’organise des lamentations à son propos. Il en va de même pour ce qu’ont prétendu Musaylima et Ṭulayḥa. Tu sais donc que c’est une chose que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – n’a ni faite ni prétendue, que le Commandeur des croyants ne l’a ni prétendue ni appelée à elle, et qu’aucun des Compagnons ne la pratiquait comme religion, ni homme libre ni esclave, ni mâle ni femelle. Ce qui te rend cela encore plus clair, c’est que, lorsque les gens de Médine ont fait acte d’allégeance au Commandeur des croyants, certains étaient avec lui et d’autres se sont abstenus, sans être ni avec lui ni contre lui, demeurant à Médine avec lui, comme Usāma ibn Zayd, Muḥammad ibn Maslama, Sa‘d ibn Mālik et d’autres. Puis certains de ceux qui étaient avec lui sont revenus et se sont retournés contre lui, tandis que d’autres n’étaient jamais avec lui, mais étaient en toutes circonstances contre lui. Tout homme sensé qui a entendu les récits le sait. Or, ceux-ci prétendent que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – a établi cette désignation générale et universelle, que les gens ont connu cette obligation et sa valeur à leurs yeux, qu’il la leur a transmise selon sa généralité et son universalité, et qu’il les a informés que c’est une chose qui oblige chacun d’eux, homme libre ou esclave, mâle ou femelle, voyageur ou résident, malade ou bien portant, et qu’ils ont montré de l’acceptation et de la satisfaction. Puis, lorsqu’il est mort, ils sont tous devenus apostats et sont revenus sur cette désignation. »

Hisham said: "All of them apostatized except six persons among them." We said: "Then knowledge of this should have been present with everyone who heard the reports, and it should have been stronger, more overpowering, and more dominant than knowledge of those who held back from the Commander of the Faithful (Amīr al-Mu’minīn), neither being with him nor against him, and than knowledge of the Kharijites (Khawārij) who were with him and then turned against him, and than knowledge of what transpired between him and Mu‘awiyah, and than knowledge of the arbitration (al-Ṭaḥkīm). Otherwise, we would be like one who says: 'You see the pebble while it is on Abū Qubays, but you do not see Abū Qubays, which is the place of the pebble.' For that covenant from the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) is greater, and its obligation is more general and comprehensive than the textual designation (al-naṣṣ) regarding the direction of prayer (al-qiblah), the fasting of the month of Ramadan, the Friday prayer (al-Jumu‘ah), and the ritual washing after major impurity (ghusl al-jinābah). Do you not see that the obligation of the direction of prayer (al-qiblah) is lifted from one for whom the evidence is hidden, from the one who is hesitant (al-muta’annif), and from the traveler in supererogatory prayer, but the belief in the imamate (i‘tiqād al-imāmah) and obedience to the imam (ṭā‘at al-imām) are not lifted from him? And the Friday prayer (al-Jumu‘ah) may be lifted from travelers, the sick, women, and slaves, but the belief in the imamate (i‘tiqād al-imāmah) and obedience to the imam (ṭā‘at al-imām) are not lifted from any of them. And fasting may be lifted from travelers, the sick, and menstruating women, but the belief in the imamate (i‘tiqād al-imāmah) and obedience to the imam (ṭā‘at al-imām) are not lifted from any of them. So if it were as they claim, then knowledge of that would be, with every rational person who heard the reports, stronger, more overpowering, and more dominant than knowledge of the direction of prayer (al-qiblah), the fasting of the month of Ramadan, the Friday prayer (al-Jumu‘ah), and the ritual washing after major impurity (ghusl al-jinābah). And an example of this among the textual designations (al-nuṣūṣ) is the textual designation (naṣṣ) of the Prophet (Ṣallā Allāhu ‘Alayhi wa-Sallam) that he is the Messenger of God to all people collectively. Do you not see that knowledge of this is obtained by every rational person who heard the reports, among those who believed him or denied him? So if this textual designation (al-naṣṣ) had a basis, every rational person who heard the reports would know it, even if he did not accept it and even if he did not adhere to it as a religion. Just as the Jews, Christians, and Magians (al-Majūs) knew that he (‘Alayhi al-Salām) textually designated (naṣṣa) that he is the Messenger of God to them, and that obedience to him (‘Alayhi al-Salām) is incumbent upon them and obligatory for them. And in the absence of knowledge of that is proof that this is something that the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) never did at any moment, nor was there from him any indication or gesture regarding it in any way whatsoever. And we do not say: If he had done it, they would have accepted it and acted upon it. Rather, we say: Knowledge of it would have been obtained by everyone who heard the reports, even if they did not act upon it, and even if they unanimously agreed to neglect it, just as they unanimously agreed to neglect the imamate of Sa‘d ibn ‘Ubādah, and the prophethood of Musaylimah and Ṭulayḥah. So know that. And what increases you in clarity is that the Prophet (Ṣallā Allāhu ‘Alayhi wa-Sallam) textually designated (naṣṣa) certain things. Then when he was taken, the Arabs apostatized from that in various forms of apostasy (al-riddah). Musaylimah claimed prophethood in Rabī‘ah in the land of al-Yamāmah, and Ṭulayḥah claimed the like among Banī Asad. Many tribes from Fazārah, Quḍā‘ah, and others who are known, reverted from the entire sacred law (al-sharī‘ah), finding burdensome what was forbidden to them of wine, fornication, usury, theft, plunder, and other things. And those in al-Baḥrayn, Banī Yarbū‘, and others apostatized due to the refusal to pay the alms tax (al-zakāh). They said to Abū Bakr: 'We bear witness to the two testimonies (al-shahādatayn), we perform the prayer (al-ṣalāh), and we will wage jihad (jihād) with you against the enemy. If you refuse that, we will join the enemy and fight you.' And Abū Bakr, the Emigrants (al-Muhājirūn), and the Helpers (al-Anṣār) remained firm upon Islam, and they waged jihad (jihād) against all the apostates (al-murtaddīn). So knowledge of that was obtained by everyone who heard the reports. So if there were even the slightest indication of what these people claim, knowledge of that would be like knowledge of these matters. Rather, it should have been stronger and more overpowering. But this is something that Abū Kāmil and Hishām claimed after the passing of the Companions (al-Ṣaḥābah), the Followers (al-Tābi‘īn), the Followers of the Followers (Tābi‘ī al-Tābi‘īn), and the Followers of the Followers of the Followers (Tābi‘ī Tābi‘ī al-Tābi‘īn). And yet, his saying (‘Alayhi al-Salām): 'You are to me as Aaron (Hārūn) was to Moses (Mūsā),' and 'Whomever I am his master (mawlā), then ‘Alī is his master (mawlā),' and what resembles that, which they make a proof (ḥujjah) in their claims, is not among the expressions of textual designations (al-nuṣūṣ), appointment of successors (al-istikhlāf), and bequests (al-waṣāyā) in any language, intellect, or sacred law (sharī‘ah). Rather, they are virtues (faḍā’il) that these people have inserted into these claims, and it is a matter by which no proof (ḥujjah) is established, and they find no stratagem in it. So they resorted to clinging to these virtues (faḍā’il), saying: 'They are textual designations (nuṣūṣ).' So if nothing indicated to you the corruption of their statement except their clinging to these things, it would suffice you and enrich you. And God has exalted the status of the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) above that His textual designations (nuṣūṣuhu) and bequests (waṣāyāhu) should be with such expressions. What increases you in clarity is that he (‘Alayhi al-Salām) textually designated (naṣṣa) many people for governance (al-wilāyah) and command (al-imārah). He said in the campaign of Mu’tah to the army he dispatched: 'Your commander (amīrukum) is Zayd ibn Ḥārithah. If he is killed, then Ja‘far ibn Abī Ṭālib. If he is killed, then ‘Abd Allāh ibn Rawāḥah.' And similar instances among the commanders (al-umarā’), perhaps around a thousand commanders, none of which contain a textual designation (naṣṣ) with these expressions that these people claim. And Abū Bakr appointed as successor (istakhlafa) ‘Umar ibn al-Khaṭṭāb, and ‘Umar appointed the council of consultation (ahl al-shūrā). None among them said: 'Whomever I am his master (mawlā), then so-and-so is his master (mawlā).' Likewise, all others who made a covenant (‘ahd) to someone did not mention this expression, while they were Arabs and eloquent speakers, within the call of Islam, belonging to the Messenger of God, and emphasizing their contracts with everything they could of what is customary in language and sacred law (al-sharī‘ah). Yet they do not know this expression in contracts. Rather, these are virtues (faḍā’il) that have no entry into textual designations (al-nuṣūṣ), bequests (al-waṣāyā), and contracts (al-‘uqūd). And the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) said regarding many men what is more emphatic, more comprehensive, and clearer than this. Do you not see that he said: 'Follow the example of those after me: Abū Bakr and ‘Umar.' And he (‘Alayhi al-Salām) said: 'They are like the angels and the prophets' in the story of the captives of Badr, when Abū Bakr advised him to pardon them and spare them, and ‘Umar advised him to kill them and eradicate them. So the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) said: 'Indeed, for Abū Bakr and ‘Umar there are brothers among the angels and the prophets who resemble them. So Abū Bakr is like Michael (Mīkā’īl) among the angels, who descends with pardon, gentleness, and mercy. And he is like Abraham (Ibrāhīm) the Friend (al-Khalīl), when he said: 'So whoever follows me, then he is of me, and whoever disobeys me, then indeed You are Forgiving, Merciful.' And he is like the Messiah (al-Masīḥ), when he said: 'If You punish them, then they are Your servants, and if You forgive them, then indeed You are the Mighty, the Wise.' And the example of ‘Umar is like Gabriel (Jibrā’īl), who descends with punishment and blessing. And his example among the prophets is like Noah (Nūḥ), when he said: 'My Lord, do not leave upon the earth from among the disbelievers a single inhabitant.' And like Moses (Mūsā), when he said: 'Our Lord, obliterate their wealth and harden their hearts.' And indeed, God hardens hearts in this religion, making them like stones, and softens hearts in it, making them softer than milk. And he compared ‘Uthmān to Lot (Lūṭ) (‘Alayhi al-Salām), for when he embraced Islam, the Quraysh harmed him, so he fled with his religion to the land of Abyssinia (al-Ḥabashah) along with his wife Ruqayyah, the daughter of the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam). The Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) bid them farewell, embraced ‘Uthmān, and said: 'Indeed, he is the first to emigrate with his religion and his family after Lot (Lūṭ).' And he (‘Alayhi al-Salām) said: 'Whoever loves to hear the Qur’an fresh as it was revealed, let him hear it from Ibn Umm ‘Abd.' And he (‘Alayhi al-Salām) said: 'I am pleased for my community (ummah) with what Ibn Umm ‘Abd is pleased for it, and I dislike for it what Ibn Umm ‘Abd dislikes.' And he said to the Helpers (al-Anṣār): 'Indeed, you are many at times of panic and few at times of greed.' And: 'If people were to take a mountain pass and a valley, and the Helpers (al-Anṣār) took a mountain pass and a valley, I would take the mountain pass and valley of the Helpers (al-Anṣār).' And he said: 'The Helpers (al-Anṣār) are my shelter and my refuge. Were it not for the emigration (al-hijrah), I would be a man from the Helpers (al-Anṣār).' And he said regarding his uncle al-‘Abbās, and regarding his excellence and the excellence of his children, many statements. And he said regarding Mu‘ādh, ‘Abd al-Raḥmān, Abū ‘Ubaydah, and others among the Emigrants (al-Muhājirūn) and Helpers (al-Anṣār) what is well-known, manifest, and not doubted. So according to what these people claim, these virtues (faḍā’il) should have been textual designations (nuṣūṣ), if the expressions were contrary to what is known of them in the Arabic language. And these people say: 'You are not from the Arabs, and you do not know Arabic. Therefore, it escaped you that his saying: 'Whomever I am his master (mawlā), then ‘Alī is his master (mawlā),' and 'You are to me as Aaron (Hārūn) was to Moses (Mūsā)' [meaning appointment as successor (al-istikhlāf)].' We said: We have finished with this once and clarified that this is not among the expressions of appointment as successor (al-istikhlāf) at all, neither in intellect, nor in language, nor in sacred law (sharī‘ah). And also, if this were among the expressions of appointment as successor (al-istikhlāf), then those people who heard this from the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) would have known his truthfulness and intent. Then those after them would know that just as they knew, even if they were not from the Arabs and did not know Arabic, because the basis of the matter in this and its like is upon meanings, not upon expressions. Do you not see that when the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) called and textually designated (naṣṣa): 'I am the Messenger of God to all people entirely,' and that he is the proof (ḥujjah) of God over everyone who comes until the Day of Resurrection, and that there is nothing with him or after him, and all that he called to and forbade of forbidden things, every rational person who heard his reports, from the Arabs, Romans, Persians, Indians, Copts, and Armenians, among those who are proficient in Arabic and those who are not proficient in it, whose tongue does not articulate it, and who are not proficient in uttering the saying of the Messenger of God, and who are not proficient in uttering anything of the forbidden things—all have known that from his intent, by the indication of the mute (al-khurs) to whom the call reached, from the believers and the disbelievers. Thus, the falsehood of these claims is known. Rather, if he (Ṣallā Allāhu ‘Alayhi wa-Sallam) had spoken with what they do not know in the language, intending by it a meaning among meanings, and transferred them from what they know in their language, they would have known his intent and purpose. Do you not see that ablution (al-wuḍū’) in the language is only purification (al-tanẓīf), so he made it a name for washing these four limbs, and they knew his intent, even if it was not previously in the language. And prayer (al-ṣalāh) in the language is following (al-ittibā‘) and supplication (al-du‘ā’), they know only this. So he (Ṣallā Allāhu ‘Alayhi wa-Sallam) made this a name for turning towards the direction of prayer (al-qiblah) after ablution (al-wuḍū’) along with bowing (al-rukū‘) and prostration (al-sujūd), and they knew his intent, even if that was not in their language. Likewise, the alms tax (al-zakāh), in the language it is only a name for increase (al-ziyādah) and growth (al-namā’) in wealth. So he made it a name for what is taken from their wealth, and they knew his intent. And those after them, to whom their report reached, knew just as they knew. Thus, it is known that the Messenger of God (Ṣallā Allāhu ‘Alayhi wa-Sallam) did not intend by the reports that they narrate from him what they assumed and intended. And the Commander of the Faithful (Amīr al-Mu’minīn) ‘Alī ibn Abī Ṭālib called to himself and made obligatory upon the people

Son obéissance, et il fut éprouvé par ceux qui s’opposèrent à lui, par ceux qui restèrent en retrait, par ceux qui l’égarèrent, et par ceux parmi ses compagnons qui apostasièrent de lui. Il n’opposa à ses opposants que l’argument de l’élection (al-ikhtiyār), et que son obéissance était obligatoire parce que ceux qui avaient prêté serment à Abū Bakr, ‘Umar et ‘Uthmān lui avaient prêté serment. Il argumenta pour lui-même, et ses enfants, sa Shī‘a (šī‘atuhu) et les gens de sa maison (ahl baytihi) argumentèrent pour lui, et il correspondit avec Mu‘āwiya et échangea des messages avec lui. Puis il se rendit au Shām (Šām), et il argumenta, lui et ses compagnons, contre les gens du Shām, les gens de Baṣra et les gens du Nahr (Nahr) ; ils n’argumentèrent, ni dans leurs lettres, ni dans leurs correspondances, ni de vive voix, que par le fait que ceux qui avaient prêté serment à Abū Bakr, ‘Umar et ‘Uthmān lui avaient prêté serment, et qu’il n’était pas permis de lui désobéir comme il n’était pas permis de leur désobéir. Ils ne mentionnent pas dans leur argumentation, comme ceux-ci le font, les versets (al-āyāt) ni les traditions (al-aḫbār), ni Sa parole : « Celui dont je suis le maître (mawlā), ‘Alī est son maître », ni « Tu es pour moi comme Aaron (Hārūn) pour Moïse (Mūsā) », parmi ce qu’ils utilisent comme arguments. Si ceux-ci étaient sa Shī‘a (šī‘atahu) – que Dieu l’agrée – ils auraient suivi sa voie et marché sur ses traces. Il fut éprouvé dans cette affaire, par la dissension des gens contre lui, par le retour de ses compagnons sur leur position, et par leur déclaration de mécréance à son égard, d’une manière dont ne furent éprouvés ni Abū Bakr, ni ‘Umar, ni ‘Uthmān, ni aucun des gens de la Šūrā (š-šūrā) et des combattants de Badr (al-badriyyīn). Il insista pour établir l’argument contre eux, alors que tous sont des gens de la Qibla (ahl al-qibla) et des gens de la prière (ahl aṣ-ṣalāt), se réfèrent au Coran, argumentent par les hadiths de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – et cherchent l’argument de sa part. Jamais il ne dit, ni ses enfants, ni ceux de sa maison qui argumentent pour lui : « L’Envoyé de Dieu – que Dieu prie sur lui et le salue – a dit à mon sujet : “Celui dont je suis le maître, ‘Alī est son maître” », ni « Tu es pour moi comme Aaron pour Moïse », et ceci est un texte (naṣṣ) de sa part sur ma désignation comme successeur (istiḫlāfī), et ceci est une chose dont l’interprétation (ta’wīl) est le texte (an-naṣṣ) et dont le sens caché (bāṭinuhu) est la désignation comme successeur (al-istiḫlāf). Il ne dit pas, ni lui ni aucun de ses compagnons et de ceux qui argumentent pour lui : « Pourquoi me déclarez-vous mécréant et m’égarez-vous, alors que le Prophète m’a désigné comme successeur (istaḫlafanī) et a fait de moi un texte (naṣṣa ‘alayya), a témoigné de mon infaillibilité (‘iṣmatī), et que je ne commets pas d’erreur, ne dévie pas, ne m’égare pas et qu’aucune désobéissance à Dieu ne vient de moi ? » Or lui – que Dieu l’agrée – est le plus savant dans la religion de Dieu et dans l’argument, le plus juriste (afqah), le plus clairvoyant (abṣar) et le plus courageux (ašǧa‘). Si donc il y avait eu, de la part de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – la moindre indication (išāra) à cela, il aurait argumenté par elle et l’aurait exposée, qu’ils l’acceptent ou non. Et dans ceci se trouve la plus complète démonstration (atammu bayān) et l’argument le plus clair (awḍaḥu ḥuǧǧa). Sache que ceux-ci argumentent, depuis l’époque d’Ibn ar-Rāwandī, que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – a fait de lui un texte (naṣṣa ‘alayhi) d’un texte manifeste (naṣṣan makšūfan) ne supportant pas l’interprétation (ta’wīl), en disant : « ‘Alī ibn Abī Ṭālib est le calife (al-ḫalīfa) sur vous après moi », et il leur a dit : « Saluez-le par le titre de Commandeur des croyants (amīr al-mu’minīn) », et que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – s’est tenu à son sujet en une station après une autre, année après année, environ cent stations, depuis que Dieu l’a envoyé à La Mecque et à Médine, en voyage et en résidence, jusqu’à ce que Dieu le rappelle à Lui. Il convient donc que vous ne discutiez avec eux que sur ce texte manifeste et connu, et que vous leur disiez : « Revenir à l’affaire manifeste et à l’argument clair est plus digne pour nous et pour vous que de revenir à ce qui est problématique et équivoque, qui supporte l’interprétation. » Car alors le discours contre eux sera plus clair et plus court ; cela s’apparente à son texte – que la paix soit sur lui – sur la prophétie (an-nubuwwa). Or ils fuient intensément ce texte manifeste, avec celui qui sait et qui comprend. Si donc tu es éprouvé par l’un d’eux qui dit : « Je ne discute pas du texte manifeste de cette manière », dis-lui : « Si tu ne discutes pas à son sujet, alors reconnais-nous sa fausseté (buṭlānihi) et le mensonge de celui qui l’a revendiqué et a prétendu l’avoir transmis. » S’il dit : « Je ne le reconnais pas », on lui dit : « Il n’échappe pas à l’alternative : soit il est vrai et véridique, et il convient que tu reviennes avec nous à lui ; soit il est mensonge et fausseté, et il convient que tu t’en désavoues et que tu déclares erroné celui qui argumente par lui. » S’il dit : « Je fais ainsi », on lui dit : « Voici une chose que des communautés immenses ont revendiquée, et ont prétendu en avoir la connaissance et la transmission. » S’il dit : « Eux aussi la revendiquent, mais un homme parmi les gens l’a inventée pour eux et leur a dit : “Le Prophète – que Dieu prie sur lui et le salue – a dit ceci, et les communautés l’ont transmis de lui.” Alors ils ont eu bonne opinion de lui et l’ont cru, bien que cela n’ait aucun fondement (aṣl). » On lui dit : « De même pour ce que tu revendiques, toi, comme interprétation (ta’wīl) des versets et des hadiths par lesquels tu argumentes : l’Envoyé de Dieu – que Dieu prie sur lui et le salue – et le Commandeur des croyants (amīr al-mu’minīn) n’ont pas voulu par eux ce que tu veux dire et ce que tu crois ; ce ne sont que des mérites (faḍā’il). Mais Hishām ibn al-Ḥakam a dit que ce sont des textes (nuṣūṣ) et que le Prophète – que Dieu prie sur lui et le salue – a voulu par eux la désignation comme successeur (al-istiḫlāf). Alors des gens ont eu bonne opinion de lui, ont accepté cela de lui, l’ont cru, et ont prétendu qu’eux-mêmes et ceux avant eux avaient transmis cela de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – alors qu’il n’y a là rien qui se transmette ni qui s’écrive. Mais ce sont des gens qui ont nommé leur croyance (i‘tiqādahum) un texte (naṣṣan) et leur revendication (da‘wāhum) une transmission (naqlan), comme les Juifs prétendent que Moïse – que la paix soit sur lui – a fait un texte pour eux sur la perpétuation de sa Loi (šarī‘atihi) ; et comme ils prétendent, eux et les Chrétiens, au sujet de la crucifixion (aṣ-ṣalb) ; et comme les Chrétiens en particulier prétendent sa résurrection de sa tombe (qiyāmahu min qabrihi), et que lui – que la paix soit sur lui – est resté avec eux quarante jours, puis est monté au ciel (ṣa‘ida ilā s-samā’) tandis qu’ils le voyaient ; et comme ils ont prétendu qu’Hélène de Harran (Hīlāna al-Ḥarrāniyya) a trouvé le bois (al-ḫašaba) sur lequel le Christ (al-Masīḥ) a été crucifié, parmi d’autres bois, et ne l’a pas reconnu, et que cela lui a posé problème ; alors elle l’a testé avec un convoi funèbre (ǧanāza) qui passait devant elle, et elle plaçait sur lui un bois après un autre parmi les bois des crucifiés, mais le mort ne se levait qu’avec le dernier bois. Ils dirent : « Elle sut alors que c’était le bois sur lequel le Christ avait été crucifié. » Ils dirent : « De nombreuses communautés en ont témoigné à Jérusalem (Bayt al-Maqdis), parmi les Juifs et les Romains, mais les Juifs l’ont caché. » Et ils nomment ce jour : la Fête de la Croix (‘īd aṣ-ṣalīb) ; et le jour de la résurrection du Christ de sa tombe, selon leur prétention, la Fête du Salut (‘īd as-salāma). Ils ont beaucoup de choses semblables, et cela n’a aucun fondement (aṣl), ce n’est qu’une invention pour eux, dont ils ont eu bonne opinion, comme il est arrivé à ces Rāfiḍa (ar-rāfiḍa) parmi les partisans du texte (aṣḥāb an-naṣṣ). Cependant, Hishām ibn al-Ḥakam a reconnu cela en disant : « J’ai rencontré la Shī‘a (aš-šī‘a) dans la première génération (aṣ-ṣadr al-awwal) : ils prenaient pour alliés (yatawallawna) Abū Bakr, ‘Umar et ‘Uthmān, les déclaraient corrects (yuṣawwibūnahum), et disaient : “Ceux-ci n’ont pas écarté le Commandeur des croyants (amīr al-mu’minīn) de son droit et de sa position ; seuls les hypocrites (al-munāfiqūn), que le Coran dénonçait, l’en ont écarté.” Ceux-ci (les premiers) ont considéré et ont vu que personne n’était plus digne de l’imamat (al-imāma) après ‘Alī qu’eux, et ils ont occupé cette position à juste titre (bi-ḥaqq). » Et Hishām ibn al-Ḥakam a dit : « Parmi eux, certains ont dit : “Quand le légataire (al-waṣiyy) ‘Alī ibn Abī Ṭālib a vu que les hypocrites l’avaient écarté de sa place, il a présenté Abū Bakr et l’a désigné comme successeur (istaḫlafahu) pour qu’il soit à sa place jusqu’à ce qu’il puisse s’établir et l’écarter.” » Hishām a dit : « Tout cela est du rapiéçage (talzīq) et du bricolage (talfīq) auquel les a poussés la lâcheté (ǧubn) d’oser se désavouer (at-tabarru’) d’Abū Bakr, ‘Umar, ‘Uthmān, des Émigrés (al-muhāǧirīn) et des Auxiliaires (al-anṣār). S’ils les avaient connus comme je les connais, ils auraient osé se désavouer d’eux. » Ibn ar-Rāwandī a également mentionné cela dans son livre « L’Imamat (al-Imāma) », dans lequel il a soutenu la parole des Rāfiḍa (ar-rāfiḍa) concernant le désaveu (al-barā’a) des Émigrés et des Auxiliaires, et l’a rapporté de Hishām. Voilà ce que l’adversaire a reconnu ; qu’en est-il de ce qu’il n’a pas reconnu ? Même s’il ne l’avait pas reconnu, nous saurions que l’affaire est ainsi. Hishām n’a vécu qu’à l’époque des Banū al-‘Abbās et est mort sous le règne de Hārūn ar-Rashīd, afin que tu saches que celui qui a revendiqué le texte (an-naṣṣ) et a enhardi les gens à insulter Abū Bakr, ‘Umar, ‘Uthmān, les Émigrés et les Auxiliaires, c’est Hishām ibn al-Ḥakam ; c’est lui qui l’a initié et inventé, et personne avant lui n’a revendiqué ce texte et cette désignation comme successeur (al-istiḫlāf). Si Hishām avait été parmi les gens de la Qibla (ahl al-qibla), sa revendication et celle de cent mille personnes comme lui n’auraient pas été un argument ; qu’en est-il alors qu’il n’est pas parmi les gens de la Qibla, qu’il est connu pour son hostilité envers les prophètes, et qu’il a été arrêté avec Abū Shākir aḍ-Ḍayṣānī, le maître de la Dīṣāniyya (aḍ-ḍayṣāniyya) ? Il était connu pour cela et pour sa compagnie, et il a prétendu être de la Shī‘a (aš-šī‘a), alors certains compagnons d’al-Mahdī l’ont sauvé quand il a prétendu être un partisan (yatašayya‘u) des Banū Hāshim, et il ne fut pas crucifié avec Abū Shākir. Les savants des doctrines (al-maqālāt) l’ont mentionné comme ayant la doctrine de la Dīṣāniyya (ad-dīṣāniyya). Al-Ḥasan ibn Mūsā an-Nawbakhtī l’a mentionné dans son livre « Sur les opinions et les religions (fī l-ārā’ wa d-diyānāt) » lorsqu’il a réfuté sa doctrine selon laquelle Dieu est un corps (ǧism) et une lumière (nūr) qui se meut. Al-Ḥasan lui dit : « Ceci est la doctrine des Manichéens (al-mānawiyya) ; nous cherchons refuge auprès de Dieu contre le fait de leur être conforme. » Nous n’avons mentionné al-Ḥasan ibn Mūsā que parce qu’il est des Rāfiḍa (ar-rāfiḍa). Abū ‘Īsā al-Warrāq, Ibn ar-Rāwandī et Abū Sahl ibn Nawbakht ont également rapporté cela de Hishām ; tous ceux-ci sont des Rāfiḍa (rāfiḍa). Quant à ceux dont Hishām a rapporté, parmi la Shī‘a (aš-šī‘a), que les hypocrites ont écarté le Commandeur des croyants (amīr al-mu’minīn) de sa position, ils se sont également trompés. Car nous avons montré que l’Envoyé de Dieu – que Dieu prie sur lui et le salue – n’avait fait aucun texte (naṣṣ) à ce sujet, que quelqu’un l’aurait écarté. De plus, après la mort de l’Envoyé de Dieu – que Dieu prie sur lui et le salue – la domination (al-ġalaba) n’était pas aux hypocrites, mais aux combattants de Badr (al-badriyyīn), aux Émigrés (al-muhāǧirīn) et aux Auxiliaires (al-anṣār), qui croyaient en sa prophétie – que Dieu prie sur lui –, en sa véracité, en l’établissement de ses textes (nuṣūṣihi), en la vivification de sa Loi (šarī‘atihi), en l’humiliation de son ennemi et en la glorification de son allié. Ce sont eux qui ont ramené à l’Islam ceux qui avaient apostasié parmi les Arabes, ont combattu les ennemis de l’Envoyé de Dieu – que Dieu prie sur lui et le salue –, les rois des Perses, des Romains, des Indiens, des Turcs et toutes les autres nations polythéistes, les ont fait entrer dans sa religion et ont fait entrer leurs pays dans ses royaumes – que Dieu prie sur lui et le salue. Seul celui qui n’a ni science ni compréhension prétend que la domination était aux hypocrites. Hishām disait : « Par ma vie, ‘Alī ibn Abī Ṭālib – que Dieu l’agrée – n’a pas argumenté pour son imamat (imāmatihi) par un texte (naṣṣ) du Prophète – que Dieu prie sur lui et le salue – ni par son testament (waṣiyyatihi) à la communauté en sa faveur ; il a caché cela par peur des Émigrés et des Auxiliaires, et il s’est retenu et a gardé le silence. » On lui dit : « Nous en avons fini avec cela, et nous avons montré qu’il n’y a là ni texte (naṣṣ), ni testament (waṣiyya), ni rien à cacher ni à transmettre. » De plus, le Commandeur des croyants (amīr al-mu’minīn) n’a ni gardé le silence ni s’est retenu ; au contraire, il a professé la doctrine de l’élection (al-ikhtiyār), l’a manifestée et en a fait l’argument contre ceux qui s’opposaient à lui, en disant : « Mon obéissance et mon imamat sont obligatoires parce que les gens de la Demeure de l’Émigration (ahl dār al-hiǧra), qui ont prêté serment à Abū Bakr, ‘Umar et ‘Uthmān, m’ont prêté serment. Mon obéissance et mon imamat sont donc obligatoires comme leur obéissance l’était, et la désobéissance à moi est interdite comme la désobéissance à eux l’était. » Il a répété et exposé cela dans ses sermons (ḫuṭabihi) et ses lettres (kutubihi), et en a fait l’argument. Quand donc a-t-il gardé le silence et s’est-il retenu ? De plus, l’autorité (sulṭān) d’Abū Bakr, de ‘Umar, de ‘Uthmān et de ‘Alī n’était pas une autorité que l’on craignait, même pour une femme âgée et protégée (ḏimmiyya), sans parler d’autres. Ne vois-tu pas que les Auxiliaires (al-anṣār) ont parlé avec Sa‘d ibn ‘Ubāda, al-‘Abbās, les Banū Hāshim, Abū Sufyān et les Banū ‘Abd Manāf au sujet de l’imamat (al-imāmiyya) comme ils l’ont voulu, ont parlé à Abū Bakr et l’ont combattu jusqu’à ce qu’il établisse l’argument ? Ils se sont opposés à lui concernant l’envoi de l’armée d’Usāma ibn Zayd et lui ont dit : « Nous n’avons en ce moment aucune crainte des Romains, et nous n’avons pas besoin de les combattre en ce moment, alors que les Arabes ont apostasié et nous ont encerclés. Laisse donc cette armée pour nous. » Abū Bakr – que Dieu l’agrée – leur dit : « L’Envoyé de Dieu – que Dieu prie sur lui et le salue – dit, alors que la révélation (al-waḥy) descend sur lui : “Envoyez l’armée d’Usāma”, et nous, nous disons, par notre opinion (bi-ra’yinā) : “Nous ne voyons pas cela.” » Des gens lui dirent : « Nomme donc à la tête de son armée un commandant meilleur que lui, car il est jeune, et dans son armée se trouvent des vieillards et des hommes mûrs. » Il dit : « L’Envoyé de Dieu – que Dieu prie sur lui et le salue – le nomme, et moi je le destituerais ? Cela n’est pas permis. »

When those who had withheld the zakat came and descended upon the Muhajirun, saying to them: 'Tell the Caliph of the Messenger of God, may God bless him and grant him peace, to exempt us from zakat, for we will perform the prayer and fight alongside you. If he does not do so, we will join the enemy and fight you.' So they went to Abu Bakr, may God be pleased with him, and asked him to accept that from them. He said: 'I will not do it, nor is it permissible for me or for you.' They said: 'We are few, and the Arabs have apostatized. Whom shall we fight and whom shall we call? We have no strength to fight all the people. Accept from them until this turmoil subsides, for we fear for Medina and for the belongings of the Messenger of God, may God bless him and grant him peace, and our own belongings.' He said: 'I would not do it even if I were left alone. If I accept your opinion, I would undo Islam strand by strand. O people, if the Messenger of God, your Prophet, may God bless him and grant him peace, has died, and your enemy has multiplied, and your numbers are few, Satan has mounted this from you. By God, God will surely make His religion prevail over all religion, even if the polytheists dislike it, and He will surely make you successors in the land as He has promised you.' And he recited the words of God Almighty: 'It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although the polytheists dislike it' ⁴⁵ and His words: 'God has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them their religion which He has approved for them and will surely give them in exchange safety [after] their fear. They worship Me, not associating anything with Me' ⁴⁶ and His words: 'How many a small company has overcome a large company by permission of God. And God is with the patient' ⁴⁷. They said to him: 'Will you fight them and kill them when they have said: "There is no god but God"?' He said: 'It is not accepted from them because they have withheld zakat.' They said: 'Will you kill them over a one-year-old she-camel ⁴⁸ and a three-year-old she-camel and a sheep, when the Messenger of God, may God bless him and grant him peace, said: "I have been commanded to fight people until they say: 'There is no god but God.' When they say it, they protect from me their blood and their property" ⁴⁹?' Abu Bakr said: 'But [the hadith says]: "except for its due," and this is part of its due.' The debate between them on this matter was lengthy. When he established the proof, they came around to his view. When the conquests were achieved and wealth came to him from every direction, he made the stipends equal among the people. They objected to him in that, saying: 'You have made equal between one who has just now accepted Islam and one who preceded, and between one who supported and emigrated.' He said: 'These are the workers of God, and their reward is with God. This world is but a passing enjoyment. By God, if you, O Ansar, wished to say: "You drove us out, so we sheltered you; you abandoned us, so we helped you; you were poor, so we shared with you," [you could]. And I find that the likeness of us and you is in the saying of Tufayl al-Ghanawi: "May God reward Ja'far on our behalf when we honored... by our deed among those who trod, and they slipped. They refused to let us down, even if our mother... encountered what we encountered from them, she would have been distressed. So the fortunate one has abundance, and everyone is apportioned... at the chambers of Athfat ⁵⁰ that shaded." And Fatima, the daughter of the Messenger of God, may God bless him and grant him peace, sent a message to him, saying: 'What is the matter with you, O Caliph of the Messenger of God? You have inherited the Messenger of God to the exclusion of us.' He said: 'I did not inherit him.' She said: 'Then where is our share of his property in Khaybar and Fadak?' He said: 'I heard the Messenger of God, may God bless him and grant him peace, say: "This wealth is for Muhammad and his family during his lifetime. When I die, it goes to the ruler after me." If you have a covenant from the Messenger of God, may God bless him and grant him peace, I would defer to your statement. By God, I do not want a witness with you other than you.' The messenger returned and said: 'Fatima says to you: "No, by God, I have no covenant from the Messenger of God, may God bless him and grant him peace. But the Messenger of God entered upon us while reciting: 'What God has returned to His Messenger from the people of the towns—it is for God and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, so that it will not be a circulation among the rich among you' ⁵¹. He said: 'Rejoice, O family of Muhammad, with wealth.'"' Abu Bakr said: 'If you have wealth, then you have wealth.' Then Abu Bakr went to her and asked her about a covenant from the Messenger of God, may God bless him and grant him peace. She said: 'I have no more than what I said.' He said: 'If you have no covenant from the Messenger of God, may God bless him and grant him peace, then I would not abandon what I heard from the Messenger of God, may God bless him and grant him peace, for the statement of anyone.' And al-Abbas spoke to him about that and demanded proof. He mentioned what he had heard from the Messenger of God, may God bless him and grant him peace.

1. Titus : Titus was a Roman emperor who destroyed Jerusalem and the Second Temple in 70 CE.
2. Helena : Helena was the mother of Emperor Constantine the Great; she is traditionally credited with finding the True Cross.
3. talismans : Objects believed to have magical powers, often inscribed with symbols or words, used for protection or to influence events.
4. Constantius : Refers to Constantius II (317-361 CE), Roman Emperor from 337 to 361, who supported Arian Christianity and opposed paganism.
5. Helena : Flavia Julia Helena (c. 246/248 – c. 330), mother of Emperor Constantine the Great, credited with finding the True Cross.
6. the island : Refers to the region of Mesopotamia, often called 'the island' (al-Jazira) in Arabic, between the Tigris and Euphrates rivers.
7. hymn of faith : A creed or liturgical hymn expressing core Christian beliefs, likely referring to the Nicene Creed.
8. Arius : A Christian presbyter from Alexandria (c. 256–336) who taught that the Son of God was created by the Father and thus not co-eternal, leading to Arianism.
9. Macedonius : Macedonius I (d. after 360), Bishop of Constantinople, associated with the Pneumatomachi who denied the divinity of the Holy Spirit.
10. Eunomius : Eunomius of Cyzicus (c. 335–c. 393), an Arian theologian who argued that the Son is unlike the Father in essence.
11. Ulfilas : Ulfilas (c. 311–383), a Gothic bishop and missionary who translated the Bible into Gothic, an Arian Christian.
12. Nicaea : The First Council of Nicaea (325 CE), convened by Emperor Constantine, which produced the Nicene Creed affirming the divinity of Christ.
13. Sabians : A religious group mentioned in the Quran, often identified with the Mandaeans or Harranian pagans who venerated planets.
14. Ardashir son of Babak : Ardashir I (r. 224–242 CE), founder of the Sasanian Empire, known for centralizing power and reviving Zoroastrianism.
15. Kanun : The Syriac month name for December, corresponding to the winter solstice and the Roman feast of Sol Invictus.
16. Jacobites : Members of the Syriac Orthodox Church, followers of Jacob Baradaeus (c. 500–578), who emphasized the single nature of Christ (Miaphysitism).
17. Nestorians : Followers of Nestorius (c. 386–450), who taught that Christ had two distinct natures, divine and human, and that Mary was the mother of Christ's human nature only.
18. bread : Refers to the Eucharistic bread, called 'prosphora' in Greek, used in the Christian liturgy.
19. Elijah : A prophet in the Hebrew Bible (1 Kings 17–19), who fasted for forty days while traveling to Mount Horeb.
20. released Christ : This account of the temptation of Christ differs from the canonical Gospels (Matthew 4:1-11, Luke 4:1-13), where Christ resists Satan and angels minister to him, but Satan is not thrown into the sea.
21. fils : A small coin, from the Arabic 'fals', a copper coin of low value used in medieval Islamic and Byzantine contexts.
22. daniq : A small unit of weight or coin, equivalent to 1/6 of a dirham in Islamic coinage.
23. zina : Fornication; illicit sexual intercourse.
24. Ali ibn Hamdan : Ali ibn Hamdan al-Taghlibi, known as Sayf al-Dawla, a Hamdanid ruler who fought against the Byzantines.
25. ancient philosopher : Refers to the Neoplatonic concept of the triad (intellect, intelligent, intelligible) attributed to Plotinus or similar philosophers.
26. Love of the world is the head of every sin : A hadith; the exact wording varies, but the meaning is that worldly attachment leads to sin.
27. eating and tearing apart : The Arabic 'ya'kulān wa yafriyān' implies devouring and destroying.
28. love of honor and wealth : Another version of the hadith about the destructiveness of greed for a Muslim's religion.
29. Manichaeans : Followers of Mani, a dualistic religion combining elements of Christianity, Zoroastrianism, and Buddhism.
30. Avesta : The primary collection of religious texts of Zoroastrianism, attributed to Zoroaster.
31. dhimma : The covenant of protection for non-Muslims (People of the Book) under Islamic rule; Manichaeans were not considered People of the Book.
32. She said : The mother-in-law speaks; the text has 'qālat' (she said) but the speaker is identified as the mother-in-law.
33. synod : A council of church officials to decide on matters of doctrine or discipline.
34. patriarchate and metropolitanate : High-ranking ecclesiastical offices; patriarch is the highest, metropolitan is a bishop over a province.
35. Qubrus : Cyprus, an island in the eastern Mediterranean.
36. farsakh manā'ir : Parasangs of minarets; a figurative expression indicating a vast extent of territory.
37. jowdhbā : A type of garment or vestment worn by clergy.
38. kattān : Linen, referring to a linen garment.
39. widār : A type of cloak or mantle.
40. karrār : A staff or rod, possibly a ceremonial object.
41. hirabadh : Zoroastrian priest or teacher.
42. al-salīḥayn : The two books; possibly referring to the Gospels or other Christian scriptures.
43. umam al-naṣārā : Christian nations; here meaning the population of Christians.
44. al-rabb alladhī huwa al-ab : The Lord who is the Father; a reference to God the Father in Christian theology.
45. liyuẓhirahu ʿalā al-dīni kullihi : Quran 9:33, meaning 'to make it prevail over all religion'.
46. layastakhlifannahum fī al-arḍ : Quran 24:55, promising succession and security for believers.
47. kam min fiʾatin qalīlatin ghalabat fiʾatan kathīratan : Quran 2:249, emphasizing that a small group can overcome a large one by God's permission.
48. ibn labūn : A two-year-old male camel, a specific age category for zakat.
49. uḥillat damuhu wa māluhu : Hadith: 'I have been commanded to fight people until they say: There is no god but God. When they say it, their blood and property are protected from me.'
50. athfat : A place name, possibly referring to a location in the poem.
51. mā afāʾa Allāhu ʿalā rasūlihi min ahli al-qurā : Quran 59:7, regarding the distribution of spoils from towns.

The First Part [1]

He said: I allocate this wealth to the purposes for which the Messenger of God, may God bless him and grant him peace, used to allocate it. Abu Bakr returned these funds to Ali ibn Abi Talib and said to him: Do with them what the Messenger of God, may God bless him and grant him peace, used to do. Likewise did the Commander of the Faithful, may God be pleased with him, when the caliphate came to him after Uthman. This was the practice of the four caliphs and all the Companions and the Followers after them. So know this. They opposed him when he consulted them about appointing Umar as his successor. Some said to him: He is the best after you, but he is stern and awe-inspiring, and among the people are the widow, the weak, and the needy. Appoint over us someone gentler than him. They had with him demands and discussions about this, and Umar heard and knew them, until Abu Bakr said to them: I appoint him over you only because he is the strongest among you over yourselves, the most beneficial to you, and the one who will most restrain you. God is my witness: I intended only that. He who takes from your deeds with injustice has failed. Umar is not my son nor from my family; I only desired good for you. I have observed him: when I was lenient in a matter, he showed me severity; when I was severe, he showed me leniency. If he takes charge of you, he will be gentle and severe. Then he said: Umar is not too proud to learn. When he established the proof, they submitted and were satisfied. Then he made those well-known covenants. How many things did they oppose him in, demanding proof, more than this. Their opposition to Umar regarding the land of Sawad ¹, the conquests of Syria, the appointment of governors, and legal opinions and judgments; even women and Bedouins opposed him, let alone the Emigrants, in well-known matters until he established proof or reverted to the opinion of those who had proof. As for Uthman, they opposed him in completing the prayer at Mina, the protected pasture, the case of al-Hakam ibn Abi al-As, and his appointment of his relatives. They held him to the enforcement of legal punishments against them and to establishing proof for his actions, as is well known ². Ali, may God be pleased with him, was opposed in appointing his relatives and in the judgment he implemented, as is well known. Even the lowliest of their subjects opposed these four caliphs in subsidiary matters and minor issues, as is well known. How then can a sensible person who reflects on their affairs and knows their conduct imagine that they were less than the people, fearing them to mention the truth, or speak in their presence, or be cautious about mentioning a covenant from the Messenger of God (may God bless him and grant him peace) or a bequest from the Messenger of God (may God bless him and grant him peace)? Only the most ignorant of them and their circumstances would think this, or a sensible person who compares their circumstances to those of tyrants and unjust rulers he has seen or heard of. So know this. This was only instilled into the Imamiyya ³ by those who composed works for them, a group of enemies of the prophets who claimed to be Shiites and concealed themselves under Rafidism, to turn people away from those who established Islam, built it, and supported the Messenger during his life and after his death, to remove them from Islam without their realizing. Just as they composed works accusing the Emigrants and Helpers, they also composed works accusing the prophets, reviling them and denying them, claiming that they spoke lies and slander in the presence of their nations, who remained silent out of fear of them. This was done to the prophets by Umar ibn Ziyad al-Haddad, Abu al-Warraq, Abu al-Husayn ibn al-Rawandi, Abu Sa'id al-Hasan ibn Ali al-Husri, Jabir ibn Hayyan, Hisham ibn al-Hakam, and their ilk, as scholars know ⁴. All these who attacked Abu Bakr, Umar, the Emigrants, and the Helpers did so out of excessive rage against the Messenger of God, may God bless him and grant him peace, because these people carried out his command, supported him during his life, upheld his religion after his death, spread it to the east and west of the earth, and killed his enemies, may God bless him and grant him peace, among the Arabs, the kings of Persia, the kings of Rome, the kings of Egypt, the kings of India, the Turks, and the polytheistic nations, and brought their nations into his religion, may God bless him and grant him peace. This is their sin in the eyes of the scholars of the Rafida, but their common people do not realize it. For this reason, the scholars said when these innovations arose: Do not revile the Companions of Muhammad, may God bless him and grant him peace, for they embraced Islam out of fear of God, and people after them embraced Islam out of fear of their swords. Then it is said to these people: We have found the Commander of the Faithful, Ali ibn Abi Talib, may God be pleased with him, openly declaring the truth in all his circumstances, fearing none of the created beings even if he was alone and the people were against him. The Messenger of God, may God bless him and grant him peace, left him in Mecca when it was a land of disbelief, yet he did not fear them nor leave them despite his solitude and isolation. He openly opposed Muawiya when he had a hundred thousand swords, cursed him with his tongue, prayed against him in his prayer, struck him with his sword, and made clear to him even though he knew he would not accept. He openly opposed the Kharijites and disassociated himself from them even though he knew they would not accept, and they were his companions with whom he fought his enemy and prevailed. He persisted in opposing them even though they caused his companions to desert him and killed him ⁵. He did not yield to them in a single word, because they said to him: If you repent of the arbitration, we will return to you as we were and fight your enemy; if you refuse, we will persist in warring against you until we kill you or you kill us. He said: You called me to arbitration. They said: You have spoken the truth; we have repented, and it was not for us to call you, nor for you to respond to us or appoint men as arbiters in God's religion. He said: Rather, it was for me to arbitrate. If that had been disobedience, I would not have responded to you. Whoever claims that arbitration is misguidance is more misguided. Whoever claims that I would retract it has lied. So he endured, may God be pleased with him, and did not yield to them in a word that could bear interpretation, because if he had said, "I repent to God from every sin and mistake," meaning other than the arbitration, the word could have borne that interpretation, and he would have won them over, brought them back, and with them formed a great army as before, and attacked his enemy. But he did not do so; he persisted in warring against them until he killed them and they killed him, may God be pleased with him. He did not soften in a word that could bear interpretation, to make clear to the first and the last the matter of religion. He did not flatter them nor yield to them despite his need for them and his fear of their swords. So he never feared tyrants and the living who were in armies and whom people feared; how then would he fear Abu Bakr, Umar, and Uthman during their lives and after their deaths, when during their lives and authority no one who was truthful ever feared them, even if he was a slave or a weak woman or a dhimmi ⁶? Only someone who does not know Ali, Abu Bakr, Umar, or Uthman would say this. So you must seek knowledge, for it is life, and to neglect seeking it is death. The people of knowledge and concern know that Ali, during the time of Abu Bakr, Umar, and Uthman, had as much influence and authority as during his own caliphate, and that during the rule of these caliphs, his command was more effective, his word higher, and his tongue more outspoken than during the time of the Messenger of God, may God bless him and grant him peace, and during his life. There is no difference between one who claims that Ali feared these caliphs and one who claims that the Messenger of God, may God bless him and grant him peace, also feared them, and that out of fear of them he testified to their being in Paradise and praised them. This is necessary for them; indeed, it is the saying of the Rafida, because they said: Ali ibn Abi Talib is the proof of God over His creation just as the Messenger of God, may God bless him and grant him peace, was, and he is infallible like the infallibility of the prophets. Yet they also said: He praised Abu Bakr, Umar, and Uthman, married into their families, prayed behind them, performed the pilgrimage with them, entered the consultative council and acted according to the choice, prayed behind Suhayb as Umar had willed, obeyed Umar as Abu Bakr had willed, performed many deeds for them, and outwardly praised them, commending their faith even though they were disbelievers—all out of fear of them and of their followers after them, so that the truth did not become clear until he left the world. We say: If this is the case with the proof, the infallible one, and the one who stands in the place of the Messenger, acting thus without right, we cannot be sure that everyone who married the Prophet, praised him, designated him, testified to his being in Paradise, and commanded people to obey him, might not be in the same situation, acting like this proof. This is something they cannot escape, and it corrupts all religions. This is what Hisham ibn al-Hakam intended when he invented this innovation, so know that ⁷. Another chapter [The Messenger of God, may God bless him and grant him peace, declaring the Arabs and other nations disbelievers and incurring their wrath, and how God protected him from their harm] You have learned the situation that the Messenger of God, may God bless him and grant him peace, initiated when he claimed prophethood and called to God. He declared all nations disbelievers, disassociated from them, rejected them, angered them, and provoked them. He did not seek protection from any created being, as previously mentioned. The Arabs, Jews, Christians, Quraysh, and others were united in enmity towards him, seeking his downfall and eager to kill him, while he was alone among them. God turned them away from him in ways he did not know and they did not know, and in ways they both knew. Nevertheless, they insulted him, struck him, threw him to the ground, trampled him with their feet, and threw dung and dust on his head. Then one after another, group after group, responded to him in this state, enduring beating and humiliation, being tortured, starved, and confined in mountain passes. Some were killed, and they could not stay with him in Mecca, so they fled with their religion, crossing the seas. The Prophet, may God bless him and grant him peace, remained in Mecca with Abu Bakr and a small group. He would go out to the Arabs during the seasons, recite the Quran, call to God, and establish the proof. The Quraysh, his own people, would go out to the Arabs and say: Do not listen to him, for he is a sorcerer and a liar; we are his people and know him best. They said: "Do not listen to this Quran and make noise during it, that you might overcome" ⁸. They prevented him, may God bless him and grant him peace, from explaining and completing his message, and sometimes they distracted him by beating him. His uncle Abu Lahab and his like undertook this. The Arabs would say to him: Your people know you best; we will not respond to you. Go away from us, for you have opposed us, contradicted us, and said things we dislike about our gods, our fathers, and ourselves. Then tribe after tribe from Tayy and Aslam responded to him. The tribes of Abd al-Qays from Rabia heard of him, came to him, listened to him, and embraced Islam willingly under these conditions. The tribes of Qayla from Aws and Khazraj heard of him, came to him, listened to the Quran and the proof, and embraced Islam. They returned to their people and brought them to him year after year; they embraced Islam and pledged allegiance to him. They returned to their people, many tribes, and most of them embraced Islam willingly under these conditions.

Ses compagnons émigrèrent vers Médine après ceux qui avaient émigré vers la terre d’Abyssinie. Les Ansâr (les Auxiliaires) dirent au Prophète (que la paix et la bénédiction de Dieu soient sur lui) : « Nous sommes nombreux, nous te protégerons, nous combattrons toutes les nations avec toi, nous t’obéirons dans la vie et après la mort, et aucun blâme ne nous atteindra en Dieu. » Il prit cet engagement sur eux, puis ils se retirèrent. Ensuite, il se rendit auprès d’eux avec Abû Bakr al-Siddîq (que Dieu l’agrée), et il fut dans la puissance, la protection et une armée. Il appela à Dieu, et il eut des expéditions et des batailles. Sa puissance ne cessa de croître jusqu’à ce que les Juifs et les Chrétiens de la péninsule arabique, qui étaient de nombreuses tribus, fussent humiliés, jusqu’à ce qu’ils lui payassent la jizya (capitation), et jusqu’à ce que quiconque ne croyait pas en sa prophétie dans la péninsule arabique ne pût le manifester, en raison du grand nombre des Muhâjirûn (Émigrants) et des Ansâr et de leurs semblables qui croyaient en sa prophétie et sa véracité. Et il mena l’expédition contre les Romains, l’expédition de Tabûk, qui fut sa dernière expédition, avec trente mille hommes, sans compter ceux qu’il laissa derrière lui parmi ses gouverneurs et ses compagnons dans la péninsule arabique, qui est plus vaste que le pays des Romains. Le Prophète (que la paix et la bénédiction de Dieu soient sur lui) mourut à Médine, et la domination y appartenait à ceux qui croyaient en sa véracité et sa prophétie parmi les Muhâjirûn, les Ansâr, leurs partisans et leurs semblables. Ce sont eux qui entourèrent Abû Bakr et l’établirent comme calife, et ils combattirent ceux qui apostasièrent de la religion du Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui) jusqu’à ce qu’ils les vainquirent, les humilièrent et les tuèrent. Ils combattirent la Perse, les Romains, les nations polythéistes et tous les ennemis du Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui), les humilièrent, tuèrent leurs rois, et les firent entrer, de gré ou de force, dans la religion du Messager de Dieu et dans sa Loi (Sharî‘a). Ils firent entrer leurs pays dans les pays de l’Islam. Leur seule occupation était de rendre puissante sa religion, d’établir ses textes, de faire revivre sa Loi, de la diffuser, de la propager et de la manifester, de rendre puissant celui qui pratiquait sa religion et d’humilier celui qui s’opposait à quoi que ce soit de sa charge. Après sa mort, ils eurent une perspicacité plus grande que de son vivant, car de son vivant ils parlaient sous sa direction. Lorsqu’il mourut et que l’autorité leur échut, leur vigilance s’accrut. Ils rejetèrent tout repos, abandonnèrent tout plaisir, et s’employèrent à établir ses textes et à faire revivre sa Loi jusqu’à ce qu’ils eussent rempli toute la terre de cela. Ils n’avaient pas d’œuvre plus pure que celle-ci. Seul pense que ses textes furent altérés, que son Livre fut changé et que sa Loi fut violée celui qui n’a pas regardé ni réfléchi. Il est comme celui qui dirait que le Prophète (que la paix et la bénédiction de Dieu soient sur lui) était frappé, insulté et foulé aux pieds à Médine en présence des Muhâjirûn et des Ansâr, comme il l’était à La Mecque. Seul le peut penser celui qui est à l’extrême de l’ignorance concernant la condition des Muhâjirûn et des Ansâr. Si l’on dit : « Le peuple de Moïse n’a-t-il pas adoré le veau de son vivant et de celui de son frère Aaron ? Pourquoi niez-vous que les Muhâjirûn et les Ansâr aient apostasié de la religion de Muhammad (que la paix et la bénédiction de Dieu soient sur lui) ? N’en étaient-ils pas capables ? », on lui répond : Cette question n’est pas posée par celui qui comprend ce que nous avons dit. Car nous n’avons pas dit que ces gens n’ont pas apostasié par une purification de leur part, ni par une bonne opinion d’eux, ni par une faveur envers eux, ni parce qu’ils n’en étaient pas capables. Au contraire, ils en étaient capables, mais ils ne l’ont pas choisi ni fait, de même que nous savons que leur compagnon, le Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui), n’est pas revenu de ce sur quoi il était, bien qu’il en fût capable, et bien que son ennemi ait prétendu qu’il était revenu et ait manifesté le doute sur son affaire par sa parole : « Je ne sais ce qui sera fait de moi ni de vous » (Coran, XLVI, 9) et par sa parole : « Si tu es dans le doute sur ce que Nous avons fait descendre vers toi, interroge ceux qui lisent le Livre avant toi » (Coran, X, 94). C’est ce que les chefs des Râfidites (Râfida), que nous avons mentionnés précédemment, ont prétendu contre lui. L’apostasie ne se prouve pas par analogie, en disant : « De même que le peuple de Moïse a apostasié, de même le peuple de Muhammad (que la paix et la bénédiction de Dieu soient sur lui) doit apostasier. » Seul le peut penser celui qui est à l’extrême de l’ignorance, de la stupidité et de l’imperfection. Ceux-ci disent : « De même que Yazîd ibn Mu‘âwiya a tué al-Husayn, de même Abû Bakr doit avoir frappé Fâtima et tué al-Hasan. » Or, la science qu’il (que la paix soit sur lui) n’est pas revenu de sa religion, et qu’Abû Bakr, ‘Umar, les Muhâjirûn et les Ansâr ne sont pas revenus de sa religion après lui, est antérieure à la science de sa prophétie et de sa véracité, et au fait qu’il a appelé à la vérité. La science de la persévérance d’Abû Bakr, de ‘Umar, des Muhâjirûn et des Ansâr dans sa religion (que la paix soit sur lui) est comme la science de sa propre persévérance. La science de cela est antérieure à la science de sa prophétie. La position de celui qui prétend cela contre eux n’est autre que celle de quelqu’un qui nous dirait : « J’étais à Constantinople, dans le pays des Romains, et j’ai trouvé qu’ils insultaient Paul, le renient et crachent sur la croix. » Nous lui dirions : « Tu mens. » Il dirait : « Pourquoi me traitez-vous de menteur alors que vous n’étiez pas avec moi ? Paul n’est-il pas un mécréant qui mérite d’être insulté, et ne doit-on pas cracher sur la croix et ne pas la vénérer ? » Nous dirions : « Même si nous n’étions pas avec toi, notre raison est avec nous. Nous savons que la domination là-bas appartient à ceux qui vénèrent la croix et Paul. » Ou bien c’est comme quelqu’un qui nous dirait : « J’étais en Andalousie, et j’ai trouvé qu’ils maudissaient Mu‘âwiya, le renient, ainsi que Marwân ibn al-Hakam et ses enfants, comme on le fait à Koufa et à Médine. » Nous dirions : « Tu mens. » Il dirait : « Vous n’étiez pas avec moi, croyez-moi donc ou doutez de mon information. » Nous dirions : « Même si nous n’étions pas avec toi, notre raison est avec nous. Nous savons que la domination là-bas appartient à ceux qui professent l’imamat de Mu‘âwiya, de Marwân et de ses enfants. » Telle est la voie de celui qui prétend contre Abû Bakr, ‘Umar, les Muhâjirûn et les Ansâr ce que les Râfidites prétendent. Parmi les choses étonnantes de leur propos, il y a leur parole : « Ceci est comme l’adoration du veau par le peuple de Moïse. » Ils font ainsi de l’apostasie, de la mécréance et de la foi une question d’analogie. Or, Celui qui nous a informés que le peuple de Moïse a adoré le veau est Celui qui nous a fait connaître par notre raison que les compagnons de Muhammad (que la paix et la bénédiction de Dieu soient sur lui) ont persévéré dans sa religion. Et Celui qui nous a fait connaître par la tradition que Yazîd ibn Mu‘âwiya a tué al-Husayn et emmené sa descendance en Syrie est Celui qui nous a fait connaître par notre raison qu’Abû Bakr n’a pas frappé Fâtima ni tué al-Muhsin. Ceci, dans l’analogie, est comme celui qui dirait : « Puisque Yazîd ibn Mu‘âwiya a attaqué Médine et La Mecque et les a livrées au pillage, Abû Bakr doit avoir fait de même. » Et : « Puisque Mu‘âwiya a tué ‘Ammâr ibn Yâsir, Abû Bakr doit avoir tué al-‘Abbâs ibn ‘Abd al-Muttalib. » Et : « Puisque Mu‘âwiya a tué deux fils de ‘Abd Allâh ibn al-‘Abbâs, Abû Bakr doit avoir tué quatre fils de la descendance d’al-‘Abbâs, et ‘Umar et ‘Uthmân doivent avoir fait de même. » Ou comme celui qui dirait : « Puisque les enfants d’Israël ont tué les prophètes, les compagnons de Muhammad (que la paix et la bénédiction de Dieu soient sur lui) doivent avoir fait de même. » On dit aussi aux Râfidites : « Si Abû Bakr avait frappé Fâtima et tué al-Muhsin, la connaissance de cela aurait dû parvenir à tous ceux qui ont entendu les traditions, et la connaissance de cela aurait dû être comme la connaissance du meurtre d’al-Husayn par Yazîd, et comme le meurtre de Hujr ibn ‘Adî par Mu‘âwiya, et de Muslim ibn ‘Aqîl par ‘Ubayd Allâh ibn Ziyâd. Bien plus, la connaissance de ce que vous prétendez aurait dû être plus forte que la connaissance de ces meurtres, car cet événement que vous prétendez contre Abû Bakr eut lieu à Médine, et en furent témoins al-‘Abbâs et ses enfants, ‘Alî ibn Abî Tâlib et ses enfants, ‘Aqîl et ses enfants, tous les Banû Hâshim, leurs clients et leurs femmes, tous les Muhâjirûn et les Ansâr, leurs enfants et leurs femmes. Or, à Médine, à la mort du Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui), il y avait plus de cent mille personnes. La connaissance de cela aurait donc dû être plus forte que celle de ce qui eut lieu à Karbalâ’. Mais les prétentions des Râfidites concernant le fait d’avoir frappé Fâtima (que la paix soit sur elle), tué son fils, et l’ordre d’Abû Bakr à Khâlid ibn al-Walîd de tuer ‘Alî ibn Abî Tâlib, sont comme leurs prétentions concernant les textes (nusûs) qu’ils attribuent au Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui). Quiconque examine leur affaire voit clairement la fausseté de cela, aussi clairement que le soleil. Ce qui accroît pour toi la clarté concernant la condition de ces califes, des Muhâjirûn et des Ansâr, et leur attachement aux recommandations du Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui), c’est que lorsque ‘Uthmân ibn ‘Affân accomplit complètement la prière à Minâ, ‘Alî ibn Abî Tâlib le lui reprocha immédiatement en présence de tout le monde, en disant : « N’as-tu pas prié ici avec le Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui) deux rak‘a (génuflexions) ? » Il dit : « Si. » Il dit : « N’as-tu pas prié ici avec Abû Bakr deux rak‘a ? » Il dit : « Si. » Il dit : « N’as-tu pas prié ici avec ‘Umar deux rak‘a ? » Il dit : « Si. » Il dit : « N’as-tu pas prié ici avec nous pendant la première partie de ton califat deux rak‘a ? » Il dit : « Si. » Il dit : « Pourquoi as-tu donc accompli la prière complète ? Quelle est ton excuse pour cela ? » Il dit : « J’ai épousé une femme à La Mecque, et j’ai entendu le Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui) dire : “Quiconque prend femme dans un pays en est un habitant.” Et j’ai des biens à Tâ’if que j’ai l’intention d’inspecter. » Ensuite, il m’est parvenu que des gens vils du Yémen ont dit : « La prière du résident est de deux rak‘a. Voici le Commandeur des Croyants, ‘Uthmân, qui prie deux rak‘a. » Lorsque ‘Uthmân interdit le tamattu‘ (pèlerinage interrompu) et ordonna aux gens de faire le pèlerinage seul (ifrâd), cela parvint à ‘Alî. Il entra chez lui et lui dit : « Il m’est parvenu que tu as interdit le tamattu‘. » Puis ‘Alî dit : « Me voici, ô Dieu, me voici, pour un pèlerinage et une ‘umra (petit pèlerinage) ensemble. » ‘Uthmân lui dit : « Pourquoi as-tu fait cela alors que nous l’avons interdit ? » Il dit : « Je ne saurais abandonner une chose que le Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui) a permise pour la parole de quiconque. » Lorsque l’on accusa al-Walîd ibn ‘Uqba, gouverneur de ‘Uthmân sur Koufa et son frère utérin, d’avoir bu du vin, ‘Alî lui dit : « Fais-le venir et entends le témoignage. » Il le fit venir, entendit le témoignage, et ‘Alî le flagella de sa propre main. Al-Walîd était parmi les nobles de Quraysh ; le Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui) l’avait employé, et ‘Umar et ‘Uthmân l’employèrent. Il avait accompli de nombreuses conquêtes en Islam, et il était le frère du Commandeur des Croyants. Pourtant, ‘Alî ne le craignit pas. Lorsque certains parlèrent contre ‘Uthmân parce qu’il nommait ses parents et les favorisait, et dirent à ‘Alî : « ‘Umar n’a pas fait cela avec ses parents », ‘Alî se rendit auprès de ‘Uthmân et lui dit : « Derrière moi, il y a des gens qui m’ont parlé à ton sujet, et je ne sais que te dire. Je ne connais rien que tu ignores, et je ne te guide pas vers une chose que tu ne connais pas. Nous ne t’avons pas devancé dans une affaire pour te l’apprendre, ni n’avons été seuls avec une affaire pour t’en informer, ni n’avons été privilégiés par une affaire à ton exclusion. Tu sais ce que nous savons. Par Dieu, le fils d’Abî Quhâfa (Abû Bakr) n’est pas plus digne d’agir selon le droit que toi, ni le fils d’al-Khattâb (‘Umar) n’est plus digne d’aucun bien que toi. Tu es plus proche du Messager de Dieu (que la paix et la bénédiction de Dieu soient sur lui) par le lien de parenté, et tu as obtenu de son alliance matrimoniale ce qu’ils n’ont pas obtenu. Crains donc Dieu dans ton affaire, car, par Dieu, tu ne connais pas par ignorance, et tu ne vois pas par cécité. La vérité est claire et évidente, et les étendards de la religion sont dressés. » ‘Uthmân lui dit : « Je savais que tu dirais ce que tu as dit. Si tu étais à ma place, tu ne m’aurais ni affranchi ni livré, et je n’ai rien fait de répréhensible en maintenant les liens du sang, en comblant une lacune, en accueillant un délaissé, et en nommant quelqu’un de semblable à ceux que ‘Umar nommait. Je t’adjure par Dieu, ô ‘Alî, ne sais-tu pas que al-Mughîra ibn Shu‘ba n’est pas là ? » Il dit : « Si. » Il dit : « Ne sais-tu pas que ‘Umar le nommait ? » Il dit : « Si. » Il dit : « Pourquoi me blâmes-tu donc d’avoir nommé Ibn ‘Âmir, malgré son lien de parenté ? » ‘Alî lui dit : « Je vais t’informer. ‘Umar, lorsqu’il nommait quelqu’un, marchait sur sa nuque ; si une parole lui parvenait, il le traînait et allait jusqu’au bout avec lui. Toi, tu ne fais pas cela ; tu as été faible et indulgent envers tes parents. » ‘Uthmân lui dit : « Ils sont aussi tes parents. » ‘Alî lui dit : « Certes, leur parenté avec moi est proche, mais le mérite est chez d’autres. » ‘Uthmân lui dit : « Sais-tu que ‘Umar a maintenu Mu‘âwiya ? » Il dit : « Oui. » Il dit : « Je l’ai donc maintenu comme il l’a maintenu. » ‘Alî lui dit : « Je t’adjure par Dieu, sais-tu que Mu‘âwiya craignait plus ‘Umar que le plus jeune serviteur de ‘Umar ne craignait ‘Umar ? » ‘Uthmân dit : « Oui. » ‘Alî lui dit : « Or, Mu‘âwiya ne te craint pas, il tranche les affaires sans toi, et dit aux gens : “Voici le Commandeur des Croyants, ‘Uthmân.” »

And Ali would rebuke him regarding his relatives, saying to him in their presence: "Do not let Marwan, al-Walid, and Sa'id ⁹ overcome you; do not obey them." His family would say to him: "He says this to you in your face and in our faces, so what does he say about you behind your back, while you are his leader and cousin?" Uthman would say to them: "He is more sincere to me than you are." And Ali, may God be pleased with him, would agree with him on minor and major matters and manage his affairs. But if he did not accept his advice on a matter, he would rebuke him, blame him, and stay away from him. Then Uthman would send for him and bring him, saying: "You stayed away from me, while you were more sincere to Abu Bakr and 'Umar, and I am more entitled to that from you, and I am your leader and cousin." Ali would say to him: "They used to accept [advice], but you do not. I am with you on a matter, then Marwan, Sa'id, and al-Walid come to you and turn you away from it." Then Ali, may God be pleased with him, would say to the people: "Who will excuse me from this? I am with him on a matter, and he abandons my opinion and takes the opinion of Marwan and al-Walid. If I stay away from him, he complains about me and says: 'He has severed my kinship and has not fulfilled the obligation of my allegiance.'" So see how minor matters, which others are more suited for, are handled with him, and how he is taken to task for what is better, and how he is advised to follow the way of Abu Bakr and 'Umar with the Muslims, and to adhere to virtue, not to take liberties, and not to deviate from their conduct. For any intelligent person who reflects and thinks would it occur that these people were oppressing the daughter of the Messenger of God, may God bless him and grant him peace, altering the Quran, suspending the texts ¹⁰, and changing the Sharia, and they remained silent about them? And 'A'isha, may God be pleased with her, advised him similarly, warning him against deviating from the way of Abu Bakr and 'Umar. And Umm Salama wrote to him: "O my son, why do I see your subjects turning away from you, shunning your presence? You do not follow a path that the Messenger of God, may God bless him and grant him peace, loved ¹¹, nor do you strike a fire that he kindled. Follow where your two companions followed, for they managed the matter well and did not wrong ¹². Peace." He replied with the well-known answer ¹³. And some people reproached him for setting aside a preserve ¹⁴, and for his view on the fifth of Africa as he conquered it, and for his sending away the pigeon-players and sling-shooters ¹⁵ in the letter attributed to him concerning Muhammad ibn Abi Bakr al-Siddiq and the Egyptian group. That was the calamity that led to displeasure and denial of him. He did not acknowledge writing the letter, nor was evidence established against him. They said: "Your scribe wrote it, but he did not confess." He said to them: "Handwriting may resemble handwriting." The denial against him in these matters continued until he was assassinated by magic and killed. In these matters, there is no suspension of a text, alteration of the Quran, or change of the Sharia. They are merely matters of opinion and ijtihad ¹⁶ that he had the right to do, and they happened to him. All this is in matters of this kind, while he was the caliph, the sultan, and the king; to him belonged the whip and the staff, and in his hand were harm and benefit, along with the honor of his clan, the closeness of his kinship, the abundance of his wealth, the multitude of his enemies and supporters, and those who sided with him. So how could an intelligent person who reflects imagine that the texts were suspended, the Quran altered, and the Sharia changed while they remained silent? And this is 'Ali ibn Abi Talib, with his virtue, asceticism, knowledge, precedence, and beautiful deeds in Islam, and his close kinship. They denied him for appointing his relatives. It was said to him: "Why was 'Uthman killed yesterday?" i.e., because he appointed his relatives. He said to them: "I know only good. If you deny, then deny." When he appointed the arbiters ¹⁷, they turned away from him and said: "You have weakened and appointed men to judge in the religion of God, and that was not for you. You doubted yourself. Repent to God, or we will fight you and strive against you, until you kill us or we kill you." He said to them: "If arbitration were a sin, I would not have come to it, and I had the right to arbitrate. God commanded arbitration in a dispute between a woman and her husband, and in a rabbit caught in the sanctuary worth a quarter of a dirham. He said, 'Let two just men among you judge' ¹⁸. So how about an imamate that became problematic for the Muslims? They fought him and he fought them, and they killed him and he killed them, over a matter that does not involve suspension of a text or alteration of the Quran, but rather something from the way of ijtihad, and he, may God be pleased with him, had the right to do it. They went to such lengths in denying him, so how about altering the Quran and the texts and oppressing the daughter of the Messenger of God, may God bless him and grant him peace? So that you may know the enormity of the error of these people, and that Abu Bakr, 'Umar, 'Uthman, and 'Ali, may God be pleased with them, if they all together attempted to suspend a text of the Messenger of God, or alter a single verse of the Book of God, or oppress a widowed dhimmi ¹⁹ woman, they would all have been killed. And the people of knowledge and attainment know that the people of insight and those who believe in the religion of Muhammad, may God bless him and grant him peace, his prophethood, his truthfulness, and the veneration of those who venerate, the glorification of those who glorify, and the humiliation of those who humiliate, were more numerous and abundant in the time of Abu Bakr and 'Umar, and victory was theirs, and authority was in their hands. They were the apparent and dominant ones, and they appointed Abu Bakr, venerated him, glorified him, and gave him precedence as a means of drawing near to God, because the Messenger of God used to give him precedence, venerate him, glorify him, and honor him. For this reason, the leaders of that time from the relatives of the Messenger of God, may God bless him and grant him peace, when they saw the veneration of the Muhajirun ²⁰ and Ansar ²¹ for Abu Bakr, their obedience to him, and their execution of his instructions and those of his successor after him, said: "By God, he was sweet in their mouths, great in their eyes, awe-inspiring in their hearts, despite his calm demeanor and gentle nature." So do not think what the groups of the Imamiyya ²² and Rafida ²³ say about them except as the utmost in heedlessness and lack of consideration. It is the rationalization of men that leads people into error. Another aspect: the brotherhood and affection that existed among the Companions. Indeed, between Abu Bakr, 'Umar, and that group, and the Banu Hashim ²⁴, along with the brotherhood of Islam, there was abundant friendship and affection. They praised one another, commended one another, intermarried, and considered one another worthy of leadership and authority, and advised one another. Do you not see that they pledged allegiance to Abu Bakr, prayed behind him, and campaigned with him? They executed his will after his death regarding 'Umar, and they all united in obedience to him. They executed the wills of 'Umar after his death, prayed behind Suhayb ²⁵, and referred to 'Abd al-Rahman ²⁶ as he had instructed. The Commander of the Faithful, 'Ali ibn Abi Talib, campaigned with Abu Bakr, may God be pleased with them both, to al-Rabadha and Dhu al-Qassa ²⁷. When Abu Bakr intended to leave Medina and march to suppress the apostasy, the Commander of the Faithful, 'Ali, took hold of his horse's reins and said to him: "I say to you what the Messenger of God, may God bless him and grant him peace, said to you on the day of Uhud: 'Sheathe your sword, return to your place, and let us benefit from your presence.' And I say to you: 'Save your army and return to Medina, for if you perish, Islam will have no order after you.'" He accepted his opinion and returned. Several of the Banu Hashim campaigned during the time of 'Umar. In his campaigns, al-Fadl ibn al-'Abbas died in Syria during the plague of 'Amwas in the caliphate of 'Umar. Al-'Abbas went out with him to Syria and other places among the Banu Hashim, and he left 'Ali as governor of Medina during some of his journeys to Syria. He went there four times, entering it on some occasions and not on others. The Commander of the Faithful, 'Ali, married his daughter Umm Kulthum, whose mother was Fatima, daughter of the Messenger of God, may God bless him and grant him peace, to 'Umar. She bore him Zayd and Ruqayya. Before that, the Messenger of God, may God bless him and grant him peace, had married Abu Bakr al-Siddiq to Asma' bint 'Umays al-Khath'amiyya. She held a position with the Messenger of God similar to that of a niece, was close to him and his wives, and stayed in his houses. She was among those who emigrated for her religion to the land of Abyssinia and to Medina. Before that, she was the wife of Ja'far ibn Abi Talib, and she bore him several children. The Messenger of God, may God bless him and grant him peace, made Abu Bakr the guardian of the Banu Hashim and the nurturer of their children. He raised the children of Ja'far ibn Abi Talib, took care of them, and educated them, including 'Abd Allah ibn Ja'far ibn Abi Talib and his brother Muhammad. 'Abd Allah ibn Ja'far used to mention Abu Bakr's kindness to them, his compassion, and his education of them, which would take long to describe. The Commander of the Faithful, 'Ali, and 'Umar were left in charge of Medina during his campaign to the bridge of Mihran ²⁸. He consulted 'Ali when the non-Arabs ²⁹ conspired to expel the Muslims from their lands. Yazdajird ibn Shahriyar, the king of Persia whom 'Umar had expelled from his kingdom alive, was residing with the Khagan, the king of the Turks, having married into his family and seeking his help against the Muslims. He wrote to the people of his kingdom to expel the Muslims from their lands, promising to join them with armies and march to Medina to kill 'Umar and eradicate Islam. The Muslims in the Persian kingdoms wrote to the Muslims in Kufa about this, and the people of Kufa wrote to the Commander of the Faithful, 'Umar. He addressed the people, saying: "O people, Satan has gathered his forces. The non-Arabs from Jurjan, Tabaristan, Rayy, Isfahan, Hamadan, and Nahawand have corresponded and covenanted to expel the Muslims from their lands and to attack your lands. This is a day with consequences. Advise me." Talha ibn 'Abd Allah stood up and spoke. He thanked him and then told him to sit. Then he said: "Advise me." 'Uthman ibn 'Affan stood up and said: "I think, O Commander of the Faithful, that you should write to the people of Yemen so that they march to you from their Yemen, and to the people of Syria so that they march to you from their Syria, and you should set out with the people of these two sanctuaries ³⁰ and the people of the two garrison cities ³¹, Kufa and Basra, and meet the enemy yourself. When he sees you with your multitudes and armies, he will be awed by your might, and he and his armies will become insignificant in the eyes of the Muslims." He thanked him and told him to sit. Then he said: "Advise me." 'Ali ibn Abi Talib stood up and said: "O Commander of the Faithful, as for your dislike of their marching, God Almighty dislikes that even more. If you march the people of Yemen from their Yemen, the Abyssinians will march to their lands. If you march the people of Syria from their Syria, the Byzantines will march to their lands. If you set out with the people of the two sanctuaries, the Arabs will rebel against you, and what is behind you will be more important to you than what is before you. If the enemy sees you, his hostility will increase, and he will say to his companions: 'This is the leader of the Arabs; if you cut him off, you cut off all the Arabs.' But I think you should write to the people of Yemen, so that a third of them remain with their covenant, a third in their frontiers, and a third march to you. Write similarly to the people of Syria. Stay in your place and send a commander to meet them. If he perishes, send another commander in his place. You know that during the time of the Messenger of God, may God bless him and grant him peace, we fought with insight, not with numbers." He thanked him and told him to sit. Then he said: "This, by God, is the opinion. If I move the people of Yemen from their Yemen, the Abyssinians will march to their lands. If I move the people of Syria from their Syria, the Byzantines will march to them. This, by God, is the opinion, if you support me." They said: "We support you." So he acted accordingly, dispatched the army, and remained as 'Ali had advised. How many similar instances were there between them? Their explanation would be lengthy. And how many times did al-'Abbas advise him and give him sincere counsel, which is well-known among scholars?

How often did they both ³² point to 'Uthman and other Hashimites, and how often did al-Hasan, al-Husayn, 'Abdullah ibn Ja'far, 'Abdullah ibn al-'Abbas, and other Hashimites go on campaigns with 'Uthman's governors to Khurasan and elsewhere. How often did 'Umar say from the pulpit: 'The best judge among us is 'Ali,' and say: 'No difficulty arises that 'Ali ibn Abi Talib is not present for.' He appointed him as judge in Medina, and he took charge, judging and issuing legal opinions. He sought rain through al-'Abbas ³³, and included al-Hasan and al-Husayn in the stipend ³⁴ of the Badr veterans ³⁵. When he organized the registers ³⁶, they wrote his name at the beginning of the register. He said to them: 'Why did you do this?' They replied: 'You are the Commander of the Faithful.' He said: 'Begin with the two relatives of the Messenger of God, may God bless him and grant him peace: Hashim and Zuhra. Place 'Umar and the family of 'Umar where God placed them.' And he included 'Ali in the council ³⁷. 'Ali had among his children those named Abu Bakr, 'Umar, and 'Uthman, just as a man names his children after his beloved friends and leaders. Al-Husayn, peace be upon him, had a son named Abu Bakr who was killed with him at Karbala'. Layli bint al-Husayn had a son named 'Umar. There were many such names among their children, and explaining this would be lengthy. Likewise, explaining the mutual affection, friendship, and protection they had for each other, and their praise for one another, would be lengthy. Scholars have written independent and enduring books on this; you will find them if you seek them. But time has passed and ignorance has prevailed, so those without knowledge think they were distant and hateful, and that the enmity and hatred between them was worse than that between them and Mu'awiya, his children, Marwan ibn al-Hakam, and his children—just as the Manichaeans ³⁸ and those who follow their path think that Jesus son of Mary, peace be upon him, was an enemy of Moses, Aaron, David, and Solomon, and that he forbade eating meat and slaughtering animals; and just as those who do not know think that these groups of Christians are following the religion of Christ and are obedient to him. Hatred, may God have mercy on you, has a clear state, and love has traces and signs. Do you not see that Mu'awiya, the family of Abu Sufyan, and the family of Marwan, when they hated and opposed them, did not mention them for the caliphate, nor did they refer to them for judgment and legal opinions; rather, they cursed them, fought them, killed them, and instructed their children to do the same. Likewise, the Hashimites from the descendants of al-'Abbas and the descendants of Abu Talib did to the Umayyads. If the Rafidites ³⁹ say: 'Abu Bakr and 'Umar did this to the Hashimites out of deceit and trickery to remove them from leadership,' it is said to them: 'Deceit and trickery would be not to include them in the council, not to mention them for leadership, not to seek rain through them, not to seek intercession with God through their status and position, not to testify to their paradise, and not to attribute knowledge and recognition to them. Do you not see that when Mu'awiya opposed them, he did not consider them worthy of the caliphate, did not mention them for leadership, did not seek rain through them, did not seek their legal opinions, did not appoint them as judges, and did not testify to their paradise; rather, his conduct towards them is known to people. There is no difference between one who claims this and one who claims that the praise of the Messenger of God, may God bless him and grant him peace, for his family and companions was only out of dissimulation and deceit, or one who claims that Mu'awiya's conduct towards the Hashimites was out of compassion and mercy.' Moreover, what reason did Abu Bakr and 'Umar have, according to your claim, to dissimulate with people and deceive them regarding the Hashimites, when according to you, people knew that the Messenger of God, may God bless him and grant him peace, had appointed 'Ali as successor and designated him, and the general public knew that he was the proof ⁴⁰ over the world? Then Abu Bakr called them to the contrary, and they all responded to him—according to some of you, the Kamiliyya ⁴¹, and according to the Hishamiyya ⁴², they responded except for a few who were overpowered. He and 'Umar after him, and 'Uthman after them, called them to change the Qur'an and the law, regarding purification, the call to prayer, prayer and its times, fasting and its times, inheritance, marriage, divorce, emancipation, and so on, and they responded to them. People have not heard anything stranger than the claim of these people about Abu Bakr and 'Umar: that they praised the Hashimites, such as al-'Abbas, 'Ali, and others, included them in the council, and gave them precedence in judgment, legal opinions, and leadership, in order to diminish them and deceive them. This is like someone who says: 'Abu Bakr, 'Umar, and 'Uthman brought the Byzantines, the non-Arabs, and the Arab kings into the religion of the Prophet, may God bless him and grant him peace, and brought their nations into his religion, testifying to his message, establishing his laws, befriending his friends, and striving against his enemies—they did this out of enmity towards him, may God bless him and grant him peace, and to deceive him, remove him from leadership and prophethood, and extinguish his memory.' All their affairs are strange and beyond what is rational and understood. If they say: ' 'Umar included him in the council and said he was fit for the caliphate and leadership in order to erase the Prophet's designation and appointment of him as successor,' we say: 'Then that designation was already erased according to your claim, and people responded to its erasure and removal. So what need did he have to include him in the council if not out of love for him and to highlight his virtue? If he wanted to remove him from leadership, he would not have included him in the council, nor said he was fit for the caliphate and leadership. Rather, the council was established by 'Umar so that people could seek someone fit in the religion of the Messenger of God, may God bless him and grant him peace, to undertake the affairs of his community, peace be upon him, and so that they could refer to his instructions and covenants regarding who is fit for that in his religion and law. If there had been a designated person, or someone with even the slightest indication, 'Umar would not have included him in the council and leadership if he wanted to extinguish that, as they claim. No rational person would think this. It is like someone who says: 'He sought rain through al-'Abbas and sought intercession with God through him in order to extinguish his memory and remove him from virtue, leadership, and the Prophet's appointment and designation of him as successor.' For the Rawandiyya ⁴³ from the Shi'a of the Abbasids claim that the Prophet, may God bless him and grant him peace, designated al-'Abbas and appointed him as successor, making him the heir of his station, and that the caliphate will be in his descendants until the Day of Resurrection, just as the Rafidites claim regarding the Commander of the Faithful. Moreover, if what 'Umar did in the council was a trick against the Commander of the Faithful to remove him from leadership, why did he enter it and pray behind Suhayb ⁴⁴, and defer to 'Abd al-Rahman ⁴⁵ in the selection? How did you perceive this while it was hidden from him?' If they say: 'He did this out of fear and dissimulation ⁴⁶,' we have shown that the authority of these four caliphs was not an authority that a truthful person would fear, even if he were a slave or a dhimmi ⁴⁷, and we have clarified this from multiple angles. Know that when speech reaches such a point, there is nothing but silence, for explaining what has been explained and arguing about what is clear is a burden and an introduction to what is obscure and hidden. So return, may God have mercy on you, to what was between Abu Bakr and 'Umar, their statements about each other, and their actions towards each other; you will find them as friends, brothers, and companions. It has already been presented to you at the beginning of this book that Abu Bakr, 'Umar, and that group of Emigrants and Helpers were the beloved friends of the Messenger of God, may God bless him and grant him peace; he loved them, cherished them, obligated people to love them, and made their friendship obligatory. They loved him, and he was more beloved to them than their children and themselves; they loved whom he loved and hated whom he hated. Knowledge of this precedes knowledge of his prophethood, so return to it. Another point: The actions and sayings of the Messenger of God testify that he did not designate any specific man, and that the matter of the caliphate after him was left to his close companions and followers to choose whom they saw fit, and that the caliphs after him could err and slip. Do you not hear his saying, may God bless him and grant him peace: 'Dispatch the army of Usama' ⁴⁸; and his saying: 'Do not leave two religions in the Arabian Peninsula after me, and do not gather two religions in it' ⁴⁹; and his saying: 'Be upright to Quraysh as long as they are upright to you; if they are not upright to you, then take your swords on your shoulders and destroy their green [i.e., their best], otherwise be wretched farmers walking behind the tails of cows and eating the labor of your hands. Obey them as long as they obey God and His Messenger; if they disobey God and His Messenger, then no obedience is due to them from you; no obedience to a creature in disobedience to the Creator' ⁵⁰; and his saying: 'This matter is in Quraysh as long as when they are asked for mercy, they show mercy; when they judge, they are just; when they divide, they are equitable; when they make a covenant, they fulfill it. If they do not do that, then upon them be the curse of God, the angels, and all people; no recompense or justice will be accepted from them' ⁵¹. There are many such sayings of his, and this is known from his religion, just as it is known from his religion that the child belongs to the marriage bed and the fornicator gets the stone [i.e., no rights], that the oath is on the defendant and the proof is on the plaintiff, that maintenance is on the husband and not the wife, and similar aspects of his law. These instructions of his are only for his companions and close followers. So whoever finds it unclear after this that he did not designate any specific man, and that the caliphs after him could err and slip, and that none of them is immune from that, then what is clear from the law of the Messenger of God, may God bless him and grant him peace, and the manifest aspects of his conduct and his instructions have become unclear to him. If it is said: 'How did this become unclear to these people?' It is said: 'This is not known by complete intellect, even if it is clear; rather, it is known by frequent hearing, good listening, reflection, excellent comprehension, and sound transmission. Do you not see that among these people are those who say that the Qur'an has additions, and among them are those who say it has omissions, and among them are those who say that purification, prayer, fasting, and all the law have an inner meaning that contradicts what the jurists and the common people follow, and what the proponents of metempsychosis ⁵² and a group of Sufis adhere to. Anyone who sits with scholars, hears frequently, and has excellent comprehension knows with certain knowledge that this contradicts the religion of the Prophet, may God bless him and grant him peace. His companions knew from his conduct the permissibility of choosing leaders and commanders, and they acted accordingly during his lifetime, may God bless him and grant him peace. Do you not see that when he dispatched an army to fight the Byzantines, he said: 'Your commander is Zayd ibn Haritha; if he is killed, then Ja'far ibn Abi Talib; if he is killed, then 'Abdullah ibn Rawaha.' These three commanders were killed, so the army appointed Khalid ibn al-Walid al-Makhzumi as their commander after them; he managed them, led them, and met the enemy with them. The Prophet, may God bless him and grant him peace, did not disapprove of that; rather, he approved of them and called Khalid ibn al-Walid the Sword of God. The Prophet, may God bless him and grant him peace, had also sent 'Ammar ⁵³ with Abu Musa al-Ash'ari as commander over a group, and when he was killed, they appointed Abu Musa after him. The Messenger of God, may God bless him and grant him peace, did not disapprove of that; rather, he approved of them. Indeed, they did this because they knew it from his conduct. The Messenger of God, may God bless him and grant him peace, appointed Abu al-'Ala' ibn al-Hadrami ⁵⁴ over Bahrain and sent him there.

The community, and he made a well-known covenant with him. The Prophet, peace and blessings be upon him, said regarding this covenant: "And I call God to witness concerning a man to whom I entrust a matter of the Muslims' affairs, and he does not act justly in it, whether little or much, then he has no obedience [due to him], and he is stripped of his two attempts ⁵⁵. And I have absolved the Muslims who are with him of their covenant and their faith concerning him and his authority. So let them seek God's guidance ⁵⁶ at that time, and then appoint over them the best among themselves." And there are many similar examples in his counsels, covenants, and conduct. You will find them whenever you seek them, and what you have with you is sufficient. Another chapter [How the Companions discussed the matter of leadership and did not mention that he explicitly designated anyone in particular] This is that the Companions discussed the matter of leadership during the illness of the Messenger of God, peace and blessings be upon him, and before that at various times. They engaged in discussion about it more than anything else, both major and minor matters. Their statements and actions are those of people who have no covenant concerning a specific man; and that the imams after the Messenger of God, peace and blessings be upon him, may commit sins and errors. Among that is that the Companions asked 'Ali during the illness of the Messenger of God, peace and blessings be upon him, saying: "How is the Messenger of God this morning, O Abu al-Hasan?" He said: "The Messenger of God is, by the praise of God, recovered." Al-'Abbas said to him: "I swear by God, I have recognized death in the face of the Messenger of God, peace and blessings be upon him, just as I recognize it in the faces of the sons of 'Abd Manaf. I see that the Messenger of God, peace and blessings be upon him, will pass away in this illness of his. So let us go to the Messenger of God, peace and blessings be upon him, and ask him. If this matter [of leadership] is among us, we will know it; and if it is among others, we will command him to enjoin the people to [follow] us." 'Ali said to him: "I would not ask the Messenger of God, peace and blessings be upon him, for it. For if we ask him and he says it is not among us, the people will deny it to us and say: 'The Messenger of God, peace and blessings be upon him, said it is not among you.' By God, I will never ask for it." See how much clarification there is in this for the correctness of what we say. Here is al-'Abbas, and here is 'Ali, and these are the Companions. If the Prophet, peace and blessings be upon him, had explicitly designated [someone], it would not have been possible for their knowledge of it to be lost. Or if he had said something whose interpretation could bear this meaning, it would not have been lost to them. For investigation, reflection, and discussion bring out hidden matters and remind of their subtleties and what has passed of covenant and time. How much more so with a clear matter of recent occurrence, while the Messenger of God, peace and blessings be upon him, was alive among them? Why did 'Ali not say to al-'Abbas: "O uncle, do you not know that the Messenger of God, peace and blessings be upon him, has explicitly designated me and made me a proof ⁵⁷ over the worlds, and appointed me and my two sons as successors ⁵⁸ over his community until the Day of Resurrection? How could you forget, given the recentness of the covenant? Did he not say: 'Whoever I am his master, 'Ali is his master' ⁵⁹, and 'You are to me as Aaron was to Moses' ⁶⁰? This is an explicit designation and appointment as successor." If the Commander of the Faithful 'Ali, may God be pleased with him, forgot that the Prophet, peace and blessings be upon him, appointed him as successor, just as al-'Abbas forgot, then why did the Companions not remind them, hearing what was happening? This is not hidden from one who reflects. So you have found, may God have mercy on you, that 'Ali, al-'Abbas, and the Companions agreed that the Messenger of God, peace and blessings be upon him, did not explicitly designate nor appoint any specific man as successor, nor did he say anything intended to convey this meaning. If it is said: "Who concedes to you that this occurred between 'Ali and al-'Abbas, may God be pleased with them?" It is said to him: "This is like what occurred at the Saqifa ⁶¹ and at the Shura ⁶²; the people of knowledge do not doubt it. It is astonishing that you say that the Prophet, peace and blessings be upon him, said: 'Whoever I am his master, 'Ali is his master,' yet you deny something like this, which is more authentic and whose knowledge is stronger. The descendants of al-'Abbas and the descendants of 'Ali have long discussed this occurrence from their fathers, that they were more correct in opinion. The people of knowledge have discussed it, such as al-Sha'bi and 'Abd al-Razzaq ⁶³. Only an obstinate person or one with no share in knowledge would ignore this." In this chapter: When the Prophet, peace and blessings be upon him, fell ill, his Companions were distressed by his illness. They were with him, around him, and his mosque was filled with them like a pomegranate. In his house were his wives, aunts, and daughters. When he felt a bit of relief, he would go out and lead them in prayer. One day his illness worsened, and they said: "The prayer, O Messenger of God." He said: "I cannot go out. Pray." They said: "O Messenger of God, who will lead the prayer?" He said: "Bilal will give the call to prayer, and Abu Bakr will lead the prayer." In their saying, "Who will lead the prayer?" is evidence that he had not appointed any specific man as successor. For if he had done so, they would not have said, "Who will lead the prayer?" nor would his identity have been hidden from them, just as the direction of prayer [qibla] is not hidden from them, so they do not say, "To where should we pray?" This is further confirmed by his saying, "Abu Bakr will lead you in prayer." If he had appointed a specific man as successor, he would have said, "Have I not appointed 'Ali over you? How have you forgotten, given the recentness of the covenant?" And he would have commanded 'Ali to lead the prayer. If it is said: "Who concedes to you this? Rather, 'A'isha said to him, 'No, O Messenger of God,' and when the Messenger of God, peace and blessings be upon him, felt better, he went out and removed him [Abu Bakr]." It is said to them: "There is no covenant more reliable or clearer than the covenant of the Messenger of God, peace and blessings be upon him, to Abu Bakr regarding leading the people in prayer during his illness. For it was a covenant made by him in his house in the presence of his Companions, whose description regarding safeguarding his religion is as we have mentioned. Knowledge of this is like knowledge of his illness in 'A'isha's house and his burial there, and like knowledge that Abu Bakr and 'Umar were buried next to him. It is astonishing that one who says, 'We know that the Messenger of God, peace and blessings be upon him, said: "Whoever I am his master, 'Ali is his master" and "'Ali is to me as Aaron was to Moses" and "Dispatch the army of Usama ⁶⁴,"' denies the matter of Abu Bakr leading the people in prayer. This is extreme obstinacy and excessive ignorance. It is like one who says that the Messenger of God, peace and blessings be upon him, did not choose Abu Bakr for the emigration [hijra] with him, nor was he with him in the cave, nor did he single him out to be with him in the pavilion ⁶⁵ on the day of Badr to the exclusion of all people, nor was he with him at the Pledge of Ridwan ⁶⁶, nor did he appoint him in his place to lead the people in the pilgrimage in the year nine, nor did he send anyone else for that. He was the first commander of the pilgrimage after him, peace and blessings be upon him, during his lifetime from Medina. Indeed, Abu Bakr was commanded to lead the prayer, and he led all his Companions and his household, such as al-'Abbas, 'Ali, all the Banu Hashim, and his freed slaves, while he [the Prophet] watched them from his house and his mosque as they prayed behind Abu Bakr. Abu Bakr led them for several days. On some of those days, the Messenger of God would come out and pray with them; on others, he would come out after Abu Bakr had finished and sit with them; on others, Abu Bakr would sense him and step back, and he would lead them. The people of knowledge among the Companions, the Followers ⁶⁷, and those after them do not dispute this. Indeed, Abu Bakr led them in the noon prayer on the day the Messenger of God, peace and blessings be upon him, died, before his burial and before the pledge of allegiance ⁶⁸ to him, based on that covenant from the Messenger of God, peace and blessings be upon him, and no one disputed that. This hadith and the command of the Messenger of God, peace and blessings be upon him, for Abu Bakr to lead the prayer have been narrated by 'Ali ibn Abi Talib. He mentioned it during his caliphate and from his pulpit many times. It was also narrated by al-'Abbas and his son 'Abd Allah, and 'Umar mentioned it from his pulpit during his caliphate. It was narrated by Abu 'Ubayda, 'Abd Allah ibn Mas'ud, Anas ibn Malik, al-Bara' ibn 'Azib, Salim ibn 'Abd Allah, 'Abd Allah ibn Zam'a, and countless others among the Emigrants [Muhajirun] and Helpers [Ansar]. The reason they mentioned it was that they used to recount the illness of the Messenger of God and how he acted. Only one who does not know the Emigrants and Helpers, their strong insight, and their veneration of the station of the Messenger of God, peace and blessings be upon him, such that no one could take his place, especially in his private affairs, without his command, would think that Abu Bakr stepped forward and led the Emigrants and Helpers in prayer without a covenant from the Messenger of God, peace and blessings be upon him. Moreover, his mosque was in his house, before his eyes. He could hear from his house the voices of those in his mosque and see them. His command to Abu Bakr to lead the prayer was in the presence of his Companions, and all his wives, daughters, and aunts heard it. During this illness, they had all gathered with him in 'Aisha's house. His command to him was repeated time after time. When the Companions came at prayer times, if he felt relief, he would go out with them; otherwise, he would say: "Abu Bakr will lead you in prayer." At the beginning of his command, 'Aisha said: "O Messenger of God, my father is a tender-hearted man ⁶⁹ who cannot make the people hear; if only you would command someone else." But the Messenger of God, peace and blessings be upon him, refused and did not grant her request. She sought the help of some of his wives to intercede for her and have someone other than Abu Bakr lead the prayer. The Messenger of God rebuked them and became angry, saying: "God and the believers refuse anyone but Abu Bakr. Away from me, you companions of Joseph ⁷⁰." This is what happened with 'Aisha; so do not attribute to her what did not occur. This is their way. It was said to 'Aisha: "Why did you dislike that your father lead the people in prayer during the illness of the Messenger of God, peace and blessings be upon him, and why did you argue with the Messenger of God, peace and blessings be upon him, until he became angry?" She said: "Due to my youth, I thought he could not bear it, and that the Muslims would consider it inauspicious." Some scholars have said regarding the saying of the Messenger of God, peace and blessings be upon him, "Away from me, you companions of Joseph," that those women thought that Joseph, peace be upon him, when subjected to severe trial, would weaken and yield to sin, but he did not as they thought. So the Messenger of God intended that Abu Bakr would be subjected to severe trials and would endure and bear them. Then it is said to them: "How did Abu Bakr dare to step forward with the Companions of the Messenger of God, peace and blessings be upon him, knowing that the Messenger of God, peace and blessings be upon him, had appointed 'Ali as successor and informed them that he is God's proof over them and over the Messenger of God, with all the Companions present as witnesses? How could a rational person imagine this?" Moreover, how could the Messenger of God, peace and blessings be upon him, keep 'Aisha among his wives and remain with her after she had apostatized ⁷¹ by this action, when God, Exalted and Majestic, said: "And do not hold on to the marriage bonds of disbelieving women" ⁷²? You claim that Abu Bakr usurped this position, that this reached the Messenger of God, peace and blessings be upon him, that he became angry and denied it, went out and removed Abu Bakr, and denounced the Companions for obeying Abu Bakr in praying behind him. This is a grave matter, with many exchanges. For if it had occurred, knowledge of it would be stronger than knowledge of the exchanges and negotiations that took place with the Messenger of God, peace and blessings be upon him, on the day of al-Hudaybiyya with Suhayl ibn 'Amr ⁷³ and the like. But your methods are limited to your claims. It is astonishing that you claim that when the Messenger of God, peace and blessings be upon him, became angry, went out, and removed Abu Bakr, he then appointed 'Ali to lead the people in prayer to complete your slander. If you were truthful in your claim of explicit designation for him, this would have been the time to appoint him and to become angry on his behalf. If you claimed that the Messenger of God, peace and blessings be upon him, did not choose 'Aisha's house for his illness, burial, and death, but rather chose the house of his daughter Fatima, but Abu Bakr went and usurped it, carried him, and brought him to 'Aisha's house—this, may God have mercy on you, is among the evidences that testify that the Messenger of God, peace and blessings be upon him, did not appoint 'Ali as successor nor explicitly designate him as these people claim. Rather, they deny the reports."

If they say: "If the Messenger of God, may God bless him and grant him peace, had appointed a successor, we would know with certainty that he did not appoint one." It is said to them: "What the Messenger of God, may God bless him and grant him peace, did not do is not known by necessity, but only by inference. Whoever infers knows, and whoever does not infer may think that he did it. If he had done something or imposed something on the community from the rest of the rulings of the Law, it would have come in the manner of knowledge as other things came. This is the principle as we have explained and presented. Another chapter [How the Ansar thought about leadership and then turned away from that after the truth became clear] From this, when the Messenger of God, may God bless him and grant him peace, passed away, the Ansar grieved for his loss. Their grief intensified and their calamity became great. They said: "God guided us through him, united our fellowship through his call, and his blessings were great upon us." Some of them turned to others and said: "Praise God, for He has taken him while He is pleased with you." They said: "Praise be to God, but the nations have bereaved us, and the Messenger of God, may God bless him and grant him peace, has passed away without appointing a successor. We must have a commander whom we appoint, so that we may campaign with him and strive." One of them said: "You must have this, so appoint a man from among you." See how they clearly stated that he did not appoint a successor. If it were as these claim, that would have been said to them and this statement would have been refuted while the Prophet, may God bless him and grant him peace, had not yet been buried. How did they not infer from the verses and hadiths that you narrate and use as evidence? If there were nothing else, this would suffice as evidence of the falsehood of what these claim, and what the Abbasids and Bakrites claim. If it is said: "The Prophet, may God bless him and grant him peace, said: 'The leaders are from Quraysh' ⁷⁴ in large gatherings, and this escaped the Ansar. So what prevents you from thinking that he designated Ali, al-Abbas, and Abu Bakr, and it escaped them?" We say: We do not claim that the Messenger of God, may God bless him and grant him peace, said: "The leaders are from Quraysh" in large gatherings, nor did he stand among them as a speaker as you claim for Ali, nor did he take allegiance from the people for him. Nor is it from the obligations of the general public, but rather from the obligations of the jurists and the elite. Four or five people may contract it for one. It is like his saying, peace be upon him: "No bequest to an heir" ⁷⁵, and "People of two religions do not inherit from each other" ⁷⁶, and "Profit is with liability" ⁷⁷. It is not like what they claim, that he designated a specific man and imposed obedience to him on all his community and made him the proof ⁷⁸ after him, thereby obligating men, women, free, slave, resident, and traveler to obey him, informing them of this purpose and conveying it to them according to its obligation and the comprehensiveness of its generality. This runs in purpose like his saying: "I am the Messenger of God to you and God's proof over you." This does not escape even a small group of those who are below the Ansar in rank and closeness to the Messenger of God, may God bless him and grant him peace, while he says: "The Ansar are my inner circle and my confidants" ⁷⁹, meaning that they are the place of my secret and my elite. So where is the obligation of this compared to his saying: "The leaders are from Quraysh"? And since this is from the obligations of the elite, it was mentioned when needed, and the Ansar all accepted it and acted upon it. If your claim were also like that, it would have been said and acted upon similarly. Another chapter [Ali's rejection of what was offered to him of allegiance for leadership after the death of the Messenger] From this, when al-Abbas and the Banu Hashim heard the statement of the Ansar and what they had resolved upon, they did not deny their statement that the Messenger of God, may God bless him and grant him peace, had passed away without appointing a successor, and that leadership is obligatory by choice. Rather, al-Abbas praised them and commended them, and turned to Ali and said: "I told you while the Messenger of God, may God bless him and grant him peace, was alive and ill, 'Let us go to him and ask him about whom this matter will be. If it is among us, we will not dispute.' But you did not do it. Now, extend your hand so that I may pledge allegiance to you, and it will be said: 'This is the uncle of the Messenger of God pledging allegiance to the cousin of the Messenger of God,' and no two will disagree with you." Consider, may God have mercy on you, this clear statement and this explicit declaration from all that the Messenger of God, may God bless him and grant him peace, did not designate nor appoint a successor. How did Ali not say to his uncle: "How can we say that if you pledge allegiance to me, no two will disagree with me, while the Messenger of God has designated me and made me the proof, and they have opposed me?" Rather, his saying, may God be pleased with him, to al-Abbas when he said to him "Extend your hand" was: "This is the affair of the Muslims, and I would not act independently of them in a matter. If they want me, they know my position." It was said to him: "Come forward, for they will not oppose you nor dislike you." Abu Sufyan said to him: "Come forward, O Abu al-Hasan, to what Abu al-Fadl says, and I will pledge allegiance to you." Al-Abbas said to him: "Come forward, for this is the elder of Banu Abd Manaf pledging allegiance to you as well." Abu Sufyan said: "Upon me are all of Banu Abd Manaf, rather upon me is Quraysh to pledge allegiance and not oppose." Al-Abbas said: "Do it." He said: "No, O uncle, except with the consent of the Muslims." See how he, may God be pleased with him, made clear that the matter of leadership belongs to the Muslims and by their choice, and that he would not hasten to accept lest he be suspected of eagerness for leadership. One of the Banu Hashim said to him: "Inform the people that the Messenger of God, may God bless him and grant him peace, placed it in the Banu Hashim." He, may God be pleased with him, said: "By God, if I was the first to believe in him, I will not be the first to lie about him." Another situation: Al-Abbas went out to Abu Bakr while he was in the mosque and informed him of what he had heard about the Ansar, and asked him to go to them and clarify, because al-Abbas knew the great status of Abu Bakr among the Emigrants and Ansar. So Abu Bakr rose, followed by Umar and Abu Ubayda, and they went to the Ansar. Abu Bakr rebuked them for what they had resolved upon. They were surprised at his rebuke and said: "Why do you deny that leadership should be among us? The Messenger of God, may God bless him and grant him peace, has passed away without appointing a successor, and he said such-and-such about us and praised us such-and-such." Abu Bakr said: "You have spoken the truth. The Messenger of God, may God bless him and grant him peace, said: 'If people were to take a mountain pass and a valley, and the Ansar took a mountain pass and a valley, I would take the mountain pass and valley of the Ansar.' Then Abu Bakr said: 'But this matter should be in the living tribe of the Emigrants from Quraysh. Do not begrudge them leadership: We embraced Islam before you, and God gave us precedence over you in the Quran, and there was no hypocrisy in Quraysh.'" Al-Hubab ibn al-Mundhir ibn al-Jamuh said: "If you refuse, then let there be a leader from us and a leader from you." Then he turned to his people from the Ansar and said: "The land is your land, the desert is your desert, and you are the branch of Islam to which it fled. Islam was only strengthened by your swords. If these refuse [to accept] a leader from us and a leader from you, then expel them from your land." Then he turned to the Emigrants and said: "If you wish, we will return it to its original state. I am its strong peg and its firmly rooted trunk." Abu Ubayda said: "Fear God, O company of Ansar! You were the first to support and assist, so do not be the first to change and alter." Abu Bakr said to Sa'd ibn Ubada: "You know, O Sa'd, that the Messenger of God, may God bless him and grant him peace, said: 'People are followers of Quraysh. The best of people are followers of their best, and the worst of them are followers of their worst.'" He said: "You have spoken the truth." Bashir ibn Sa'd al-Ansari said: "By God, if we had merit in striving against our enemy, we only sought thereby to please our Lord and strive for ourselves. It is not fitting for us to act arrogantly towards people. The favor is from God and His Messenger upon us." The Ansar retracted from their position and turned to Abu Bakr, saying: "Whom do you approve for us, O Abu Bakr?" He said: "I approve for you Umar Abu Ubayda. The Messenger of God, may God bless him and grant him peace, was approached by some people who said: 'Send with us a trustworthy trustee,' so he sent Abu Ubayda with them. And he said such-and-such about Umar." Umar said: "As for me, if I were to lie down and be slaughtered without sin, it would be dearer to me than to lead a people among whom is Abu Bakr. But you, O Abu Ubayda, if you wish, I will pledge allegiance to you." Abu Ubayda said to Umar: "I have never heard from you a foolish statement in Islam before this. Do you say this to me while among you is al-Siddiq ⁸⁰, the second of two when they were in the cave ⁸¹, and the successor of the Messenger of God, and he led us in prayer during the lifetime of the Messenger of God, may God bless him and grant him peace?" Umar said: "O company of Ansar, you know that the Messenger of God, may God bless him and grant him peace, put Abu Bakr forward and placed him in his position in leading the people in prayer. So which of you is content to precede one whom the Messenger of God, may God bless him and grant him peace, put forward?" They said: "God forbid that we should precede Abu Bakr." Bashir ibn Sa'd al-Ansari, then al-Khazraji, said: "Rise to the successor of the Messenger of God, may God bless him and grant him peace, and pledge allegiance to him." They rushed to Abu Bakr and stretched out his hand, but he withdrew it and said: "Pledge allegiance to Umar or Abu Ubayda." He pushed them away from himself with all his might and clenched his hand. Umar stretched it out, and Abu Bakr said to him: "You are you, O Umar. You are stronger and more severe." Umar said: "My severity is for you. You are more deserving. You are the successor of the Messenger of God, may God bless him and grant him peace. He approved you for us." They kept at him until they pledged allegiance to him. Consider the length of this exchange between the Emigrants and the Ansar as they sought and investigated what is permissible in the religion of the Messenger of God, may God bless him and grant him peace, and referred to his actions and bequests, seeking his pleasure. Do you find any of them mentioning from the Messenger of God, may God bless him and grant him peace, a designation of a specific man or anything resembling a designation or something whose interpretation is a designation, such as the Book of God or a hadith from the Messenger of God, may God bless him and grant him peace, while the time is near, it being the day of his death, and he had not yet been buried? This is the place of need to mention it. Debate and discussion bring to mind distant matters and bring out obscure ones, so how about a clear matter with a recent time? The Ansar only hastened to appoint a commander over the people for the sake of God and the revival of Islam.

And he subdued the enemies of the Messenger of Allah, peace and blessings be upon him, so that the affair might be ordered and not spread (45). For among them and around them were the Jews and the Arab tribes of the Christians, and they had corresponded with the kings of the Romans and made them covetous of Islam. Musaylimah remained at war with them, as did Tulayhah, and those who apostatized apostatized. Thus, the correct course was to hasten to appoint a commander. When it was said to them: "Indeed, the Messenger of Allah, peace and blessings be upon him, said: 'The leaders (al-a'immah) are from Quraysh,'" they heard and obeyed, and they sought out the best of Quraysh in their own estimation, pledged allegiance to him, and fought before him as they had fought before the Messenger of Allah, vying with one another in obedience to him. Had they desired kingship and worldly gain, the Emigrants (al-Muhajirun) and others would not have obeyed them. For the lands were their lands, the desert was their desert, and might, valor, and numbers belonged to them and were among them. The Emigrants were but their guests and sojourners upon them, and through them they were honored, and through them the Messenger of Allah, peace and blessings be upon him, came to be with armies and hosts, and through them he campaigned against the enemy. He, peace and blessings be upon him, while residing in Mecca, from the time he called to prophethood for fifteen years, would present himself at the seasonal gatherings to the tribes of the Arabs, reciting the Qur'an and calling to Allah. The tribes of Aws and Khazraj heard him, listened to his call, and responded to him in opposing the kings of the nations and the tyrants of the earth in obedience to him, and in spending their wealth and shedding their blood in support of his religion, and in obeying him alive and dead. When they responded to him in that, he commanded his Companions to emigrate to them, and they received them and manifested Islam in Medina and among their tribes and their Bedouins. So they emigrated to them, and they fulfilled all of that, and their inner state in faith was like their outer state. For this reason, Allah named them the Ansar (Helpers) and likewise the Muhajirun (Emigrants). Hence Allah said: "For the poor emigrants who were driven out of their homes and their possessions, seeking bounty from Allah and [His] approval, and helping Allah and His Messenger. Those are the truthful" (59:8). So He, Exalted and Majestic, informed of the soundness of their intentions and the sincerity of their consciences, and testified to their truthfulness. Then He mentioned the Ansar and said: "And those who were settled in the abode [of Medina] and [adopted] faith before them, they love those who emigrate to them and find no want in their breasts of what they are given, and they give them preference over themselves, even if they are in need. And whoever is saved from the stinginess of his soul, those are the successful" (59:9). For the Ansar were in Medina before the Muhajirun, and when the Muhajirun—the beloved companions of the Messenger of Allah (peace be upon him)—came to them, they gave them preference over themselves with their homes and shared their wealth with them willingly. So He testified to their success, and He obligated those who came after them to be loyal to them and to seek forgiveness for them, saying: "And those who come after them say: 'Our Lord, forgive us and our brothers who preceded us in faith, and place not in our hearts any rancor toward those who have believed. Our Lord, indeed You are Kind and Merciful'" (59:10). And He commanded them to seek refuge from hatred and enmity toward them. These are the ones who upheld the religion of the Messenger of Allah (peace be upon him) after him, and they are the ones who chose Abu Bakr. The Qur'an is filled with their praise and commendation, and you know it well. So refer to what is in each surah of that and reflect upon it, for mentioning all of it would be lengthy and this place cannot accommodate it. When they pledged allegiance to Abu Bakr, their souls were at peace, and they spent the night as if the Messenger of Allah (peace be upon him) had not died and had not been lost from among them. This is what they intended by their haste. They were the most knowledgeable of what they were undertaking and saying, and they knew that they had incurred the enmity of all nations through obedience to the Messenger of God (peace be upon him). He had left them with no commander over them, and they feared that they might be attacked at night having lost their Prophet, with no leader over them, and their affairs would become disordered. So, due to the intensity of their concern for the protection of Islam, they hastened to appoint someone for them. I have only mentioned this to you so that you may know the situation, for one who is ignorant and whose concern is to attack Islam claims that they did this only out of love for the world, joy at the death of the Messenger of God (peace be upon him), and delight in relief. Yet you find them—their actions bear witness—that after his death they were even more intense in their love for him and more discerning in his religion. Then Abu Bakr returned from the Saqifah (al-Saqifah) and stood to deliver a speech, informing the Emigrants (al-Muhajirun) of what had happened. He said: "By God, I did not desire authority, nor did I intend it, nor did I wish for it by day or night, nor did I covet it. I was eager to place it in 'Umar, but he did not leave me. I only accepted it out of fear of discord (fitnah), and because there was no commander over me. Now your affairs have returned to you, so relieve me and appoint whomever you wish." 'Ali said to him: "By God, they will not relieve you, nor will they seek to be relieved of you. The Messenger of God approved you for our religion, so we approve you for our worldly affairs. The Messenger of God gave you precedence, so who can put you back?" All the Companions (al-Sahabah) affirmed his words and deemed them excellent (47). Observe their acknowledgment that the Messenger of God (peace be upon him) had given Abu Bakr more than they had given him. And 'Ali (may God be pleased with him) expressed wonder at the Ansar's (al-Ansar) ambition for leadership, saying: "Did they not hear the words of the Messenger of God (peace be upon him): 'I enjoin you to treat the Ansar well; accept from those who do good among them and overlook those who do wrong among them' (48)?" Had they been the rulers, the testament would have been for them, not against them. But we overlook them, just as the Messenger of Allah (peace be upon him) advised, and may Allah have mercy on the Ansar. If one says: "They did not oppose Abu Bakr out of fear and dissimulation (taqiyya)," we have explained more than once that the authority of these four caliphs was not an authority that a truthful person would fear. And it is said: Abu Sufyan met Ali ibn Abi Talib after the pledge of allegiance (bay‘a) to Abu Bakr and said to him: "O Abu al-Hasan, why is this matter in the least clan of Quraysh? It is only the Banu Abd Manaf. If you wish, I will fill it against Abu Bakr with horses and men." Ali said to him: "I do not desire that. We have seen Abu Bakr as worthy of it, and I consider my pledge to him as part of my striving (jihad) alongside the Messenger of Allah (peace be upon him)." Then Abu Sufyan came to al-Abbas and the Banu Hashim and said: "What do we have to do with Abu Fadl? It is only the Banu Abd Manaf. O Banu Abd Manaf, defend your glory and be sincere for your nobility, and do not remove the crown of honor when Allah has clothed you with its virtue. It is the successor of prophethood; whoever falls short of it will be followed, and whoever defends it will be followed." Al-Abbas said: "Indeed, Islam has restrained treachery and taken hold of the reins of falsehood. So wait, let us reflect on the matter. If there is a way out for us in this affair, we will extend our hands in earnestness, not withdrawing them until we reach the goal. But if it is otherwise, then it is not due to a lack of numbers or weakness in hands." Ali disapproved of Abu Sufyan's words and forbade the Banu Hashim from dissent, saying to them: "Turn away from the path of rivalry and lay down the crowns of boasting." And he said to Abu Sufyan: "O Abu Sufyan, indeed the Muslims are a people of sincerity, even if their lineages are distant, and the hypocrites are a people of deceit, even if their lineages are close. O Abu Sufyan," As long as he opposed Islam and its people, that did not harm it in any way. Indeed, we found Abu Bakr to be worthy of it (the caliphate), and had we not seen him as worthy, we would not have appointed him. The Commander of the Faithful, ‘Ali (may Allah be pleased with him), mentioned this after the passing of ‘Uthman in his letter to Mu‘awiyah, saying in one of its passages: "Your father came to me when Abu Bakr (may Allah have mercy on him) assumed leadership of the people, and said: ‘You are more entitled to this matter after Muhammad (peace be upon him). Come, let me pledge allegiance to you, and I will do so against those who oppose you.’ But we disliked that for fear of division. Your father was more aware of our right than you are. If you recognize what he recognized, you will find guidance; otherwise, Allah will spare us the need of you." Mu‘awiyah mentioned this same meaning to Ibn ‘Abbas and the Banu Hashim when he took over the matter from al-Hasan. They said to him: "You have usurped and taken what is not yours." He replied: "If the matter of the caliphate is deserved by kinship without consent and consensus, then what prevented al-‘Abbas from it, he being the uncle of the Messenger of Allah (peace be upon him), while Abu Sufyan had guaranteed him the support of Banu ‘Abd Manaf?" Their answer was: "That was a matter which the Muhajirun and Ansar approved, and upon which the Muslims agreed. As for you, we have not approved you." We were not (questioning) the validity of Abu Bakr’s imamate; rather, we were (considering) that the Companions, in every time and era, deliberate over who is fit for the imamate, and they do not mention any covenant from the Messenger of Allah (peace be upon him) concerning a specific person, despite their need for that. Instead, they agree to act upon choice. Then what occurred between Banu ‘Abd Manaf came to our attention, and we recalled the statement of Banu Hashim, and that Abu Sufyan wished the caliphate to be among Banu Hashim because they were his people and relatives from Banu ‘Abd Manaf, and because leadership and authority were among them before Islam. Thus said Khālid ibn Saʿīd ibn al-ʿĀṣ, the emissary of the Messenger of Allah (peace be upon him) over Yemen, when he arrived after his death and found that the people had pledged allegiance to Abū Bakr. He marveled that the caliphate had fallen to Abū Bakr rather than to al-ʿAbbās, ʿAlī, or ʿUthmān—these being the uncles of the Messenger of Allah (peace be upon him) and the sons of his uncles. So he said to ʿUthmān and ʿAlī, who had come to greet him upon his arrival from his journey: "Are you content, O sons of ʿAbd Manāf, that the sons of Taym should assume authority over you?" ʿAlī replied: "We are content." Then Khālid said: "You are the tall trees with abundant shade; if you are content, we too are content." Thus the investiture of Abū Bakr, and his precedence over the family of the Messenger of Allah, his uncles, and the sons of his uncles—who were many, mighty, protected, and possessed of wealth, while Abū Bakr had none of these—is among the wonders. For this reason, Abū Quḥāfah, when the people were in a state of agitation while he was in Mecca, asked: "What is this?" They said: "The Messenger of Allah (peace be upon him) has died." He asked: "And what did the people do after him?" They said: "They installed your son in his place." He asked: "Were the sons of ʿAbd Manāf content?" They said: "Yes." He asked: "Were the sons of al-Mughīrah content?" They said: "Yes." He said: "And they submitted to a man from Taym?" They said: "Yes." He said: "Then there is no preventing what Allah has given." So Abū Quḥāfah marveled at the precedence of his son, for leadership and authority had belonged to the sons of ʿAbd Manāf and the sons of al-Mughīrah of the Banū Makhzūm, not to the sons of Taym. When the Emigrants, the Helpers, and those who followed the religion of the Messenger of Allah (peace be upon him) advanced his son Abū Bakr, he knew that this was due to Islam and from Allah, and that his son was more deserving of envy and exclusion, but the people, in appointing him, had reverted to religion and Islam rather than to lineage and kinship. When the people of Yemen, Bahrain, and Oman learned [of the succession], they said to the governors of the Messenger of God (peace be upon him): "Is this one whom the people have pledged allegiance to after the Messenger of God (peace be upon him) his son or his brother?" It was said to them: "No." They said: "Then the closest of people to him?" It was said: "No." They said: "Then what is their affair?" It was said: "They chose the best among them and appointed him over them." They said: "They will never cease to be in goodness as long as they do this." So reflect, may God have mercy on you, upon the state of those people to know its reality and to learn that it is the opposite of what these [others] have said, for the time has grown long and reflection has diminished. [Another chapter]

Voici la traduction fidèle en anglais, respectant le registre classique/religieux, avec translittération et glose des termes intraduisibles entre parenthèses : And that is that Abū Bakr (Abū Bakr) waged war against al-Yamāmah (al-Yamāmah), and Musaylimah (Musaylimah), and Rabī‘ah (Rabī‘ah), and Ṭalḥah (Ṭalḥah), and Banī Asad (Banī Asad), and those apostate tribes, and those who withheld the zakāh (zakāh), despite their compliance in performing the prayer (ṣalāh). And he (may Allah be pleased with him) (51) denied any alteration of the religion of the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam), and that he would not allow them to abandon a single practice of his religion nor to neglect anything of it. He waged war against them with the Muhājirūn (Muhājirūn) and the Anṣār (Anṣār), and inflicted upon them the most severe punishment, and killed them with various kinds of killing, and dealt with the men and women among them such punishment as would take long to describe, because they altered the religion of the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) and neglected its prescribed limits (ḥudūd). So they were unable to say to the commanders of Abū Bakr: “Why do you condemn us for this, when you yourselves have neglected the texts (nuṣūṣ) of your companion, altered his religion, changed his Book (Kitāb), turned away from his executor (waṣī) and from the one he appointed as successor (khalīfah), struck his daughter, and killed her fetus in her womb?” This is the point where these people would need such an argument. If there were even the slightest indication of it, they would have relied upon it and found rest in it. Thus, it is known that what these people claim has no basis. If anything had appeared from them, knowledge of it would have been stronger than what occurred between the Commander of the Faithful (Amīr al-Mu’minīn) and the people of the River (Ahl al-Nahr), and between him and the people of Syria (Ahl al-Shām) and others. Another Section [Abū Bakr’s Request to the Muslims to Relieve Him and Their Refusal] When Abū Bakr killed Musaylimah, captured Ṭalḥah, subdued the apostates, and Islam gained control over the Arabian Peninsula, and he dispatched his armies to Iraq and the Muslims prevailed, he stood as a speaker among the Muslims and said: “Your affairs have returned to you, and by the praise of Allah, you have prevailed over your enemy. So relieve me (aqīlūnī), for I have undertaken a matter in which I find no comfort, nor any strength except with the help of Allah.” ‘Alī (may Allah be pleased with him) said to him: “They will not relieve you (mā yuqīlūnaka), nor will they seek relief from you (wa-lā yastaqīlūnaka). There is no change in you, nor any substitute for you.” He went among the people for three days seeking to be relieved, but they did not relieve him. Another Section [Abū Bakr’s Wish That He Had Not Undertaken the Command of the Muslims] When Abū Bakr fell ill with his terminal illness, he said: “Would that on the day of the shed of Banī Sā‘idah (Ẓullat Banī Sā‘idah) I had appointed ‘Umar or Abū ‘Ubaydah, so that I might have been a minister rather than a commander. And would that when I sent Khālid to Syria, I had sent ‘Umar to Iraq, so that I might have stretched out my right hand and my left.” Then he resolved to appoint a successor (khalīfah) after him, and began to consult about it. He said to a group of Muslims: “If I appoint over you a man from among you, will you be pleased?” ‘Alī ibn Abī Ṭālib said: “No, unless it is ‘Umar.” So he remained silent. Then he secluded himself with ‘Abd al-Raḥmān ibn ‘Awf and consulted him about ‘Umar, seeking his opinion about him. Then he said to him: “Conceal, O Abū Muḥammad, what was between us until I tell you.” Then he consulted ‘Uthmān ibn ‘Affān, then he consulted Usayd ibn Ḥuḍayr with a group of the Anṣār about that. Usayd said to him: “I know him only as the best after you, were it not for the severity in him.” Abū Bakr said to him: “O Abū Yaḥyā, I have observed him. When I am strict in a matter, I see in him leniency, and when I am lenient in a matter, I see in him severity. If he takes charge of you, he will soften and become severe.” Then Abū Bakr made the matter public to the people and mentioned his opinion about ‘Umar. Ṭalḥah and others said: “ ‘Umar is a man of awe (mahīb), possessing awe, and he is not a caliph (khalīfah). So how will it be when he becomes caliph? Turn us away from him to a man who is more humble in wing (akhfaḍu janāḥan) and softer in side (alyanu jāniban).” The response of Abū Bakr was as previously mentioned. So how can a sensible person who reflects on matters think that there was a man whom the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) had appointed and designated for them, and all of them, including that man whom these people claim, were seeking a man suitable for the religion of the Messenger of Allah, and in the presence of the Messenger of Allah, to undertake the affairs of his community? Is this not like someone who says to a large group standing in the sun, while they are seeking the sun and asking about the sun? Reflect on the situation, and how each one spoke according to what he had and what he saw, without fear or dread from the Anṣār, the Muhājirūn, Abū Sufyān, Banī Hāshim, or Khālid ibn Sa‘īd, so that you may know the authority of these caliphs (khulafā’) and how it was. The Muslims would go to Abū Bakr regarding every small and great matter, and he would say to them: “Do you think that you will find with me what you used to find with the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam)? You will not find that. The Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) used to receive revelation (waḥy). I am only like you. If I do well, then help me; if I deviate (zughtu), then straighten me (qawwimūnī).” He would be asked about a matter and say: “I say concerning it my opinion (ra’y). If it is correct, it is from Allah; if it is an error, it is from me and from Satan.” The Muslims would approve of this from him and praise him for it. No one would say: “How can the Imam of the Muslims deviate (yazīghu) and how can he err?” According to the Imāmiyyah (Imāmiyyah), the Imam of the Muslims does not err (lā yukhti’u) nor slip (lā yazillu). ‘Umar also said similar to the saying of Abū Bakr many times, and ‘Uthmān said likewise. As for what ‘Alī (may Allah be pleased with him) was afflicted with and what he said in this regard, it is more than what Abū Bakr, ‘Umar, and ‘Uthmān were afflicted with. For he was afflicted by the people of his time and his companions throughout his caliphate with accusations of misguidance (iḍlāl) and unbelief (takfīr). He did not argue for himself with the text (naṣṣ) or with infallibility (‘iṣmah), nor did anyone of his time who argued on his behalf, from his children, his household (Ahl Baytihī), and his partisans (Shī‘atihī), argue with anything of that sort. They, and he as well, did not refuse that what was permissible for the people of the Shūrā (Shūrā) and the caliphs before him was also permissible for him. What he adhered to in terms of election (ikhtiyār) was greater and more famous than what the caliphs before him adhered to. For this reason, the scholars (‘ulamā’) said: “The knowledge that the Messenger of Allah did not designate ‘Alī by text (naṣṣ) nor appoint him as successor (khalīfah) is stronger than the knowledge that he did not designate Bilāl, or ‘Ammār, or Abū Dharr, or Ibn Mas‘ūd.” For he (may Allah be pleased with him) remained after the caliphs as a caliph (khalīfah) and an imam (imām), with him one hundred thousand swords obeying him. Many people disputed with him over the imamate (imāmah) and debated him, and accused him of error (khaṭa’), misguidance (ḍalāl), and unbelief (takfīr). He did not claim the text (naṣṣ) nor infallibility (‘iṣmah), nor did he argue in any oral address, correspondence, or letter with anything of that sort. Rather, he argued that obedience to me became obligatory because those who pledged allegiance to Abū Bakr, ‘Umar, and ‘Uthmān pledged allegiance to me, so my obedience became obligatory just as their obedience became obligatory. Among the blessings of Allah upon the Muslims is that he (may Allah be pleased with him) remained after the caliphs as a caliph, an imam, and a sovereign (sulṭān), with him one hundred thousand swords obeying him. He did not proceed in the estates (tarikāt) of the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) except according to the conduct (sīrah) of Abū Bakr, ‘Umar, and ‘Uthmān. He did not make the sawād (sawād) (land of Iraq), Egypt, Persia, Armenia, Azerbaijan, and Khurasān as protected lands (ḥabā) except as the caliphs before him had made them protected. He did not recite except the Muṣḥaf (Muṣḥaf), and he taught his children and the people only this Muṣḥaf. The entire land was under his control, except for the district of Palestine. He established the Tarāwīḥ (Tarāwīḥ) prayers himself, and his governors established them in all his dominions. He would appoint an imam for the women in the Tarāwīḥ. He praised the caliphs before him with praise that would take long to describe, even though they had died and decayed. He cursed Mu‘āwiyah and disassociated from him while he was alive, with him more than one hundred thousand swords. He did the same with the Khawārij (Khawārij). He did not fear the living tyrants. According to the Imāmiyyah, he feared the dead, while he was a sovereign of great importance. We have explained that these people, during their lives and their sovereignty, were not feared by a truthful person (muḥiqq) (52). If it is said: “Who concedes to you that he established the Tarāwīḥ? Rather, they say that he forbade them from it. When they said, ‘O ‘Umar!’ (Wā ‘Umarāh), he established them for them.” It is said to him: There is no difference between one who claims this, or one who claims that he forbade them from this Muṣḥaf, and they said, “O Muḥammad!” (Wā Muḥammadāh), or he said: “He forbade them from this prayer (ṣalāh) and said to them: ‘It has an inner aspect (bāṭin) and it is a person (shakhṣ). Do you not hear him saying: “Indeed, prayer (ṣalāh) forbids immorality and wrongdoing” (al-‘Ankabūt 29:45), and nothing forbids except a person (shakhṣ), as the Ismā‘īliyyah (Ismā‘īliyyah) claim against him?” So they cried out, “O Muḥammad!” (Wā Muḥammadāh). Or like one who claims that he used to repeat the ‘Īd (al-‘Īd) at the end of Dhū al-Ḥijjah (Dhū al-Ḥijjah) and say: “This is the day on which the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) designated me by text (naṣṣ) and appointed me as successor (khalīfah),” as the Imāmiyyah do that in our time in Baghdad, and that he used to hold lamentations (manāḥāt) in poetry for Fāṭimah and her son al-Ḥasan, whom the Imāmiyyah claim that ‘Umar killed, as the Imāmiyyah do that in Baghdad and Kūfah. By what means does a sensible, reflective person know that al-‘Abbās and his children and Banī Hāshim used to establish the Tarāwīḥ, except that the knowledge by which it is known that ‘Alī himself established it, and his governor Qarẓah ibn Ka‘b (53) in Kūfah, and his governor in Baṣrah, Mecca, Medina, and all the other lands of Islam that were under his ownership and sovereignty, is stronger and more compelling? If someone claimed that Ibn Mas‘ūd in Kūfah, and Abū ‘Ubaydah and Mu‘ādh ibn Jabal in Syria, did not see it (i.e., the Tarāwīḥ) nor establish it, would the evidence for the falsehood of his claim not be apparent? And the evidence for the falsehood of one who claims that about the Commander of the Faithful (Amīr al-Mu’minīn) is stronger and more compelling. It is astonishing that their leaders and those who taught them this doctrine have said that he established the Tarāwīḥ. When it is said to them: “Suppose you claim that during the time of Abū Bakr, ‘Umar, and ‘Uthmān, he was overpowered and subdued. What about when these died (54) and the caliphate came to him, and sovereignty came into his hand, and the fay’ (fay’) (spoils) was brought to him, and he gave it to whomever he saw fit, while he was among the armies and troops? Why did he not claim the text (naṣṣ), abolish the Tarāwīḥ, reveal the Muṣḥaf that you claim, proceed in the wealth of the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) as you claim, and manifest disassociation (barā’ah) from Abū Bakr, ‘Umar, and ‘Uthmān, especially since they had died, just as he manifested it against Mu‘āwiyah and the Khawārij while they were alive and among armies?” They said: “He did not do that, nor was he able to do it, because his soldiers and supporters from the Muhājirūn, the Anṣār, and the Followers (Tābi‘ūn) after them were the friends (awliyā’) of Abū Bakr and ‘Umar. If they had suspected him of hating them, they would have killed him. He continued to manifest support for them and loyalty to them until he left the world.” They said: “Al-Ḥasan and al-Ḥusayn (may Allah be pleased with them all) did likewise.” Now, this claimant claims in this time that he forbade the Tarāwīḥ, and when they cried out, “O ‘Umar!” (Wā ‘Umarāh), he feared them, so he stepped forward and established them for them. Their speech does not proceed according to any conclusion, but rather as it occurs to them. Among what should have been presented before this is what occurred regarding the covenant of ‘Umar when he was stabbed by Fīrūz al-Naṣrānī (Fīrūz the Christian). For what befell ‘Alī, the Muhājirūn, the Anṣār, and all the Muslims from that event caused their minds to be bewildered with grief for him. For he had subdued the kings of Persia and Rome, humiliated them, conquered their kingdoms, forced them to flee, and his horses reached Africa, the frontiers of Khurasān, and the frontiers of India. All polytheism (shirk) was humbled by him, and Islam triumphed through his position and authority. The Muslims feared that the polytheist kings would return upon them with his loss. So they gathered and secluded themselves from him, thinking, and hoping that he would initiate and appoint a successor over them. The people of the provinces entered upon him and said: “Advise us, O Commander of the Faithful (Amīr al-Mu’minīn).” He said: “I advise you with the Qur’ān (Qur’ān); hold fast to it. In it is the guidance of Allah for your Prophet and your guidance after him, and in it is your salvation.” They said: “Advise us.” He said: “I advise you with the Muhājirūn and the Anṣār,” and he mentioned their virtue. They said: “Advise us.” He said: “I advise you with the Arabs, for they are the substance (māddah) of Islam.” They said: “Advise us.” He said: “I advise you with your protected people (dhimmah), for they are the covenant (dhimmah) of your Prophet and the sustenance of your families.” They said: “Advise us.” He said: “Leave me, or I will leave you.” When the companions of the Messenger of Allah (ṣallā Allāhu ‘alayhi wa-sallam) saw that he did not mention anyone for the caliphate, they entered upon him, and Ibn ‘Abbās began to ask him about the appointment of a successor (istikhlāf); and he opened the speech.

I have undertaken it for my entire life and exerted my utmost effort for you, offered you my opinion, advised you to the best of my ability, and restrained myself and my family. I hope to emerge from it with nothing against me or for me. So praise me." Then 'Ali began to give him glad tidings of Paradise from the Messenger of God, may God bless him and grant him peace, and said to him, pointing to Ibn 'Abbas, "Bear witness to the Messenger of God, may God bless him and grant him peace, for the same as I have witnessed." Others besides them followed suit and asked him to appoint a successor ⁸². He said, "I do not wish to bear it ⁸³ alive or dead." They said, "Rather, you should do so, and you will have reward for it. Consider, O Commander of the Faithful, the community of Muhammad, may God bless him and grant him peace." He said, "Guide me to whom I should appoint as successor." Al-Mughira said to him, "I will guide you to him: 'Abdullah ibn 'Umar." 'Umar said to him, "By God, you did not intend God by that." Ibn 'Abbas said to him, "O Commander of the Faithful, what prevents you from your brothers?" and he pointed to 'Ali, 'Uthman, 'Abd al-Rahman, and that group. 'Umar said, "If I appoint a successor, then one better than me has appointed a successor; and if I leave it, then one better than me has left it"—meaning that the Messenger of God did not appoint a successor and that Abu Bakr did appoint a successor. Then he said, "It is in one of these six whom the Messenger of God, may God bless him and grant him peace, testified to Paradise and passed away while being pleased with them: 'Ali and 'Uthman, the two sons of 'Abd Manaf; Sa'd and 'Abd al-Rahman, the maternal uncles of the Messenger of God, may God bless him and grant him peace; al-Zubayr, the disciple ⁸⁴ of the Messenger of God, may God bless him and grant him peace; and Talha, the protector of the Messenger of God." Then he warned each of them against a trait he disliked in him. He said to 'Ali, "If you are put in charge, be just and do not burden the necks of the people with the Banu Hashim." He said the same to 'Uthman and said to him, "Do not burden the necks of the people with the Banu Abi Mu'ayt." Then he turned to 'Ammar and Miqdad, that they should be among thirty of the Emigrants ⁸⁵. He said to Abu Talha al-Ansari, "God has always strengthened this Islam through your people, so be among fifty of them. When I die, let Suhayb lead the prayer over me, and let him lead the people in prayer until they appoint a caliph. Be watchful over them so that no one acts arbitrarily." He said, "Do not let the third day come except that you have appointed one of these six as caliph. Be diligent in your matter and strive against your enemy." When he passed away, they carried out his will as he had instructed. How much evidence is there in this against the claims of these people? What need did the Companions have for 'Umar to choose a caliph for them when the Messenger of God, may God bless him and grant him peace, had already settled that for them while he was alive and before their eyes? More astonishing than this is the statement of 'Umar while they were listening that the Messenger of God, may God bless him and grant him peace, did not appoint a successor. Even more astonishing is that the one they claim the Messenger of God appointed as successor was among them, agreeing that the Messenger of God did not appoint a successor, and that the caliphate is by choice, not by designation ⁸⁶, and that it is in one of them, including the Hashimi, the Umawi, the Zuhri, the Taymi, and the Asadi. Whichever of them it was, it would have been correct, and none of the Muslims would deny that. More astonishing than this is his statement to 'Ali: "If they put you in charge, be just and do not burden the necks of the people with the Banu Hashim." How did he not say to him: "I have no need for them to put me in charge, for I am the successor of the Messenger of God, and he chose me and testified to my infallibility ⁸⁷?" And how can you say this to me? And how can you say that the Messenger of God, may God bless him and grant him peace, did not appoint a successor? Another aspect: [How the Muslims referred the matter to 'Abd al-Rahman ibn 'Awf] Indeed, 'Ali and the group referred the matter to 'Abd al-Rahman to choose one of them for the caliphate, and they agreed to abide by his judgment. He said to them, "Speak and inform the people of that." So they spoke. The Commander of the Faithful, 'Ali, may God be pleased with him, stood up, praised God, extolled Him, and prayed for His Prophet, then said: "If the Messenger of God, may God bless him and grant him peace, had made a covenant with us, we would have fought for it until death; or if he had said something to us, we would have carried out his statement despite our reluctance. No one will precede me in maintaining family ties and calling to truth. The matter is up to you, O Ibn 'Awf, and I am bound by sincere certainty and utmost advice. I ask God's forgiveness for myself and for you." He, may God be pleased with him, did not say that the Messenger of God, may God bless him and grant him peace, had not appointed him nor appointed over him. Then consider another aspect regarding the matter of 'Uthman and what befell him at the end of his life of opposition and dispute, until slaves, women, young and old dared to oppose him. Did any of his opponents and enemies rebuke him for sitting in a place not his own? They went to extremes in vilifying him, and he was called the weak caliph. So how did the designated caliph ⁸⁸ not come forward and take the matter from this one who was overpowered and besieged? More astonishing than this is that the Egyptians came to him, may God be pleased with him, after 'Uthman had passed away and said, "Extend your hand so that we may pledge allegiance to you." He said, "This is not up to you; it is for the Emigrants and Helpers ⁸⁹. Whoever they appoint as leader becomes leader." See how he says that this matter is for the Muslims and that it is by choice. Then the Egyptians left him, and the Emigrants and Helpers came to him and said, "Extend your hands so that we may pledge allegiance to you." He said to them, "Choose someone else to pledge allegiance to, and I will pledge allegiance to him. For me to be a minister for you is better than for me to be a commander." He pushed them away from himself, but they returned to him. He said to them, "'Umar was a blessed man, and he made it a council ⁹⁰." They said, "You are from the council, and we are pleased with you." He said, "Choose someone else." He pushed them away, and they returned. He said, "You know that I listen to you and obey whomever you put in charge of your affairs." They said, "We are pleased with you." He pushed them away and went to Talha and al-Zubayr and offered it to them, saying, "Whichever of you wishes, I will pledge allegiance to him." They said, "No, the people are more pleased with you." They kept coming to him while he refused and said, "Choose someone else." It is said that they came to him for eight days after 'Uthman's death, and some say [...] days, while he said, "Choose someone else, I will pledge allegiance to him and you will pledge allegiance to him." This, while Abu Bakr, 'Umar, and 'Uthman had died, and there was no ruler or caliph. So where is what you claim? Then, when they came and insisted, he said after praise and extolling and prayer: "O people, the most entitled to this matter are those who are strongest over it and most God-fearing. It is not permissible except with the consent of the Emigrants and Helpers. If they are pleased, there is no choice. If someone stirs up trouble, he is asked to repent; if he refuses, he is fought until he returns to God's command." Look at this clarification and disclosure: that the imamate ⁹¹ is by choice, and that it belongs to the Emigrants and Helpers. They said, "We pledge allegiance to you on the basis of the Book of God and the Sunnah ⁹² of His Messenger; if you do not fulfill that, then no allegiance to you." He said, "Yes." Then he addressed them, after praise and extolling and prayer upon the Prophet, may God bless him and grant him peace, mentioning the blessings of God upon creation through the Messenger of God, may God bless him and grant him peace. Then he said: "God knows that I was reluctant to take charge of the community of Muhammad, peace be upon him, until your opinion united on that, because I heard the Messenger of God, may God bless him and grant him peace, say: 'Any ruler who takes charge of affairs after me will be placed on the edge of the Bridge ⁹³, and the angels will spread out his scroll. If he is just, God will save him after that; if he is unjust, the Bridge will shake him so violently that his joints will separate, then the Bridge will burn him, and the first thing that will be struck by the Fire is his nose and the front of his face.' But when your opinion united, I could not leave you. I say what you have heard, and I ask God's forgiveness for myself and for you." Look at this, for it contains complete sufficiency. And look at his clarification that the imam can be unjust, err, and slip. And his famous sermon in Iraq, which cannot be refuted: "O people, when the Messenger of God, may God bless him and grant him peace, died, you pledged allegiance to Abu Bakr, and I pledged allegiance and was pleased. Then you pledged allegiance to 'Umar, and I pledged allegiance and was pleased. Then you pledged allegiance to 'Uthman, and I pledged allegiance and was pleased. When 'Uthman died, you rushed upon me like the rush of a camel's nose ring ⁹⁴, and you extended my hand, and I withdrew it and said, 'Choose for yourselves.' But you refused except to pledge allegiance to me. When the crowd grew and the reckoning became heavy and his cloak was torn, I refused except that my pledge of allegiance be open and public on the pulpit of the Messenger of God, may God bless him and grant him peace, and in his mosque. So everyone pledged allegiance to me, and I saw no objection. When you placed it upon me, some of those who had pledged allegiance to me broke their pledge, and others deviated ⁹⁵. I found no alternative but to fight those who transgressed and to judge those who acted unjustly according to the Book of God. It is not permissible to reject the imamate of one for whom the imamate has been established unless he is unjust in judgment, or neglects a prescribed punishment ⁹⁶, or is too weak to carry it out. By God, I have not neglected any prescribed punishment for you, nor have I been unjust in any judgment, nor have I been too weak to carry out the imamate. So grant me the same rights over yourselves as you granted to those before me—Abu Bakr, 'Umar, and 'Uthman, may God have mercy on them." See how he reminds them of the pledge of allegiance to the caliphs before him and his satisfaction with them, making them a consensus and a proof for the community, and mentions that he became an imam by their pledge of allegiance to him, and that they placed it upon him, and that it is not permissible to reject the imamate of an imam unless he is unjust in judgment, or neglects a prescribed punishment, or is too weak to carry it out, and that this is possible for every imam after the Messenger of God, may God bless him and grant him peace. He, may God be pleased with him, knew himself and his religion best and was most knowledgeable in the religion of God. So one should refer to his statement, not to the statement of these people. He said in a sermon in Medina, while commanding people to scrutinize his actions and judgments: "May God have mercy on a man who sees truth and supports it, and sees injustice and rejects it, and is a helper of truth against those who oppose it." His son al-Hasan, may God be pleased with them both, said to the people of Kufa when he summoned them to his father: "O people, the Commander of the Faithful says: 'I have set out on this expedition of mine either as an oppressor or as one oppressed. I remind a man who has regard for God's right to respond. If I am oppressed, let him help me; if I am an oppressor, let him take from me.'" And among his stances in Basra on the Day of the Camel ⁹⁷ after the war ended, he said: "Where is the resting place of the people?" They said: "The slain around the camel." He stood up and delivered a sermon, after praising God and extolling Him: "The Messenger of God died without having made a covenant to us regarding leadership, so that we might follow his path. But we saw it as coming from ourselves. If it is correct, it is from God; if it is an error, it is from us and from Satan. Abu Bakr appointed a successor—may God have mercy on Abu Bakr—and he was upright and established justice. Then 'Umar appointed a successor—may God have mercy on 'Umar—and he was upright and established justice. Then religion was struck by its waves ⁹⁸; God has mercy on whom He wills and punishes whom He wills." Then the statement he used to say, repeat, express, and mention during the days of harmony and uprightness and what occurred afterward of discord in the last days of 'Uthman: "The Messenger of God, may God bless him and grant him peace, preceded; Abu Bakr prayed; 'Umar made it three; then a trial struck us, and God willed what He willed ⁹⁹"—his saying "what God willed" as a way of seeking refuge with God, because God wills the victory of truth and does not will falsehood—meaning: O God, do what You will. Al-Hasan al-Basri said regarding what God narrated about one of the two men: "And why did you not, when you entered your garden, say, 'What God wills' ¹⁰⁰?" meaning: what God wills of gratitude, praise, and turning to Him. When the Commander of the Faithful finished with the matter of Basra and news reached him of Mu'awiya's opposition and he called the people to fight him, Ibn al-Kawwa' and Qays ibn 'Abbad al-Yashkuri entered upon him while his companions were there and said to him: "Tell us about this expedition of yours: you strike people against each other so that their affairs become clear and you gain control over them. Is it an opinion you formed when the community became divided and the call differed, that you are the most entitled to this matter? If it is an opinion you formed, we will respond to your opinion. If it is a covenant that the Messenger of God, may God bless him and grant him peace, made with you, then you are trustworthy, believed, and reliable regarding the Messenger of God in what you report from him."

They said: Then the Commander of the Faithful (Amīr al-Mu’minīn) pronounced the testimony of faith (tashahhada) and praised God, and said: "By God, I was the first to believe him, so I shall not be the first to lie about him. As for there being a covenant from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) with me—no, by God. If there had been a covenant from the Messenger of God, I would not have left the brother of Taym ibn Murrah (61) nor the son of al-Khaṭṭāb upon his pulpit, even if I had only my hand to act with. But your Prophet was a Prophet of mercy; he was not slain by killing, nor did he die suddenly. He was ill for nights and days. Bilāl would come to him to call the prayer (adhān), and he would say to him: 'Go to Abū Bakr'—while he saw my place. When God took His Prophet (upon him peace), we considered our affair. For prayer is the greatest of Islam and the pillar of the religion (qiwām al-dīn). We were content for our worldly affairs with the one whom the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) was content with for our religion. So we entrusted our affairs to Abū Bakr. He stood among us: the word was united, and the command was one. No two among us differed over him, nor did any of us bear witness of his companion to polytheism (shirk), nor did he cut off from him disavowal (barā’a). By God, I took when he gave me, I campaigned (aghzū) when he sent me to campaign, and I struck these prescribed punishments (ḥudūd) before him. When Abū Bakr died, he thought that ʿUmar was the strongest of us for it and the most bearing of it among us, so he entrusted it to ʿUmar. ʿUmar stood among us: the word was united, and the command was one. No two among us differed over him, nor did any of us bear witness of his companion to polytheism (shirk). By God, I took when he gave me, I campaigned when he sent me to campaign, and I struck these prescribed punishments (ḥudūd) before him. When the death of ʿUmar approached, he thought that if he appointed a successor (khalīfa), and that successor acted with his error, it would only follow ʿUmar in his grave. So he excluded from it his own son and household, and placed it in six men (rahṭ) of Quraysh. Among us was ʿAbd al-Raḥmān ibn ʿAwf, who said: 'Would you agree that I withdraw my share from it for you, on condition that I choose for God, His Messenger, and the Muslims?' We said: 'Yes.' So we took his covenant (mīthāq) on that, and he took our covenant that we would hear and obey whomever he entrusted with our affair. He struck his hand upon the hand of ʿUthmān. Then I looked into my affair, and behold, my obedience had preceded my pledge of allegiance (bayʿa), and behold, my covenant was for another around my neck. So I rendered to ʿUthmān his right, and I struck the prescribed punishments (ḥudūd) before him. When ʿUthmān was killed (God have mercy on him), I looked, and behold, the two caliphs (62) who had taken it from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) by the covenant in prayer had perished, with no covenant from them. And behold, the caliph who had taken it by the counsel (shūrā) of the Muslims had been killed, and its rope (ribqa) had left my neck, and he was killed with no covenant from him. When he was killed, the people of these two sanctuaries (ḥaramayn)—Mecca and Medina—and the people of these two garrison cities (miṣrayn)—Basra and Kufa—pledged allegiance to me. Then Muʿāwiya came to fight me with the people of Syria (ahl al-Shām), while I was more entitled to the command than him: I was an emigrant (muhājir) and he was a Bedouin (aʿrābī); I was a precedent (sābiq) and he was a freedman (ṭalīq); I had companionship (ṣuḥba)." They said: "You have spoken truth; you are more entitled than Muʿāwiya." So reflect on this explanation and unveiling, and grasp what is in it. Even if you had nothing else with you, it would be the most complete sufficiency. They only asked him whether he had in that a covenant from the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) entrusted to him alone, just as ʿImrān ibn Ḥuṣayn and Abū al-Aswad al-Du’alī asked ʿĀ’isha, Ṭalḥa, and al-Zubayr, each one individually, whether he had the covenant from the Messenger of God regarding his march. All of them said: "No." If it is said: "We know that he used to take when they gave him, establish the prescribed punishments (ḥudūd) before them, and assist them. How do we know that they campaigned against him (ghazawhu)?" We say: "If there were no report with us that they had campaigned against him except this, it would suffice and be enough." He (God be pleased with him) had disapproved of Muʿāwiya’s overstepping in the time of ʿUthmān, so he became hostile to him. Some of his companions advised him, saying: "You are the remnant of the people, and you have the right to obedience." So they suggested confirming Ibn ʿĀmir (63), Muʿāwiya, and others, so that they would pledge allegiance to you for the people, pacify the lands, and settle them. He said to them: "By God, even if it were for an hour of the day, I would exert my opinion in it, and I would not appoint these nor anyone like them. By God, I will not dissemble (udāhin) in my religion, nor will I give the worldly in my affair." Al-Mughīra was the one who advised him with this. When Ibn ʿAbbās came from Mecca, the Commander of the Faithful (Amīr al-Mu’minīn) consulted him, saying: "What do you think? Al-Mughīra has advised confirming Muʿāwiya." He said: "He has given you sincere counsel, O Commander of the Faithful; do it and accept." He said: "By God, I do not doubt that this is better in the immediate world for its people. But what right and knowledge obliges me that I should not appoint any of them? If they accept that, it is better for them; if they turn away, I will offer them the sword. I am only bound to exertion (ijtihād)." Ibn ʿAbbās said to him: "Let me appoint him, then remove him without deficiency or sin." He said: "I will not do it. I am not one to take the misleaders as supporters (ʿuḍud). I fear that he might wrong a Muslim or a covenanted person (muʿāhad), and I would find it in my scroll (ṣaḥīfa). I will not appoint him for a single hour." Ibn ʿAbbās argued with him, saying: "He will not wrong." He said: "I will not associate in my trust (amāna) anyone except whom I approve." So look at this frankness (mukāshafa) with truth in all his affairs, to know the falsehood of those who attribute to him fear of created beings and their saying that he used to protect himself with his religion. When he (God be pleased with him) was asked about dissimulation (mudārāt) and was threatened with division, he would say: "Do you threaten me with death? By God, I do not care whether I fall upon death or death falls upon me." He used to say: "ʿAlī is more familiar with death than an infant with its mother’s breast." Since God commanded and forbade him, he never saw any wrong (munkar) at all nor heard it except that he repelled it and disapproved of it, nor did he see any good (maʿrūf) except that he strengthened it, supported it, and aided it. His outward was like his inward, and his secret like his public. He did not fear the tyrant oppressors (jabābira ṭughāt) whom humans fear; how then [would he fear] (64) Abū Bakr, ʿUmar, and ʿUthmān? Nor did he fear their authority, even if it were a slave, a woman, or a dhimmī, as previously explained? So know that his assistance to them, his support for their authority, his obedience to them during their lives, and his execution of their bequests after their death was because they were imams of guidance (a’immat hudā). He (God be pleased with him) wrote to Muʿāwiya (65): "In the name of God, the Most Gracious, the Most Merciful. From the servant of God, ʿAlī, Commander of the Faithful (Amīr al-Mu’minīn), to Muʿāwiya ibn Abī Sufyān. To proceed: My pledge of allegiance (bayʿa) in Medina has become binding upon you while you are in Syria, because the people who pledged allegiance to Abū Bakr, ʿUmar, and ʿUthmān (God be pleased with them) pledged allegiance to me on the same basis on which they pledged allegiance. So it is not for the present (shāhid) to choose, nor for the absent (ghā’ib) to reject. Consultation (shūrā) is only for the emigrants (muhājirūn) and the helpers (anṣār). When they agree upon a man and name him imam, that is approval from God. If anyone goes out from their command, they return him to what he left. If he refuses, they fight him for seeking other than the way of the believers (sabīl al-mu’minīn), and God will turn him over to what he has chosen and cause him to enter Hell, an evil destination. So enter, Muʿāwiya, into what the Muslims have entered. The most beloved matter to me concerning you is well-being (ʿāfiya), unless you expose yourself to trial (balā’). If you expose yourself, I will fight you and seek God’s help against you. You have spoken much about the killers of ʿUthmān (God have mercy on him). Enter into what the people have entered, then bring the people to me; I will carry you and them to the truth and to the Book of God. As for that which you desire, it is the deception of a child over milk. By my life, if you look with your intellect without your passion, you will find me the most innocent of Quraysh of the blood of ʿUthmān (God be pleased with him). Know, O Muʿāwiya, that you are among the freedmen (ṭulaqā’) for whom the caliphate (khilāfa) is not lawful, nor is consultation (shūrā) considered among them. Jarīr ibn ʿAbd Allāh (66) has come to you and to those before you, and he is among the people of faith and emigration (hijra); so pledge allegiance, and there is no power except with God." So look: does he argue except by choice (ikhtiyār), consultation (shūrā), consensus (ijmāʿ), and the practice (sunna) of the caliphs before him? For they are for him a proof (ḥujja) and a model (qudwa). How often does he say and clarify that the imamate (imāma) belongs to the emigrants (muhājirūn) and the helpers (anṣār); whoever they pledge allegiance to and contract for him is an imam. So he argues that his obedience is the obedience of the caliphs before him. According to the Imāmīs, practicing religion by choice (ikhtiyār), consultation (shūrā), and following Abū Bakr and ʿUthmān is polytheism (shirk) and disbelief (kufr). Yet with this, they claim to be the partisans (shīʿa) of the Commander of the Faithful (Amīr al-Mu’minīn). Have you heard anything more astonishing than this? And look at his frankness (mukāshafa) with truth toward Muʿāwiya, and his saying about every person what is in him, and his saying to him: "You have shown the demand for the blood of ʿUthmān, but that is not your intention and aim. Your intention, aim, and inner thought (ḍamīr) are kingship (mulk) and the world (dunyā). You have no precedence (sābiqa) in religion to make the caliphate (khilāfa) lawful for you." So he (God be pleased with him) did not fear the blame of any blamer, nor did he fear any of the created beings. He used to say: "O people, what destroyed those before you was the corruption of their deeds when the rabbis (rabbāniyyūn) and scholars (aḥbār) did not forbid them, so they would enjoin good (maʿrūf) and forbid wrong (munkar). For that will not hasten an appointed term (ajal) nor delay a provision (rizq)." He used to say: "There is no good in a people who do not see enjoining good and forbidding wrong as an obligation (farḍ). There is no good in a people among whom the people of disobedience (maʿāṣī) are secure and among whom major sins (kabā’ir) are committed." He used to say: "The Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam) said to me: 'The closest of the martyrs (shuhadā’) to me and the most excellent of them with me after Ḥamza and Jaʿfar is one who stands up to a tyrannical imam (imām jā’ir), commands him and forbids him, and is killed by him.'" (67) How many such letters did he (God be pleased with him) have to Muʿāwiya, praising the caliphs before him and blaming Muʿāwiya? How many messengers did he send to him in this meaning? He was not satisfied with forbidding wrong (inkār al-munkar) until he traveled to its people after correspondence and addressed them face to face. So he marched to Muʿāwiya and camped at Ṣiffīn. He stayed for about two months without fighting or battling, establishing the proof (ḥujja) against Muʿāwiya, clarifying his innocence of the blood of ʿUthmān and of abandoning him, and that he had offered support (nuṣra) to ʿUthmān, but ʿUthmān refused it and disliked fighting, and he wanted the people to turn away from him satisfied without fighting. He said that neither he nor ʿUthmān thought he would be killed, and that the people had assassinated him, climbed over him, and killed him at night. He called the emigrants (muhājirūn) and helpers (anṣār) as witnesses to that. Then after this, he swore and said: "By God, I did not kill ʿUthmān, nor did I conspire in his killing, nor was I pleased with it, nor did I desire it." He cursed the killers of ʿUthmān and said: "O God, curse the killers of ʿUthmān by night and day, on land and sea." He raised his hands in that until what was under his shoulders became visible. He did the same in Basra. Muʿāwiya said: "We believe him, but in his army there are haters (shunāt) of ʿUthmān and his campaigners (ghuzāt); hand them over to us." Until the people of Syria said: "Muʿāwiya will relinquish the governorship (wilāya) while he hears and obeys you." He said: "I will not do it." They asked him about that, but he did not respond. Then a delegation of the people of Syria came to him, including a man called Ḥawshab Dhū Ẓulaym, who had status and distinction. He stood and said: "Do you not see, O ʿAlī, that God has allotted you a good portion? Take it with gratitude. You have precedence (qadam) in Islam, a precedent (sābiqa), kinship (qarāba) to the Messenger of God (ṣallā Allāhu ʿalayhi wa-sallam), marriage tie (ṣihr), experience (tajriba), and age (sinn). If you are destroyed among us tomorrow, it will be the ruin (bawār) of the Arabs and the loss (ḍayʿa) of sanctities (ḥurumāt). But turn back rightly guided (rāshid) and leave between us and our Syria, and spare our blood and the blood of your companions." He (God be pleased with him) said to him: "You have not spared effort in sincere counsel (naṣīḥa). If I knew that this would be permissible for me in my religion, I would answer you, and it would be easier for me than the burden (ma’ūna). But God is not pleased for the people of the Qur’ān that acts of disobedience to God (maʿāṣī Allāh) be done in the corners of the earth while they are silent, not enjoining good (maʿrūf) nor forbidding wrong (munkar). Know, O Ḥawshab, that I have examined the matter (amr) on its back, belly, nose, and eye, until it has prevented me from sleep at night. I have found nothing permissible for me except fighting them or disbelief (kufr) in what Muḥammad (ṣallā Allāhu ʿalayhi wa-sallam) brought. So dealing with fighting was easier for me than dealing with fetters (aghlāl), and the burdens (ma’ūnāt) of the world were easier for me than the Fire (nār)."

Réfléchis donc à ce que contient cette parole comme lumières et preuves témoignant de la fausseté des prétentions de ces gens. Car ils ont prétendu qu’il (Ali) est resté vingt-cinq ans avec Abou Bakr, ‘Omar et ‘Othman, alors qu’ils avaient mécru et apostasié, sans les désapprouver, mais qu’il était plutôt leur plus grand soutien, alors qu’il prononce cette parole. Et ses compagnons disaient aux gens du Shām — tels que ‘Ammār ibn Yāsir, Qays ibn Sa‘d, Shurayḥ ibn Hānī’, ‘Adī ibn Ḥātim, Ṣa‘ṣa‘a ibn Ṣūḥān et al-Ashtar — : « Certes, quand ‘Alī triomphera, il agira parmi vous selon la conduite d’Abou Bakr et de ‘Omar, tandis que Mu‘āwiya ne fera pas cela ; il ne désire que le monde immédiat et recherche la vie d’ici-bas. Et notre compagnon avait préséance auprès d’Abou Bakr et de ‘Omar, et ils revenaient à son avis. » Et ils disaient : « Notre compagnon est parmi les (participants à) Badr et les Émigrés, tandis que votre compagnon ne l’est pas. » Regarde donc par quoi ils le louent et par quoi ils argumentent en sa faveur, afin que tu connaisses la fausseté des prétentions de ces gens. Car ils disent : « La preuve de son imamat est la désignation textuelle (naṣṣ) du Prophète sur lui, et la manifestation de miracles après le Prophète — que la prière et la paix d’Allah soient sur lui —. » Or lui — qu’Allah l’agrée — ne les mentionne pas, ne les utilise pas comme argument, ne les connaît pas, et aucun de ses enfants, de sa famille et de ses partisans à son époque ne les connaît. Et lorsque les gens du Shām élevèrent les exemplaires du Coran et dirent : « Entre nous et vous, ce avec quoi le Messager d’Allah — que la prière et la paix d’Allah soient sur lui — est venu ; ramenez-nous à lui, car nous nous en sommes contentés, et ceci est le Livre d’Allah », ni lui ni ses compagnons ne leur dirent : « Le Messager d’Allah m’a désigné textuellement et a dit : “Quiconque a pour maître (mawlā), ‘Alī est son maître”, et ceci est une désignation textuelle (naṣṣ), ou son interprétation est la désignation textuelle, ou son sens est la désignation textuelle, ou tel verset ou tel hadith. » Ni lui ni ses partisans, qui furent tués devant lui, n’argumentèrent contre eux par quoi que ce soit de ce que ces gens mentionnent. Et lorsque ses compagnons lui dirent : « Tu as faibli et tu t’es apaisé en toi-même jusqu’à soumettre ta cause à des hommes. Quel besoin avais-tu de cela, alors que les Émigrés et les Auxiliaires t’ont prêté allégeance ? Et combien nous et toi avons besoin d’un imam comme ‘Omar, qui nous gouverne et te gouverne ? Et tu as mécru par ce que tu as fait. » Ni lui ni ceux qui argumentaient en sa faveur, comme Ibn ‘Abbās et Ṣa‘ṣa‘a, n’argumentèrent contre eux en disant : « Je suis infaillible, je ne commets ni erreur ni péché, et le Prophète — que la prière et la paix d’Allah soient sur lui — m’a désigné textuellement, et vous avez vu les miracles ou ils vous sont parvenus. » Il n’argumenta contre eux que par ce qui t’a été exposé précédemment en tout temps et en toute circonstance. Et il disait : « Par Allah, celle-ci teindra celle-là », en désignant sa barbe et sa tête. Ses compagnons lui disaient : « Si nous avions su cela, nous aurions anéanti et détruit. » Il disait : « Comment le tueriez-vous alors qu’il ne m’a pas tué ? » Ils disaient : « Ô Commandeur des croyants, fais une recommandation et désigne un successeur (khalīfa). » Il disait : « Le Messager d’Allah n’a pas fait de recommandation, donc je ne fais pas de recommandation ; et le Messager d’Allah — que la prière et la paix d’Allah soient sur lui — n’a pas désigné de successeur, donc je ne désigne pas de successeur. » Ils revenaient à lui, et il leur répondait de la même manière, puis disait : « Si je délègue, celui qui est meilleur que moi a délégué ; et si je désigne un successeur, celui qui est meilleur que moi a désigné un successeur. » Et lorsque l’homme maudit, Ibn Muljam, le frappa, ils entrèrent chez lui et dirent : « Désigne un successeur. » Il dit : « Non. Nous sommes entrés chez le Messager d’Allah — que la prière et la paix d’Allah soient sur lui — et avons dit : “Ô Messager d’Allah, désigne un successeur.” Il dit : “Non, je crains que vous ne vous divisiez à son sujet comme les Enfants d’Israël se sont divisés au sujet d’Aaron. Mais si Allah connaît un bien dans vos cœurs, Il vous le choisira.” » Le Commandeur des croyants dit : « Allah a connu un bien dans nos cœurs et nous a choisi Abou Bakr. » Puis il se tourna vers Ṣa‘ṣa‘a ibn Ṣūḥān, qui était parmi les gens, et dit : « Mais, ô Ṣa‘ṣa‘a, si Allah connaît un bien dans vos cœurs, Il vous le choisira. » Ils le laissèrent, puis revinrent à lui, mais il ne fit rien. Ils lui demandèrent de leur indiquer quelqu’un, mais il ne fit rien. Ils lui dirent : « Si nous te perdons, ô Commandeur des croyants, nous ne te perdons pas si nous prêtons allégeance à al-Ḥasan. » Il dit : « Je ne vous ordonne ni ne vous interdis. » Ils répétèrent la parole, et il dit : « De même, vous êtes plus perspicaces. » Ce fut leur dernier contact avec lui, et il mourut — que la prière d’Allah soit sur lui — et il ne dit rien d’autre que cela. S’ils disent : « Nous n’acceptons pas ces récits », nous disons : Si vous disiez que ce qui s’est passé entre lui et al-‘Abbās n’a pas eu lieu, que ce que nous avons mentionné des Auxiliaires à la Saqīfa n’a pas eu lieu, que ce que nous avons dit d’Abou Bakr et des Compagnons concernant la désignation de ‘Omar comme successeur n’a pas eu lieu, que ‘Alī n’est pas entré dans la consultation (shūrā), qu’il n’a pas prié derrière Ṣuhayb, qu’il n’est pas revenu à ‘Abd ar-Raḥmān, qu’il n’a pas demandé aux gens que ‘Omar désigne un successeur sur eux, qu’il n’a pas dit « Si je désigne un successeur, celui qui est meilleur que moi a désigné un successeur, et si je délègue, celui qui est meilleur que moi a délégué », et même que ‘Omar n’a jamais institué de consultation — tout cela est un mensonge — nous n’aurions à ce sujet que ce que nous avons concernant votre déni de ce qui est advenu du Commandeur des croyants. De même, si vous disiez qu’il n’a pas correspondu avec Mu‘āwiya, que Mu‘āwiya n’a pas élevé les exemplaires du Coran, que ce que nous avons mentionné du Commandeur des croyants et de ses compagnons qui devinrent Kharidjites n’a pas eu lieu, mais si vous admettiez cela, votre doctrine serait annulée. Et si vous étiez équitables, vous l’abandonneriez et adopteriez les doctrines du Commandeur des croyants, qui sont celles que nous avons mentionnées. Votre seule affaire est de nier ce qui a eu lieu et de prétendre ce qui n’a pas eu lieu, et si cela avait un fondement, la connaissance en aurait prévalu. Dans le peu que j’ai écrit, il y a une preuve de la fausseté de leurs prétentions. Nous ne t’avons mentionné cela en cet endroit que parce que tu l’as demandé et que tu as mentionné ton besoin de cela. Souvent, les imamites interrogent sur ce qui est advenu de ‘Othman concernant la nomination de ses proches et autres choses, ainsi que sur la marche de Ṭalḥa, az-Zubayr et ‘Ā’isha vers Baṣra. Cela n’est dû qu’à leur faiblesse et à leur impuissance, car si ‘Othman n’avait pas nommé ses proches et n’avait pas fait ce qu’il a fait, il serait, selon eux, un mécréant et un associateur en raison de sa prétention à l’imamat pour lui-même, pour Abou Bakr et pour ‘Omar. Et si Ṭalḥa, az-Zubayr et ‘Ā’isha avaient été dans l’armée du Commandeur des croyants et parmi ceux qui combattaient avec lui, ils n’auraient été que des associateurs en raison de leur croyance en l’imamat d’Abou Bakr, de ‘Omar et de ‘Othman. Ainsi, le discours des imamites sur ce sujet est comme si l’on parlait aux Juifs de l’obligation de l’intention dans la purification, ou aux Chrétiens de la licéité du vin pour eux. On ne parle de cela qu’à celui qui dit : « ‘Othman n’a aucun péché excepté ce qu’il a fait concernant la fièvre et la nomination des proches ; sans cela, il aurait été comme ‘Omar », et à celui qui dit : « Ṭalḥa, az-Zubayr et ‘Ā’isha n’ont aucun péché excepté leur marche vers Baṣra ; sans cela, ils auraient été comme Abou ‘Ubayda, ‘Abd ar-Raḥmān et Ibn Mas‘ūd. » Reconnais cela et ne leur parle absolument pas de cela. Parle-leur de ce qu’ils prétendent concernant la désignation textuelle (naṣṣ), car c’est le fondement. Quant à Ṭalḥa, az-Zubayr et ‘Ā’isha, ils ne nous ont salués que parce qu’ils ont salué le Commandeur des croyants. Nous les avons pris pour alliés et les avons déclarés purs parce qu’il les a déclarés purs, les a pris pour alliés, les a loués et a imploré la miséricorde sur eux après ce qui s’est passé avec eux à Baṣra et après leur mort. Si nous les prenions pour ennemis, nous l’aurions contredit, nous aurions marché selon une autre conduite que la sienne et suivi un autre chemin que le sien. Or nous ne voyons pas de contradiction avec lui ; il est plutôt notre imam, notre maître et notre modèle. C’est lui dont l’apparent est comme le caché et le secret comme le manifeste. Ceci est un discours adressé aux Kharidjites. On leur dit : « ‘Alī ibn Abī Ṭālib est un imam de guidance. Vous vous êtes désolidarisés de lui et avez prétendu qu’il a mécru par l’arbitrage, alors qu’avant cela il était agréé. Or il a déclaré purs ceux-ci avant l’arbitrage, et il vous est obligatoire de le prendre pour modèle. » S’ils disent : « Quand cela a-t-il eu lieu de sa part ? » Nous disons : « Il inspectait les tués après la fin de la guerre. Il passa près de Ṭalḥa, qui était étendu à terre. Il descendit vers lui, prit sa tête dans son giron, essuya la poussière de son visage et dit : “Qu’Allah te fasse miséricorde, ô Abā Muḥammad. Il m’est pénible de te voir tué sous les étoiles du ciel et dans les vallées de la terre.” Puis il récita : “Un jeune homme que la richesse rapprochait de son ami, quand il était riche, et que la pauvreté éloignait.” Il ordonna de rassembler les tués, pria sur eux et ordonna de les enterrer. Le fils de Ṭalḥa entra chez lui ; il le fit approcher et dit : “Ô fils de mon frère, prends ma lettre pour Qaraza ibn Ka‘b al-Anṣārī, afin qu’il vous rende vos biens et ce qui en a été pris. Je ne t’ai pas ordonné d’y mettre la main ; j’ai seulement voulu les saisir pour que les mains des insensés ne s’y étendent pas et pour les préserver pour vous. Ô fils de mon frère, étends-toi dans le besoin que vous avez, car j’espère que moi, Ṭalḥa et az-Zubayr serons parmi ceux dont Allah a dit : “Nous avons arraché ce qu’il y avait dans leurs poitrines comme rancune, frères, sur des lits, se faisant face.” » Et lorsqu’on lui dit — qu’Allah l’agrée — : « Le tueur d’az-Zubayr est à la porte, demandant la permission d’entrer », lui et ses enfants furent bouleversés de chagrin pour lui et de désapprobation de son meurtre, et cela devint chez eux un deuil et une grande calamité. Il dit : « Comment l’a-t-il tué, alors qu’il n’est pas de ses pairs ? » On dit : « Il l’a attaqué par ruse alors qu’il avait son épée. » Il dit : « Prenez l’épée de lui et annoncez-lui le Feu. » On prit l’épée de lui. Le Commandeur des croyants ne cessa de retourner l’épée en disant : « Combien de détresses l’épée de cet homme a-t-elle dissipées du visage du Messager d’Allah — que la prière et la paix d’Allah soient sur lui — », et il ne lui permit pas d’entrer chez lui. Puis, après cela, il entra chez lui avec les gens et dit : « Nous sommes les gens de l’épreuve ; pourquoi avons-nous été traités injustement ? » Il dit : « Qui es-tu ? » Il dit : « Le tueur d’az-Zubayr. » Le Commandeur des croyants dit : « Que la pierre soit dans ta bouche ! Que la pierre soit dans ta bouche ! Que le tueur d’az-Zubayr entre dans le Feu ! J’ai entendu le Messager d’Allah — que la prière et la paix d’Allah soient sur lui — dire : “Pour chaque prophète, il y a un apôtre (ḥawārī), et mon apôtre est az-Zubayr.” Et je l’ai entendu dire : “Az-Zubayr est au Paradis, et Ṭalḥa est au Paradis.” » Alors Ibn Jarmūz dit : « Je ne l’ai tué que pour rechercher, par son meurtre, la faveur auprès de ‘Alī, et tu m’annonces le Feu ! » Il regretta son meurtre et se mit à nier l’avoir tué. Il équipa ‘Ā’isha de tout ce dont elle avait besoin, l’accompagna lui et ses enfants, et dit à son frère et à ceux qui sortirent avec elle : « Faites-lui parvenir », et recommanda de l’honorer. Il lui disait : « Ô ma mère », et alors que la Mère des croyants voyageait, il dit : « Que celui qui veut voyager avec elle, parmi ceux qui sont venus avec son arrivée, voyage. » Il dit : « Ô gens, elle est votre mère et l’épouse de votre Prophète en ce monde et son épouse au Paradis. » Il la ramena à la garde de la tombe du Messager d’Allah et à sa maison, et lui donna ce que les califes avant lui lui donnaient. Il n’est pas licite qu’une femme que ces gens prétendent mécréante soit ramenée par le Commandeur des croyants à la tombe du Messager d’Allah — que la prière et la paix d’Allah soient sur lui — et reçoive ce que reçoivent les Mères des croyants, surtout alors que Médine est sous sa possession et son autorité, et que ses gouverneurs s’y trouvent, et qu’il n’a nul besoin, dans son affaire, de dissimulation ou de flatterie après l’avoir combattue, comme il le faisait, selon leur prétention, avec les califes précédents. Combien de fois lui, ses enfants, Ibn ‘Abbās et ‘Abd Allāh ibn Ja‘far venaient-ils chez elle, s’asseyaient avec elle et l’honoraient. Elle demanda pardon, et le Commandeur des croyants demanda pardon pour elle. ‘Ammār ibn Yāsir entendit un homme l’insulter alors que la guerre était en cours ; il lui dit : « Tais-toi, maudit et aboyé ! Par Allah, nous la combattons, et pourtant nous savons qu’elle est l’épouse de votre Prophète et avec lui au Paradis. Mais Allah nous a éprouvés par elle pour savoir si nous Lui obéissons ou à elle. » Expliquer l’honneur qu’il lui rendit, ainsi que ses enfants, alors qu’ils étaient à Baṣra, serait long. Elle maudissait ses compagnons qui avaient apostasié de lui, le maudissaient et devinrent Kharidjites, et se désolidarisait d’eux. Elle rapportait du Messager d’Allah — que la prière et la paix d’Allah soient sur lui — qu’il les approuvait et les égarait, et disait : « On leur a ordonné de demander pardon pour les compagnons de Muḥammad, mais ils les ont insultés. » Elle les appelait « les chiens du Feu ». Lorsque sa mort lui parvint, elle dit : « Nous sommes à Allah et à Lui nous retournons. Par Allah, celui que le pouvoir n’a pas rendu insensé et que la vie d’ici-bas n’a pas séduit est parti. Que les Arabes fassent ce qu’ils veulent, car après Ibn Abī Ṭālib, il ne reste personne pour les retenir ou les réprimer. » Puis elle récita : « Elle a jeté son bâton et s’est installée, le voyage étant terminé, comme le voyageur se réjouit en revenant. » Combien de fois a-t-elle critiqué Mu‘āwiya et l’a-t-elle confronté en le déclarant dans l’erreur lorsqu’il vint à Médine et entra chez elle, jusqu’à ce qu’elle le couvre de honte, alors qu’il était un tyran qui avait triomphé. Et combien de fois son frère ‘Abd ar-Raḥmān fit-il cela avec lui, ce qui serait long à expliquer. Ces récits ne sont rejetés que par un obstiné ou par celui qui dit qu’il la maudissait comme Mu‘āwiya maudissait et ne l’a pas ramenée à Médine. Celui qui dit cela a commis, dans la calomnie, ce qui est sans remède.

The Imamiyya say: He did this, but ¹⁰¹ / by way of good companionship and as an act of generosity and favor. It was said to them: He, peace and blessings be upon him, is too great in rank and too scrupulous to bring a disbelieving or immoral woman to the grave of the Messenger of God, peace and blessings be upon him, and enable her to do so, and give her what he gives the Mothers of the Believers, and call her Mother of the Believers, and testify for her as we have said, and ask mercy for two disbelievers, and return the wealth and testify for them that they are in Paradise. This is not permissible in the religion of God, nor would someone like him, peace and blessings be upon him, do it in any way. Rather, his saying, 'Give glad tidings to the killer of Ibn Safiyya of the Fire,' and his saying, 'May the killer of al-Zubayr enter the Fire,' is by way of vindication of him, like the saying of the Messenger of God, peace and blessings be upon him: 'The transgressing party will kill Ammar' ¹⁰² by way of vindication of Ammar. If they say: Why did he not kill the killer of al-Zubayr? We say: That was not for him; rather, it was for the son of al-Zubayr. If they wish, they may kill, and if they wish, they may pardon. Among the strange things is that Abdullah ibn al-Zubayr rose after Muawiya and called for himself to be Commander of the Faithful, and he dominated the land for seven years except the district of Palestine, and his governors spread throughout the regions. And Amr ibn Jarmuz was alive in Basra, but they did not touch him. The register of the people of Basra was read to Musab ibn al-Zubayr in Basra, and the scribe read 'Amr ibn Jarmuz.' Someone said to Musab: 'May God set the commander aright! Amr ¹⁰³ ibn Jarmuz has wandered the earth and traveled through the lands.' Musab said: 'Does Ibn Jarmuz think that I will retaliate for Abu Abdullah? Let Ibn Jarmuz appear safely and take our stipend as a Muslim.' So he appeared, took it, was safe, and rose. The sons of al-Zubayr refrained from killing him, though they had the right to do so, and it was their prerogative. So how can a sensible person be astonished at the pardon of the Commander of the Faithful for him, when retaliation was not his right? After what he heard from the Commander of the Faithful, Amr ibn Jarmuz was intensely regretful for killing him, frequently seeking forgiveness, and extremely fearful. He remained after the end of the last of the family of al-Zubayr and the transfer of kingship to Abd al-Malik. Al-Hajjaj would say to him: 'You killed al-Zubayr?' — due to the intense hostility of al-Hajjaj and the Umayyads toward the family of al-Zubayr. Ibn Jarmuz would say: 'I killed no one.' Al-Hajjaj would say: 'What harm is there in killing him? Killing him is better for you than reward and the arrangement of good deeds.' Al-Hajjaj encouraged him to turn away from grief and regret by what the Commander of the Faithful had said to him about entering the Fire for killing al-Zubayr, so that you may know, may God have mercy on you, the fame of the Commander of the Faithful's disapproval of those who confessed to killing al-Zubayr. But the matter has been prolonged, and the seeker who reflects is few. If it is said: What about those bloods that were between them on the Day of the Camel? It is said to him: The Commander of the Faithful, may God be pleased with him, was more knowledgeable about that, more correct in religion, and more scrupulous. He would not say about these or others what is not permissible or allowed in religion. His judgment suffices us from research and inquiry, even though the scholars have mentioned the agreement of the opinion of the Commander of the Faithful, Talha, al-Zubayr, and Aisha on reconciliation, cessation of war, and reconsideration of the matter. Those in the army who were enemies of Uthman disliked that and feared that the community would become free to deal with them. They said: 'Let us occupy them with themselves.' So they devised what is mentioned to incite war among them, and they succeeded. You have no need here to mention it. The actions of the Commander of the Faithful suffice you. If you want it, you will find it in the books of the scholars ¹⁰⁴. Index of Topics ¹⁰⁵ Page | Topic --- | --- 5 | Introduction: Beginning with what is in the Qur'an about the Messenger declaring the nations disbelievers and disavowing them, while he was alone and weak 7 | His safety, peace and blessings be upon him, despite their eagerness to harm him 8 | His promise while in his solitude that he would be in many congregations 38 | The polytheists' relief at the slightest grief that befell the Messenger 40 | The polytheists' offer to the Messenger to worship their gods and they worship his God 44 | The Messenger's promise to his companions in their weakness that God would harm them 46 | The Messenger's night journey from the Sacred Mosque to the Farthest Mosque 52 | What was revealed in Mecca about specific men that they would persist in their polytheism until they die 55 | What occurred in Mecca of the splitting of the moon 59 | What occurred in Mecca of the Persians' victory over the land of the peninsula, the nearest land of the Romans 64 | Among his signs, peace and blessings be upon him: the shooting stars in Mecca 80 | The Messenger of God's supplication against Mudar and the withholding of rain from them 83 | What occurred in Mecca when the Messenger wept over them: His saying, 'The Hour has drawn near' 84 | What was revealed in Mecca of His saying, 'So hold fast to that which is revealed to you...' 85 | Among his signs: His saying, 'Say: If mankind and jinn gathered together to produce the like of this Qur'an...'

1. Sawad : The Sawad refers to the fertile agricultural lands of Iraq, particularly the region around Kufa and Basra, conquered during the caliphate of Umar.
2. al-Hakam ibn Abi al-As : Al-Hakam ibn Abi al-As was a relative of Uthman whom he appointed as governor, causing controversy due to his previous exile by the Prophet.
3. Imamiyya : The Imamiyya, or Twelver Shia, are those who believe in the twelve Imams as successors to the Prophet Muhammad.
4. Rafidism : Rafidism is a term used by some Sunni scholars to refer to Shia groups who reject the first three caliphs, often considered pejorative.
5. Kharijites : The Kharijites were an early Islamic sect that rebelled against Ali after the Battle of Siffin, rejecting arbitration and later killing him.
6. dhimmi : A dhimmi is a non-Muslim subject living in an Islamic state with protected status, paying jizya tax.
7. Hisham ibn al-Hakam : Hisham ibn al-Hakam was a prominent Shia theologian and companion of Imam Ja'far al-Sadiq, known for his defense of Imami doctrines.
8. Quran 41:26 : This is a reference to Quran 41:26, where the disbelievers say, 'Do not listen to this Quran and make noise during it, that you might overcome.'
9. Marwan, al-Walid, and Sa'id : Marwan ibn al-Hakam, al-Walid ibn 'Uqba, and Sa'id ibn al-'As; Umayyad relatives of 'Uthman who were influential and often criticized for their conduct.
10. texts : nusus: explicit scriptural texts from the Quran and Hadith.
11. path that the Messenger of God loved : Reference to a specific practice or policy favored by the Prophet.
12. they managed the matter well and did not wrong : Reference to Abu Bakr and 'Umar's governance.
13. well-known answer : Uthman's response to Umm Salama's letter, which is recorded in historical sources.
14. set aside a preserve : hima: a tract of land reserved for the caliph's use, often criticized as favoritism.
15. pigeon-players and sling-shooters : People engaged in frivolous activities; reference to a controversial decree attributed to 'Uthman.
16. ijtihad : Independent legal reasoning by a qualified scholar.
17. appointed the arbiters : Reference to the arbitration at Siffin between 'Ali and Mu'awiya.
18. Let two just men among you judge : Quran 5:95, referring to arbitration in hunting violations.
19. dhimmi : A non-Muslim subject living under Muslim rule with protected status.
20. Muhajirun : The early Muslims who emigrated from Mecca to Medina.
21. Ansar : The Medinan helpers who supported the Muhajirun.
22. Imamiyya : Twelver Shi'a who believe in the Imamate of the Twelve Imams.
23. Rafida : A derogatory term for Shi'a who reject the first three caliphs.
24. Banu Hashim : The clan of the Prophet Muhammad, including 'Ali and his descendants.
25. Suhayb : Suhayb al-Rumi, a companion who led prayers during the transition after 'Umar's death.
26. 'Abd al-Rahman : 'Abd al-Rahman ibn 'Awf, a companion appointed by 'Umar to oversee the selection of the next caliph.
27. al-Rabadha and Dhu al-Qassa : Locations near Medina; campaigns against apostate tribes.
28. bridge of Mihran : A battle site in Persia during the Muslim conquest.
29. non-Arabs : a'ajim: Persians and other non-Arab peoples.
30. two sanctuaries : Mecca and Medina.
31. two garrison cities : Kufa and Basra in Iraq.
32. كم قد اشارا جميعا : Refers to Abu Bakr and 'Umar, who both pointed to 'Uthman and other Hashimites for various roles.
33. استسقى بالعباس : Seeking rain through al-'Abbas, i.e., using him as an intercessor in prayer for rain.
34. العطاء : Stipend or allowance given to Muslims from the state treasury.
35. البدريين : Those who participated in the Battle of Badr, the first major battle in Islam, held in high esteem.
36. دوّن الدواوين : Organized the registers, referring to the establishment of the state treasury and military registers under 'Umar.
37. الشورى : The council established by 'Umar to elect the next caliph after him, consisting of six companions.
38. المنانية : Manichaeans, followers of Manichaeism, a dualistic religion founded by Mani.
39. الرافضة : Rafidites, a term used for Shi'a who reject the caliphates of Abu Bakr and 'Umar.
40. الحجة : The proof or evidence, a term used in Islamic theology for the divinely guided leader.
41. الكاملية : Kamiliyya, a sect that believed in the divinity of 'Ali or held extreme views about him.
42. الهشامية : Hishamiyya, followers of Hisham ibn al-Hakam, a Shi'a theologian with anthropomorphic views.
43. الراوندية : Rawandiyya, a Shi'a group that believed in the imamate of al-'Abbas and his descendants.
44. صهيب : Suhayb al-Rumi, a companion of the Prophet who led prayer during 'Umar's illness.
45. عبد الرحمن : Abd al-Rahman ibn 'Awf, a companion and member of the council who was given the deciding vote.
46. تقية : Dissimulation, concealing one's true beliefs for fear of harm.
47. ذميا : A non-Muslim living under Muslim rule with a covenant of protection.
48. جيش أسامة : The army of Usama ibn Zayd, dispatched by the Prophet shortly before his death.
49. لا تتركوا بعدي في جزيرة العرب دينين : A hadith instructing the expulsion of non-Muslims from Arabia.
50. استقيموا لقريش... : A hadith about obedience to Quraysh as long as they are just.
51. هذا الأمر في قريش... : A hadith about the caliphate being in Quraysh with conditions.
52. التناسخ : Metempsychosis, the belief in the transmigration of souls.
53. عما : Probably 'Ammar ibn Yasir, a companion, though the text says 'amma' which may be a typo.
54. ابو العلاء بن الحضرمي : Abu al-'Ala' ibn al-Hadrami, a companion appointed as governor of Bahrain.
55. khalī' muḥāwalatayhi : Literally 'stripped of his two attempts'; a phrase indicating complete dismissal from authority, possibly referring to being stripped of both worldly and religious standing.
56. yastakhīrū : To seek God's guidance through the prayer of istikhara, a practice of asking God for the best choice.
57. ḥujja : Proof or argument; in Islamic theology, a person who is a divine proof over creation, often used for prophets and imams.
58. khalīfa : Successor or caliph; here referring to 'Ali and his sons as successors of the Prophet.
59. man kuntu mawlāhu fa-'Alī mawlāhu : A famous hadith from the Prophet, often cited by Shia Muslims as evidence of 'Ali's succession.
60. anta minnī bi-manzilati Hārūna min Mūsā : A hadith indicating 'Ali's close relationship to the Prophet, similar to Aaron's to Moses.
61. al-Saqīfa : The portico of the Banu Sa'ida where the Companions gathered after the Prophet's death to choose a successor, leading to Abu Bakr's election.
62. al-Shūrā : The consultative council appointed by 'Umar to choose the next caliph after him.
63. al-Sha'bī, 'Abd al-Razzāq : Al-Sha'bi (d. 723) was a prominent early Muslim scholar; 'Abd al-Razzaq (d. 827) was a famous hadith compiler.
64. Usāma : Usama ibn Zayd, a young companion appointed by the Prophet to lead an expedition, which the Prophet emphasized before his death.
65. al-'Arīsh : The pavilion or shelter where the Prophet and Abu Bakr stayed during the Battle of Badr.
66. Bay'at al-Riḍwān : The Pledge of Good Pleasure, a pledge of allegiance taken under a tree at Hudaybiyya, where the Companions swore to fight for the Prophet.
67. al-Tābi'ūn : The Followers, the generation after the Companions who learned from them.
68. bay'a : Pledge of allegiance, the act of swearing loyalty to a leader.
69. asīf : Tender-hearted or soft; 'Aisha described her father as such, meaning he might not be heard due to his gentle voice.
70. ṣuwayḥibāt Yūsuf : A reference to the women who tried to seduce Joseph; the Prophet used this to rebuke his wives for interfering.
71. irtaddat : Apostatized; here used rhetorically to argue against the claim that 'Aisha's actions constituted apostasy.
72. wa lā tumsikū bi-'iṣami l-kawāfir : Quran 60:10, meaning 'And do not hold on to the marriage bonds of disbelieving women.'
73. Suhayl ibn 'Amr : A Quraysh leader who negotiated the Treaty of Hudaybiyya with the Prophet.
74. al-a'imma min Quraysh : A hadith stating that the leaders (imams) should be from the Quraysh tribe.
75. la wasiyya li-warith : A hadith meaning 'No bequest to an heir,' indicating that an heir cannot receive a bequest beyond their legal share.
76. ahl millatayn la yatawarathun : A hadith meaning 'People of two religions do not inherit from each other,' indicating that Muslims and non-Muslims cannot inherit from one another.
77. al-kharaj bi al-daman : A legal maxim meaning 'Profit is with liability,' indicating that one who bears the risk of loss is entitled to the profit.
78. hujja : Proof or authority; in Islamic theology, a person who is a definitive proof of God's guidance.
79. al-Ansar kirshi wa 'aybati : A hadith where the Prophet says 'The Ansar are my inner circle and my confidants,' indicating their special status.
80. al-Siddiq : A title meaning 'the Truthful,' commonly used for Abu Bakr, the first caliph.
81. thani ithnayn idh huma fi al-ghar : Reference to the event when the Prophet and Abu Bakr hid in the cave during the migration to Medina, mentioned in Quran 9:40.
82. istikhlaaf : Appointment of a successor or caliph.
83. tahammalaha : To bear or undertake the responsibility of the caliphate.
84. hawari : Disciple; a term used for the close companions of Jesus, and here for al-Zubayr as a close companion of the Prophet.
85. Muhajirun : The early Muslims who emigrated from Mecca to Medina with the Prophet.
86. nass : Explicit designation or textual appointment of a successor.
87. isma : Infallibility or divine protection from sin and error.
88. al-khalifa al-mansus 'alayh : The caliph explicitly designated by divine text, according to Shia belief referring to 'Ali.
89. Ansar : The Medinan converts who helped the Prophet and the Emigrants.
90. shura : Consultative council; here referring to the six-member council appointed by 'Umar.
91. imama : Leadership, specifically the caliphate or imamate.
92. Sunnah : The practices and teachings of the Prophet Muhammad.
93. al-sirat : The bridge over Hell in Islamic eschatology.
94. tadakk al-'urf al-sab' : A simile for rushing like camels with nose rings, indicating eagerness.
95. qasat qasitun : Those who deviated or acted unjustly.
96. hadd : A fixed punishment prescribed by Islamic law for certain crimes.
97. Yawm al-Jamal : The Battle of the Camel, fought in 656 CE between 'Ali and Aisha, Talha, and al-Zubayr.
98. daraba al-din bi-hurranih : An idiom meaning religion was struck by its waves, indicating turmoil and confusion.
99. ma sha' Allah : An expression meaning 'what God wills,' often used to express resignation or submission to God's will.
100. ma sha' Allah : Quranic verse 18:39, where it is recommended to say 'What God wills' when admiring something.
101. al-Imamiyya : The Imamiyya are a Shia sect that believes in the Imamate of the Twelve Imams.
102. al-fi'a al-baghiya : The transgressing party; a term used in a hadith about the killing of Ammar ibn Yasir.
103. Amr ibn Jarmuz : The killer of al-Zubayr ibn al-Awwam during the Battle of the Camel.
104. kutub al-'ulama' : Books of the scholars; referring to Islamic scholarly works.
105. fihris al-mawdu'at : Index of topics; a table of contents for the book.

The First Part [1]

Page Topic 91 From his signs, reports about Christianity and its sects 108 What he indicated regarding the Christians' disagreement about Christ, peace be upon him 121 What the Messenger brought concerning the claim of the crucifixion of Christ, the Christians' disagreement about the Gospels, and the influence of Roman beliefs and morals on Christian societies 235 The Messenger of God, may God bless him and grant him peace, disbelieved the Arabs and other nations, and their anger, and how God protected him from their harm 245 The brotherhood and affection that existed among the Companions 252 The actions and sayings of the Messenger of God testify that he did not appoint any specific man 255 How the Companions discussed the matter of leadership and did not mention that he designated anyone in particular 261 How the Ansar thought about leadership and then changed their minds after the truth became clear 263 Ali's refusal of the offer of allegiance to leadership after the death of the Messenger 273 Abu Bakr's request for the Muslims to relieve him and their refusal 273 Abu Bakr's wish that he had not taken charge of the Muslims' leadership 280 How the Muslims referred the matter to Abd al-Rahman ibn Awf [Errors and Corrections] Page Line Error Correction 17/18/ Mard / Madda 30/10/ Al-Qa'qa' / Al-Qaynuqa' 35/19/ Kunayn / Kunan 38/7/ Fasayandudun / Fasayunghidun 51/21/ Al-Dafi' / Al-Damigh 72/20/ For Arabs over non-Arabs / For non-Arabs over Arabs 103/13/ Al-At / Al-Ab 137/12/ Al-Mash / Al-Masih 145/12/ And when I command you / And "when I command you" 157/19/ Al-Sha'ul / Li-Sha'ul 158/22/ Al-Muluk / Al-Malik 177/4/ And Al-Ba'ir / And Al-Basir 188/1/ And they said / And they said 229/2/ We did / We announced 234/15/ It was reported / It was reported 241/3 and 21/ Al-Qur'an / Al-Qiran 254/18/ By the sea / By Bahrain Part Two

The Second Part [1]

In the name of God, the Most Gracious, the Most Merciful. [Chapter on Mentioning the Signs of Prophethood and Proofs of the Message] It is that he, peace and blessings be upon him, used to threaten Quraysh while in Mecca with God's victory for him and his triumph over them, and they would say: Does Muhammad think that he will overcome us in Mecca with his followers, the poor and slaves, while we are the strong and wealthy, and all people are with us, and desire is with us, not with him, and might and valor are for us, not for him? Then he recited to them Surah al-Qamar and what God had sent down to nation after nation of those they knew, until he said: "Are your disbelievers better than those [former nations], or have you an immunity in the scriptures? Or do they say, 'We are a host united [and will be victorious]'? The host will be defeated, and they will turn their backs" ¹. So their hosts were defeated, and the final outcome was for him as he had informed and detailed, while in outward opinion, prudence, and the requirement of planning, the outcome should have been for them, not him, and they should have been the victors, not him, because they, along with the Jews, Christians, and those tribes, were one hand against him in enmity, and numbers, wealth, might, valor, horses, and weapons were with them, not with him. So they would not have overcome them unless it was from God and he was a messenger of God, as he informed. Another chapter [What the Messenger indicated while in a state of weakness, that his religion would prevail over all religions and conquer all kings.] It is that he, peace and blessings be upon him, said when he called to God and in his state of solitude and weakness: Indeed, God sent me and promised me that He would make my religion prevail over all religions, so that my authority would be more overpowering than the authority of Chosroes and Caesar, and I would overcome the kings, and my kingdom and the kingdom of my supporters and followers would rise above every king on earth. Then he was not content with this statement until he made it a scripture to be read and an eternal Quran to be recited, known by enemy and friend alike, and he said: "It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, and sufficient is God as Witness" ². And he also said: "They want to extinguish the light of God with their mouths, but God refuses except to perfect His light, although the disbelievers dislike it" ³. So it was as he said and as he informed. He was not content that his religion prevailed by argument until he made its people exalted in power, manifest in might, and subjugating kings and tyrants by glory and dominion. Then he was not content until he brought it about in a way that enrages and angers and incites resistance, defense, and struggle, and in a way that puts the enemy on guard, contrary to the planning of prudent kings and shrewd tyrants. He informed of this while the religions of the Arabs were established and their kings were dominant over the entire Arabian Peninsula, a great peninsula containing several kings, each of great importance, then the religions of the Jews and their kings, the religions of the Christians and the Romans and their kings in Syria, Egypt, the Maghreb, the Jazira, and Armenia, and so on, and the religions of the Persians and their kingdoms, which were the greatest kingdoms on earth, the most extensive in dominion, and the most severe in might, and the kingdoms of India. So he overcame the kings of the Arabs in their peninsula, and overcame the kings of the Jews and all the Persian kingdoms, and the kingdoms of Christianity and the Romans, so that no king remained within reach of hooves, sandals, and feet except that he removed him from it and expelled him from it, and confined him to mountain peaks for refuge, fortresses for shelter, and castles, underground chambers, canals, and seas for protection. Then he rode the seas against them, and expelled the Romans from Syria, Egypt, and the land of the Maghreb, perhaps a journey of years, and today they are in the hands of several kings. He overcame Armenia, and its kings came to pay the jizya ⁴. Islam advanced until it camped at Constantinople, which was fortified by seas, canals, mountains, and walls. Since his caliphs and companions attacked them, they have been in humiliation, in ravines and narrow passes, having lost hope of their prominent kingdoms and surrendered. They were like Bedouins seeking pasture, or thieves seeking an opportunity and attacking the sleeping, or like vagabonds waiting for discord among Muslims to seize the opportunity. As for a king who would appear to them, stand against them, wage war, and oppose them as was the case between the Persian and Roman kings and the kings of the Turks and Indians, that has not happened. So the kings of the Romans have not struck a tent peg in their lands, let alone in the lands of the Muslims, since the companions of the Messenger of God, peace and blessings be upon him, attacked them until the years after three hundred and fifty of the Hijra in the time of the Daylamites, when the ruler in Syria was Sayf al-Dawla Ali ibn Hamdan, who was known for his piety and devotion to Islam, jihad, and good conduct, and harshness toward subjects. Among the things that forced them by injustice to flee to the Romans—and the explanation of this is lengthy. The Romans used to say: The Muslims' might has sufficed us, and their occupation has distracted them from us and forced them to us, and he is our greatest king and our supreme commander ⁵. As for the kingdoms of Sind and India, the owners of elephants, might, and glory on land and sea, he took from their kingdoms on land and rode to them by sea, in a lengthy account. He acquired them, and they became part of the Islamic lands, such as Multan, al-Mansura, and other coastal cities and towns, which are well-known, and their explanation is lengthy. Whoever seeks them will find them. Thus, the scholars and people of discernment have considered and found no one who came like our Prophet Muhammad, peace and blessings be upon him, in solitude, poverty, need, and the aversion and enmity of all nations, so that he did not cling to any creature nor seek help from any king or tyrant of his time, as previously explained. Then his affair in terms of conquest and dominance became what it became. For outward appearance, the requirement of planning, and reason indicate that this cannot be accomplished or happen, and that he would be the defeated, subdued, and killed, unless it was from God, whom nothing can overcome. For his affair, peace and blessings be upon him, was like a feather that pushed mountains and moved them, or like a glass placed on mountains that crushed them and leveled them with the ground. So reflect on this great sign, and all his signs are great. We do not say he is a prophet because his call was established and his state expanded, but because of what we have presented and explained of his solitude, poverty, disassociation from nations, declaring them disbelievers, and angering them, as we have explained more than once, and the occurrence of that as he said and informed, that despite these conditions, God Almighty would make him prevail. And it is known by those who heard his reports and call necessarily that he informed of all this at the beginning of his mission before anything of it happened, and that the matter was as he informed. It is well-known from his biography that he, peace and blessings be upon him, used to present himself to the tribes and at the seasons for them to follow him, and he would stipulate in his call the enmity of all nations and war against kings. It would be said to him: The Chosroes among the Persian kings will not accept this nor tolerate it, and we are not the men to fight them and other kings. He would say: Do you see that if God grants you their kingdom and gives you their women, will you obey Him and worship Him? They would marvel at this statement, and some would say to others: This is nothing but a madman, alone, who cannot overcome a house in Mecca while his people oppose him, and he says this. And some would say: He is nothing but a sane man; if he is a messenger of God as he says, then it will be so. It would be said: By whom will this happen, and where are the treasures of kings, their armies, their anger for their kingdom, their pride, and their arrogance, so that they would let this man overcome them? For this reason, God Almighty said: "And they said, 'If we follow the guidance with you, we will be snatched from our land'" ⁶. Due to the fame of this statement from him before he recited it as Quran, when he, peace be upon him, died and the Arabs apostatized, the people of Mecca became agitated and intended apostasy. Attab ibn Asid, the governor of the Messenger of God, peace and blessings be upon him, over Mecca ⁷, went into hiding. Then Suhayl ibn Amr stood among them as a speaker and forbade them from that. They said: Muhammad has died, and the people have reverted from his religion. Suhayl said to them: If Muhammad has died, God has not died. You know that I am the most of you in property on land and a slave girl at sea. So keep your governor, and I guarantee that if this matter is not completed, I will return it to you as a young she-camel, although I know that this religion will extend from the rising of the sun to its setting. They said: How do you know? He said: I saw a single man, alone, with no wealth or might, standing in the shade of this House, saying: I am the messenger of God, and I will prevail. We were among those who laughed, mocked, stoned, and considered him ignorant. But his affair continued to grow and ascend until we submitted to him willingly and unwillingly. By God, if it were from other than God, it would have been like a piece of bread in the hand of any youth of Quraysh. And this—pointing to Abu Sufyan—knows of this matter what I know, but envy of the Banu Abd al-Muttalib has sealed his heart. Suhayl ibn Amr was one of the men of Quraysh, its wise men, its orators, and a man of opinion. He was the one who negotiated the treaty of al-Hudaybiyya, and he had that insight and argument. He was one of the enemies of the Messenger of God, peace and blessings be upon him, and one of those who openly opposed him. When the Messenger of God, peace and blessings be upon him, recited the Quran in Mecca, he would stand as a speaker, and his words would come out as if from a crack in a rock, and people would flock to him. He is the one who said, while at the door of Umar with the notables of Quraysh and the leaders of the Arabs, and they were prevented from entering, the doorkeeper of Umar came out and said: Where is Bilal? Where is Ammar? Where is Suhayb? So these freed slaves rose, honored, while those were prevented. Suhayl saw them with their faces changed ⁸ and said to them: Why are your faces changed? These are people who responded, and we responded; they hastened, and we delayed. If we envy them today at the door of Umar, what God has prepared for them tomorrow in Paradise is better. When Abu Bakr al-Siddiq refused to accept prayer and jihad from those who withheld zakat, the companions of the Messenger of God, peace and blessings be upon him, said to him: O Caliph of the Messenger of God, whom do we fight and whom do we call? We have no power to fight all the Arabs. Accept prayer from these and leave zakat; perhaps if they desire prayer, they will desire zakat. When they finished speaking, Abu Bakr spoke and said: Praise be to God, who guided and sufficed, created and proportioned, enriched and impoverished. Indeed, God Almighty sent Muhammad, peace and blessings be upon him, while Islam was a stranger, forsaken, its rope worn out, its people gone. God hated the People of the Book and gave them no good nor turned away evil from them when they changed and distorted. The illiterate Arabs were empty of God, most misguided in religion and harshest in life. God gathered them through Muhammad, peace and blessings be upon him, and granted them victory over themselves, and promised them victory over their enemy. When God took Muhammad, peace and blessings be upon him, Satan mounted his mount from which he had dismounted and seized the rope of their necks. "And Muhammad is not but a messenger; [other] messengers have passed away before him" ⁹.

"Then, if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will never harm Allah in the least, and Allah will reward the grateful." (9) And those around you apostatized, withholding their sheep and their camels. Never were they more averse to their religion than on this day of theirs, and never were you more desirous of your religion than on this day of yours. By Allah, we shall not cease to fight for the cause of Allah, the Mighty and Majestic, until Allah fulfills for us His promise and fulfills for us His covenant. Then whoever among us is killed will be a martyr from the people of Paradise, and whoever among us remains will be the vicegerent (khalīfah) of his Lord among His people, obedient and reliant, a decree with no alteration. "Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession (istikhlāf) upon the earth just as He granted succession to those before them, and that He will surely establish for them their religion which He has approved for them, and that He will surely substitute for them, after their fear, security. They worship Me, not associating anything with Me. And whoever disbelieves after that—then those are the defiantly disobedient." (10) And Allah said: "It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate partners with Allah dislike it." (11) By Allah, Allah will surely fulfill for us what He has promised us in His Book, and He will surely make our religion prevail over all religions, and He will surely grant us succession (tamkīn) upon the earth as He promised us in His Book. This is the certainty that has no alteration. Now, the apostasy (riddah) of the Arabs after his death, peace be upon him, took various forms of apostasy: among them were those who claimed prophethood; among them were those whose apostasy consisted of suspending the entire Sacred Law (sharīʿah); among them were those whose apostasy consisted of withholding the zakāt while agreeing to perform the prayer and to fight alongside the Muslims. When this was not accepted from them, they sided with the enemy against the Muslims, raided Madīnah, and advanced until they approached Madīnah. The Muslims feared them and asked Abū Bakr to accept this from them temporarily until the Muslims' situation became clear, but he refused. It was said to him: "We see you are not alarmed by what has befallen the people and by the anticipated raid of the enemy." Abū Bakr said: "No fear of evil has entered me, nor has any unease in religion entered me from anyone since the night of the Cave (ghār). For when the Messenger of Allah saw my fear for him and for the religion, he said: 'Take it easy, Abū Bakr, for Allah has decreed for this matter victory and completion.'" So they accepted from him and returned to his word, and they fought all the Arabs and overcame them and subdued them, despite the small number of Muslims and the large number of their opponents, so that you might know their recognition of what the Messenger of Allah, may Allah bless him and grant him peace, had informed them of—victory—and their confidence in that. When Abū Bakr had finished with the Arabs, he sent word to the Companions of the Messenger of Allah, may Allah bless him and grant him peace, concerning Persia and Rome: "Allah has promised you conquest, and that He will make His religion prevail over every religion, and that He will grant you succession (istikhlāf) upon the earth just as He granted succession to those before you. Allah will complete His affair and fulfill the word of His Messenger. But what I fear most for us is that Allah might turn this away to others due to some shortcoming on our part. So strive and hasten to gain its reward." Then he said to them: "Their land is 'Khursah'—meaning Khurāsān—for we have heard the Messenger of Allah, may Allah bless him and grant him peace, mention it and inform that you will conquer it." He mentioned it, and it was the farthest of the Persian kingdoms, the most extensive in lands, the most populous in men, and the fiercest in valor. When al-Nuʿmān ibn Muqarrin, along with the group of Muslims with him, came to Yazdajird ibn Shahriyār, the king of Persia, with the message of ʿUmar ibn al-Khaṭṭāb, calling him to Islam, payment of the jizyah, or war, Yazdajird said to them: "I know no nation more insignificant or more wretched than you." Then he mentioned the humiliation of the Arabs and their miserable condition at length, then said: "You say to Persia, whose king is the most honored of the kings of the earth, and all the kings of the earth submit to her: 'Pay us the jizyah.' O dogs! Were you not messengers, I would kill you. I will instruct Rustam"—meaning the commander of his army—"to bury you and your commander"—meaning Saʿd ibn Abī Waqqāṣ, who was encamped at al-ʿUdhayb, intending to meet the king of Persia—"to bury you in the trench of al-Qādisiyyah. Then I will send word to your lands and exterminate you, and I will treat you more severely than Sābūr treated you." And he began to marvel at the weakness of their bodies, the shabbiness of their weapons, and their clothing. They said to him: "O king, we have understood what you mentioned of our insignificance and the kings' domination over us. But Allah sent among us a man from us, calling us to Allah." And they described to him Islam, the state of the Prophet, may Allah bless him and grant him peace, his solitude and poverty, and that he promised that he would overcome us and overcome the nations. "We marveled at his words and met him with ignorance, rejection, and denial. But his promises continued to prove true, and he never failed in anything he said. And he has promised us your kingdoms, your land, and your homes, and he will never break his word. So respond to his religion, for it is a religion in which good is deemed good and evil is deemed evil. We will leave among you the Book of Allah, and you will fight those adjacent to you and triumph. Otherwise, we will accept the jizyah from you, 'by hand, while you are humbled.' For if you fight, Allah will grant us victory over you." He said: "What do you mean by 'by hand'?" They said: "By our hand conferring favor upon you in accepting it from you." So his rage increased, and he said: "Get up, O dogs, and leave me." And there occurred between them and him what would be lengthy to recount. We only intended to mention their confidence in this promise. When Rustam marched with his armies to Saʿd ibn Abī Waqqāṣ, who was among the Muslims, Rustam sent his scouts and said to them: "Hasten, and whoever of the Arabs falls into your hands, bring him quickly to me." They brought a man from the Muslims. Rustam said to the interpreter: "Say to him: What has brought you to our land?" The Muslim said: "To take Allah's promise." Rustam said: "And what is it?" The Muslim said: "Your selves, your wealth, and your homes." Rustam, the king, said to him: "O dogs, as if we have already been placed in your hands." The Arab said to him: "Your deeds have placed you in our hands. You are not contending with mortals; we are contending with destiny." Rustam said to him: "As for you, you will be killed this very hour." The Muslim said to him: "I will be killed and enter Paradise, and those Muslims who remain will prevail over you." When King Rustam encamped at al-Qādisiyyah, he sent word to Saʿd: "Send me someone who can convey to me from you and convey to you from me." So he sent him a single man. He sat him on his throne, while his soldiers surrounded him, and he was with one hundred and twenty thousand men, with horses, elephants, strength, and valor. Rustam said to the Muslim: "Tell me what you seek"—and Rustam thought that the Muslims would be terrified by what they saw of his soldiers. The Muslim said to him: "You will not hear from me unless you come down to me or I go up to you." This alarmed him, though he was a single man. When he was with him, he described Islam to him and encouraged him to embrace it. Rustam said to him: "The likes of you, O company of Arabs, with Persia, is like a man who had a vineyard, and foxes entered it. He ignored them, so they grew bold with it. Then he blocked the entrances and killed them all. Such will be your affair with us." And he mentioned those whom they had appointed over the Arabs and their domination over them. Then he said: "Come, O wretched ones, bring these camels of yours; we will load them for you with dates and wheat, and we will clothe you, for you are naked, and return. That is better for you, for you have no power against kings, especially the king of Persia." The Muslim said to him what his companions had said about the state of the Messenger of Allah, may Allah bless him and grant him peace, how it began, and what he promised, then he left. Then Rustam again asked Saʿd to send someone to him, so he sent him a single man, who was shabby in appearance, clothing, and weaponry. Rustam asked him what they had come for, and he described to him what his companions had described and said what they had said. Rustam asked him about Islam, and he described its principles and limits—while the interpreter interpreted for him. Rustam turned to those around him of kings, commanders, viziers, and nobles (asāwirah) and said: "Do you not see the beauty of what he describes of this religion, and how these people, despite their numbers, do not differ in their speech?" They said to him: "We seek refuge with Allah for you, O king, that you should admire the religion of these people. Do you not see their nakedness, their filth, and the shabbiness of their weapons and clothing?" Rustam said to them: "You are a people concerned with clothing, food, and drink, while they are concerned with honor. Look at their intellects, their insights, and their patience." And there occurred between him and them more than what occurred between them and the great king Yazdajird, the explanation of which would be lengthy. And they mention this promise, despite their numbers, and their speech does not differ. The kings used to test them with such things to see if their speech would differ, and if there was any slip or lapse of their companion that might appear from some of them over a long period, or if desire for the immediate world, along with the hastening of safety, would sway them, and if what they saw of equipment and preparation and what they heard of threats of killing would make things easy for them. But they found nothing of that with them. Their eyes were comforted by what Allah had given them of insight into their religion, just as Solomon, peace be upon him, said: "But what Allah has given me is better than what He has given you." (14) Indeed, the Commander of the Faithful, ʿUmar, wrote to Saʿd: "You have marched among the Arabs and encamped against the Persians. What are you waiting for? Engage the people." Saʿd wrote to him, mentioning the numbers of the Persians, their valor, their strength, their equipment, and their preparation, and the weakness of those with him, their small number, and the shabbiness of their weapons. ʿUmar wrote to him: "With this we were promised. Allah said: 'You will be called to a people of severe might, to fight them or they submit.' So thank Allah, O Saʿd, that you have heard it with your ear, seen it with your eye, and touched it with your hand." How many similar instances did the Muslims have with the kings of Rome at Ḥimṣ, Damascus, Antioch, Egypt, and elsewhere? And what the messengers used to say to them during argument: "Our Prophet has promised us the victory of his religion over all religions, and he has informed us, warned us, and given us glad tidings of many things, and he has never failed us in anything." What occurred between them and them would be lengthy to explain, and it is mentioned in its proper places. We have only mentioned this statement because those whom these verses have cut off, so they became perplexed and found no recourse, began to say about them, when they are authentic: "These promises were not at the beginning of the matter. Rather, this is said about one who breaks his promises and whose falsehood appears in one thing after another. But as for one who spent thirty years informing of what is in this Qur'an, and then similar reports followed, and he never failed in anything from it—how can such a thing be said about him?" (16) Even if he had said this statement an hour before his death, it would not cease to be a sign and proof of his prophethood, and that it was something by which custom was broken. For he, may Allah bless him and grant him peace, did not leave behind treasuries of wealth, nor meadows of cavalry, nor arsenals of weapons. Rather, he died poor, and when he was ill, he had seven dinars with him. He said: "What would Muhammad say to his Lord if he met Him with these?" So he divided them and gave them in charity. He protected himself, his wives, his family, and his children from the world, as is well known. He left behind for his Companions and upon them nothing but insights (baṣāʾir). The Arabs apostatized after him except for two mosques: Mecca and Madīnah. His Companions rose to the matter with nothing but piety and insights. Only one who does not know the Persians and the Romans, their ancient history, their fierce valor, their resolve, their discipline, their prosperity, the multitude of their armies, the antiquity of their kingship, and their stinginess with their kingdom, would say such a thing. And the state of the Messenger of Allah, may Allah bless him and grant him peace, his conduct, what he left behind, and how the state of the Arabs was in humiliation, weakness, and insignificance before the kings of Persia, Rome, India, and others—the explanation of that would be lengthy.

The Arabs were only victorious through piety (taqwā), and they were only exalted through Islam. Indeed, the Persians used to penetrate into the Arabian Peninsula with a single man or a small group to do what they disliked, and likewise the Romans, whose command would be carried out. For this reason, Kisrā Abarwīz tore up the letter of the Prophet (peace be upon him) and sent two men to bring him to him. But when it came to war, they could not penetrate against a large gathering of Arabs except with a small group. Indeed, the non-Arabs (al-ʿajam) and the Arabs were astonished at the defeat of the expeditionary force (al-sariyya) that Kisrā had sent because of al-Nuʿmān ibn al-Mundhir on the Day of Dhī Qār, until the Prophet (peace be upon him) said: "This is the first day on which the Arabs obtained justice from the non-Arabs, and through me they were granted victory." Then the matter turned to the opposite of that, so that a small group of the Companions of the Messenger of God (peace be upon him) would encounter a large multitude and be victorious over them, until a single man would travel to one of their lands and take it, despite the shabbiness of their weapons and the scarcity of their equipment and supplies. Indeed, Abū Umāma al-Bāhilī, a Companion of the Messenger of God (peace be upon him), said during the time of the Umayyads, when he saw their banners and displays of might: "What are you doing with this? May your mothers be bereaved of you! By God, this kingdom that is in your hands was taken by men whose swords had no guards (qibāʿ). By God, their shields (mujān) were nothing but the pack-saddles (al-barādiʿ) of their camels." And ʿUmar, the Commander of the Faithful, would often stand among the Companions as a preacher, reminding them of what the Arabs had been in terms of fewness, humiliation, poverty, misery, hardship of life, and the domination of nations over them, and then to what their situation had turned through the Messenger of God (peace be upon him). He would say: "I only say this to you because I heard God say to Moses: 'And remind them of the Days of God'" (Qur'an 14:5). And he would command them to adhere to obedience to God, for through it they had overcome nations and conquered kings, until their rule became mightier than any rule on earth, and their religion became the most manifest, awe-inspiring, and majestic of religions. And as long as they adhered to that, they would continue to be victorious and dominant. The kings of Persia and Rome used to marvel at the defeat of their well-equipped, strong, and powerful armies before the Muslims, despite the Muslims' fewness, weakness, and lack of tools and weapons, until Rustam, the commander, said when he crossed the al-ʿAtīq river for the battle against Saʿd at al-Qādisiyya: "Where is the army of these dogs?" It was said to him: "Raise your gaze to this direction and you will see it." When he raised his gaze, he said: "I see a black mass (sawād). Where is that compared to the black mass?" It was said to him: "That is the black mass." He marveled and said: "And this is all of it?" They said: "Yes." He said: "We offered them peace, but they did not respond, and this is the size of their army. Do not kill them; bury these dogs alive!"—belittling them. When the war began, they removed the pack-saddles (barādiʿ) of their camels, using them as shields, and they put forward Ibn Umm Maktūm, who was blind, with their banner. So they became, in his view, like a laughingstock, and greed for them intensified, and his contempt for them increased. But when he saw their steadfastness, he was bewildered, until he said to his spies: "Woe to you! What kind of people are these? Do they not tire of what they are doing? Do they not seek rest? Does eating not occupy them?" It was said: "When they rise from their sleep, they begin with their food." He said: "And what do they eat?" It was said to him: "Each of them has a stick that he eats"—meaning thereby the tooth-stick (siwāk), because the spy saw them using the tooth-stick upon waking from sleep and thought that was their food, since the Persians and Romans do not know the tooth-stick. When the defeated Romans came to Heraclius while he was in Antioch, he considered their defeat a great matter, whereas he had thought that the Muslims would be the ones defeated and that he would go to Medina and eradicate them. He said to them: "Woe to you! Tell me about these people you are fighting. Are they not humans like you?" They said: "Yes." He said: "Are you more numerous, or are they?" They said: "Rather, we are many times more numerous than them in every encounter." He said: "Then why are you defeated whenever you meet them?" An old man among them said: "Because they stand in prayer at night and fast during the day, and they fulfill their covenants, and they enjoin what is right and forbid what is wrong, and they deal justly with one another. And because we commit fornication, engage in what is forbidden, break covenants, become angry, act unjustly, command what displeases God, forbid what pleases God, and spread corruption on earth." He said: "You have told me the truth." The Christian Arabs among Taghlib, Tanūkh, Balkh, Ghassān, and other tribes used to aid the Romans and Persians against the Muslims. They would infiltrate among the Muslims because they were Arabs, so the Muslims would think they were from them, and then they would return to the Romans with their reports, informing them about their army, their commanders, and their leaders—such as Shuraḥbīl ibn Ḥasana, Muʿādh ibn Jabal, Khālid ibn al-Walīd, and Abū ʿUbayda ibn al-Jarrāḥ, who was the commander of commanders—and that they did not distinguish themselves from their troops in any way, and that each one of them would tend to his own horse and serve the people of his army. And that those among their army from the Banū Hāshim, who were the family of their Prophet, and the clan of Abū Bakr, and the sons of ʿUmar, were in the army like the weak among the people, not distinguishing themselves from others in any way. And that if someone stole, they cut off his hand; if someone killed, they executed him; if someone slandered, they flogged him; if someone lied, they disgraced and expelled him, even if he were the son of their Prophet or the son of their commander. And that they were equal in matters of legal punishments (ḥudūd) and rights, excelling over one another only through piety (taqwā) in their religion. And that they were monks by night and knights by day. And they would report to them the love of the Christians for them and their attachment to them, and that they were dearer to them than the Christian kings. And that the people of Ḥimṣ wept at the departure of Abū ʿUbayda ibn al-Jarrāḥ from among them when the Roman kings gathered against him. It was said to the people of Ḥimṣ: "You weep for these people, while they are your enemies in religion, and those who come to you are your kings and the people of your religion?" They said: "These are people of trustworthiness, fidelity, speaking the truth, and acting upon it. We have felt secure with them—have you ever heard of anyone being secure with his enemy? Our blood is preserved, our wealth is abundant, our roads are safe, our honor is protected, while the people of our religion violate our virgins, drink our wine, eat our provisions and the fodder of our livestock along with their animals, and force us to serve them." So their joy at the Muslims ruling over them was great. And such was the case with the Persian men. For when ʿUmar ruled over them, he confirmed them in their religions and their wealth, took the jizya from them, imposed on their land the qafīz and the dirham, believed them in their claims, and appointed over them, over their land, and over their land-tax (kharāj) Ḥudhayfa ibn al-Yamān, Salmān al-Fārisī, ʿAmmār ibn Yāsir, ʿUthmān ibn Ḥunayf, and others like them, and he enjoined them to treat them well. The Persians eagerly desired that he appoint them over them, and they guaranteed full payment, saying: "We know them better." But he did not do so. So the customs of their kings—such as the rights of Nawrūz, Mihrajān, the taxes, the fees, the storage rights, and other things—fell away from the Persians. They became prosperous, grew fat, and became like kidney fat. So they loved Islam and the Muslims, and they saw no evil, until Zādān Farrūkh—a man from among them—wrote to al-Ḥajjāj, and he treated them according to the customs of their kings. Then they said: "We continued to be well off with the Muslims until a man from among us came between us and them. So we became as the saying goes: 'An axe was thrown among trees, and some of them said to others: "What is this among us?" One of the trees said: "We have nothing to fear from it as long as nothing from us enters into it."'" The kings of Persia and Rome used to marvel at the authority of the Muslims, that it was upheld with a whip (durra) and a patched cloak (mirqaʿa), and yet it overcame tyrants and people of ancient kingship, those possessed of planning, policy, and order, and those possessed of treasures. And news came to them about ʿUmar that their treasures were carried to him, and he divided them and did not store them. And that someone said to him: "O Commander of the Faithful, if only you would store up some of this wealth as a reserve for what may come." He said to him: "A word that Satan has cast upon your tongue. It will not harm me, but it is a trial for those after me. They will store up for what may come? Piety (taqwā) toward God, obedience to Him, and obedience to His Messenger." And he divided the wealth and did not accept it. And he would hold his officials to justice toward the people, caring for them and serving them, and that they should visit the slaves and the weak, and other such matters too lengthy to mention. When the Roman kings were driven out of Syria and Egypt, and they confined themselves to the Muslims in the mountain passes and narrow roads, they began to conciliate him and correspond with him, and they hoped to restrain him and win him over through gentleness. So their messengers would come to Medina with a group of Muslims from their frontier posts. They would see no palace for him, nor any dwelling by which he was distinguished from the rest of the people. Rather, they would see their dwellings like the height of a man made of palm branches. And sometimes they would not find him in his house or in his mosque. So the Muslims who were with them would ask: "Where is the Commander of the Faithful?" They would say: "He was here just now, and we do not know where he has gone." So they would walk with the Roman messengers, searching for him in Medina, and they would find him alone in some corner, occupied with the affairs of the Muslims. Then the Romans would say to the Muslims: "Is this the one who drove out the Romans and Persians from their kingdoms? He has no palace, and he walks alone, barefoot. Is he not afraid of these kings?" The Muslims would say to them: "He is mightier to the Muslims than that." So they would return to their kings with news of him. They would ask among themselves and among their wise men: "Have you seen or heard of a ruler with such might and dominance who rules with a whip and a patched cloak?" They would say: "No, we have not heard, nor did we think it possible. If we had not seen it, we would not have believed it." Indeed, Yazdajird ibn Shahriyār, the king of Persia, said to Rustam, the commander of his army, when Rustam asked him about al-Nuʿmān ibn Muqarrin and those who were with him, and how he saw them. Yazdajird said to him: "I did not think that among the Arabs there were their equals. Their intellects do not fall short of the intellects of the Persians. I found them to be possessed of insight and certainty regarding their affair. They have promised something from which they will not desist until they achieve it or perish." And when Saʿd defeated Rustam and routed the Persian armies, he went to al-Madāʾin, and Yazdajird fled to Nihāwand. He used to converse with his close associates, and they marveled greatly at the weakness of the Arabs and their overcoming the strong tyrants, the people of ancient kingship and sound policy, from among the Romans and Persians, and at their great boldness against them and their advance against them all at once. They had no awe of them that would make them stand firm against a king until, having finished with him, they turned to another. Rather, they overcame them as if they were one king or one ruler, and they struck them, despite poor planning and the abandonment of caution, contrary to what prudent kings do. Yazdajird would say: "I think their leader is nothing but a messenger of God, as he claimed. For if there were no other sign of him, the obedience of the Arabs to him would suffice, whereas they had been scattered, devouring one another." Yazdajird ibn Shahriyār accused them of poor planning and poor choice, because they attacked all the kings at once and stirred up all the people of the earth against themselves in a single blow. This is not how kings proceed. Rather, they would target some aspects and conciliate others, and they would guard against each side separately. This was the saying of Yazdajird ibn Shahriyār. Yazdajird ibn Shahriyār traveled from Nihāwand to Fārs, and he appointed his officials and companions in all the provinces. He intended to rouse all the Persians in Khurāsān, seek aid from the Turks, and return, so that he could drive the Arabs out of his kingdoms, go to their land, kill ʿUmar their king, and eradicate them. He left Fārs for Sijistān, from there to Marw, and from there to the Khāqān, the king of the Turks, seeking his aid and forming a marriage alliance with him. His spies and informants went back and forth to the Arabs, and his messengers went to the kings in his provinces, urging them on and commanding them to fight the Arabs, promising them victory and his return to them. Meanwhile, they blamed the Persians and the Magians who paid the jizya and endured the Arabs. The Arabs and the Muslim ruler were dearer to them than the Persian kings, for the reasons we have mentioned, and because the Persian kings used to call themselves "lords" (arbāb) and others.

The servants, and likewise their books were from the lords to the servants. Then the foundations of their religions ¹⁰ were, according to what Zoroaster ¹¹ imparted to King Bishtasf ¹² son of Luhasf ¹³, that God created the world. When He created it, He admired it, then thought: 'Is there an adversary who can enter against it?' He said: 'And thought is evil,' so from His thought Iblis ¹⁴ was formed, and he stood before Him. He continued to create darkness and evil bodies, such as snakes, scorpions, diseases, and ailments, setting up against every creation of God a creation of his own. When God created the mouse, Iblis created the cat in opposition, and so on with other silly absurdities that are mentioned among them, which he related to people from them and they took from him, up to their claim that God descended from heaven to earth to fight Iblis with His angels, and that Iblis met Him with his devils and fought Him for more than a thousand years, and that Iblis defeated Him and besieged Him in a garden, and that the angels mediated between them, and they made a truce for seven thousand years on condition that He return to the seat of His kingdom in His heaven and leave Iblis on earth to do as he wishes until the end of the truce, and that the angels took each of their swords and balanced them. This is the foundation of their religion, and it contains more silliness, ignorance, and foolishness than this, which is mentioned in its proper places. As for the branches ¹⁵, they include avoiding water, purification with urine, veneration of water, fire, and earth, purification of a menstruating woman and a woman in postpartum bleeding with cow urine, performed by their herbadh ¹⁶, who strips her, blesses her, and personally washes her vulva with his hand, and sees with his own eyes, and takes from her a known and mentioned fee. In his hand is an eagle feather, which he inserts into her vulva and then withdraws to see, as he claims, whether she is pure or not. They legalized intercourse with singing girls, and required the husband of a woman, if he intends to travel, to appoint someone he approves. They legalized marriage to mothers and daughters, and obligated obedience to kings and submission to them in everything they command. They commanded the observance of Nowruz ¹⁷ as the greatest festival, and claimed that the devils were manifest, mingling with people, harming them greatly, and that Iblis took away measures and ends ¹⁸—which the Persians call Qima ¹⁹—and claimed that Iblis took measures and ends from people, so they began to eat without being satisfied, drink without being quenched, and go for their needs without being guided, and that he took the lights, so the world became dark for them, along with many other things that Iblis allegedly inflicted upon them, which would take long to explain. They also claim that Jamshid ²⁰ the Persian sought refuge with Iblis and joined his army, advised him, served him, drew near to him, and approached him with everything to deliver people from his evil, and that when he became close to him, he sought the measures and ends that Iblis had taken but did not find them in his treasuries, for Iblis, due to his intense cunning, had swallowed them so that no one's hand could reach them. Jamshid the Persian realized this, and seeing Iblis asleep alone, isolated from his army in the land of India, he prepared horses, inserted his hand into his anus, took the measures and ends, and mounted the horses. When he reached the land of Persia, the world became bright, the earth became moist after dryness, and measures and ends returned to people. For this reason, they light fires, pour water, show joy, and devote themselves to pleasures during Nowruz. And the hand of this Jamshid the Persian became blackened, ugly and foul, because he inserted it into Iblis's anus. He washed it with everything but it did not become clean, so he complained to God, and He revealed to him to wash it with cow urine, and it became clean. They say: For this reason Zoroaster prescribed washing a menstruating woman and a woman in postpartum bleeding with cow urine. They claim that this Jamshid was before Zoroaster. They forbade deflowering virgins because of the piercing of blood, which they call Sulasm ²¹. Whoever among them adheres to his religion avoids this and devises a way to deflower her, either by her doing it herself with her finger or otherwise until the blood ceases. They have other abominations in their branches, such as eating carrion, which is that they tie a cow tightly, command it to climb a mountain, and say to it: 'We have commanded you and excused ourselves to you, but you did not do it,' then they beat it until it dies, and then eat it. This is what they call Yazdan Kusht ²², meaning 'killed by God,' besides other foolishness. When Islam came to them, Hudhayfa ²³, Salman ²⁴, and other individuals had no occupation but reciting the Quran, studying it, teaching it, appearing to people, walking in the markets, and sitting in the streets. They would ask them about what they recited and about what was in their book, and they would explain it to the translators and to those who understood, and they would mention it to them, and they would refer to their intellects regarding what they heard of the majesty and greatness of God Almighty and His signs in everything, such as His saying: 'And in the earth are signs for those who are certain, and in yourselves, do you not see?' ²⁵ and what is in His saying in Surat al-Rum: 'And of His signs, and of His signs, and of His signs,' repeatedly, and so on. The knowledge of the Companions ²⁶ about this was greater than that of those after them. So the people looked at sound foundations that reason attests to, and pure branches that call for adherence to their foundations, and they found the Companions knowledgeable about what they said, so they embraced Islam, hastening to it willingly of their own accord, and they strove in the path of God as people know, and remnants of that day remain, especially in Khurasan ²⁷. This was also the way of the Christians in Egypt, Syria, and Armenia. The foundations of Christianity are based on those ignorances and lies as previously mentioned, and their branches are in impurity and filth as you know. They saw the Companions discussing the Quran and persevering in its study, so they embraced Islam willingly and of their own accord, and strove in the path of God Almighty. As for the elite of the Magians ²⁸ in Jur ²⁹ and Istakhr ³⁰, they believe that God died—exalted is God above their saying—and that He left two sons, one of whom overcame the heaven and is good, and the other overcame the earth and is evil. The governor of 'Umar ³¹, may God be pleased with him, wrote to him apologizing for the scarcity of wealth, saying: 'The people have embraced Islam and the jizya ³² has decreased.' 'Umar disapproved of this apology and wrote to him: 'God sent Muhammad, peace be upon him, as a guide, not as a tax collector, and He dismissed him and did not employ him for grief over scarcity of wealth and greed for collection.' The successors of the Messenger of God, peace be upon him, used to say to their governors: 'Shepherd the people, do not collect from them, for God sent us as shepherds, not as collectors. After us, there will be rulers who become collectors, not shepherds. If they do that, modesty and loyalty will disappear, and blessings will decrease. So adhere to Islam.' When 'Umar entered Syria, the Christians and the kings of Byzantium who remained under dhimmah ³³ heard of him and wanted to see him. They came out on their mules and horses in their attire, mounts, and garments. They saw the Muslims entering in groups, and they said to them: 'Where is the king?' They replied: 'He is in the rear.' Abu 'Ubayda ³⁴ and the commanders met him. He came on his camel, with a servant on another camel. He reached water, dismounted, took off his khuffs ³⁵, took his camel's head, and waded through the water. Abu 'Ubayda said to him: 'You have done something that will affect the people of this land.' It seemed that Abu 'Ubayda disliked this humility and simplicity while he was the ruler of the Muslims, and their enemy was numerous and watching him, and he had stripped them of their kingdom and glory, and their spies and agents were with him seeing this and reporting it to the king of Byzantium. The Byzantines are extremely keen to know the state of their enemy, their suspicions are bad, and their vigilance is constant, to the extent that even now, despite the weakness of Islam and the departure of its people, they have continuous spies and agents as far as the farthest reaches of Khurasan, and throughout Islam, and some of them go to Mecca every year, attend the pilgrimage, and return to them with news. 'Umar said to Abu 'Ubayda, raising his voice: 'Ah! If someone other than you had said this, O Abu 'Ubayda! You were the most humiliated of nations, and God honored you with Islam. Whenever you seek honor through other than Him, God will humiliate you.' When he arrived in Syria and came to al-Jabiya ³⁶, he was on a gray camel, his bald head shining in the sun, without a turban or cap, between two saddlebags, and his saddle was a sheepskin from Najd ³⁷, which was his saddle when he rode and his bedding when he dismounted. His saddlebag was a cloak stuffed with palm fiber, which was his pillow when he reclined. He wore a coarse linen shirt, part of which was torn. The commanders and troops met him in their processions. Whenever a commander met him and greeted him, he said 'Go on,' and sent him back. The bishop met him and said to his bishops upon seeing him: 'May your mothers lose you! Have you seen any monasticism, hermitage, or asceticism like this? This is the king of the earth. Look at him and his condition.' He had said to his governor of Adhri'at ³⁸ when he came to him, while 'Umar was wearing a coarse linen shirt: 'Take this, wear it out, and raise it.' He did so, and cut a Coptic shirt for him, brought it to him, and said: 'This is your shirt, and this is a shirt I cut for you to wear.' He touched it and found it soft, and said: 'We have no need for it.' When he arrived in Damascus and it was Friday, 'Umar slept. His governor of Damascus came and asked them: 'What does the Commander of the Faithful ³⁹ want to wear for prayer? Will he wear something other than his current garment?' They said: 'No, he wears nothing else.' The governor disliked this and feared that the patricians and kings of Syria would despise him after his awe in their hearts and his reputation among them. So the governor ordered them to wash his shirt, so that when he woke up and found it wet, he would not wear it, and they would give him another, and he would have no choice but to wear it. When 'Umar woke up and wanted to go to the mosque for Friday prayer, he called for his shirt and found it wet, having been washed. He blamed them for that. They said: 'We will bring you another.' He said: 'I will wear nothing else.' So he wrung it out, wore it, and ascended the pulpit. He had been delayed because of the shirt. He kept wringing out the remaining water while on the pulpit, and he stretched his sleeve but it did not reach his fingers, as it was a coarse shirt. He said to them: 'What delayed me was that my shirt was washed.' When they looked at him and his awe, they began to weep and wail from every side, saying: 'There is no monasticism like that of the son of Mary, there is no monasticism like that of the son of Mary,' twice. 'We have never seen a king in monasticism more wondrous than this.' The Byzantines said: 'This is the one who conquered Persia and Byzantium and took the treasures of Chosroes ⁴⁰ and Caesar.' The governor of 'Umar said: 'By God, what he did was more awe-inspiring in their hearts and more effective than what we intended. The awe of religion and piety came.'

Such was the biography of his caliphs and supporters, such as the Banu Muqrin, Abu 'Ubayda, Mu'adh ibn Jabal, Shurahbil ibn Hasana, 'Utba ibn Ghazwan, Sa'd ibn Abi Waqqas, and others like them among the early Muslims and the Followers ⁴¹ who excelled in goodness—too numerous to count. And those who sought what God had permitted and allowed them, such as 'Abd al-Rahman ibn 'Awf and his like, would give and spend in the way of good, yet they were so humble that they could not be distinguished from their servants or from the poor among them. They were as it was said of them: 'Your hope does not encompass what their hands hold, nor does your aspiration reach where their feet have trod.' The more God elevated and honored them, the more awe and reverence they inspired; the more He gave them authority and power, the more they turned away from this world and reduced their share of it; the more He brought them near and favored them, the closer they drew to their subjects, the more compassionate they were toward the poor, the more tender they felt for them, and the more merciful they were to them. 'Abd Allah ibn Salam ⁴² and others said to those who rebelled against 'Uthman ⁴³, such as Harqus ibn Zuhayr, Khalid ibn Muljam, and Sudan ibn Humran: 'O people, your ruler rules with the whip, and we have not heard of any ruler before him who ruled with the whip. If you kill him, none will rule but with the sword. Do not unsheathe God's sword against you, for by God, if you unsheathe it, you will never sheathe it. Woe to you! Your city is surrounded by God's angels from the time the Messenger of God, peace be upon him, settled there until today. By God, if you kill him, you will surely leave it. So do not drive away your neighbors, the angels.' We have already said that we did not make the asceticism ⁴⁴ of the Messenger of God, peace be upon him, his caliphs, and his Companions a proof of the truth of Islam and the prophethood of the Prophet, peace be upon him, for that is only proven by the evidences we have presented and the like. Rather, we used their asceticism as evidence of their love for their Prophet, that their outward appearance matched their inner state, their secrets matched their public deeds, and their insight into their religion was sound, and that no prophet among the prophets, peace be upon them, had Companions like them, and that they were the best community brought forth for mankind. Know that you will hardly find anyone who does not criticize the reports you have, out of ignorance. For these reports you have, from the words of al-Walid ibn al-Mughira ⁴⁵ and others, have all come down in a sound manner like the Qur'an, although most people do not know that. Do you not see that the Messenger of God, peace be upon him, had more than fifty military expeditions and raids, yet the common people and those like them know only five of them? They know Abu Bakr al-Siddiq among the Companions, but they do not know Abu Talha and Abu Qatada ⁴⁶. They know Khadija and 'A'isha among his wives, but they do not know Sawda bint Zam'a, Safiyya bint Huyayy, and others among his wives ⁴⁷. He married fifteen women and died leaving nine. He had four daughters from Khadija: Zaynab, Ruqayya, Umm Kulthum, and Fatima ⁴⁸. He had nine uncles, but the common people know only three of them. He had seven aunts, but they know only one. Such examples are many. By 'common people' we do not mean sailors, porters, or peasants, but rather those who have not engaged in this craft, even if they are caliphs, viziers, commanders, scribes, or anyone else. If it is said: 'This religion, although it prevailed over all religions and was the strongest and most honored, did not uproot them entirely. Some remnants of the Roman and Indian kingdoms remain, even though Islam has taken most of them,' it is replied: It was not said that it would uproot all religions and kingdoms entirely, leaving nothing. Rather, it was said: 'That He may make it prevail over all religion' ⁴⁹, and it has prevailed and overcome, becoming the most honored, manifest, and strongest. Thus the report has fulfilled its condition. Moreover, jihad ⁵⁰ is prescribed for this community until the Day of Resurrection, indicating that some remnants of polytheism will remain. So truth has encompassed everything they said, and there is no flaw here for a critic. If it is said: 'The Romans have regained most of the kingdoms that Muslims had taken from them, so much so that if one were to estimate what they have regained from the islands of the sea and the frontier fortresses in Syria, the Jazira ⁵¹, Armenia, and Azerbaijan, it would amount to populous lands from Kufa to Bukhara. Moreover, those in al-Ahsa ⁵², the Maghreb ⁵³, and the regions adjacent to the Maghreb up to near Iraq hold enmity toward all the prophets and especially toward your Prophet Muhammad, striving to extinguish his law and uproot his call, as is known to anyone who examines and reflects. They have left their mark in killing Muslims and pilgrims, and in attacking Mecca, Kufa, Basra, Yemen, the East, and the West, even if they conceal themselves under the guise of esotericism ⁵⁴. So how can it be that now it prevails over all religions?' It is replied: Even if all the people of the religion were to apostatize so that not a single person remained upon it, that would not detract from the report that it would prevail over all religions, because that report and that miracle have already occurred as stated and as he informed. It prevailed over all religions, and when it fulfilled its conditions and reached its limits, it fell short of nothing that he, peace be upon him, said or stipulated. Moreover, in the victory of the Romans, the Qaramita ⁵⁵, and other enemies of Islam over what they have overcome, there is another great proof of his prophethood. For it has been mentioned that after the passing of his Companions, then those who followed them, then those who followed them, and at the end of time, the insight of the people of that time will weaken, they will hate death, their love for this world will intensify, and their desire for survival will become strong. Then their enemy will prevail over them and overcome them. The reports on this are more authentic and stronger than anything strong, and they are numerous. Their transmission is like that of the Qur'an, to the extent that when he, peace be upon him, designated the miqats ⁵⁶, he designated a miqat for the people of Iraq while Iraq was then in the hands of the Persians, and a miqat for the people of Syria while Syria was then in the hands of the Romans, and similarly for other regions. He mentioned the victory of his community over them and the stability of their affairs, then he mentioned their turmoil, to the point that he said: 'Egypt will withhold its ardabb ⁵⁷ and its dinar, Iraq will withhold its dirham and its qafiz ⁵⁸, Syria will withhold such and such,' until it comes in the tradition: 'You will certainly be expelled just as you expelled them, kafran kafran ⁵⁹,' meaning country by country and village by village, because the people of Syria call villages 'kufur,' saying 'Kafr Tab,' 'Kafr Thawba,' and 'Kafr such and such' for many villages. He mentioned the end of time, that the nations will band together against his community as diners band together around their bowl. It was said: 'O Messenger of God, is it because of scarcity?' He said: 'No, they will be more numerous than ever, but it will be al-wahn and al-fashal ⁶⁰.' It was said: 'O Messenger of God, what are al-wahn and al-fashal?' He said: 'Love of this world and hatred of death.' ⁶¹ Those who reflect have found this to be true. For Babak al-Khurrami ⁶², the leader of the Khurramiyya ⁶³, began in the region of Armenia and Azerbaijan, initially concealing himself and claiming to be a Muslim calling to Islam and to the Mahdi ⁶⁴ from the family of the Messenger of God, peace be upon him. When he grew strong and appeared, his story became well-known. He exhausted the ruler of his time and troubled him. That was during the reign of al-Mu'tasim ⁶⁵, the son of al-Rashid. Babak sent to the Roman king, made peace with him, flattered him, and drew close to him by expressing hatred of Islam and Muslims, saying that he had only pretended to claim descent from the Mahdi as a trick against them and a mockery of them. He said: 'I have occupied the Arab king with myself, so he has no time to attack you. If he is free from me, he will turn to you. So seize the opportunity to restrain him from me, and I will restrain him from you.' The Roman king did so, marched until he captured Rabtara ⁶⁶, and his impact on the Muslims is well-known. Similarly, during the time of al-Mu'tamid ⁶⁷, the lord of the Zanj ⁶⁸ had a similar war with him. The lord of the Zanj occupied the ruler against the Roman king, so the Roman king helped him, seized the opportunity, marched, and took Lu'lu'a ⁶⁹ from the hands of the Muslims—a great city and a magnificent metropolis. The lord of the Zanj claimed to be the Mahdi. His deeds are well-known, and his conduct toward the Muslims is known: he gave them safety, then killed them after the amnesty, killed children, and so on. He claimed to be an Alid ⁷⁰. He once seized Abu Ya'qub al-Shahham ⁷¹ and said to him: 'Why do you and your companions not come and fight jihad with me, enjoining good and forbidding evil? But you, the Mu'tazila ⁷², are hypocrites who say what you do not do.' Abu Ya'qub replied: 'I will answer this if I am safe.' He said: 'Yes.' Abu Ya'qub said: 'Am I safe before and after the answer, for myself, my family, and my property?' He said: 'Yes.' So he secured a guarantee from him, then said: 'Tell me, who is better, you or 'Ali ibn Abi Talib?' He said: 'Rather 'Ali.' He said: 'Who is more evil, one who opposes you or one who opposes 'Ali ibn Abi Talib?' He said: 'Rather one who opposes 'Ali.' He said: 'Has it reached you that he gave them safety and then killed them? They fought him, but he did not kill any captive, did not finish off any wounded, did not pursue any fugitive, did not take any offspring captive, and did not raid any house. The Kharijites ⁷³ lived with him, and he did not initiate war against them even though they declared him an unbeliever. So you should follow his path, since you claim to be his follower.' He said: 'Were it not that I have given you safety, and were it not for what is between us, I would kill you.' So Abu Ya'qub got up, left, and fled, not feeling safe from him. Before he took control of Basra, the lord of the Zanj used to visit scholars, sit with them, and seek to win their hearts. Such was the way of Sa'id ⁷⁴, who revolted in the Maghreb during the time of al-Muqtadir ⁷⁵. When he established himself in Raqqada ⁷⁶ in the land of the Maghreb and had armies, he corresponded with the Roman king, made peace with him, showed friendship, incited him against the Muslims, and gave him glad tidings that he would conquer all their kingdoms, uproot the Abbasid dynasty, and that he had brothers of the same opinion in Yemen, Bahrain, Kufa, the mountains, and Khurasan, and that he had been given authority over them. He would give him tidings of the calamities that would befall the Muslims. He sent a great army with a son of his to Egypt to take it, and informed the Romans of this. So they sent an army to the frontiers, and these helped those in the frontiers, occupying and dispersing the Muslims. This was after the year 300 AH ⁷⁷. They believed that Abu Sa'id al-Hasan ibn Bahram al-Jannabi ⁷⁸, the lord of Bahrain, would support them, for he was of their opinion and in collusion with them. They believed that when the year 300 AH ended, they would triumph and prevail over all of Islam, and that Sa'id in the Maghreb was the Mahdi who would overcome and appear. They wrote to the Shi'a ⁷⁹ in Iraq everywhere about this, saying: 'Await us and be prepared, for we will not delay.' But it so happened that Abu Sa'id al-Jannabi was killed in the year 301 AH ⁸⁰, contrary to their expectation. Those who had descended upon Egypt were defeated and returned to the Maghreb, and the Romans returned with a great number of Muslim captives. That was in the year 302 AH ⁸¹. Then they returned to Egypt with even greater armies.

In the year 307 ⁸², the Byzantines returned to the frontier regions, burning and taking captives. These [people] ⁸³ ravaged Alexandria and the Sa'id ⁸⁴, plundering and then fleeing and returning. The Byzantines took Malatya and its frontier forts ⁸⁵. Those in the Maghreb ⁸⁶ congratulated them on this, and gave them glad tidings of what Abu Tahir ibn Abi Sa'id al-Jannabi ⁸⁷ was doing to the Muslims, the pilgrims, the removal of the Black Stone ⁸⁸, the taking of Muslim captives, the killing of pilgrims, and the plundering of the Ka'ba. We have occupied the Muslims with their own affairs, diverting them from attacking you, until the Byzantine king wrote a letter to the Muslims about this, expressing schadenfreude at what befell Basra, Kufa, Mecca, and other places due to the Qarmatian ⁸⁹ attacks on Muslims and their humiliation of Islam. This letter was answered by Ahmad ibn Yahya ibn al-Munajjim ⁹⁰, the sultan's companion, and by 'Isa ibn Dawud ibn al-Jarrah ⁹¹, the sultan's vizier. The descendants of those who were in the Maghreb up to this time persist in making peace with the Byzantines, approaching them, making truces, seeking closeness to them, and occupying themselves with corrupting Muslims and Islam. If any Muslim from the regions of Syria and Egypt raids the Byzantines and brings back captives or prisoners, this ruler ⁹² takes them from them, bestows robes of honor upon them, gives them gifts, treats them kindly, honors them, and places them in the highest stations, saying: 'Whoever stays with us has honor, and whoever wishes to return has gifts and protection.' They send messages to the Byzantine king saying: 'We do not raid you nor do we attack you. We cannot fully prevent [others] from raiding you, nor can we stop everyone from that. You know that whoever among you comes to us, we return him honored to you, and whoever prefers to stay is in honor and sufficiency. We have armies and troops on land and sea, and we have been your neighbors ever since we came to the regions of Syria and Egypt. If you head towards an area where our troops are, they will depart from it and leave it to you.' They have more details than this with them. We only intended to mention the truth of his saying, peace be upon him, that his community in the end times will love the world and survival, so they will be forsaken, and the nations will gather against them. This is one aspect of his miracles. Another aspect [regarding the noble verse: "So declare what you are commanded and turn away from the polytheists" ⁹³] It is His saying: "So declare what you are commanded and turn away from the polytheists. Indeed, We are sufficient for you against the mockers" ⁹⁴. The Quraysh and the Arabs had devoted themselves to harming him and abandoned all other occupations. Each group singled him out with a type of harm, just as the Jews used to do to him. Five of the elders of Quraysh had devoted themselves to mocking and preventing [people] from listening to him or paying attention to his words during the seasons and assemblies. They were ⁹⁵: al-Walid ibn al-Mughira al-Makhzumi, al-'As ibn Wa'il al-Sahmi, al-Aswad ibn al-Muttalib al-Asadi, al-Aswad ibn 'Abd Yaghuth al-Zuhri, and al-Harith ibn al-Talatila ⁹⁶. They caused him great humiliation. He complained about them to God Almighty, so Gabriel, peace be upon him, was sent to him and said: 'God Almighty has commanded me to obey you, so command me regarding them as you wish.' He leaned against the Ka'ba. Al-Walid passed by him, and he gestured to the sole of his foot. He had passed by a man from Khuza'a who was feathering arrows, and he stepped on one of the arrowheads, which made him ill and then healed, but it reopened and he died. Then al-Aswad ibn al-Muttalib passed by him. In the hand of the Prophet, peace be upon him, was a green leaf. He threw it in his face and said: 'O God, blind his sight and bereave him of his child.' So his sight was blinded and his sons were killed: Zam'a, 'Uqayl, and al-Harith ibn Zam'a. Al-'As ibn Wa'il passed by him, and he gestured to his foot. He rode a donkey heading to Ta'if, but the donkey threw him, a thorn entered his foot, and he died. Al-Harith ibn al-Talatila passed by him, and he gestured to his belly. He ate salted fish and slept. In the middle of the night, he became thirsty, so he got up to a waterskin containing water, put his mouth to its mouth, and drank. He did not quench his thirst until his belly split and he died. We know that there were those who mocked him, and that His saying, Almighty: "Indeed, We are sufficient for you against the mockers" ⁹⁷ sufficed against them. He recited that to them, so we know that there were mockers and He sufficed against them. Another aspect [regarding the noble verse: "So conspire against me, all of you; then do not give me respite" ⁹⁸] His saying, Almighty: "So conspire against me, all of you; then do not give me respite" ⁹⁹. He reminded them of God's protection of him, which prevented them from killing him despite his solitude and the multitude of his enemies and their eagerness to kill him, eradicate him, and extinguish his light. God turned them away from that, though they attempted it many times and incited against him. Consider this boldness and this confidence in God's prevention from them. For this saying enrages, angers, incites them to harm him, urges them to kill him, and increases their eagerness to eradicate him. This is among the great signs, and it is greater than God's turning away the plot of Pharaoh from Moses. For the Children of Israel in Egypt, six hundred thousand were upon Moses' religion and approved of him, besides the elders, women, and children, though they were overpowered by Pharaoh's authority. Moses' stay with Pharaoh after claiming prophethood was one year. Muhammad, peace be upon him, stayed in Mecca for fifteen years. He came to them alone, isolated with his religion, opposing all the nations of his time. He did not seek refuge in any creature, nor did he seek approval from any of the nations or tyrant kings. If it is said: Did not his uncle Abu Talib protect him? It is said: This does not detract from what we mentioned, because he did not say that no one defends me or is distressed by what befalls me. Rather, he said in his state of solitude: I will not be killed, nor will you kill me despite your plotting against me. My Lord has informed me of that, and He said to me: "And [remember] when We said to you, 'Indeed, your Lord has encompassed the people'" ¹⁰⁰. And He said to me: Say to them: "So conspire against me, all of you; then do not give me respite." And He said to me: "And God will protect you from the people" ¹⁰¹. If half of them were prevented from killing him, that would not detract from his news. Abu Talib's defense of him confirms the strength of his argument, for he was not upon his religion but upon the religion of his enemies. Yet he defended him and said to Quraysh: 'He is the trustworthy, noble, faithful one whom you know.' He interceded with them to refrain from him. Despite this, they would strike him until he fainted and drag him. He would say to his daughters as they wept: 'Your father will not be killed, but he will be harmed.' He said this to all people. His uncle Abu Lahab, al-Nadr ibn al-Harith ibn Kalada, Ubayy ibn Khalaf, Umayya ibn Khalaf, 'Uqba ibn Abi Mu'ayt, and others from Quraysh harmed him. Despite Abu Talib's eagerness to defend him, the Prophet, peace be upon him, said: 'You will not get more than this from me. The outcome will be mine. I will not be killed nor die until I prevail.' So they increased in rage against him and renewed their resolve to kill him. Abu Jahl said to Banu Makhzum: 'I will kill Muhammad. If you wish, then hand me over to Banu 'Abd Manaf, or if you wish, leave it.' They said: 'We will never hand you over for anything.' So he lay in wait for the Messenger of God, peace be upon him, until he found him prostrating. He took a rock and walked towards him. When he drew near to smash his head with the rock, the rock stuck to his hand, and he fled in terror. God revealed concerning him: "Have you seen the one who forbids a servant when he prays?" until He said: "Then let him call his council" ¹⁰², because he was known for enmity and was an obeyed chief. See how He says to him: "Then let him call his council; We will call the guards of Hell" ¹⁰³. They had lain in wait to kill him countless times, only God knows. The hardest thing for them was when he recited the Qur'an, which criticized them and their gods, such as His saying in Surah Sad, Ya Sin, al-Furqan, and the like. For they would rise up and boil over because of it. That was severe upon the Messenger of God, peace be upon him, due to his solitude and weakness, and his knowledge of their might and hard-heartedness, until God said: "And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter a concealed barrier. And We place upon their hearts coverings so that they understand it not, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion" ¹⁰⁴. He only said: "We place upon their hearts coverings so that they understand it not, and in their ears deafness" because of the anger and rage that afflicted them when he recited the Qur'an. He attributed that to Himself for this meaning, not that He actually placed coverings on their hearts or deafness in their ears. This is like the saying of the Messenger of God, peace be upon him: 'Hud and its sisters have made me gray' ¹⁰⁵, because of what befell him when reflecting on what he recited from them of fear of God and dread of His punishments, not that Hud and its sisters actually caused gray hair. Similarly, his saying, peace be upon him: 'Your love of something blinds and deafens' ¹⁰⁶, not that love actually causes blindness and deafness, but when one loves something, he goes headlong and does not verify, so his eyes do not see clearly, nor does he listen to hear the advice of one who advises him. God Almighty said: "But when a warner came to them, it only increased them in aversion" ¹⁰⁷. The warner did not cause aversion in them, but when they turned away at his warning, their aversion was attributed to him. This is a beautiful metaphor, known in the language. His safety, peace be upon him, from them given their state and his state is like one who says: 'The proof of my truthfulness is that I enter this great fire, stay in it, and come out safe.' Such was the state of the Messenger of God, peace be upon him, with these nations. He stayed after claiming prophethood in Mecca for fifteen years amidst these successive hardships and continuous terrors. He would go out to the seasons, stand in assemblies, appear before tribes, present himself, and mention what he called to, alone, with Abu Bakr al-Siddiq, or Abu Bakr and 'Ali ibn Abi Talib. Quraysh lay in wait for him and followed him with their men and shrewd ones to discourage people from him and turn them away. Where was Abu Talib? How much could Abu Talib do against these tribes and clans who threatened him, while he neither softened nor relented? His uncle Abu Talib would rebuke him for what he did in opposing the religion of his forefathers, asking him to refrain from them and be lenient, pleading with him, prolonging discussions, and managing him in every direction, frightening him with their might and power and that he would not be safe from them. But he would not relent. He would say: 'O uncle, I cannot abandon the cause of God.' The Prophet, peace be upon him, would weep from his uncle's prolonged reproach and say: 'I will not do it.' When his uncle said: 'I fear for you from them; I am not safe from the plot of Quraysh even if I defend you,' the Prophet, peace be upon him, would say: 'My Lord has guaranteed to turn them away from me.' Abu Talib would say: 'O son of my brother, how obedient your Lord is to you!' He would reply: 'And you, O uncle, if you obeyed Him, He would obey you.'

Abu Talib died, and after him the Messenger of God (peace and blessings be upon him) remained, while the Quraysh intensified their severity against him, much more than during Abu Talib's lifetime, and their rage became greater. For the Qur'an continued to be revealed with what they detested, and whoever among them responded to the Messenger of God (peace and blessings be upon him) would be answered, so their rage doubled, and their resolve to kill him and uproot him was renewed. They strove, prepared, exerted themselves, and raised a clamor, but their plotting availed them nothing. "And the plotting of those is in vain" ¹⁰⁸. Indeed, they plotted against him with great plotting, as God Almighty said: "Though their plotting were such as to move mountains" ¹⁰⁹. He would not have said this about them while both enemy and friend heard it, unless it was as He related about them. In this meaning, God Almighty says: "Whoever thinks that God will not support him in this world and the Hereafter, let him stretch a rope to the sky, then cut it, and see if his plan removes that which enrages him" ¹¹⁰. That is, whoever thinks that God will not support Muhammad in this world and the Hereafter, and will not fulfill for him what Muhammad claims, let him strive his utmost and exhaust his capacity in uprooting Muhammad, extinguishing his light, and seeking a lie from him, then let him see if he finds anything to soothe his rage. He will not find that, but rather he will find what doubles his rage. This too is among those doors that incite to kill him and recall his uprooting. How many of those who responded to the Messenger of God suffered humiliation, beating, degradation, hunger, thirst, harshness, insult, and various kinds of hardships, the explanation of which would be lengthy, and they are mentioned in their places, well-known, and the people of knowledge do not doubt them. So much so that someone like 'Uthman ibn 'Affan, despite his great wealth, his ties of kinship, the honor of his clan, his forbearance, and his patience, could not stay in Mecca, and he fled to the land of Abyssinia with Ruqayya, the daughter of the Messenger of God (peace and blessings be upon him). Likewise, Ja'far ibn Abi Talib, Abu Hudhayfa ibn 'Utba ibn Rabi'a, and Umm Habiba Ramla bint Abi Sufyan, the Mother of the Believers. And al-Zubayr fled despite his honor and bravery, and whoever you wish among the nobles and chiefs—they could not stay in this state. How then were the clients and the poor, while Quraysh sought them, crossed the seas in pursuit of them, and had with the Negus what is well-known? And whoever migrated to Medina, they followed him; if they found him on the road, they forcibly returned him; if they found him in Medina, they deceived him, asked him to visit his family, made him incline to his parents, enticed him with maintaining family ties, and guaranteed him safety for his life and religion as long as he stayed with them. How many responded to them and were deceived by them, and when they returned him, they shackled him with iron and tortured him. And whoever among them sensed that his son had embraced Islam, he fettered him, as did Suhayl ibn 'Amr with his son Abu Jandal after the Hijra, and as did Abu Uhayha Sa'id ibn al-'As with his son Khalid ibn Sa'd. For Abu Bakr al-Siddiq met him and recognized his good Islam, so he responded to him. His father learned of his Islam and sent a group in search of him, but they informed him that they could not find him. He said: "At-Ta'if." They came to at-Ta'if but did not find him. They informed him that he was in the upper part of Mecca in the valley of Abu Dhar, standing and praying. They brought him to his father, who rebuked him, scolded him, and beat him with a rod in his hand until he broke it on his head. Then he said: "You followed Muhammad while you see his people opposing him, and what he brought of criticizing their gods and criticizing those who passed from their ancestors, and his claim that after death there is a home for people which they enter and remain in forever. How strange is this!" His sisters and family were present; rather, they returned him to his father. Khalid said: "I have followed him, and by God, Muhammad is truthful." His son argued with him, and Abu Uhayha became angry, reviled his son, and cursed him, saying: "Go, O fool, wherever you wish. By God, I will withhold sustenance from you." He said: "God provides me with what I live on." So he expelled him and said to his sons: "Let none of you speak to him, or I will do to you as I did to him." Khalid went out, and Abu Sufyan Sakhr ibn Harb met him and said: "You have done it, O Khalid. You have not thanked your father, and you have demolished the honor that came to you." Khalid said: "Rather, I have built that honor." He said: "You are a young lad. If torture were extended over you, you would desist." Khalid went to the Messenger of God (peace and blessings be upon him) and stayed with him. Those who met him from among his people rebuked him and considered his father's action and his leaving him insufficient, saying that he should have extended hardship to him and persisted against him. Abu Jahl came to him and said: "O Abu Uhayha, I do not know whether you have become weak, or your opinion has been laid low, or senility has overtaken you ¹¹¹." He said: "What is that?" He said: "You left your son to follow Muhammad, while you are the chief of Quraysh, its elder, and the obeyed one among them, so our youths become bold against us and say: 'This is the son of Abu Uhayha; he has embraced Islam and he did nothing to him.'" He said: "No, I have not become weak. Indeed, I am the strongest of Quraysh in spirit, the most numerous in number and wealth. As for your saying: 'My opinion has been laid low,' what is your opinion regarding his matter?" He said: "Imprison him and tighten the screws." He said: "By God, I beat him until I broke the stick on his head, and I deprived him of sustenance. That is the most severe thing for him, but I did not see him care about any of it. As for your saying: 'Senility,' indeed, the matter of Muhammad has enraged me, for he is the most noble among us in lineage, and he grew up among us as the best a youth could grow up, with good speech, trustworthiness, and good character. Then he came with a new religion that divided our unity, scattered our affairs, removed our splendor, and emboldened others against us. And another thing: if my suspicion is correct—and it is correct—he will go out to a people who will strengthen him, and then he will enter upon you with them." Abu Jahl said: "Do not say this. Our only relief is in expelling him and removing him from our land, for if he goes out, our harmony will return, and we will return to our old religion which our fathers followed." So he left him, saying: "Abu Uhayha has changed; it is nothing but old age. They would not have dared to say this to him until they sensed weakness." So Khalid fled to the land of Abyssinia. I have only mentioned to you a small part of what they did to their youths, their children, and their lives when they embraced Islam, and the severity of the leaders among them against those who did not go to extremes in that. As for what they did to Abu Bakr, despite his forbearance, nobility, extensive prestige, and many friends among their chiefs, and then to those who followed him layer by layer, it is greater than any great thing. Another section [regarding the noble verse: "And We have written in the Psalms after the Reminder that the earth shall be inherited by My righteous servants" ¹¹² and how the Companions of the Messenger (peace and blessings be upon him) inherited it]. It is His saying, Almighty: "And We have written in the Psalms after the Reminder that the earth shall be inherited by My righteous servants. Indeed, in this is a message for a worshipping people. And We have not sent you except as a mercy to the worlds" ¹¹³. So the Companions of Muhammad (peace and blessings be upon him) inherited it, as He said and as He informed. In it, besides being a proof of the prophethood of Muhammad (peace and blessings be upon him), is what is in the books that God sent down to them: that the last prophet from the descendants of Ishmael son of Hagar son of Abraham, the one who arises from Paran, is the most mighty, highest, and most conquering of all prophecies, and that his righteous followers will inherit the earth, revive the truth, annihilate falsehood, and humiliate the tyrants, as is mentioned in the books, a mention that has preceded as proof for the scholars. Those who embraced Islam have mentioned it, such as 'Abdullah ibn Salam and those after him layer by layer. The scholars have dedicated books to it, such as Ahmad ibn Yahya ibn al-Munajjim known as al-Nadim, Abu 'Abdullah Muhammad ibn Zayd al-Wasiti al-Katib, Abu Bakr al-Zuhayri al-Katib, Ibn Qutayba, and others. For they mentioned those places from those books and what they contain of glad tidings and indications. If you want them, you will find them, and if you have what suffices you from them ¹¹⁴. In this also is evidence of the soundness of the caliphate of Abu Bakr, 'Umar, 'Uthman, 'Ali, and their followers and partisans, for God has testified to their righteousness, and they inherited the earth. If it is said: "Some of them inherited it who are not in their state according to you, until it reached the Qaramita, the Byzantines, and their likes, and those whose state is close to theirs, for they have overcome much of the earth." It is said to him: "If they owned the entire earth, it would not detract from this sign nor affect this report, because He did not say: 'Only the righteous will inherit it,' nor 'It will not leave the hands of the righteous.'" Similar to this is what Moses said to his people: "Seek help through God and be patient. Indeed, the earth belongs to God; He gives it as inheritance to whom He wills among His servants, and the end is for the righteous" ¹¹⁵. And similar is His saying: "And We caused the people who had been oppressed to inherit the eastern and western parts of the land which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had endured" ¹¹⁶. Yet it left the hands of the Children of Israel, and Nebuchadnezzar, the Byzantine kings, and their likes among the disbelievers possessed it. This is not problematic. And His saying at the end of the verse: "And We have not sent you except as a mercy to the worlds" ¹¹⁷ increases your knowledge that the intended meaning is that the inheritors of the earth are the people of his religion and those who uphold his law. This is a report, a glad tiding, and a promise, and God's report does not lie, and His promise is not broken. So He, Almighty, testified to the righteousness of those we have mentioned. According to the Imamiyya and the layers of the Rafida, Abu Bakr, 'Umar, 'Uthman, the participants in Badr, the Emigrants, the Helpers, and those who followed them and aided them in inheriting the earth until they annihilated nations and overcame the kings of Persia, Byzantium, the Turks, and other polytheistic nations, were disbelievers, polytheists, seekers of this world, not seekers of religion, and that they altered the Qur'an, suspended the texts, changed the law regarding purity, the call to prayer, prayer, its times, fasting, inheritance, marriage, divorce, raised what was not, and lowered what was, while God's testimony for them contradicts the statement of these people about them. Even if God has made you know through your intellect the falsehood of their claims against them, also know it through revelation, for God has brought it to you in more than one place in the Qur'an and outside the Qur'an. In His saying, Almighty: "To make it prevail over all religion" ¹¹⁸ is also evidence of their purity, the depth of their faith, and the innocence of their reputation. For they made the religion prevail, took the kingdoms and regions from those before them, and those after them returned to their obedience, shed blood by their command, and took and gave by their word. If they were false, then what prevailed would not be the religion of the Messenger of God (peace and blessings be upon him) over all religion, but rather what these Companions held would have prevailed, and the religion of the Messenger of God (peace and blessings be upon him) that the Rafida claim would have been obscure, hidden, and dead. For the one whom the Imamiyya claim is the proof and that the truth is with him was defeated and subdued; fear, according to their claim, silenced him from speaking the truth and calling to the religion of the Prophet, and compelled him to affirm the liars, deny the truthful, and befriend the polytheists. What these Companions established of religion, law, and the Qur'an is what prevails over religions, and the proof stands by it until now. If this promise of His saying "To make it prevail over all religion" had been broken, then know this, for in it is complete sufficiency.

They say: "It has not yet appeared; its manifestation will only be completed with the rise of the Lord of the Age ¹¹⁹." The answer to this is silence and astonishment, for there is no disputing with the obstinate. The thoughtful person knows the falsehood of those who claim that the religion of the Messenger of God, may God bless him and grant him peace, was in the time of Abu Bakr, 'Umar, and 'Uthman ¹²⁰ lowly and dead, its light extinguished and its roots uprooted. We know that in their time idols were broken, fire temples were demolished, Nowruz ¹²¹, Mihrajan ¹²², the festival of safety, and the festival of the cross were abolished, the calendar ¹²³ was torn, and the astrolabe ¹²⁴ was broken. When we add to that their beautiful deeds, we are certain that this is what is meant by the religion of Islam and the meaning of its manifestation. Among the strange things is that the followers of al-Zanjani ¹²⁵ the judge have disguised themselves as Shi'ites ¹²⁶, while they are characterized by enmity toward the Prophet, may God bless him and grant him peace, slandering him, and leading people away from his religion by every trick. When they want to vent their spite against us, they say: "Now his affair has dissolved and his religion has become invalid," and they cite what has appeared of the suspension of legal punishments ¹²⁷, the imposition of illegal taxes ¹²⁸, the commission of forbidden acts, and the abandonment of enjoining good and forbidding evil ¹²⁹. They say: "Look at the faces of Quraysh ¹³⁰ and their adherence to the calendar and astrolabe, their return to the proponents of these doctrines, and their reliance on them instead of seeking guidance through the Qur'anic divination ¹³¹ and returning to the counsels of their Prophet, and other things that kings and the elite have committed." If we could name the followers of al-Zanjani and mention the Qurayshites who have followed this path and the cities that have been overcome by this, it would be more satisfying and clearer, but we cannot do so out of fear, and God is the one whose help is sought. Another section [regarding the noble verse: "And warn your closest kindred" (Qur'an 26:214)] Among His signs: when it was revealed: "And warn your closest kindred," he gathered them, stood among them, addressed them, and called them to abandon the religion of their fathers. He mentioned to them the bliss of Paradise if they responded, and the immediate punishment if they refused, and that God would send against them an army from His armies to fight them alongside His Messenger and to support His religion, in addition to the immediate punishment upon them. They became angry, recoiled, and went to Abu Talib ¹³² complaining and threatening, saying that they were more numerous in troops. God has mentioned this in His words, narrating from them: "Has he made the gods one God?" (Qur'an 38:5) up to His words: "An army that will be defeated there among the factions" (Qur'an 38:11). This was revealed in Mecca before the war, and it happened as He said. Consider in what state He threatened them with defeat, and in what manner He presented it to their hearts, provoked them, angered them, and pained them. For it was a state in which he was in their grasp and a prisoner in their hands, while they were a people who could not bear injustice, did not sleep on a vendetta, and did not persist in obstinate rage. How did God restrain their hands from him and protect him from their plot and evil, given their state? Preserve this and its like. Know that the enemies of the Messenger of God, may God bless him and grant him peace, gathered and combined their plots, read his book, and claimed that he, may God bless him and grant him peace, at the beginning of his affair while residing in Mecca, did not oppose his people, anger them, or provoke them, but rather was conciliatory and accommodating. Do you not see that he said to them: "Indeed, we or you are either upon guidance or in manifest error" (Qur'an 34:24) and that he said to them: "To us our deeds, and to you your deeds; there is no argument between us and you" (Qur'an 42:15)? They said: He only threatened war and departed from this when he was in Medina and among a group. This is what Ibn al-Rawandi ¹³³ said when he met with the Jew Lawi ¹³⁴, and their likes among the wretched assisted them when they looked, plotted, and schemed against the Muslims. They turned away from necessities through interpretations and named the book in which they included this and its like the "Book of the Damigh" ¹³⁵. Every intelligent person who has heard the reports knows with certain knowledge, without doubt, that when he, may God bless him and grant him peace, claimed prophethood and at the moment he assumed the message, he openly called to sincerity, declared as disbelievers all who opposed him, claimed that he would prevail and overcome, that he would have groups and armies, that he would kill his enemies and opponents and humiliate them, and that the final outcome would be his. Then he confirmed this by making it a recited Qur'an. Among what was revealed in Mecca of that is His words: "Or do they say, 'We are a victorious company'? The company will be defeated, and they will turn their backs" (Qur'an 54:44-45), and His words: "An army that will be defeated there among the factions" (Qur'an 38:11), and His words: "And let not their speech grieve you; indeed, all honor belongs to God" (Qur'an 10:65), meaning you will prevail and not be prevailed against, and His words: "Permission [to fight] has been given to those who are being fought, because they were wronged; and indeed, God is competent to give them victory" (Qur'an 22:39) up to His words: "And to God belongs the final outcome of matters" (Qur'an 22:41). For they used to fight fiercely in Mecca, and the trial of the Muslims there was severe. They were beaten, trampled, imprisoned, and groups of them would gather and defend themselves, especially when 'Umar ¹³⁶ embraced Islam, for they were strengthened by him and were somewhat restrained, but then they could not stay. And many such verses were revealed in Mecca. Then in His words: "Indeed, we or you are either upon guidance or in manifest error" (Qur'an 34:24) there is a refutation of them and a declaration of their error. It is like a man saying to his opponent, when he wants to be gentle with him so that he submits and considers what he has, if he is confident in his argument: "One of us is false, and one of us is misguided and perishing." No intelligent person doubts that this is an indirect reference to his opponent. Similarly, His words: "There is no argument between us and you" (Qur'an 42:15) are, in this statement, the strongest in establishing the argument against them. Consider His words, may He be exalted: "So to that [religion] invite, and remain steadfast as you are commanded" (Qur'an 42:15) up to His words: "And those who argue concerning God after He has been responded to - their argument is invalid with their Lord, and upon them is [His] wrath, and for them is a severe punishment" (Qur'an 42:16) and beyond. It is like a man saying to his opponent when his argument has become clear, his statement evident, and the falsehood of what his opponent brought has become manifest: "There is no speech after this, no statement after this, and no argument between us." And there is no need for a witness or proof. Who is more clearly disgraced than those who slander the Messenger of God, may God bless him and grant him peace, with such things after they have combined their plots and exhausted their efforts? But due to the severity of their bankruptcy, lack of resource, and failure of their endeavor, they found no way to slander him except by lying about him and slandering him. They are the ones who said regarding His words: "And I do not know what will be done with me or with you" (Qur'an 46:9): "He has shown doubt about his affair and retracted his statement." Every intelligent person who has heard his reports knows by necessity from his words and intention that there is no truth except what is with him, from him, from his presence, and with his followers until the Day of Resurrection. This is known from his intention before knowledge of his prophethood. There are parallels to this among what they mention. I have only mentioned this to you so that you may know the extent of the opponents' plotting and the manifestation of their disgrace. These are the ultimate in devoting themselves to seeking his faults and dedicating themselves to that, supporting one another and helping one another. They have those who remove their defects with money from the Jews, Christians, and other enemies of the Messenger of God, may God bless him and grant him peace, and from those who disguise themselves as Shi'ites. They used to take Ibn al-Rawandi and his likes, remove their defects, collect books for them, and bring to them those who would help them and write for and with them. Another section [regarding the noble verse: "And say, 'My Lord, cause me to enter a sound entrance and to exit a sound exit'" (Qur'an 17:80)] Among His signs, and what He informed about His safety, the establishment of His proof, and the manifestation of His affair and religion over all religion, is His words in Surah Bani Isra'il ¹³⁷, which is Meccan: "And say, 'My Lord, cause me to enter a sound entrance and to exit a sound exit, and grant me from Yourself a supporting authority.' And say, 'Truth has come, and falsehood has vanished; indeed, falsehood is ever bound to vanish'" (Qur'an 17:80-81). Consider what is in this statement of humiliating the opponent, degrading him, provoking him, angering him, stirring him up, and rising above him, and that he is disgraced, with no argument and no movement, while they are the most eager people to deny him, disgrace him, uproot him, and extinguish his light. Similarly, His words: "Say, 'Truth has come, and falsehood can neither begin [anything] nor repeat [it]'" (Qur'an 34:49), meaning: Your truth has silenced them, made them mute, and killed them, so they find no way to deny you. This was harder on Quraysh and the Arabs than the striking of swords and the falling of arrows, while they are known for their hard hearts and flight from disgrace. Similarly, His words: "Indeed, you cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs retreating" (Qur'an 27:80) and His words: "And you are not to make those in the graves hear" (Qur'an 35:22). Consider this, for it is a concise statement containing great meanings. The Prophet, may God bless him and grant him peace, said: "I have been given the comprehensive words, and speech has been summarized for me concisely." If less than this had reached them from the king of China or Rome, they would not have been patient until they defended their glory and vindicated themselves. How then with one who is among them, in their grasp, and from them, who has claimed what entails all leadership and nobility, and has left nothing that angers them, provokes them, and diminishes their status and the status of their fathers except that he has brought it and committed it, forcing them to deny him and establish an argument against him? Yet they found no way to do so. It used to reach them that Khosrow ¹³⁸, the king of Persia, belittled the intellects of the Arabs and considered their minds insignificant, and this disturbed and saddened them. They would send to him to seek permission to speak in his presence regarding what had reached them about him, and they would not be patient, even though they were subjugated and overcome, and kings would attack them and plunder them. No one weeps from satire and grieves from injustice except the Arabs, especially Quraysh. How then with a man who persisted in attacking them for twenty-five years with a book he recited night and day, such as His words: "Have you seen he who has taken as his god his [own] desire, and God has sent him astray due to knowledge and has set a seal upon his hearing and his heart?" (Qur'an 45:23), and His words: "Have you seen he who has taken as his god his [own] desire? Then would you be responsible for him? Or do you think that most of them hear or reason? They are not except like livestock; rather, they are more astray in way" (Qur'an 25:43-44), and like His words: "The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries; deaf, dumb, and blind, so they do not reason" (Qur'an 2:171), and like His words: "And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless" (Qur'an 7:179). And much like this. Consider and you will find it. Consider what is in this of confidence in the truth, calling to investigation and reflection, and presenting what he has to the minds of the intelligent so that they may consider what he has brought them. The false one does not do this.

Then reflect upon the doctrines of the Christians and the Magians, for they abstain from inquiry, examination, investigation, and analogical reasoning. Likewise do the philosophers, for they forbid their followers from engaging with the theologians (al-mutakallimīn) and say: "These are Sophists (sūfisṭāʾiyyah)." And they confine themselves to self-satisfaction and self-admiration for what they possess. And consider this sect: the Qarāmiṭah (Qarāmiṭa), who have covered the earth, possessing dominion and seducing nations—how they make those who respond to them swear to conceal what is imparted to them, not to disclose it to anyone, not to complain of their condition to anyone, and not to present what they have to anyone for examination of what he possesses. This, despite their overpowering dominion and their concealment under the guise of Islam. So reflect upon what this entails. Indeed, the Quraysh were greatly distressed by what they heard from him (peace be upon him) night and day. They awaited his death, but he did not die. They sought to kill him despite his isolation, but they did not succeed. So they unanimously agreed upon his boycott and the boycott of the nearest of the Banū Hāshim—both their believers and disbelievers—except for those who pursued their goal with the same severity as theirs. They abandoned trade and marriage with them, prevented them from purchasing food and drink, imposed hardship upon them, treated them harshly, and confined them to one of the ravines of Mecca until they either killed Muḥammad or they surrendered him to them so they could kill him or mutilate him. They covenanted upon this and wrote it in a document that was hung in the Sacred House of Allah (Bayt Allāh al-Ḥarām) in Mecca. So the Prophet (peace be upon him) and his family who were with him remained in that ravine for four consecutive years under severe siege. Nothing reached them for sustenance except through trickery and theft, and no one could leave for any need except by the heedlessness of the polytheists or at night. Fear encompassed them, so they felt secure only from one pilgrimage season to the next. His family pleaded with him to be lenient with his people of Quraysh, to refrain from criticizing their idols, or to abandon declaring their forefathers astray. They threatened him, but he did not relent; he only increased in firmness and resolve. Then, after four years, he informed them: "My Lord has revealed to me that He has sent the termite upon the document that the polytheists wrote, and it has eaten every part of it that mentioned injustice or severance of ties, leaving only what was other than that." So his uncle Abū Ṭālib, who was a disbeliever adhering to the religion of Quraysh, said to him: "O son of my brother, consider what you say, for I am not secure—if this matter is not true—that our people will become more severe against us and increase their harm to us." The Messenger of Allah (peace be upon him) said: "I have told you nothing but the truth, so proceed with your affair." So Abū Ṭālib descended, and Quraysh were in their assemblies. When they saw him, they said: "We hope, O Abū Ṭālib, that you have come for reconciliation and good, and that your nephew has desisted from his affair and what we dislike of his matter." Abū Ṭālib said: "For good and reconciliation I have come." When his seat was settled, he said: "Indeed, Muḥammad has informed me—and by Allah, he never lied before he said that his Lord sent him, so how could he now?—that his Lord revealed to him this night that He sent the termite upon the document that you conspired to write against us, and it has eaten from it every part that mentioned injustice, severance of ties, and sin. So look into what he mentioned. If the matter is as he said, then by what justification do you persist in what you are doing?" So the document was brought and opened, and they found the matter as the Prophet (peace be upon him) had reported from his Lord. Thus, the polytheists were disgraced, the Muslims rejoiced, and Allah relieved the Banū Hāshim. They emerged from the siege they were in and returned to their former state. This was among the great victories. The matter concerning this document is well-known; the people of knowledge know it as they know what al-Naḍr ibn al-Ḥārith ibn Kaladah wrote of the accounts of Rustam and Isfandiyār, when he went to the Persians to complain to them about the Messenger of Allah (peace be upon him) and brought what he used to oppose the Qur’an. And as they know what the Messenger of Allah (peace be upon him) wrote to Kisrā, the king of Persia, with ʿAbd Allāh ibn Ḥudhāfah al-Sahmī, and what he wrote to the Caesar with Diḥyah ibn Khalīfah al-Kalbī, and what he wrote to al-Muqawqis, the ruler of Egypt, with Ḥāṭib ibn Abī Baltaʿah, and what he wrote to al-Najāshī, the king of Abyssinia. So the people of knowledge do not doubt anything concerning this document, just as they do not doubt what we have previously mentioned. So recognize this, for it is a door among his signs. And do not think it is among the reports of individuals (akhbār al-āḥād) and a few; rather, it has come in the manner of what we have previously mentioned of those matters that came in the manner of the Qur’an, and it has parallels. We only intended to mention the severity of Quraysh against the Messenger of Allah (peace be upon him) and the Muslims during those years, for they were with them like a blazing fire. The Companions sought permission from the Messenger of Allah (peace be upon him) to emigrate and flee due to the harm they were suffering, and he permitted them, except for Abū Bakr, for he detained him for himself and said to him: "Stay with me; perhaps Allah will permit me to emigrate, and you will be with me." So he stayed. Abū Ṭālib died, and Quraysh intensified against the Messenger of Allah (peace be upon him), saying: "How long shall we endure Muḥammad’s insulting us, our forefathers, and our gods? How long shall we not take decisive action against him? Either we imprison him, or we expel him to where we see fit, or we kill him. Take what will relieve us of him, and advance it without delay." So they gathered and entered the Dār al-Nadwah (House of Assembly), concealing their secret, and only those they selected from their trusted men entered with them. One of them said: "Consider the matter of this man, for by Allah, he will soon bring against you in your affair those of his Companions who have pledged allegiance to him. You hear his threats, and that he will dominate you and dominate the earth." Another said: "Bind him in fetters and imprison him, so he becomes a captive in your hands until he dies." Some said: "Expel him from among you to be rid of him." Another said: "This is not a good opinion." Until Abū Jahl said: "I propose my opinion: I think that a young man should be taken from every tribe, then each young man should be given a sharp sword, and they should strike him with a single blow until they kill him. When they kill him, his blood will be divided among all the tribes, and I do not think the Banū Hāshim will rise to fight all of Quraysh. For when they see that, they will accept blood money, and we will pay it to them, cutting off his root and being rid of him." So they agreed upon this opinion, while the Messenger of Allah (peace be upon him) knew nothing of it, nor did any of the Muslims. Then Gabriel came to him and informed him of what they had resolved, and commanded him to emigrate. They gathered at his door, waiting for the young men to assemble to kill him that night. He came out while they were at his door, reciting: "And We have placed before them a barrier and behind them a barrier, and We have covered them, so they do not see" (Qur’an 36:9). He cast dust upon their heads and went to the house of Abū Bakr at midday, though he used to visit him once every day. That day, he visited him twice: at midday and at an early hour. He secluded himself with Abū Bakr and informed him of what Quraysh had resolved and of what Gabriel had brought him, saying: "My Lord has commanded me to emigrate and to take you with me." So Abū Bakr wept with joy. Abū Bakr had prepared two riding beasts, feeding them date leaves, ever since the Messenger of Allah (peace be upon him) had informed him that he was awaiting his Lord’s command regarding emigration. They both left from Abū Bakr’s house and went to the cave. Quraysh sought him but did not find him that morning; they sought Abū Bakr but did not find him. They burned with rage and became inflamed, agitatedly searching for him and for Abū Bakr in Mecca, its ravines, and its mountains. They offered a hundred camels to whoever brought them the Messenger of Allah (peace be upon him), and a hundred camels to whoever brought them Abū Bakr, whether captive or slain. The Messenger of Allah (peace be upon him) had said to ʿAlī ibn Abī Ṭālib (may Allah be pleased with him): "Cover yourself with my cloak and sleep in my bed, for no harm will come to you, and they will not reach you." The Messenger of Allah (peace be upon him) and Abū Bakr went to the cave, and Quraysh set out in pursuit of them, accompanied by a tracker (qāʾif). When the Messenger of Allah (peace be upon him) and Abū Bakr entered the cave, a spider wove its web at its entrance, layer upon layer. When they reached the mouth of the cave with the tracker seeking their traces, and when they arrived at Thawr, the trail was lost. One of them said: "Enter the cave." But Umayyah ibn Khalaf said: "What do you think of the cave? Upon it is a spider’s web that existed before Muḥammad’s birth." From that time, the Prophet (peace be upon him) forbade killing spiders, saying: "They are a host among the hosts of Allah." Abū Jahl burned with rage at the loss of the Prophet (peace be upon him), and his folly intensified, saying: "By Allah, I think he is near, seeing us, but some of his sorcery has taken hold of our sight." Description of the story of the cave from the compilation of the two Ṣaḥīḥs: Abū Bakr said: "We traveled all night until the sun stood at its zenith, and the road became empty, with no one passing by, until a tall rock with shade that the sun had not yet reached appeared to us. We stopped there. I went to the rock and smoothed with my hand a place for the Messenger of Allah (peace be upon him) to sleep in its shade. Then I spread a fur over it and said: 'Sleep, O Messenger of Allah, while I clear the area around you.' So he slept, and I went out to clear the area around him. Then I saw a shepherd approaching with his sheep toward the rock, seeking from it what we sought. I met him and said: 'Whose are you, O boy?' He said: 'A man from the people of Medina.' I said: 'Is there milk in your sheep?' He said: 'Yes.' I said: 'Will you milk for me?' He said: 'Yes.' He took a sheep, and I said to him: 'Shake the udder from the hair, dust, and dirt.' He said: I saw al-Barāʾ wiping with one hand over the other, shaking it. He milked for me into a wooden bowl (qaʿb) that he had with a piece of cloth (kitbah) of milk. He said: I had a waterskin (adāwah) from which I would give the Prophet (peace be upon him) to drink and perform ablution. He said: I came to the Prophet (peace be upon him) and disliked waking him from his sleep, so I stood until he woke up. I poured water over the milk until its bottom cooled, then said: 'O Messenger of Allah, drink from this milk.' He said: He drank until I was satisfied. Then he said: 'Is it not time to depart?' I said: 'Yes.' He said: So we departed after the sun had passed its zenith. Suraqah ibn Mālik followed us while we were on a stretch of land. I said: 'O Messenger of Allah, we have been overtaken.' He said: 'Do not grieve; indeed, Allah is with us' (Qur’an 9:40). So the Messenger of Allah (peace be upon him) invoked Allah against him, and his horse sank up to its belly in the earth. He said: 'I know that you have invoked Allah against me, so supplicate to Allah for me, and I pledge to you that I will turn back the pursuit from you.' So the Messenger of Allah (peace be upon him) supplicated, and he was saved. He returned, and whenever he met anyone, he said: 'You have been relieved of what is here.' He did not meet anyone without turning him back. Then he said: 'Here is my quiver; take an arrow from it, for you will pass by my camels and my servants at such-and-such a place, so take what you need from them.' He said: 'I have no need of your camels.' We arrived in Medina at night, and they disputed over who would host him. He said: 'I will stay with the Banū al-Najjār, the maternal uncles of ʿAbd al-Muṭṭalib, honoring them thereby.' Men and women climbed onto the roofs, and servants and boys scattered through the streets, calling out: 'O Muḥammad, O Messenger of Allah! Muḥammad has come! The Messenger of Allah has come!' This is among his great and dazzling signs. The Qur’an has spoken of this, as Allah Almighty said: 'And [remember] when those who disbelieved plotted against you to imprison you or kill you or expel you. They plot, and Allah plots, and Allah is the best of plotters' (Qur’an 8:30)."

And indeed, Quraysh despaired of the Messenger of Allah, and they said, "He will surely be killed," when the polytheists persisted and insisted and aimed for this plot. And among them were those who disliked harming him and being violent with him, even if they did not believe him, among them Jubayr ibn Mut'im (108). For he was of the opinion that they would kill him, so he departed until he reached a monastery among the monasteries and stayed there so that he would not witness his killing. He stayed with them, and they asked him about his news and why he had stayed with them. So he informed them, and recounted to them the story of the Messenger of Allah, may Allah bless him and grant him peace, and conveyed his call. They marveled at that, and their leader said to him: "Do you recognize his likeness if you were to see him depicted?" He said: "Yes, my acquaintance with him is recent." So he showed him covered images, and he began to uncover image after image, saying: "Do you recognize him?" He would say: "No," until he uncovered one resembling his image. Jubayr said: "I have seen nothing more resembling something than this image resembles him, as if it were his height, his beauty, and the distance between his shoulders." The leader said to him: "Do you fear that they will kill him?" He said: "I think they have finished with him." The leader said to him: "No, by Allah, they will not kill him, and he will surely kill among them those who intend to kill him. Indeed, he is a prophet, and Allah will surely make him prevail. But your right upon us is established, so stay as long as you wish." So he stayed with them for a time. Then he came to Mecca, and found that the Messenger of Allah, may Allah bless him and grant him peace, had escaped from their hands and fled to Medina. He marveled at the words of the monastery's leader, and increased in insight regarding the affair of the Messenger of Allah, may Allah bless him and grant him peace. Quraysh said to him when he came to Mecca, after the Messenger of Allah, may Allah bless him and grant him peace, had left and escaped their plot: "Your matter has become clear to us, and we have known your affair. Bring forth the wealth of the children that is with you, which your father entrusted to you." He said: "I would not do this until I die, lest my children be reproached regarding a trust. But I will give it to them." They said: "Indeed, upon you is a covenant with Allah and His pledge that you will not eat from his food." He said: "Yes." So he came to Medina, and the news had reached the Messenger of Allah, may Allah bless him and grant him peace. He entered upon him, and he said to him, among what he said: "Indeed, I see you are hungry. Bring food." Jubayr said: "I will not eat until I inform you. If you see fit that I eat, I will eat." So he told him what they had taken from him. The Messenger of Allah, may Allah bless him and grant him peace, said to him: "Then fulfill the covenant of Allah, and do not eat from our food, nor drink from our drink." And Jubayr related the story of the people of the monastery and what happened with the image, and that he saw with the image of the Prophet the image of Abu Bakr, holding onto the heel of the Messenger of Allah, may Allah bless him and grant him peace. He said: "The people of the monastery said: 'Do you recognize this one who holds onto his heel?' I said: 'Yes.' They said: 'We bear witness that your companion is a prophet, and that this one is the caliph after him.'" And due to the greatness of this sign, Allah has repeated its mention, saying: "O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But the enjoyment of the life of this world compared to the Hereafter is but little. If you do not go forth, He will punish you with a painful punishment and replace you with another people, and you will not harm Him at all. And Allah is over all things competent. If you do not support him [i.e., the Prophet] - Allah has already supported him when those who disbelieved drove him out [of Mecca] as the second of two, when they were in the cave, when he said to his companion, 'Do not grieve; indeed Allah is with us.' And Allah 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 Allah is the highest. And Allah is Exalted in Might, Wise." (109) So He reminded the believers with this verse, and the greatness of this miracle, and what it entailed, along with his escape from them, and how He blinded their sight when he left while they were looking at him, and the safety of Ali, may Allah be pleased with him, as He said to him, and what happened with the spider's web. And in the authentic hadith, Abu Bakr looked at the feet of the polytheists and said: "O Messenger of Allah, if one of them were to look at his foot, he would see us." He said: "O Abu Bakr, what do you think of two when Allah is the third of them?" And consider His saying, Exalted is He: "If you do not support him" meaning: you have known My support for him when you emigrated and left him alone with his companion, so I nullified the plot of the polytheists despite their multitude and his solitude, and I fulfilled My promise to protect him and preserve him, and I proved their sayings false. And this is the meaning of His saying: "And made the word of those who disbelieved the lowest, while the word of Allah is the highest." So ponder this, for in it are clear and dazzling signs. And this address, reproach, and urging for more is only for the believers. Do you not hear His saying: "O you who have believed"? And also, it is not permissible to say to the enemy: "If you do not support him." And the scholars among the predecessors have said: Indeed, Allah singled out Abu Bakr al-Siddiq with the virtue of patience over all the believers without sinning them, as if He were saying: If you had been patient like his patience and not taken concessions, that would have been better, for Abu Bakr's patience excels theirs. And His saying: "Do not grieve" is not a prohibition, but rather a glad tiding, like His saying to Moses and Aaron: "Fear not, indeed I am with you, hearing and seeing" (110) and His saying to the mother of Moses: "And fear not, nor grieve; indeed, We will return him to you" (111) and His saying: "Indeed Allah is with us," with victory and support, as He said: "Indeed, Allah is with those who fear Him and those who are doers of good" (112). And Abu Bakr in this grief is praised because he feared for the Messenger of Allah, may Allah bless him and grant him peace, harm and violence from the polytheists, so Allah rewarded him by giving him glad tidings that He is with them with victory and support. The people of knowledge said regarding His saying: "And Allah sent down His tranquility upon him," meaning upon Abu Bakr. As for the Prophet, may Allah bless him and grant him peace, tranquility was upon him before that. And from the hadith of Abd al-Malik ibn Umayr, from Usayd ibn Safwan, that Ali ibn Abi Talib, may Allah be pleased with him, said while praising Abu Bakr when he died: "You were the second of two, his companion, the one upon whom tranquility was sent down, and his companion in the emigration and the noble stations." And they said regarding His saying: "And supported him with soldiers you did not see": He supported Abu Bakr just as He supports the believers without them seeing them, and the Messenger of Allah, may Allah bless him and grant him peace, gave him glad tidings of that, so he knew it and was certain of it through his informing him. And we have only mentioned the state of Abu Bakr when mentioning the verse in which he is mentioned, and because the opponents ask about that, and due to your need for it, and because those who attack Abu Bakr with such things are the same as those who attack the Messenger of Allah, may Allah bless him and grant him peace, with what we have mentioned and with similar signs about which they ask. And they have made attacking Abu Bakr and his likes among the Emigrants and Helpers the most effective way to deny him, attack him, alienate from him, and turn away from him, and the easiest way to cast doubt on his truthfulness and prophethood. And they are: Abu Shakir al-Daysani, and his companions: al-Haddad, Abu Isa, Ibn al-Rawandi, and al-Husri (113). And all of them have books attacking the Messenger of Allah, may Allah bless him and grant him peace, and in supporting the Imamiyya and the classes of the Rafida. And because the way to knowledge of the innocence of Abu Bakr, the Emigrants, and the Helpers from what they have been accused of is like the way to knowledge of the innocence of the Messenger of Allah, may Allah bless him and grant him peace, from what they have accused him of. Another chapter [What is in the noble verse "Indeed, He who imposed upon you the Qur'an will surely return you to a place of return" of a promise that was fulfilled] Among His signs is His saying, Exalted is He, to His Messenger, may Allah bless him and grant him peace: "Indeed, He who imposed upon you the Qur'an will surely return you to a place of return" (114). And "ma'ad" (place of return) of a man is his homeland. It is called "ma'ad" because he goes about in the lands and travels through the earth, then returns to it. Similarly, "mathab" (place of resort) of a man is his home, because he returns (yathubu) to it (115). And from this is the saying of Allah, Exalted is He: "And [mention] when We made the House a place of return (mathabah) for the people and [a place of] security," meaning that they return to it every year and at every time, i.e., they come back for Hajj and Umrah. And this verse was revealed to the Messenger of Allah, may Allah bless him and grant him peace, when he left Mecca heading for Medina. His departure from it was sorrowful due to leaving his homeland, so Allah gave him glad tidings of emergence and victory, and informed him that he would return to Mecca. And it was as He said and as He informed. Another chapter [What is in the verse "Say, 'If mankind and the jinn gathered together to produce the like of this Qur'an...'" of a perpetual challenge that no one has been able to withstand] Among His signs is His saying, Exalted is He: "Say, 'If mankind and the jinn gathered together to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants'" (116). So they did not produce its like, despite their need for it. So consider how He definitively testifies that they will not produce its like. And this is from the inciting challenge that enrages and angers. And in this are many unseen things that skilled astrologers cannot produce, nor can such things occur by chance or conjecture (117). If it is said: "What prevents you from saying that they have produced its like?" It is said to him: "If they had produced its like, it would have come in the manner of the Qur'an, and knowledge of it would be like knowledge of the Qur'an, and it would have come in the manner of similar matters that occurred between them and him, and what he said to them and they said to him." If it is said: "Indeed, dominance and power prevented its manifestation, publication, transmission, and discussion, because he prevailed and conquered during his lifetime, and Abu Bakr after him stood up, killed Musaylimah, suppressed the apostasy, captured Tulayhah, campaigned against Persia and Rome, humiliated the enemies of Muhammad, may Allah bless him and grant him peace, everywhere, silenced them and struck them dumb (118), and honored his allies and those obedient to him. And likewise those who came after him from the caliphs and kings. Moreover, how can you transmit and mention that while you dislike it, and in it is the nullification of your statement and your religion?" It is said to him: "You only increase us in claims devoid of any proof. When we establish for you the nullification of your first claim, you move to another claim. For you said initially: 'They produced its like.' So we said to you: 'Then where is it, and where is knowledge of it?' So you moved and claimed that dominance and power prevented its manifestation and transmission. So your second claim is like the first." Moreover, this evidence of ours has proven that they did not produce its like, nor anything approaching it, nor anything near it. There is nothing that is transmitted, mentioned, concealed, or hidden. And there is no difference between one who claims this and one who claims that a hundred thousand have produced its like, but that dominance overpowered them and prevented them from manifesting what they produced.

As for states and kingdoms, they do not prevent nor conceal matters that have occurred and taken place. No intelligent person aspires to conceal something of this nature, even if its disclosure harms him, its spread grieves him, and diminishes his status. Do you not see that when the Messenger of God, may God bless him and grant him peace, claimed prophethood, declared the nations to be disbelievers, mandated jihad against them, and permitted their blood, wealth, and women, this grieved them and harmed them, diminished their status, and ended their leadership? They wished it had not happened, yet they did not conceal it, nor did they aspire to suppress and hide it. Rather, they spoke about it to everyone, transmitted it, made it known, and conveyed it to those who had not heard it, because when he claimed this and called to it, he did not have followers who would perpetuate it, record it, and transmit it; rather, his enemy did that. Consider the poetry in which he was satirized, and the poets who satirized him, and what he endured from them in terms of striking, insulting, and harming him, and those of his uncles and companions who were killed, and those who claimed prophethood after him and during his time. Indeed, the Muslims have transmitted that, perpetuated it, and recorded it, even though it distressed and grieved them. Look at the books that were written to deny him and to attack him and his fellow prophets, which were composed during the Islamic state, at the height of Islam's power and dominance, such as those written by al-Ḥaddād, al-Warrāq, Ibn al-Rāwandī, al-Ḥuṣrī, al-Kindī, al-Rāzī, and their likes ¹³⁹, claiming that they contained proof and evidence for nullifying divinity and denying the prophets. You see them widely disseminated and apparent, sold in the markets of the Muslims, not a single letter omitted. All Muslims detest that, it grieves them, and they wish it had not happened. Yet each one composed them secretly, fearing, not openly claiming or declaring his composition, but rather concealing his name and alluding to himself, only passing them on to one after another of his ilk, as Abū ʿĪsā did with his books, whose translation is the composition of al-Gharīb al-Mashriqī ¹⁴⁰. They are today as apparent as you see, reaching the east and west of the earth. The enemy spreads them to argue with them, and the Muslims spread them to refute them and respond to them. Thus you know that state and kingdom have no effect on the knowledge of matters that have occurred and taken place. By this you know that the Messenger of God, may God bless him and grant him peace, had no slip, lapse, fall, or treachery; his foot never slipped, his argument never failed, and no opponent ever put him to shame. This increases your knowledge that Muʿāwiya and his likes among the Umayyads opposed the Commander of the Faithful ¹⁴¹ and the Banū Hāshim, overcame them, seized the kingdom of the world, and magnified themselves as much as they could. Yet they could not give Muʿāwiya a status he did not have, though he was their master; they could not make him one of the early Badrīs ¹⁴², nor of the People of the Tree ¹⁴³, nor of the People of the Shūrā ¹⁴⁴, nor of the Emigrants ¹⁴⁵ nor of the Helpers ¹⁴⁶, though they wished he had some of that or those stations. They could not remove him from the category of the Freed Ones ¹⁴⁷ and the sons of the Freed Ones, nor could they remove the Commander of the Faithful from his stations: being among the early ones, the Badrīs, the jurists, the scholars, the ascetics, the Ten ¹⁴⁸, the People of the Tree, the People of the Shūrā, and those chosen by the Emigrants and Helpers for the caliphate after ʿUthmān. Nor could they conceal what ʿAlī established, prescribed, and called for, namely fighting and struggling against them, though they wished it had not happened, and it harmed them greatly. So you know that states and kingdoms have no effect on the knowledge of matters that have occurred and taken place. Consider Muʿāwiya's schemes to attain kingship: giving Egypt to ʿAmr ibn al-ʿĀṣ, claiming Ziyād ¹⁴⁹ as his brother, and winning over with worldly wealth those like Dhū al-Kalāʿ ¹⁵⁰, Khālid ibn al-Muʿammar, and Miṣqala ibn Hubayra ¹⁵¹, and similar things. What kind of kingship is that? Look at the Banū al-ʿAbbās when they overcame their enemies the Umayyads: they could not conceal the good qualities the Umayyads had, nor could the enemies of the Banū al-ʿAbbās conceal the good qualities they had, such as maintaining the pilgrimage seasons, fortifying the frontiers, and other virtues. You find that the faults of kings, their treachery and injustice, and every defect and disgrace that befalls them are apparent during their reign, despite the continuation of their kingdom and the continuity of their glory. Consider this gradually, and you will find it clear and manifest, even if it provokes them, diminishes their status, and detracts from their nobility and leadership, and they wish it had not happened. It is narrated from ʿUmar ibn ʿAbd al-ʿAzīz, may God be pleased with him, that he said: "When you see people deviating in their religion away from the community, know that they are founded on error." ¹⁵² Consider the condition of these Bāṭiniyya ¹⁵³ who have disguised themselves with Islam, reciting the Qurʾān, praying, fasting, performing pilgrimage, and claiming devotion to the Ahl al-Bayt ¹⁵⁴. They have secured their affairs through secrecy and taking oaths and covenants from those who respond to them, avoiding the invitation of the literate, scholars, and jurists, using intermediaries, targeting remote regions whose inhabitants are dominated by heedlessness, ignorance, and force, and targeting those given to luxury, vanity, preoccupation with worldly affairs and power. They have adopted the good name of being Shīʿa ¹⁵⁵ and deceived the Muslims. Look at their scandals despite all these measures. Indeed, Abū al-Qāsim al-Ḥasan ibn al-Faraj ibn Ḥawshab ibn Zādān al-Kūfī al-Najjār ¹⁵⁶ learned that the people of ʿAdan Laʿa and the mountains of Laʿa in Yemen were Shīʿa, so he went to them with Abū al-Ḥusayn Muḥammad ibn ʿAlī ibn al-Faḍl, from the people of Jayshān, al-Jund, and al-Mudhaykhira in Yemen ¹⁵⁷. The latter was one of the wealthy and leaders among the Shīʿa of that region, so he enabled Ibn Ḥawshab, and they cooperated in the daʿwa ¹⁵⁸, each in his place. Ibn Ḥawshab called himself al-Manṣūr from the family of Aḥmad, and the other called himself al-Walī. They remained for a time concealing themselves by upholding the Sharīʿa ¹⁵⁹, then they manifested licentiousness: the Night of Ifāḍa ¹⁶⁰, the Children of the Elite ¹⁶¹, marriage to mothers, sisters, and daughters, sharing wives, nullifying religious laws, and reviling the prophets when they had power and ability. Then mutual reviling appeared between Ibn Ḥawshab and Ibn al-Faḍl, each disavowing the other, and each called to himself as a god and lord. They waged war, and oppressed the ʿAlawids ¹⁶² by harming, killing, and capturing their offspring. These two were appointed by al-Ḥusayn ibn Aḥmad ibn ʿAbd Allāh ibn Maymūn al-Qaddāḥ ¹⁶³, who claimed to be the Imam and the caliph of Muḥammad ibn Ismāʿīl ibn Jaʿfar ¹⁶⁴. He said to these two and others who went out with them to Yemen: "When you gain power and overcome, I will come out to you, and we will establish the kingdom in Yemen, and the Mahdī ¹⁶⁵ will appear in Yemen. Thus we have narrated from the Ahl al-Bayt." When they became established in Yemen, Ibn Maymūn al-Qaddāḥ sent al-Ḥusayn al-Ahwāzī, a dāʿī ¹⁶⁶ from his side, to demand money from them to be carried to him. They gave him once and again, then he returned to them and informed them that the Ḥujja ¹⁶⁷, the caliph of Muḥammad ibn Ismāʿīl, would come out to support them. They reviled him and rejected him, saying: "We know that all this is a fraud. He informed us of this, but we will not hand over the kingdom to him." He said to them: "In any case, he informed you of this and freed you from the religious laws and Islam, so thank him and obey him." They reviled him and reviled the one who sent him. The messenger returned to al-Ḥusayn ibn Aḥmad and informed him that the people had revealed the inner [doctrine] and acted upon it, understood it, and had reviled each other and exposed each other's faults. Then Yaḥyā ibn al-Ḥusayn al-ʿAlawī, may God be pleased with him, resolved to fight them. Ibn Ḥawshab had died, and Ibn al-Faḍl remained, then he and his son died before Yaḥyā ibn al-Ḥusayn al-ʿAlawī, as is mentioned. Their scandals are well-known among the people of knowledge. From Ibn Ḥawshab, their daʿwa spread to Yemen and the Maghreb. Then consider their scandal in Bahrain. A dāʿī of theirs went out to the Shīʿa there and said: "I am the messenger of the Mahdī to you. His appearance is near, so prepare and get ready, and give me your zakāt ¹⁶⁸, tithes, and surplus wealth." They gathered, about eight hundred, and gave him what he asked. He disappeared from them, then returned and informed them about the Mahdī: "All things have inner aspects, and the elite of the Mahdī are not forbidden anything. The Mahdī has made everything lawful for you. It is lawful for a believer to share with his brother in his wealth and his origin ¹⁶⁹. The sign of his faith is that his soul is content with all that." Among those who responded was Abū Saʿīd al-Ḥusayn ibn Bahrām al-Jannābī ¹⁷⁰, who used to sell food and flour in al-Rādha in Bahrain. He was an evil, immoral, ignorant man who knew nothing of God's Book, nor of the Prophet's Sunna ¹⁷¹, nor any learning; his only concern was livelihood. He had a friend among them known as Ibrāhīm al-Ṣāʾigh, a dāʿī of theirs, who had been sent several times to the region of Fārs and Ahwāz. He thought they were Shīʿa. One day he came to Abū Bakr Zakariyyā Yaḥyā ibn Nabhān and said: "Know that these people are in error. I was with Abū Saʿīd al-Jannābī when a man from Janāba called Yaḥyā ibn ʿAlī came to him. We ate with him, and when we finished, he got up, brought out his wife, then brought her in with this Yaḥyā into a room and said to her: 'If the walī ¹⁷² desires you, do not deny yourself to him, for he has more right to you than I.'" So Yaḥyā ibn Nabhān took Ibrāhīm al-Ṣāʾigh to the amīr ʿAlī ibn Mismār and informed him of what he had witnessed. ʿAlī ibn Mismār set a trap for him and investigated. He seized the man, flogged him, shaved his head and beard, then released him. He sought Abū Saʿīd, who fled to Janāba. He investigated them and their affairs, and found that they were disguising themselves with Shīʿism while nullifying the Sharīʿa. The sons and in-laws of Abū Saʿīd remained in Bahrain, and people investigated their affairs and the affairs of the Banū Sinbar and their likes, and found them in this state. Then they gained power, and Abū Saʿīd returned after going to al-Nīl and the Sawād of Kūfa ¹⁷³, with the daʿwa and its men, such as Ḥamdān ibn al-Ashʿath ¹⁷⁴, known as Qarmaṭ, to whom the Qarāmiṭa ¹⁷⁵ are attributed, and Khāl ibn Abī al-Malīḥ al-Qarnī, and Khāl ʿAydān. In Bahrain, there was Yaḥyā al-Ṭamāmī, a dāʿī of theirs. When he became established, he caused corruption, betrayed, and manifested licentiousness. He was a partner of Abū Saʿīd al-Jannābī in the daʿwa, but Abū Saʿīd attacked him, betrayed and killed him, and took over the command. He betrayed the people when he ruled them, and manifested licentiousness and nullification of religious laws as is mentioned. He said that he was the messenger of al-Amīn al-Imām, the Proof of God over His creation, who is Muḥammad ibn ʿAbd Allāh ibn Muḥammad ibn al-Ḥanafiyya, residing in some of these mountains, and that he is the Mahdī, and that in the year three hundred of the Hijra ¹⁷⁶ he would come out and possess the entire earth. This statement and promise from Abū Saʿīd were in the years around 280-290 AH. He would divide the palaces of Baghdad among his companions and swear to them that he would enter with them and possess it. When the year 300 came, Abū Saʿīd was killed by a servant of Abū al-Faḍl al-ʿAbbās ibn ʿAmr al-Ghanawī in the bathhouse ¹⁷⁷. His reports were proven false, and his scandals became apparent. They were utterly ashamed and bewildered.

Ali ibn Isa ibn Dawud ibn al-Jarrah ¹⁷⁸, the vizier of al-Muqtadir bi-llah ¹⁷⁹, wrote to Abu Sa'id ¹⁸⁰, saying: "You claim to be the messenger of the Mahdi ¹⁸¹, yet you have killed the Alawids ¹⁸², enslaved the family of al-Ukhaydir ¹⁸³ and those in al-Yamama ¹⁸⁴, taken Alawid women as captives, and betrayed the people of al-Bahrayn ¹⁸⁵. You besieged the people of Hajar ¹⁸⁶ for four years, prevented them from obtaining provisions, withheld water from them, and then when they had no strength left, you attacked them and killed them all. You did similarly to the people of al-Qatif ¹⁸⁷, betraying them in the worst manner." The son of Abu Sa'id replied to Ali ibn Isa's letter, saying: "The people of al-Bahrayn rebelled against us, betrayed us, attacked us, and said that we share our wives, permit licentiousness, and suspend the Sharia ¹⁸⁸. They lied about us. We are Muslims, and we do not practice what we are falsely accused of, which is contrary to Islam." Ali ibn Isa wrote back to them: "If you are truthful, release the Muslim captives you hold." So they released about thirty thousand of them, publicly manifested Islam, prayer, and recitation of the Quran, and were ashamed of the disgrace.

1. Surah al-Qamar : Chapter 54 of the Quran, verses 43-45, referring to the defeat of the disbelievers.
2. Quran 9:33 : Verse promising the triumph of Islam over all religions.
3. Quran 9:32 : Verse stating God's determination to perfect His light despite the disbelievers.
4. jizya : A tax paid by non-Muslims under Islamic rule.
5. Damustuq : A title for a high-ranking Byzantine commander or official.
6. Quran 28:57 : Verse where the Quraysh express fear of being uprooted if they follow Muhammad.
7. Attab ibn Asid : A companion appointed by the Prophet as governor of Mecca after its conquest.
8. tama''arat wujuhuhum : Their faces changed due to anger or embarrassment.
9. Quran 3:144 : Verse reminding that Muhammad is a messenger like those before him, and his death does not mean the end of Islam.
10. أصول دياناتهم : Foundations of their religions: refers to the fundamental beliefs of Zoroastrianism.
11. زرادشت : Zoroaster: the founder of Zoroastrianism.
12. بستاسف : Bishtasf: a legendary king of ancient Iran, often identified with Vishtaspa, the patron of Zoroaster.
13. لهوا سف : Luhasf: possibly a variant of Lohrasp, a legendary Kayanian king.
14. إبليس : Iblis: the devil in Islamic tradition, equivalent to Satan.
15. الفروع : Branches: refers to the secondary practices and laws of Zoroastrianism.
16. الهربذ : Herbadh: a Zoroastrian priest.
17. النوروز : Nowruz: the Persian New Year festival.
18. المقادير والنهايات : Measures and ends: possibly referring to the concepts of destiny and limits.
19. قيما : Qima: a term possibly meaning 'destiny' or 'fate' in Persian.
20. جمشاذ : Jamshid: a legendary king of ancient Iran.
21. سولاسم : Sulasm: a term possibly referring to a ritual or concept related to virginity.
22. يزدان كشت : Yazdan Kusht: literally 'killed by God,' a Zoroastrian ritual slaughter.
23. حذيفة : Hudhayfa: a companion of the Prophet Muhammad.
24. سلمان : Salman: Salman al-Farisi, a companion of the Prophet Muhammad, originally from Persia.
25. وَفِي الْأَرْضِ آياتٌ لِلْمُوقِنِينَ وَفِي أَنْفُسِكُمْ أَفَلا تُبْصِرُونَ : Quran 51:20-21: 'And in the earth are signs for those who are certain, and in yourselves, do you not see?'
26. الصحابة : Companions: the early followers of the Prophet Muhammad.
27. خراسان : Khurasan: a historical region in Central Asia, now parts of Iran, Afghanistan, and Turkmenistan.
28. المجوس : Magians: Zoroastrians, often referred to as fire-worshippers.
29. جور : Jur: a city in ancient Persia, possibly Firuzabad.
30. إصطخر : Istakhr: an ancient city in Persia, near Persepolis.
31. عمر : Umar: the second Caliph of Islam.
32. الجزية : Jizya: a tax levied on non-Muslims in Islamic states.
33. الذمة : Dhimmah: a pact of protection for non-Muslims living under Islamic rule.
34. أبو عبيدة : Abu 'Ubayda: a companion of the Prophet Muhammad and a military commander.
35. جرموقيه : Khuffs: leather socks or boots worn for ablution.
36. الجابية : Al-Jabiya: a place in Syria, possibly near Damascus.
37. نجدي : Najdi: from Najd, a region in central Arabia.
38. أذرعات : Adhri'at: a town in Syria, modern-day Daraa.
39. أمير المؤمنين : Commander of the Faithful: a title for the Caliph.
40. كسرى : Chosroes: a title for the Sassanid kings of Persia.
41. al-tābiʿūn : The Followers; the generation after the Companions of the Prophet Muhammad.
42. ʿAbd Allāh ibn Salām : A Jewish rabbi who converted to Islam and became a Companion of the Prophet.
43. ʿUthmān : The third Caliph, whose assassination led to major fitna (civil strife) in early Islam.
44. zuhd : Asceticism; renunciation of worldly pleasures for spiritual devotion.
45. al-Walīd ibn al-Mughīra : A prominent Quraysh leader who initially opposed the Prophet but later acknowledged the Qur'an's eloquence.
46. Abū Ṭalḥa and Abū Qatāda : Two notable Companions of the Prophet, known for their bravery and piety.
47. Sawda bint Zamʿa, Ṣafiyya bint Ḥuyayy : Wives of the Prophet Muhammad.
48. Zaynab, Ruqayya, Umm Kulthūm, Fāṭima : The four daughters of the Prophet from Khadija.
49. li-yuẓhirahu ʿalā al-dīni kullihi : Qur'anic phrase (9:33, 48:28, 61:9) meaning 'that He may make it prevail over all religion.'
50. jihād : Struggle or striving in the way of God, often referring to military action in defense of Islam.
51. al-Jazīra : The region of Upper Mesopotamia, corresponding to parts of modern Iraq, Syria, and Turkey.
52. al-Aḥsāʾ : A region in eastern Arabia, now part of Saudi Arabia.
53. al-Maghrib : The Maghreb; the western part of the Islamic world, including North Africa.
54. al-bāṭin : Esoteric or hidden meaning; often associated with esoteric sects like the Isma'ilis.
55. al-Qarāmiṭa : The Qarmatians; a radical Isma'ili sect that established a state in eastern Arabia.
56. mīqāt : A designated station for entering the state of iḥrām for pilgrimage.
57. ardabb : A unit of dry measure used in Egypt.
58. qafīz : A unit of dry measure used in Iraq.
59. kafran kafran : Meaning 'village by village' or 'town by town'; from the Syriac word for village.
60. al-wahn wa al-fashal : Weakness and cowardice; a prophetic description of a future state of the community.
61. ḥubb al-dunyā wa karāhiyat al-mawt : Love of this world and hatred of death; a prophetic saying.
62. Bābak al-Khurramī : Leader of the Khurramiyya revolt against the Abbasid Caliphate in the 9th century.
63. al-Khurramiyya : A syncretic religious movement with roots in Zoroastrianism and Islam, active in Persia.
64. al-Mahdī : The guided one; a messianic figure expected in Islam to appear before the Day of Judgment.
65. al-Muʿtaṣim : Abbasid caliph (r. 833–842), known for his campaigns against the Byzantines and internal revolts.
66. Rabṭara : A fortress or town; possibly a Byzantine stronghold.
67. al-Muʿtamid : Abbasid caliph (r. 870–892), during whose reign the Zanj revolt occurred.
68. Ṣāḥib al-Zanj : The lord of the Zanj; leader of the Zanj revolt (869–883) in southern Iraq.
69. Luʾluʾa : A town or fortress; possibly in Cilicia or the Byzantine frontier.
70. ʿAlawī : A descendant of 'Ali ibn Abi Talib, the Prophet's cousin and son-in-law.
71. Abū Yaʿqūb al-Shahḥām : A Mu'tazilite theologian of the 9th century.
72. al-Muʿtazila : A rationalist school of Islamic theology that emphasized free will and divine justice.
73. al-Khawārij : The Kharijites; an early Islamic sect that rebelled against 'Ali and later caliphs.
74. Saʿīd : Probably Sa'id ibn al-Husayn, known as 'Ubayd Allah al-Mahdi, founder of the Fatimid Caliphate.
75. al-Muqtadir : Abbasid caliph (r. 908–932), during whose reign the Fatimids rose in North Africa.
76. Raqqāda : A city near Kairouan in Tunisia, used as a capital by the Aghlabids and later the Fatimids.
77. 300 AH : Corresponding to 912–913 CE.
78. Abū Saʿīd al-Ḥasan ibn Bahrām al-Jannābī : Founder of the Qarmatian state in Bahrain, killed in 913 CE.
79. al-Shīʿa : Shi'a Muslims; those who believe in the leadership of 'Ali and his descendants.
80. 301 AH : Corresponding to 913–914 CE.
81. 302 AH : Corresponding to 914–915 CE.
82. sab'a wa thalathumi'a : 307 AH, corresponding to 919-920 CE.
83. ha'ula' : Refers to the Fatimids or their supporters, often called 'those in the Maghreb' by their opponents.
84. al-Sa'id : Upper Egypt, the region along the Nile south of Cairo.
85. Malatya wa thughuriha : Malatya (Melitene) and its frontier forts; a Byzantine border region.
86. al-Maghrib : The Maghreb, referring to North Africa west of Egypt, here specifically the Fatimid Caliphate.
87. Abu Tahir ibn Abi Sa'id al-Jannabi : Abu Tahir al-Jannabi (d. 944), a Qarmatian leader who sacked Mecca in 930 and took the Black Stone.
88. qal' al-hajar : The removal of the Black Stone from the Ka'ba by the Qarmatians in 930.
89. al-Qaramita : Qarmatians, an Isma'ili Shi'a sect that rebelled against the Abbasids and caused havoc in the 10th century.
90. Ahmad ibn Yahya ibn al-Munajjim : Ahmad ibn Yahya ibn al-Munajjim (d. 912), a scholar and courtier of the Abbasid caliph al-Muqtadir.
91. 'Isa ibn Dawud ibn al-Jarrah : 'Isa ibn Dawud al-Jarrah (d. 912), vizier of the Abbasid caliph al-Muqtadir.
92. hadha al-sultan : Refers to the Fatimid caliph, likely al-Mahdi or al-Qa'im.
93. fa-sda' bi-ma tu'mar wa a'rid 'an al-mushrikin : Qur'an 15:94.
94. Inna kafaynaka al-mustahzi'in : Qur'an 15:95.
95. hum : The five mockers mentioned in Islamic tradition.
96. al-Harith ibn al-Talatila : A Qurayshite mocker; his name is sometimes given as al-Harith ibn al-Talatila or al-Harith ibn Qays.
97. Inna kafaynaka al-mustahzi'in : Qur'an 15:95.
98. fa-kiduni jami'an thumma la tunzirun : Qur'an 11:55.
99. fa-kiduni jami'an thumma la tunzirun : Qur'an 11:55.
100. wa-idh qulna laka inna rabbaka ahata bi al-nas : Qur'an 17:60.
101. wa-Allahu ya'simuka min al-nas : Qur'an 5:67.
102. a-ra'ayta alladhi yanha 'abdan idha salla... falyad'u nadiyah : Qur'an 96:9-17.
103. falyad'u nadiyah sanad'u al-zabaniyah : Qur'an 96:17-18.
104. wa-idha qara'ta al-qur'ana ja'alna baynaka wa bayna alladhina la yu'minuna bi al-akhirati hijaban masturan... wa ja'alna 'ala qulubihim akinnatan an yafqahuhu wa fi adhanihim waqran : Qur'an 17:45-46.
105. shayyabatni Hud wa akhawatuha : A hadith: 'Hud and its sisters have made me gray,' referring to the intensity of the Qur'anic chapters.
106. hubbuka li al-shay'i yu'mi wa yusimm : A hadith: 'Your love of something blinds and deafens.'
107. falamma ja'ahum nadhirun ma zadahum illa nufuran : Qur'an 35:42.
108. wa makru ula'ika huwa yabur : Qur'an 35:10: 'And the plotting of those is in vain.'
109. wa in kana makruhum litazula minhu al-jibal : Qur'an 14:46: 'Though their plotting were such as to move mountains.'
110. man kana yazunnu an lan yansurahu Allahu fi al-dunya wa al-akhira... : Qur'an 22:15: 'Whoever thinks that God will not support him in this world and the Hereafter, let him stretch a rope to the sky, then cut it, and see if his plan removes that which enrages him.'
111. al-ma'aqa : Senility or dotage; a state of mental weakness due to old age.
112. wa laqad katabna fi al-zabur min ba'd al-dhikr anna al-arda yarithuha 'ibadiya al-salihun : Qur'an 21:105: 'And We have written in the Psalms after the Reminder that the earth shall be inherited by My righteous servants.'
113. wa ma arsalnaka illa rahmatan li al-'alamin : Qur'an 21:107: 'And We have not sent you except as a mercy to the worlds.'
114. fa in aradtaha wajadtaha, wa in kana ma'aka ma yughnika 'anha : A phrase meaning: 'If you want them, you will find them; and if you have what suffices you from them,' i.e., you may already have sufficient knowledge.
115. ista'inu bi Allahi wa isbiru inna al-arda lillahi yurithuha man yasha'u min 'ibadihi wa al-'aqibatu lil-muttaqin : Qur'an 7:128: 'Seek help through God and be patient. Indeed, the earth belongs to God; He gives it as inheritance to whom He wills among His servants, and the end is for the righteous.'
116. awrathna al-qawma alladhina kanu yustad'afuna mashariqa al-ardi wa magharibaha... : Qur'an 7:137: 'And We caused the people who had been oppressed to inherit the eastern and western parts of the land which We had blessed...'
117. wa ma arsalnaka illa rahmatan li al-'alamin : Qur'an 21:107: 'And We have not sent you except as a mercy to the worlds.'
118. liyuzhirahu 'ala al-dini kullihi : Qur'an 9:33 and 61:9: 'To make it prevail over all religion.'
119. صاحب الزمان : Lord of the Age; a title for the Mahdi in Shia eschatology, the awaited redeemer.
120. أبو بكر وعمر وعثمان : Abu Bakr, 'Umar, and 'Uthman; the first three caliphs in Sunni Islam, revered as righteous successors.
121. النوروز : Nowruz; Persian New Year festival, associated with Zoroastrianism.
122. المهرجان : Mihrajan; an ancient Persian autumn festival.
123. التقويم : Calendar; here likely referring to the Persian solar calendar or astrological practices.
124. الاصطرلاب : Astrolabe; an astronomical instrument used for astrology and timekeeping, associated with pre-Islamic practices.
125. الزنجاني : Al-Zanjani; a judge or scholar, possibly a polemical figure, whose followers are accused of hypocrisy.
126. التشيع : Shi'ism; the branch of Islam that holds that Ali and his descendants are the rightful successors to the Prophet.
127. الحدود : Hudud; fixed punishments prescribed by Islamic law for certain crimes.
128. المكوس : Mukus; illegal taxes or tolls, often imposed by rulers contrary to Islamic law.
129. الأمر بالمعروف والنهي عن المنكر : Enjoining good and forbidding evil; a key Islamic principle of moral accountability.
130. قريش : Quraysh; the dominant tribe in Mecca, to which the Prophet Muhammad belonged.
131. الاستخارة بالقرآن : Istikhara; seeking guidance from God, often through prayer or divination using the Qur'an.
132. أبو طالب : Abu Talib; the uncle of the Prophet Muhammad who protected him but did not convert to Islam.
133. ابن الراوندي : Ibn al-Rawandi; a 9th-century freethinker and heretic known for his criticisms of Islam.
134. لاوى اليهودي : Lawi the Jew; a Jewish figure associated with Ibn al-Rawandi in polemical literature.
135. كتاب الدامغ : Book of the Damigh; literally 'the crushing book,' a polemical work attacking Islam.
136. عمر : 'Umar ibn al-Khattab; the second caliph, known for his strength and role in early Islam.
137. سورة بني إسرائيل : Surah Bani Isra'il; another name for Surah Al-Isra (Chapter 17 of the Qur'an).
138. كسرى : Khosrow; the title of the Sasanian kings of Persia.
139. al-Ḥaddād, al-Warrāq, Ibn al-Rāwandī, al-Ḥuṣrī, al-Kindī, al-Rāzī : Authors of polemical works against Islam and prophethood, known for their heretical views.
140. al-Gharīb al-Mashriqī : A title or pseudonym for a work or author; possibly referring to a translation or compilation of heretical texts.
141. Commander of the Faithful : Title of ʿAlī ibn Abī Ṭālib, the fourth caliph and first Shīʿa imam.
142. Badrīs : Those who participated in the Battle of Badr, the first major battle in Islam, highly esteemed.
143. People of the Tree : Those who gave the pledge of allegiance under a tree at Hudaybiyya, known as the Pledge of Ridwān.
144. People of the Shūrā : The council appointed by ʿUmar to elect the caliph after him, including ʿAlī and ʿUthmān.
145. Emigrants : Those who migrated from Mecca to Medina with the Prophet.
146. Helpers : The residents of Medina who supported the Prophet and the Emigrants.
147. Freed Ones : Meccans who converted after the conquest of Mecca and were freed by the Prophet.
148. Ten : The ten companions promised Paradise, including ʿAlī and ʿUthmān.
149. Ziyād : Ziyād ibn Abīhi, whom Muʿāwiya claimed as his half-brother to secure his loyalty.
150. Dhū al-Kalāʿ : A Himyarite leader who supported Muʿāwiya.
151. Miṣqala ibn Hubayra : A tribal leader who was won over by Muʿāwiya with bribes.
152. founded on error : A saying of ʿUmar ibn ʿAbd al-ʿAzīz warning against sectarian deviation.
153. Bāṭiniyya : Esoteric sects that interpret religious texts allegorically, often associated with Ismāʿīlīs.
154. Ahl al-Bayt : The family of the Prophet, especially ʿAlī and his descendants.
155. Shīʿa : Partisans of ʿAlī, who believe in his right to leadership after the Prophet.
156. Abū al-Qāsim al-Ḥasan ibn al-Faraj ibn Ḥawshab : An Ismāʿīlī dāʿī who spread the daʿwa in Yemen.
157. Abū al-Ḥusayn Muḥammad ibn ʿAlī ibn al-Faḍl : A Yemeni leader who cooperated with Ibn Ḥawshab in the Ismāʿīlī daʿwa.
158. daʿwa : Missionary call or invitation to a particular religious doctrine, here Ismāʿīlīsm.
159. Sharīʿa : Islamic law derived from the Qurʾān and Sunna.
160. Night of Ifāḍa : A term possibly referring to a ritual or practice of licentiousness among the Bāṭiniyya.
161. Children of the Elite : A term used by the Bāṭiniyya for their offspring from illicit unions.
162. ʿAlawids : Descendants of ʿAlī, often used for Zaydī Shīʿa in Yemen.
163. al-Ḥusayn ibn Aḥmad ibn ʿAbd Allāh ibn Maymūn al-Qaddāḥ : An Ismāʿīlī leader who claimed imamate and sent dāʿīs to Yemen.
164. Muḥammad ibn Ismāʿīl ibn Jaʿfar : The seventh imam in Ismāʿīlī Shīʿism, considered the last visible imam before the Mahdī.
165. Mahdī : The guided one, a messianic figure expected to appear before the end of time.
166. dāʿī : A missionary or caller to the Ismāʿīlī faith.
167. Ḥujja : Proof; in Ismāʿīlīsm, a high-ranking representative of the imam.
168. zakāt : Obligatory alms-giving in Islam.
169. origin : Refers to lineage or family, implying sharing of wives or sexual access.
170. Abū Saʿīd al-Ḥusayn ibn Bahrām al-Jannābī : Founder of the Qarmatian state in Bahrain, a radical Ismāʿīlī sect.
171. Sunna : The practices and teachings of the Prophet Muhammad.
172. walī : Friend or saint; here used for a Qarmatian leader or initiate.
173. al-Nīl and the Sawād of Kūfa : Regions in Iraq; al-Nīl is a town near Kūfa, Sawād refers to the fertile agricultural land.
174. Ḥamdān ibn al-Ashʿath : Known as Qarmaṭ, a leader of the Qarāmiṭa movement.
175. Qarāmiṭa : A radical Ismāʿīlī sect that established a state in Bahrain and caused upheaval.
176. year three hundred of the Hijra : Corresponding to 912-913 CE.
177. Abū Saʿīd was killed... in the bathhouse : Abū Saʿīd al-Jannābī was assassinated by a servant in a bathhouse in 913 CE.
178. Ali ibn Isa ibn Dawud ibn al-Jarrah : A prominent Abbasid vizier under Caliph al-Muqtadir, known for his administrative skills and opposition to the Qarmatians.
179. al-Muqtadir bi-llah : The 18th Abbasid caliph, reigning from 908 to 932 CE, during a period of decline and internal strife.
180. Abu Sa'id : Abu Sa'id al-Jannabi, founder of the Qarmatian state in eastern Arabia, who claimed to be the messenger of the Mahdi.
181. Mahdi : In Islamic eschatology, the guided one who will appear before the Day of Judgment to restore justice; the Qarmatians believed in a specific Mahdi, Muhammad ibn Isma'il.
182. Alawids : Descendants of Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad, often revered in Shia Islam.
183. al-Ukhaydir : A branch of the Alawid family, specifically the descendants of al-Hasan ibn Ali, who ruled in the region of al-Yamama.
184. al-Yamama : A historical region in central Arabia, now part of Saudi Arabia, known for its agricultural settlements.
185. al-Bahrayn : Historical region in eastern Arabia, including modern-day Bahrain and parts of Saudi Arabia's Eastern Province.
186. Hajar : The capital of al-Bahrayn in pre-Islamic and early Islamic times, located in modern-day al-Ahsa, Saudi Arabia.
187. al-Qatif : A city in eastern Arabia, historically part of al-Bahrayn, known for its Shia population and date palm groves.
188. Sharia : Islamic law derived from the Quran and the Sunnah of the Prophet Muhammad, governing all aspects of Muslim life.

The Second Part

Among the things they used to say—and Abu Sa'id said—regarding the appearance of the Mahdi in the year 300, they were overtaken by shame and disgrace. The Banu Bastam, Banu al-Qasim ibn 'Abd Allah, al-'Azaqiri, and their likes had control over the state of al-Muqtadir bi-Allah ¹, and they were Shi'a. They corresponded with the sons of Abu Sa'id and said to them: 'You emerged during the days of al-Mu'tadid and al-Muktafi, but when the rule came to this boy al-Muqtadir, you sat back. Rise, for we are his scribes and companions, and the state is yours. Do not be dismayed by the killing of Abu Sa'id and what happened from him, for people have forgotten that.' They said: 'This man 'Ali ibn 'Isa is a righteous man. As long as he is the administrator, we choose not to oppose him.' When the sultan seized 'Ali ibn 'Isa, the Shi'a in Baghdad and Kufa released birds to Bahrain with that news, so they raided Basra unexpectedly and betrayed them in the worst betrayal. Then they raided Kufa, and the Shi'a rejoiced, saying: 'Abu Tahir ibn Abi Sa'id is the Friend of God, the Proof of God, and the Caliph of the Mahdi in Bahrain. He will emerge soon, and Abu Tahir is his caliph. He is the one who will take the earth for him, and his kingdom will be in Bahrain.' Many people from Kufa and its rural areas hastened, saying: 'We will emigrate to the land of the Mahdi before his appearance.' So they moved their wealth and families. Those among them in Baghdad, Kufa, and its rural areas watched the affairs of al-Muqtadir and conveyed his news to Abu Tahir ibn Abi Sa'id. Abu Tahir had acquired many houses from the wealth of the pilgrims, Khurasanis, Kufans, and Basrans. The Shi'a in Baghdad made him covet the sultanate, informing him of its weakness and that the stars indicated that Abu Tahir would overcome the sultan, enter Baghdad, and seize the kingdom. So Abu Tahir set out, carrying his family and dependents, heading for Baghdad, saying: 'I will enter it and enter the Caliph's Palace on this donkey,' pointing to a black donkey with a deformed leg. He marched and camped at the back of Kufa. Ibn Abi al-Saj met him and defeated him ². His herald proclaimed: 'We will have a battle with Mu'nis al-Khasi ³ at the Rasad of Kufa and defeat him, and the people of Kufa will be enriched by that plunder. Then I will be captured and enter Baghdad on a Tuesday, on a rainy day ⁴. I will appoint 'Ali ibn 'Isa as my scribe and appoint Abu al-Hayja' 'Abd Allah ibn Hamdan as chief of police. I will sit at the back of Kufa, dividing the palaces of Baghdad among my companions, while they hold onto them and choose.' But Mu'nis did not leave Kufa; he departed from Baghdad and camped at Tabataba, which is a few leagues from Baghdad. Abu Tahir waited long for him. The Shi'a in Baghdad sent word to Abu Tahir: 'Nothing remains with the sultan except Mu'nis al-Khasi, who will meet you. He is a thousand times weaker than Ibn Abi al-Saj. You will defeat him and enter Baghdad.' Mu'nis remained patient and did not move from Tabataba, while Abu Tahir sent messages: 'What are you waiting for? If you are a man, come out.' But Mu'nis did not move. So Abu Tahir set out, crossed the Euphrates, and camped near Mu'nis. Baghdad was turned upside down; many people from the western side crossed to the eastern side, except for the Shi'a. Many of them went downriver, taking their families to Basra. Scribes from Baghdad, both Shi'a and others, secretly went out to Abu Tahir, giving him good news of the sultan's weakness and that they had stirred up Baghdad against him with rumors. They said: 'Baghdad is a great city. If you do not terrify its people with killing, you will not possess it.' He said: 'I will permit the believers to kill for three days.' They said: 'Do not do that, but seven days, and line both banks of the Tigris with prayer leaders from the Hashimites, Qur'an reciters, and jurists who enjoin good and forbid evil.' He said: 'We will do so.' Those in Kufa openly cursed the 'Abbasids and the Salaf ⁵. Abu al-Ghayth ibn 'Ubayda al-'Ijli came out with thirty thousand men. Abu al-Qasim 'Isa ibn Musa established his companions in the vegetable gardens ⁶. They showed opposition, saying: 'The truth has appeared, the Mahdi has risen, and the state of the 'Abbasids, jurists, Qur'an reciters, and hadith scholars has ended.' One of them said: 'Nothing remains to wait for. We have not come to establish a state, but to abolish the Shari'a.' It was said to them: 'The eunuch has cut the bridge over the Tabataba canal.' They said: 'Abu Tahir crossed the Euphrates; he will not fail to cross the Tabataba canal. It is like a small stream compared to the Euphrates.' Abu Ishaq Ibrahim ibn Warqa' al-Shaybani, the amir, a righteous man who only aided the sultan in what was lawful and good, set out to the Euphrates in samariyyat ⁷ and prevented the Qarmatians from crossing and accessing water. Abu Tahir became distressed by their delay. He left Mu'nis and returned to the Euphrates, heading toward Raqqa, killing and plundering whoever he caught. Some people thought he was expecting the Qarmatians from the west to join him according to a prior agreement, but no one came. So he returned to al-Ahsa', and all those reports of his proved false. They had so many disgraces that they can hardly be counted. His companions and those in Kufa and its rural areas obeyed him perfectly, not doubting that he was the Friend of God and the Proof of God. When he returned in that disappointment, with his reports and sayings proven false, his close associates began to say to the Bedouins with him, when they said: 'We killed our families, divided the palaces of Baghdad, and then returned disappointed, while Ibn Abi al-Saj killed our champions and the eyes of those who remain among us.' Sometimes they said: 'This saying and these promises have an inner meaning.' Sometimes they said: 'In the books of events and apocalyptic prophecies, we will return.' Sometimes they said: 'We marched by command,' and similar tricks and deceptions. Then he set out from Bahrain to Mecca, arriving there on the 10th of Dhu al-Hijja, when pilgrims from all over the world were there, and Islam was at its peak. Those in Mecca, pilgrims and others, prevented him from entering. They moved the chests of the House to the area of Dar Ibn Dawud and fought him for days. When he could not overcome them, he pretended that he had come as a pilgrim seeking nearness to God, and that it was not lawful for them to prevent him from the House of God, and that he was their brother in Islam. They declared themselves in a state of ihram and called out the talbiya. He summoned some Quraysh from the people of Mecca with whom he had corresponded—the chief of the imams and the judge in our day—and they said: 'How can you be a pilgrim when on the evening of your arrival at the sanctuary you killed Muslims?' He said: 'That was without my command or approval. Such things happen from followers and the nuisance of armies.' He sent them his ring and whip to assure them, and swore solemn oaths to that Qurayshi that he had granted them safety for their lives, property, and families, and that he would not harm any of them, and that he had only come to perform the pilgrimage—except for the soldiers and the sultan's men, whom he would not guarantee safety. He said: 'I do not betray or deceive. If I wanted to do that, I would have guaranteed safety to the sultan's men and then betrayed them. But I do not guarantee them because they drink wine, wear silk, and aid the sultan who veils himself from the subjects, oppresses the orphan and the widow, drinks wine, and listens to singing girls.' The people became more deceived by him. They accepted his guarantee and made way for him until he entered, and they laid down their arms. When he entered, gained control, and the people settled down, he attacked them at their most unsuspecting moment and said to his companions: 'Draw the sword and kill everyone you meet. Do not occupy yourselves with anything but killing.' He continued thus for three days. The Muslims sought refuge at the House, clinging to the curtains of the Ka'ba, but that did not avail them. They killed them in the Sacred Mosque and in the House, continuing to kill them and saying: 'And whoever enters it is safe' ⁸—'Did you give us safety, O donkeys? Do you not see that your master lies?' He ordered someone to climb up to tear off the waterspout, and he climbed saying mockingly: 'He is in heaven, and His house is on earth.' He plundered the House and tore out the Black Stone. Abu Hafs 'Umar ibn Zarqan, the son-in-law of Abu Sa'id, stood facing the House while the sword took people, laughing on his horse and reciting: 'For the security of Quraysh' ⁹ until he reached: 'And He made them safe from fear' ¹⁰. He said: 'He did not make them safe from our fear. The inner meaning has appeared, O people of Mecca. Perform pilgrimage to Bahrain and emigrate to al-Ahsa' before we disfigure faces and turn them back on their heels.' Then he ordered his companions to plunder. They collected a huge amount of gold, silver, jewels, and fine goods, and the merchandise of Egypt, Yemen, Iraq, Khurasan, Persia, and all Islamic lands. They loaded about one hundred thousand camels, burned the rest, and took captive about twenty thousand heads, including 'Alawid and Hashimite women and others. He set out for al-Ahsa'. This was an unprecedented calamity in Islam. They counted the dead at burial, and they were twenty thousand eight hundred. Perhaps you consider one hundred thousand camels too many, given the poor state of Islam and Muslims in your time. But if you reflect on the situation in that time, you would consider it small. For Islam then was vast, dominating most of the world, and its people were in a great state. If you imagine it, you would consider that small. If you consider Khurasan alone, with Muslims praying from the borders of China, then from India, Kabul, then Oman and its forests, then Yemen, the Arabian Peninsula (which is larger than the lands of the Byzantines), then the Maghreb from al-Andalus and Qayrawan—the Maghreb resembles Khurasan in its many men, camels, and cities. As for Azerbaijan, it is comparable in size to Persia or Iraq. I mention this because we do not want to leave our statement without evidence, even if people have mentioned it. When Abu Tahir arrived in Bahrain, he handed over command to Dhakira al-Isfahani, the Magian ¹¹, and gathered the people in Bahrain, saying: 'O people, we used to approach you according to your whims: sometimes with Muhammad, sometimes with 'Ali, sometimes with Isma'il ibn Ja'far, sometimes with Muhammad ibn Isma'il, and with the Mahdi ¹². All of this is false. It is a secret we and those before us have concealed for sixty years. Today we have revealed it. This is our god and your god, our lord and your lord'—meaning Dhakira al-Isfahani. 'If He punishes, it is by right; if He forgives, it is by grace. Curse the liars: Adam, Noah, Abraham, Moses, Jesus, and Muhammad, all of them'—meaning 'all' as Quss and Janbula ¹³. He turned away from those who were with them in Bahrain and from the rural areas of Kufa and the people of Kufa, and said: 'O preachers and elite, remember what you have.' So they recalled the meaning of what transpired between 'Abd Allah ibn Maymun ibn Daysan ibn Sa'id al-Ghadban and Muhammad ibn al-Husayn ibn Jahar Bakhnan, known as Bundar, regarding their deception of Muslims, their concealment under Shi'ism, and their call to the Mahdi. When they gained control and came into power and sword, they would show denial of the prophets, abolition of the laws, and kill Muslims, as is mentioned in the book of Ibn Rizam, the book of 'Atiyya, and other scholars ¹⁴.

So Dhakira ¹⁵ took them by publicly cursing the prophets in the markets, and proceeded to burn the Qur'ans ¹⁶ and declare immunity from liability for anyone who kept with him any of the Qur'ans, the Torah, or the Gospel, and gathered all of this, and ordered it to be thrown into latrines and used for cleansing after relieving oneself. He proclaimed the marriage of mothers, daughters, sisters, and close female relatives, and the permissibility of sodomy, and that animals should be stabbed in their flanks until they die, then die, and many other things too lengthy to explain, which are mentioned in the books of scholars. He said to them: "Prepare yourselves, for I am going to Iraq to eradicate the religion of Muhammad and kill his followers; his state has ended. I revived it three times and sought his repentance from leading people astray, but he did not repent. So curse him and curse the liars," meaning the prophets. Voices rose with that in the markets. He killed the Banu Zarqan and Banu Salman and from the notables of his army, in a period of eighty days, seven hundred men. He ordered them to present their women to him from the house of Abu Sa'id and others, so they presented them, and he chose from them whom he wanted. Among those he chose was Zaynab bint Abi Sa'id, the wife of 'Amr ibn Zarqan, whose husband he had killed, and she had a son by him. So Dhakira ordered Abu Tahir to slaughter him, and Abu Tahir, his maternal uncle, took him and slaughtered him. Then after a while, Abu Dulaf said to the mother of Abu Tahir: "Dhakira al-Isbahani has resolved to kill your son and your brothers." Abu Tahir had five brothers, the sons of Abu Sa'id. So they agreed to kill him in broad daylight, and the palace was in uproar because of that. Al-Hasan ibn Sanbar said to them: "Lock the palace gate." So they locked it, and he looked down at the people and said: "What is the matter with you? Why have you gathered?" They said: "We have heard that you have killed the god." He said: "We have done that." They said to him: "Why did you kill him?" He said: "We do not wish to tell you the reason for that." So they held back. Ibn Sanbar said to them: "If you wish to go, then go; we will not tell you the reason." Then he said to them: "O people, do not disgrace us and yourselves, and do not make the Muslims and you rejoice over us. Return from all that Abu Tahir told you to what you were and we were before that: that we are the companions of the Mahdi ¹⁷, the summoners to the Mahdi, the believers, and the Shi'a ¹⁸. For we used to say that the believers would have a slip, and this is it. So fear God regarding ourselves and yourselves, for we did not involve you in anything except after we had entered into it ourselves." They said: "We want to see him if he is killed," fearing that it might be a trick among their tricks and lies that Abu Tahir had. So they opened the gate and let them in. They saw Dhakira killed. Zaynab bint Abi Sa'id, the wife of Ibn Zarqan, came, ripped open his belly, extracted his liver, and ate it. It was a great scandal. Ibn Sanbar said to Abu Tahir: "Distribute the wealth among the chiefs and appease them, for this is a great fall we have fallen into." So Abu Tahir sent at night to the chiefs, conciliated them, and humbled himself before them, which was not his custom. Then after killing Dhakira, he raided and plundered, and came to Kufa. His followers no longer obeyed him as before, whereas previously they never opposed him in anything at all, and whatever they plundered or took as spoils they would hand over to him and never betray him in any of it, because he was the Proof of God ¹⁹ and the wealth was collected for the Mahdi. But after the affair of Dhakira, they would not give him what they plundered, and they began to drink wine, listen to singing girls, and seek out brothels. When the overseers came and said to them: "Hand over what you have taken as spoils," they would not give it. When they said to them: "The master orders you such and such," they would say: "Your mother's vagina, the master's mother's vagina." So he set out with them back to Bahrain. Al-'Uwaymil al-'Uqayli and others said to their cousins: "Woe to you! Abandon this liar, son of a liar, for he will take you to Bahrain, take your families as hostages, demand from you what you have plundered, take it from you, and enslave you." This reached him, so he seized him, put him in chains, and returned to al-Ahsa ²⁰. He killed about four hundred of his followers and trusted men, and settled in al-Ahsa, saying: "I have been forbidden from raiding and ordered to rebuild al-Ahsa." So he took the Muslims he had captured and enslaved and put them to work on construction. He stayed for a while, then raided and camped near Kufa, appointing someone to watch over the army to prevent strangers from entering, hoping that his followers would return to their former state, but they did not. The people of the Sawad ²¹ of Kufa and those Shi'a who had taken refuge with him were overcome with grief, disgrace, and the gloating of enemies, to the point that some died of sorrow. People like 'Isa ibn Musa, the son-in-law of 'Abdan, and his followers and their likes secretly reproached Abu Tahir and his followers, saying: "What can we do? We did not choose this for ourselves. Tell us: which of the people of this call did not have a slip and a disgrace? Was not al-Mansur ibn Hawshab ²² disgraced at 'Adan La'a? Was not the Wali ²³ ibn al-Fadl disgraced at Jishan? Was not Sa'id disgraced at Sijilmasa? Even the Shaykh of Shaykhs ²⁴, Abu Musa Harun, who is the Shaykh of the Shi'a, said to Sa'id to his face: 'Woe to you! You are the misguided one, not the Mahdi. You commit adultery, sodomy, drink wine, lie, betray, and shed blood. Woe to you! What are you, and whose son are you?' He said: 'Abu 'Abd Allah al-Husayn ibn Ahmad ibn Muhammad ibn Zakariyya al-Kufi, the summoner, told you that I am the Mahdi.' So they brought Abu 'Abd Allah and said to him: 'This is the Mahdi.' He said: 'No.' Sa'id said to him: 'Did you not tell the army at Sijilmasa: This is the Mahdi to whom I was summoning?' So Abu 'Abd Allah turned to Abu Musa and the group and said: 'O people, I made a mistake as people make mistakes. I am a man from Kufa, from the Shi'a. We used to adhere to the imamate of Musa ibn Ja'far and his descendants. We turned back when al-Hasan al-'Askari died, and we were affected by those who called us to the imamate of Muhammad ibn Isma'il ibn Ja'far. I met the Imam ²⁵ from before Muhammad ibn Isma'il in Kufa, bid him farewell, and went out to Ibn Hawshab in Yemen. Before me in Kufa, the Imam had two young boys. He said to me when I bid him farewell: 'O Abu 'Abd Allah, these are your two imams; whoever of them calls you, respond.' So I went out to Yemen, from there to Mecca, and from there to you in the Maghreb. We heard that the Imam had died and left his son. Letters used to come to me from these two, containing some of the signs that were between me and the Imam. So I thought he was the Mahdi, but he is not the Mahdi; rather, he is an evil man, a liar, a wicked enemy of God, His Messenger, His Household, the Shi'a, and the Mahdi.' So Sa'id agreed with Abu 'Abd Allah on his treacheries and lies and what he had done in Kutama. They insulted each other, and Sa'id withdrew with the wealth, employed trickery, and killed Abu 'Abd Allah and the Shaykh of Shaykhs. Abu Zakariyya Muhammad ibn Ahmad ibn Zakariyya, the brother of Abu 'Abd Allah, who was more eminent than him, more intimate with Sa'id, and more knowledgeable about the call, rose up and proclaimed that Sa'id was a liar, an enemy of the Messenger of God and his Household. He confronted him, and they insulted each other. He continued to denounce him in Raqqada and the land of the Maghreb until Sa'id had him assassinated. Abu Dhaqi Tammam ibn Ma'arik, who was the most intimate with Sa'id, the most trusted by him, and a prominent figure among the Shi'a, rose up and kept denouncing: "Beware of this Eastern liar, for he has no religion," until Sa'id spent wealth on slaves and ignorant people to kill Abu Dhaqi and his followers. Did not his close associates abandon him when Sa'id died and his son rose up, saying: "This one is more disbelieving than his father"? Did they not openly curse the Prophet of the Arabs and his Companions in the land of the Maghreb, saying: "Curse the cave and those around it, curse 'A'isha and her husband"? They cursed all the prophets, revealed the entire esoteric doctrine, and sent out summoners calling to Sa'id as the true god, the creator, the provider, the one who opens and closes, who gives life and death. They married their daughters, to the point that summoners like Abu al-Aswad and Abu Ta'a married their own daughters. The Shi'a went to Abu Yazid Makhlad ibn Kirrad, who was from the Kharijites ²⁶, and complained to him about the destruction of Islam by these Easterners, saying: "Even though he is from the Kharijites, he does not deny divinity, does not deny the messengers, does not curse the prophets, and he protects wealth." So they marched with him against Ibn Sa'id after his father's death. Ibn Sa'id sent army after army against him, but he kept defeating them until he reached the gate of al-Mahdiyya ²⁷. Ibn Sa'id closed the gate against him. He took the door ring in his hand—he was an old man, unable due to his weakness and age to ride a horse, so he rode a donkey—and besieged Ibn Sa'id in al-Mahdiyya with his armies. He died during the siege out of fear of him. Isma'il, his son, rose after him, and the man on the donkey besieged them until they ate their mules, until they were humiliated and subdued. He ravaged them for five years and, despite his weakness and frailty, took control of most of their kingdoms, until his trickery prevailed over him. Abu al-Husayn ibn 'Ammar helped Isma'il, the third Qa'im ²⁸ among them, against Abu Yazid until he defeated him. When he emerged, Isma'il announced his return to Islam, killed the summoners, and exiled some of them to the land of Andalusia and elsewhere. He said to the common people: "Whoever you hear cursing the prophets, kill him, and I am behind you." He allowed the jurists and traditionists, humbled himself before the common people, claimed that what had happened of the call, the authority, and the summoners was without the knowledge of his father or his grandfather, reduced the land tax, and busied himself with jurisprudence. "The slips of others among the people of this call are more than our slips. Do you think that we in Bahrain do not know the news of our brothers and the people of our call in the Maghreb, Yemen, and Iraq?" They used to argue with such examples against those who reproached them for revealing the esoteric doctrine. The summoners, such as Abu al-Qasim 'Isa ibn Musa, Abu Muslim ibn Hammad al-Mawsili, Abu Bakr his brother, Abu Hatim Ahmad ibn Hamdan al-Razi al-Kilabi, and others, used to relate with sorrow and regret what Abu Tahir had done in exposing the call, until his awe fell and the Arabs belittled him after that veneration. Even Abu Talib ibn 'Isa ibn Musa and his likes used to say, when mentioning Abu Tahir's disgrace and scandal: "What is wrong with you, Abu Tahir? May God curse you, woe to you! Why did you hand over the matter to Dhakira al-Isbahani? Woe to you! Why did you not continue in your delusion, when people thought you were the Mahdi, and among them were those who thought you were above the Mahdi? Woe to you! Go to Bukhara, no one will stop you. May God curse you, and may God bless you, O Muhammad." They do not curse Abu Tahir to disavow him, nor do they bless the Prophet out of loyalty to him and belief in his prophethood. Rather, they mean that even if he was a lying impostor like Abu Tahir and those in the Maghreb—far be it from him, peace be upon him, from their words—he was not disgraced like their disgraces. Abu al-Ghayth al-'Ijli abandoned them, though he had been one of their fangs and obeyed among his tribe. They numbered about thirty thousand. He wrote a book about this, explaining that their affair had been disguised to him and that he thought they were Shi'a and companions of the Mahdi. Other leaders among them also recanted, those mentioned by Ibn Rizam among the five ranks and in the great book, and others mentioned them.

Certes, la situation d'Abū Ṭāhir en était venue au point qu'après Dhakīra, il attaquait les pèlerins et les contrées des musulmans, puis pressait les Bédouins de lui donner une partie de ce qu'ils prenaient, comme ils le faisaient auparavant, en disant : « Ceci est l'argent du Mahdī ; si vous ne nous le donnez pas entièrement comme vous le faisiez, alors donnez-nous-en une partie. » Ils lui répondaient : « Nous te demanderions asile si nous te remettions nos clés, alors que nous t'avons reconnu. » Lorsqu'il vit leur mépris à son égard après l'honneur [qu'ils lui avaient témoigné], il dit : « Il n'y a plus de sens à ce que je fais : je tue les musulmans et les pille, tandis que ceux-ci emportent l'argent. » Il vint donc à Kūfa et accorda la sécurité aux gens, puis envoya [un message] à al-Rāḍī, après al-Muqtadir et après al-Qāhir. (15) Or, cet al-Rāḍī était d'une faiblesse telle que Bajkam et les Persans l'avaient mis sous tutelle dans une situation déplorable (16), les troupes s'étaient dispersées loin de lui et les biens lui avaient été pris. Il lui envoya donc [une demande] pour obtenir de l'argent qu'il lui donnerait afin de le servir et d'escorter les pèlerins (17). Al-Rāḍī fit cela et lui donna une somme déterminée. Abū Ṭāhir dit : « Ceci est plus profitable pour moi : je prends cet argent, j'en donne une partie à mes compagnons et à mes partisans, et j'en tire profit pour moi-même. » Les gens sensés s'étonnaient et tiraient des leçons, disant : « L'affaire d'Abū Ṭāhir a pris de l'ampleur au point que certains ont prétendu qu'il était une divinité, d'autres qu'il était un prophète, et d'autres encore qu'il était le Mahdī. La moindre chose qu'on lui attribuait était d'être le confident du Mahdī et l'épée du Mahdī. Ils considéraient comme peu de chose pour lui la royauté de la terre, et les shī‘ites ne doutaient pas qu'il la posséderait. Ils firent circuler des récits (18) à son sujet, affirmant qu'il était mentionné dans les épopées et dans les livres des événements futurs, qu'il était le Preuve de Dieu et le compagnon de la Preuve de Dieu, le Mahdī et l'Attendu qui possédera toute la terre. Il convoita cela avec la plus grande avidité. Le pouvoir à son époque était défaillant, ne connaissant ni peu ni beaucoup de l'art de gouverner. Il avait été investi du califat à l'âge de douze ans, adonné aux femmes ; ses secrétaires, ses agents et ses proches étaient dominés par le shī‘isme, croyant qu'Abū Ṭāhir était des leurs. Ils furent donc ses soutiens contre le souverain. Dieu l'abandonna jusqu'à ce qu'il fît avec Dhakīra ce qu'il fit, puis Dieu le déshonora par sa propre langue. Ensuite, il revint, tua Dhakīra et renonça à ce qu'il faisait. Puis l'abandon de Dieu ne cessa de l'accompagner jusqu'à ce qu'il vînt auprès d'al-Rāḍī, dans cet état, demandant l'escorte des pèlerins et sollicitant d'être employé à cela, garantissant tout ce qui adviendrait aux pèlerins. Ibn Muqātil, le lieutenant d'Ibn Rā’iq (19), vint à lui à Kūfa et convint avec lui de l'escorte des pèlerins, après l'avoir réprimandé pour ce qu'il avait fait. Abū Ṭāhir nia que ce qui s'était passé eût été de son propre choix, affirmant que les Bédouins le harcelaient et ne lui obéissaient pas, que le pouvoir avait manqué à son devoir à son égard, alors qu'il aurait dû reconnaître sa place, lui donner de quoi satisfaire les Bédouins, l'employer et faire de lui l'un de ses protégés. Les pèlerins dirent : « Nous ne voyagerons pas avec lui, nous n'avons pas confiance en lui et il n'y a aucun honneur pour lui. » Le souverain établit donc Abū ‘Alī ‘Umar ibn Yaḥyā al-‘Alawī comme commandant sur eux, Abū Ṭāhir devant voyager avec ses compagnons à sa suite et camper où il camperait, sans avoir aucun ordre ni interdiction sur aucun des pèlerins. Si tu te représentes la situation d'Abū Ṭāhir, comment elle était et ce qu'elle devint, jusqu'à ce qu'il recherchât [la faveur] d'al-Rāḍī — alors qu'il était le premier par qui l'État des Banū al-‘Abbās fut renversé, qui leur prit leurs biens, à qui l'on accorda une subsistance suffisante, et dont l'autorité disparut concernant la direction des troupes et les gouvernements ; il fut le premier d'entre eux à être mis sous tutelle — pour qu'il l'employât à escorter les pèlerins contre une somme qu'il lui donnerait, tu saurais que cela est un des grands signes de Dieu. Il avait infligé de lourdes pertes à l'islam, détruit les demeures des pèlerins, et avait correspondu au sujet de la sécurité et de la reconstruction, comme les marchés établis. Peut-être ses tués étaient-ils plus nombreux que ceux de Bābak et du maître des Zanj. Sa terreur avait rempli les cœurs, au point que le roi des Romains écrivit au souverain une lettre où il manifestait sa joie maligne : « Abū Ṭāhir le Qarmate vous a anéantis et exterminés, vous a occupés de lui au détriment de nos expéditions, nous a soulagés de vous, a visé votre lieu de culte, tué ses visiteurs et ceux qui le vénèrent, et a infligé à votre religion toute l'humiliation possible. » Le commun des gens et ceux qui n'étaient pas de la prédication, lorsqu'ils interrogeaient les compagnons d'Abū Ṭāhir sur ce qu'il avait fait à propos de Dhakīra, ne répondaient pas, mais disaient : « On ne lui a confié l'affaire que pour lui tendre un piège et voir ce qu'il avait en lui, et on a patienté avec lui et supporté ce qu'il a fait pour connaître sa fin. » Ainsi, sa soumission avait un sens caché différent de ce qui apparaissait aux gens. C'est là ce qu'il y a de plus étonnant parmi les scandales des tenants du faux et leurs calomnies. C'est là ce que n'importe qui peut prétendre sans peine. Ils ont été déshonorés et se sont déchirés de regret, leurs esprits se sont détournés d'eux à cause de ces scandales, ils sont devenus méprisables aux yeux de leurs troupes après l'honneur, et leurs dignités sont tombées complètement. Puis ils calomnient avec cette calomnie. C'est comme s'ils disaient : « Si nous avions dit : Le serviteur d'al-‘Abbās ibn ‘Amr al-Ghanawī, nous ne lui faisions pas confiance, nous ne nous reposions pas sur lui, Abū Sa‘īd ne lui faisait pas confiance, ne le mandatait pas et ne se reposait pas sur lui ; mais nous l'avons laissé faire, ainsi que le meurtre d'Abū Sa‘īd et de ce groupe qu'il a tués dans le bain, pour voir ce qu'il avait en lui et pour que sa fin apparaisse, tout en sachant ce qu'il allait faire et ce qu'il ferait. Et ce que l'Aṣfar a fait — tuer nos hommes, nous empêcher de circuler dans les pays et de sortir pour prélever l'impôt des pèlerins, et nous assiéger à al-Aḥsā’ — n'est pas dû à notre impuissance ni à notre ignorance de ce qu'il avait fait avant que cela n'arrivât ; mais nous l'avons laissé faire en connaissance de cause et avec capacité, pour que tout ce qu'il avait en lui apparaisse, et toute affaire a un sens caché. » Ou comme celui qui dirait : « L'Aṣfar n'a pas agi ainsi par hostilité envers eux ; de même, ce qu'a fait Ibn Abī al-Sāj ; mais l'Aṣfar voulait seulement les éprouver par cela. Cela a un sens caché, et c'est une habitude chez les gens de cette prédication, où qu'ils soient, à l'est et à l'ouest de la terre : chaque fois qu'ils sont déshonorés et que leur mensonge apparaît, ils disent : « Cela a un sens caché. » Ainsi, Sa‘īd envoya des armées en l'an 302 en Égypte et dit : « Vous la conquérirez, et je vous suivrai. » Elle était vide, n'ayant que al-Qāsim ibn al-Ikhshīd al-Farghānī avec sept mille hommes, tandis que l'armée de Sa‘īd qui arriva en Égypte comptait environ deux cent mille hommes. Al-Qāsim les mit en déroute et les repoussa. Ils revinrent en l'an 307 avec trois cent mille hommes, et il dit : « Vous la conquérirez. » Ils revinrent vaincus. Ibn Sa‘īd était le chef des troupes, et Yūsuf ibn Gharawī le grand organisateur, s'étonnant de leur retour alors qu'il avait dit : « Vous la conquérirez. » Il dit : « Cette parole a un sens caché », puis il prit Yūsuf et le tua. Le quatrième d'entre eux, lorsqu'il posséda l'Égypte et la Syrie, dit : « Maintenant, je posséderai le monde entier. » Il avait un cheval gris pommelé appelé ‘Ayn al-Fiḍḍa (Œil d'Argent), et il dit : « Sur celui-ci, j'entrerai à Constantinople. » Il dit : « Je ne donnerai pas aux gens d'al-Aḥsā’ l'impôt sur les pèlerins, comme le faisait avant moi Kāfūr l'eunuque noir. S'ils s'opposent à moi, j'enverrai les Kutāma, et ils attacheront leurs chevaux à leurs portes à al-Aḥsā’. » Il marchanda avec son compagnon et le chef de son armée au sujet de vêtements blancs, puis dit : « Ceux-ci sont importés du Nīsābūr, et nous irons jusque-là pour les acheter à leur lieu d'extraction. » Puis le fils d'Abū Sa‘īd vint, prit les étendards noirs de Bagdad, sur lesquels était inscrit « l'Imām al-Muṭī‘ li-Llāh, Commandeur des croyants », avec une petite armée, et lui prit la Syrie. Ils tuèrent Ibn Fallāḥ, son lieutenant (20), et lui dirent : « Tu n'as pas besoin d'envoyer les Kutāma à al-Aḥsā’ ; nous sommes venus à toi. » Il correspondit avec eux et les ménagea, leur disant : « Pourquoi vous êtes-vous contentés de marcher sous les étendards noirs et de rétablir la prédication pour les Banū al-‘Abbās ? » Ils lui répondirent : « Tu n'aurais pas dû nous tromper ni parler de nous ; nous te connaissons, toi et ton père. » Il ne cessa de correspondre avec eux, de s'humilier devant eux et de dire : « La prédication est une, et cette maison et celle de mon père sont une seule. » Ils marchèrent donc vers lui jusqu'en Égypte et l'assiégèrent. Il creusa un fossé autour de lui, distribua des richesses, donna de l'argent aux Bédouins, qui prirent leurs biens et s'enfuirent de la porte de l'Égypte. Ibn al-Munjā et un groupe d'entre eux furent capturés ; il les honora, les protégea, leur fit don de vêtements d'honneur et les renvoya à al-Aḥsā’, leur donnant plus que ce que Kāfūr leur donnait. Il tua ceux qui étaient dans leur camp parmi les gens du marché et les marchands, par milliers, et dit au fils d'Abū Sa‘īd : « Ce n'est pas moi qui vous ai empêchés, mais c'est cet esclave Jawhar. » Il se rapprocha d'eux et leur rappela que la prédication était une et qu'ils ne devaient pas se diviser, de peur que les musulmans ne se réjouissent de leurs malheurs. Lui et ses successeurs ne cessèrent de leur envoyer beaucoup d'argent et de provisions, jusqu'à ce que l'Aṣfar les assiégeât et les empêchât, et que le roi des Romains — que Dieu le maudisse — arrivât et s'installât en Syrie. Il arriva que le cheval ‘Ayn al-Fiḍḍa mourut. La nouvelle parvint à Ibn al-Zayyāt, qui était en Syrie, et il lui écrivit : « Tu as dit que tu entrerais à Constantinople sur ‘Ayn al-Fiḍḍa, et il est mort alors qu'il y a entre toi et Constantinople six mois de marche. Le roi des Romains est descendu en Syrie, et il y a entre toi et lui vingt jours de marche. L'affaire s'est rapprochée de toi ; hâte-toi. » Il laissa sans réponse cela et écrivit à Ibn al-Zayyāt : « Tu es un homme vertueux et parfait ; je t'ai traité injustement et t'ai offensé, et j'ai nié ton mérite. Je ne sais comment m'excuser auprès de toi, et je suis de ceux qui ont le plus besoin de toi. Ce n'est pas ainsi que l'on use de douceur. » Lorsqu'on interroge ses proches et les prédicateurs à son sujet sur ces paroles et qu'on leur montre leur fausseté et leur invention, ils disent : « Ces paroles ont un sens caché. » Chez le cinquième d'entre eux, il y avait des gens de Khwārizm, d'al-Mūliyān et d'ailleurs, de nombreux visiteurs venus avec des biens et des cadeaux, mais ils étaient sous tutelle et surveillés. Malgré cela, ils apprenaient ce qui s'y passait comme turpitudes et licences. Il arrivait qu'on interrogeât l'un après l'autre de ces visiteurs, et on lui disait : « Cela a un sens caché. » Parfois, on disait à certains d'entre eux : « Votre maître ne fait cela que délibérément pour vous montrer et éprouver votre patience. Taisez-vous et ne parlez pas. » Puis on ne permettait pas le retour à ceux d'entre eux qui étaient intelligents. Sa‘īd, alors qu'il était au Maghreb, avait placé des observateurs à la porte de la ville pour ceux qui entraient et sortaient, afin de connaître leurs nouvelles. Ceux d'entre eux qui étaient des messagers et des prédicateurs qu'il voulait, il ne les faisait entrer que de nuit, masqués, dans des palanquins. S'ils étaient en groupe, il les séparait, les installait et plaçait auprès d'eux ses hommes de confiance, puis les faisait sortir de même, afin qu'ils ne s'arrêtent sur rien de son affaire. Il envoyait secrètement vers eux des gens qui leur racontaient de ses nouvelles ce qu'il voulait, les traitait avec bienveillance, leur faisait des dons, les renvoyait et les faisait sortir en secret comme ils étaient entrés, puis les renvoyait à al-Nasafī, à Abū Ḥātim al-Rāzī et à Ibn Ḥammād. Considère donc la situation de ces gens, alors qu'ils sont aux confins, qu'ils se sont couverts de la religion de l'islam et ont établi des muezzins. À quiconque ils appellent au début de son affaire, ils disent : « Nous ne sommes pas comme les imamites, compagnons de Mūsā ibn Ja‘far, qui disent que la prière est de cinquante et une rak‘a. Ce qui t'incombe, que Dieu te préserve, est de soixante-treize rak‘a par jour et par nuit. Acquitte la zakāt, jeûne le ramadan, accomplis le pèlerinage à la Maison, rends les dépôts, préserve ton sexe, et nous ne te rendons pas licite le mariage temporaire comme le rendent licite les Rāfiḍa. Évite le mensonge, l'adultère, l'usure et la sodomie, ne bois rien d'illicite, et tu n'as absolument aucune dispense en rien de cela. » Lorsque le prédicateur a auprès de lui quelqu'un des privés ou de ceux qui ne connaissent pas la réalité de la prédication, le prédicateur prie avec lui nuit et jour. Malgré cela, les gens de science ont connu la réalité de la prédication. Qu'en est-il donc de la question de la prophétie, qui est une chose évidente ? Si tu entreprenais de compter les scandales de ces gens à chaque époque, malgré cette précaution, cela serait long. Il convient que tu t'intéresses à leurs affaires, car il n'y a ici personne qui attaque les prophéties en dehors d'eux, comme cela t'a été exposé précédemment. Leurs prédicateurs aujourd'hui, comme Jābir le défunt, Ibn Jabala, Ibn al-Kumayth, al-Ḥasan ibn Muḥammad al-Mamdā, disent à ceux qu'ils ont amenés à un certain degré : « Ne voyez-vous pas les adeptes de cet agent artisan — ils veulent dire le Messager de Dieu, que Dieu le bénisse et lui accorde la paix — aujourd'hui, depuis quatre cents ans, ils sont restés attachés à sa Loi sans s'en séparer ? Que voient-ils en elle, ces ânes ? Il les a accablés par la prière, le jeûne, le pèlerinage et le combat. Ne comprennent-ils pas ? Ne se réveillent-ils pas ? »

And astonishing is the one who turns away from him, peace and blessings be upon him, despite the manifestation of his signs and the disclosure of his proofs. If these people had discernment and reflection, their own selves and states would suffice them to recognize his truthfulness. For despite their adherence to him, their covering themselves by establishing his law, and their affiliation with his household, and despite oaths and covenants, they are exposed every blink of an eye. And he, peace and blessings be upon him, came in that manner, while his enemies for four hundred years have sought a slip or a mistake from him but have not found it. It is as they say: The physicians should have been among the most fearful of God's creation and the most knowledgeable of Him, due to the many severe afflictions that befall people and themselves, yet their medicine rarely avails themselves and their loved ones. But they have preceded to false beliefs and blind imitation of men, so they abandoned reflection, their insight diminished, and they became dull and confused, their intellects lost, and their discernment died. So we seek refuge in God from prolonged heedlessness, death in a state of negligence, and arrival at regret. Another chapter [The knowledge of the Messenger of God, peace and blessings be upon him, when he challenged them to produce something like this Qur'an, that they would not be able to do so] It is that he, peace and blessings be upon him, knew and was certain when he challenged them to produce something like this Qur'an, or like ten surahs, or like one surah, that they would not produce that. Had he not been certain of that, he would not have challenged them nor spoken, because a rational person does not undertake such a thing while not being secure that they might produce something like it, thus exposing him, invalidating his proof, his opponent prevailing over him, his lie becoming apparent, his companions leaving him, and his leadership being nullified. Especially since the Arabs were many nations, and eloquence was established among them, prevalent among their men, women, slaves, and maidservants. And he did not know them individually, nor did he have comprehensive knowledge of their persons, their poets, orators, eloquent speakers, and callers. So he could not be secure that a group among them might devote themselves, out of anger for their religion, partisanship for their forefathers, and pride for themselves, and produce something like that in eloquence and rhetoric, or something close to it, thereby demolishing everything he had built. And he was the rational, forbearing one who does not let his enemy overcome his intellect. So he would not inform that they would not produce anything of that sort unless he was certain that they would not produce it nor anything close to it. There is no rational person in the world who reflects on his affair, peace and blessings be upon him, except that reflection and knowledge of that bear fruit for him. If it is said: A rational person may say regarding a craft he claims, or bravery, or strength and power and the like: 'No one equals me in that nor comes near me,' even if he does not know that the matter is as he claims, and that does not remove him from being rational... It is said to him: Do not ask about him and his likes, for those who reflect on what we have said. For we did not say that there is no rational person in the world who claims that he is not equaled in his station except that he is certain that the matter is so. Rather, we said that this man, peace and blessings be upon him, claimed the greatest and most sublime of matters: that God chose him over the worlds, made him alone, since He sent him, a proof against everyone who reached him and everyone who comes after him until the Day of Resurrection, and that whoever opposes him, his wealth, blood, family, and offspring become permissible, and upon him is disgrace and wrath from God in this world and the Hereafter, and that it is obligatory upon every rational person to obey him and submit to his command, and other things he claimed and imposed, which would be lengthy to mention. And his proof in that is that all of creation, if they gathered and strove, would not produce anything like this Qur'an or like one surah of it; they would not produce its like. And if they produced that, then his lie would be evident, his obedience would be forbidden, his disobedience would be obligatory, and his blood and the blood of everyone who believed him would be permissible. It is by this condition that we said that and claimed it, and by this we know, not by what the questioner supposed. Another chapter [The attempt of the Jews and Christians in Medina to eliminate Islam and their failure] Among his signs, peace and blessings be upon him, is that when his companions settled in Medina, the Jews went to the Aws and Khazraj and said to them: 'You have brought upon yourselves, by following this man, immediate misguidance and tribulation through enmity with the nations. If you were Jews, we would debate you.' And among the Aws and Khazraj were those who had become Jews. The Christians said similar things to them, enticing them to Christianity, threatening them with the Arab Christians and the kings of Rome, and they exaggerated and made terrifying claims. So God, Mighty and Majestic, said: 'And they say, "Be Jews or Christians, [then] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists." Say, [O believers], "We have believed in God and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants [al-Asbat] and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him." So if they believe in the like of what you believed in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and God will be sufficient for you against them. And He is the Hearing, the Knowing.' ²⁹ So God sufficed them against them, as He promised and informed. And they were the most eager people to kill him, eradicate him, and destroy him, spending their wealth and blood in that. And his situation in Medina, although he had a group and supporters, was close to his situation in Mecca: he would sit alone, walk alone, and a man or woman would call him for a need, and he would walk with whoever called him. He might be in his house with his family alone, and his houses and mosque were made of palm branches, their height about a man's stature. His way in that was the way of his caliphs and companions in generosity and humility. The Christian slave [Abu Lu'lu'a] aimed to kill 'Umar and killed him ³⁰; Ibn Muljam aimed to kill 'Ali ibn Abi Talib and killed him; 'Uthman fortified himself, took precautions, and gathered himself, yet his enemy climbed over him, entered through his window, and achieved his goal from him, despite these lineages and their being rulers. So know that the safety of the Messenger of God, peace and blessings be upon him, from these things is among the great signs, especially since he said to his enemy: 'God will suffice you against me,' and in this is incitement of the enemy against himself and encouragement of harm toward him. The people of Mecca would send the Jews and Christians and those in Medina to kill the Messenger of God, peace and blessings be upon him, and they would incite the Aws and Khazraj against each other, and send them against those who believed in the Messenger of God, peace and blessings be upon him, and those who followed him. The Jews and enemies of the Messenger of God, peace and blessings be upon him, among those in Medina would go to Mecca, meet Quraysh, and incite them to harm the Messenger of God, peace and blessings be upon him, and kill him. The Jews in Medina, the Hijaz, and the Arabian Peninsula were numerous, with villages and fortresses, and they had strength, valor, horses, knights, heroes, eloquent speakers, poets, wealth, generous people, and they were sought for protection, gave protection, defended their neighbors, resisted kings, and repelled them from themselves. The Arab Christians were even more numerous, stronger, and more powerful in all this. So know this, for you are in dire need of knowing it. Another chapter [Badr and the signs therein] Among his signs, peace and blessings be upon him, is what happened at Badr, for it was a day containing many signs. God, Mighty and Majestic, manifested great signs for His Prophet. The polytheists of Quraysh had a caravan coming with wealth, merchandise, and fine goods. Quraysh set out, fearing the Muslims for it, with about a thousand horsemen, equipped and prepared to protect it. God promised the Muslims one of the two parties, that He would give them victory over them and make them spoils. The Muslims wished that this party would be the one without military strength, due to the small number and weakness of the Muslims and the large number and strength of the polytheists. The Muslims numbered three hundred and thirteen men, with one camel shared by several men, and they had no horses that day except the horse of Miqdad and the horse of al-Zubayr. The enemy had preceded them to the water, occupied the mountain passes, and gained advantage over the Muslims in water and position. So the Muslims arrived in their weakness and small number, finding themselves in narrow and rugged terrain, with no water. Then God sent down water upon them, so they drank, watered their mounts, and purified themselves. The ground, which had been sandy, became firm for them so their feet were steady. At the time of battle, He cast drowsiness upon them at a time when there is no drowsiness, and sleep flies from fear for one's life. So He comforted their hearts, removed their fear, emboldened their cowardice, and sent His angels to them, strengthening them and giving them glad tidings. The Messenger of God, peace and blessings be upon him, took a handful of dust containing pebbles and threw it at their faces, saying: 'May the faces be disfigured! Ha, Meem, they shall not be victorious.' ³¹ The pebbles scattered throughout the polytheist camp and reached many people, contrary to what is customary. The Qur'an has reported this and its details in a way that testifies to every rational, reflective, considerate, and thoughtful person that it indeed happened and occurred, in His saying in Surah al-Anfal up to His words: 'As your Lord brought you out of your house with the truth, while indeed a party among the believers were unwilling. They argue with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking. And [remember] when God promised you one of the two parties that it would be yours, and you wished that the one without military strength would be yours. But God intended to establish the truth by His words and to cut off the roots of the disbelievers. That He might establish truth and abolish falsehood, even if the criminals disliked it. [Remember] when you were calling upon your Lord for help, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another." And God made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from God. Indeed, God is Exalted in Might, Wise. [Remember] when He covered you with drowsiness as a security from Him, and sent down upon you from the sky water to purify you thereby and remove from you the evil of Satan and to make steadfast your hearts and plant firmly thereby your feet. [Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike above the necks and strike from them every fingertip." That is because they opposed God and His Messenger...' up to His words: 'And that God might test the believers with a good test. Indeed, God is Hearing, Knowing.' ³²

Then observe how He describes their condition, their weakness, their fear, their small number, and what He had promised them of victory over one of the two parties before the encounter, and how He supported them with that favor. It is not permissible for him to say to them: "I had promised you, and you were unwilling, fearful, and deemed weak, so I removed your fear, comforted your souls, sent down water upon you, covered you with slumber as a security from Me, and supported you with the angels," while knowing that they know he is lying and that this did not happen. This statement is heard by both enemy and ally, and he uses it to bestow favor upon the Companions and his followers, to argue against enemy and ally, and to assert himself, demonstrate, and boast. This does not occur from a rational person, nor would a rational person who reflects and thinks imagine it. How then could it be from one who claims prophethood and truthfulness, and desires that everyone who hears his words follow him, believe that of him, and obey him? Those who followed him, obeyed him, and sacrificed their wealth and blood did so only because they believed in his prophethood, recognized his truthfulness, and were certain of his words. In each of these verses, there is complete proof on its own, so how much more so when they are consecutive and connected to one another? Even if I were to devote a chapter to each verse and explain what is in it, that would be more appropriate, though lengthy, and whenever you wish, you are able to do so. Consider what is in His words: "If you have believed in Allah and in what We sent down upon Our Servant on the Day of Discrimination, the day when the two armies met, when you were on the nearer bank and they were on the farther bank, and the caravan was below you. And if you had made an appointment, you would have differed over the appointment, but [it was] so that Allah might accomplish a matter already destined" up to His words: "And to Allah are returned all matters" (23). So reflect on His agreement with them and His argument against them. He does not claim that this is His own saying, but rather says to them: This is the saying of my Lord and your Lord, He who promised you these promises and guaranteed you victory, and He has fulfilled all of that for you. And consider the beauty of His planning, Exalted and High is He, for He guaranteed them one of the two parties without specifying which, and they wished it to be the one without thorns (i.e., without weapons), for it had few men but much wealth. They disliked the one with thorns due to its strength and large numbers. But Allah intended to establish the truth by His words, by which He promised His Prophet that He would defeat their hosts and grant victory to the weak Muslims over them. Had He said to them: "You will encounter the one with thorns," they would have been dismayed at what they saw, for they were on foot, few in number, while those were cavalry, many in number. They feared that if they advanced, the enemy would overwhelm them in a single charge and destroy them. So He supported them with that victory, granted them that safety, and they triumphed over their enemy, killing seventy, capturing seventy, and routing the rest. Understand the meaning of His words: "You did not kill them, but Allah killed them" (24)—that is, through that victory, that support, and those signs and miracles, their killing was made possible for you. "And you did not throw when you threw, but Allah threw" (25)—because when the Prophet (peace be upon him) threw, Allah conveyed his throw to what was beyond his ability to convey, spread, and deliver. Thus, no one it struck was killed or captured. It is not permissible for him to say to them: "You did not kill them, but Allah killed them," and such a thing could occur and happen. Similarly, in His words: "But Allah threw," both his ally and enemy hear this, and they had experienced wars before him, tested them, known them, and heard of them, so that they might know that this was something that broke the norm and contained signs and miracles. The opponents asked: "If the angels were three thousand or five thousand, and the Muslims were three hundred and thirteen, why did they not annihilate their enemy, who were only about a thousand? And why did He not aid him with the angels on the Day of Uhud, when his companions were killed, even though he was more in need of angels on the Day of Uhud?" It was said to him: We know from what we have presented that the angels witnessed the Day of Badr, based on the evidence of His bestowal of favor upon the Muslims with that, which the enemy and ally hear. So his question does not undermine this knowledge. If we explain the manner of their presence, it is by way of voluntary assistance, meaning that the presence of the angels (peace be upon them) does not remove the obligation from the Muslims to strive against their enemy, nor did Allah permit them to fight the enemy. Rather, they were present to strengthen those who believed, to terrify those who disbelieved, and to kill one after another, as a reinforcement for the believers, a terror for the disbelievers, and a clarification of miracles. Thus, Allah said, mentioning the descent of the angels: "And Allah made it not except as good tidings and that your hearts might be assured thereby." And in another place in this story: "When your Lord inspired to the angels, 'I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike above the necks.'" As for the story of Uhud, just because Allah sent down angels on the Day of Badr does not necessitate that He send them down on the Day of Uhud. And just because Allah healed His Prophet at one time does not necessitate that He heal him at all times. Rather, He may test him with illness at one time and require patience from him. Similarly, He may support him at one time with angels and leave him without that at another time, so that his trial becomes severe and patience is required of him. This question is only asked by one who claims that Allah supports His prophets in all their situations with angels. This question is mentioned by Ibn al-Rawandi, following the agreement of Abu Isa al-Warraq and Ibn Lawi the Jew, and their ilk among the heretics and enemies of the Messenger of Allah (peace be upon him). This is the height of their scheming. They have exerted their effort and exhausted their capacity, but they have only disgraced themselves thereby. Had they remained silent, it would have been more concealing for them. Had they believed, it would have been better for them. So know that Islam is a light that cannot be extinguished, and that the criticisms of opponents against it only increase its strength, like gold that does not tarnish—the more you refine it and expose it to fire, the more it increases in quality and purity. The enemies of the Messenger of Allah (peace be upon him) in his time, from Quraysh, the Jews, and the Christians, were greater in intellect, more intense in scheming, and more occupied with scrutinizing the Messenger of Allah (peace be upon him) and seeking his faults, and they had the advantage of direct observation. Had they found a point of criticism, they would have preceded to it and agreed upon it. So these later enemies of his should have considered this and refrained, but ignorance and stupidity have blocked their ears and covered their eyes. Allah refuses but to disgrace and expose them. They did not ask about the signs that were foretold or the promises that preceded their occurrence, despite their abundance and Allah's emphasis on them. They only asked about the angels, out of despair regarding those signs and criticism of these. Their disappointment has become evident in this as well, regarding the witnessing of the angels, along with what we have presented of evidence. Reports of that: Two men from the tribe of Muzaynah, among the disbelievers, were on a mountain watching to see who would be defeated. The remaining one said: "We wished that it would be Quraysh, because they had more wealth and goods, so we could get some of it. Then a cloud came towards us, and a voice said: 'Advance, Hayzum!' As for my cousin, the covering of his heart was removed, and he died. As for me, I held firm." He came to the Prophet and informed him of that, and the Messenger of Allah (peace be upon him) said: "Hayzum is the name of the angel's horse" (26). Another report: When Hakim ibn Hizam embraced Islam, after he had lost his sight, and he was with the disbelievers on the Day of Badr, he said: "If my sight were sound, I would show you the valley from which the angels came out to us." Another report: When Abu Tamim al-Aslami saw al-Harith ibn Hisham heading towards Mecca, his horse having broken down, he asked him about the news. He said (27): "We saw white men on piebald horses flying between heaven and earth, so we fled." Another report: When Abu Sufyan ibn al-Harith ibn Abd al-Muttalib came to Mecca defeated, Abu Lahab said to him: "Where to, O son of my brother? By my life, you have the news!" He said: "O uncle, the people have been killed." He said: "Were they more numerous than you?" He said: "No, but we saw white men on piebald horses flying between heaven and earth. When we saw them, we fled." Abu Rafi', the freed slave of al-Abbas ibn Abd al-Muttalib, who was a Muslim, said: "Those were the angels." Abu Lahab leaped up and struck him. Another report: Abu Dawud al-Mazini said: "While I was seeking to catch up with a man from the disbelievers, his head fell before me without me striking him." When the Muslims saw the great number, strength, and might of the polytheists, and the weakness and small number of the Muslims, they said: "O Messenger of Allah, many Muslims have stayed behind in Medina, not going out because they did not think you would encounter an enemy to fight. They thought you would only meet the Quraysh caravan. We are not safe from a charge by the enemy. If you see fit, O Messenger of Allah, we will build a shelter for you to be in." He agreed to that and said: "Make me a shelter that can hold me and my companion." He took Abu Bakr al-Siddiq by the hand and brought him into the shelter with him. The Messenger of Allah (peace be upon him) began to supplicate to his Lord, and his private conversation with his Lord was prolonged: "Lord, what You have promised me. Lord, if this band is destroyed, You will not be worshipped on earth." Abu Bakr embraced him from behind and said: "May my father and mother be sacrificed for you, as you plead with your Lord. By Him who sent you with the truth, Allah will surely fulfill what He has promised you." The Messenger of Allah began to inform Abu Bakr of what Gabriel and the angels brought him, saying: "Rejoice, O Abu Bakr, the help and support of Allah have come to you. This is Gabriel, wearing a turban, holding the reins of his horse, leading it on the path of al-Nafa'. These are the angels, marked." The command of the angels (peace be upon them), their presence on the Day of Badr, and the fighting of those who fought among them, are well-known matters. We have already presented, before these reports, the rational evidence for that, and the words of Allah, Exalted and High: "And when He showed them to you, when you met, as few in your eyes, and He made you appear few in their eyes, so that Allah might accomplish a matter already destined" (28). So He made the polytheists appear few in the eyes of the Muslims, so that they would dare to face them and not fear them, and He made the Muslims appear few in the eyes of the polytheists, then filled their hearts with terror of them, so that this would be a sign for both groups. The polytheists of Quraysh had set out from Mecca on their horses, feeling confident, threatening to overcome everyone they met, with no one able to defeat them. When their caravan with its wealth escaped, Utbah ibn Rabi'ah said: "Let us turn back, for our caravan has escaped from Muhammad and his companions." Abu Jahl said: "We will not turn back; we will stay, slaughter camels, eat, feed the people, and seize Muhammad and his companions, for they are weak and few." When the two armies met, and they saw the small number and weakness of the Muslims, they feared them, and what they had assumed vanished.

God has mentioned to the Muslims their affair, saying: "And be not like those who came forth from their homes insolently and to be seen of men, and hinder (others) from the way of God. God encompasses what they do. And when Satan made their deeds seem fair to them and said: No one of mankind can overcome you this day, and I am your protector" ³³ until the end of the story. And because of the greatness of the signs at Badr, God mentions them in every place. He said, Exalted is He, in Surah Al 'Imran: "And when you set forth from your household to assign to the believers their positions for the battle, and God is Hearing, Knowing. When two parties of you almost lost heart, but God was their Protector; and upon God let the believers rely" until His saying: "That He might cut off a part of those who disbelieve, or suppress them so that they turn back disappointed. Not for you is the decision" ³⁴—connected to His saying: "And victory is only from God, the Mighty, the Wise"—meaning that neither you nor anyone else has any part in this victory; it is only from God alone, in sending down the angels, in casting terror, in covering with slumber, in making the throwing reach, and other things. The polytheists were enraged, furious, and incensed, hoping that the Messenger of God, may God bless him and grant him peace, would come out to them, and his Companions had no doubt that when their eyes fell upon them, they would destroy them, uproot Islam, and quench their rage against the Messenger of God, may God bless him and grant him peace. But what they did not expect came to them. Another section [regarding the stance of the Jews, Christians, and 'Abdullah ibn Ubayy ibn Salul] Among His signs is that when he, may God bless him and grant him peace, settled in Medina and called to his Lord, while in and around it there were Jews and many people, he called them, admonished them, and explained to them. But the leaders and followers turned back and exhorted one another to deviate from him, to hinder, and to aim at him. They were numerous and strong. They went among the Aws and Khazraj to hinder them from him, and they inclined toward 'Abdullah ibn Ubayy ibn Salul, whom the Aws and Khazraj were about to make their king until Islam came, breaking what they had resolved. The Jews claimed to be upon insight ³⁵ regarding their affair, that Paradise was for them, and that the bliss of Paradise was exclusively theirs. So God informed His Prophet that they were not certain of their affair as they claimed, that their fear of you is intense, and that if you call them to wish for death, they will not wish for it. He said: "Say: If the abode of the Hereafter with God is for you exclusively, apart from the people, then wish for death if you are truthful." Then He said: "And they will never wish for it ³⁶ ever, because of what their hands have sent forth; and God is Knowing of the wrongdoers. And you will surely find them the most eager of people for life" ³⁷ until the end of the story. Then He repeated this rebuke and reproach in another surah and at another time, saying: "Say: O you who are Jews, if you claim that you are allies of God, exclusive of the people, then wish for death if you are truthful." Then He said: "And they will never wish for it ever, because of what their hands have sent forth; and God is Knowing of the wrongdoers" ³⁸. They never wished for it, despite this demand and challenge that enrages and angers, and despite their intense enmity toward the Messenger of God, may God bless him and grant him peace, and their eagerness to deny him, disgrace him, and find a slip from him. They had spent their blood, wealth, and children for that, fought him, aided his enemy against him, and undertook every hardship and difficulty in that, yet they did not dare to wish for death, despite its ease and proximity—that they might say: "Would that we were dead." These great verses, the tremendous, awesome, clear, manifest, overwhelming, and conquering signs—no intelligent person reflects on them without their heart being filled with knowledge of his prophethood, may God bless him and grant him peace, and his truthfulness, and overwhelming his intellect. For you do not know whether to marvel at his, may God bless him and grant him peace, daring to inform about them that they would not wish for that, despite its lightness and ease, and despite his knowledge of their intense eagerness to deny him and disgrace him, or at their refraining from that despite their intense need for it. He did not say this from himself nor from a patron ³⁹, but this is from the saying of God, my Lord and your Lord, my God and your God, the Knower of your secret and public, so He made it a book to be read and a Qur'an to be recited, to be more severe, more enraging, more conclusive in argument, and more manifest in warning, and so that you know that he only said this to them while knowing that they would not wish for it. It is more wondrous than His saying to the Arabs: "You will not produce the like of this Qur'an." This is a position that someone like him, with his intellect and great claims, would not undertake except with certainty, so that you know his confidence in his Lord, Mighty and Majestic, and his reliance on what is revealed to him. The atheists and enemies of the Messenger of God, may God bless him and grant him peace, have been perplexed, and their minds have been bewildered by these verses. They curse the Arabs for not producing the like of this Qur'an, and the Jews for not wishing for death to deny him, so that they might be relieved and we might be relieved. This is said by such as al-Haddad and his companion Abu 'Isa—may God curse them. Sometimes they say: They were ignorant and foolish, so it was said to them what was previously mentioned—that whoever accuses the enemies of the Messenger of God, may God bless him and grant him peace, among the Quraysh, Jews, and Christians, of ignorance and stupidity, is like one who accuses him, may God bless him and grant him peace, of that. Sometimes they say: They were intelligent and astute, but they were not people of debate and reflection to recognize such things. We say: If they were like you in reflection and debate, their hearts would have been blinded just as your hearts were blinded. Moreover, what need did they have for your debate and reflection to recognize what he, may God bless him and grant him peace, called them to, when they were the most knowledgeable of people about it? It is something that men, women, and children of every nation know. For when someone challenges his opponent by saying that he cannot produce the like of what he has produced—whether in writing, swimming, eloquence, oratory, or poetry—he has known the way in that. For a child says to his relative: "You cannot write as well as I write, nor calculate as I calculate, nor jump this stream as I jump." His opponent knows what he means and by what he is challenging him, and the way to overcome him and prove him false. Similarly, the wish for death—the Jews knew it, and everyone among them knew what he, may God bless him and grant him peace, meant. Ibn al-Rawandi mentioned that al-Warraq used to say: They did not wish for death only because the Jews and Christians believed in Moses and others who claimed prophethood, and these had informed in their books of the prophethood of Muhammad, may God bless him and grant him peace, so they did not dare to wish for death for this reason. It was said to him: This indicates the prophethood of those prophets and the prophethood of Muhammad together, so you are obliged to accept all their scriptures, but you deny all of that. He said: Their informing about the coming of Muhammad, may God bless him and grant him peace, is like an astrologer informing about what will happen; they say such things. It was said to him: When has there ever been such a thing in the reports of astrologers—that they inform about the coming of Muhammad, may God bless him and grant him peace, in what time he would come, with what he would come, from which country he would come, from which lineage, whose son he is, with the detail that came? Such a thing does not occur in the reports of skilled astrologers, nor anything near it or close to it. They only happen to be correct in a few, small, general things after they have lied and erred ⁴⁰ in a thousand things. What they happen to be correct in occurs by way of experiments and omens, just as children happen to be correct in guessing odd or even, or in playing with the ring. Indeed, what children happen to be correct in is more frequent, faster, better, and more remarkable. Similarly, what midwives happen to be correct in regarding whether the pregnancy is male or female, and what happens to those who practice augury from birds, divination with pebbles, those who take omens from foxes, those who draw omens from owls, and those who practice augury from birds. The lies and errors of astrologers are greater than any major thing, and it is not something to be denied. They themselves admit this, saying: "Do not marvel at our errors, but marvel at our correctness." Their correctness is like a madman uttering wisdom, or a child producing a rarity. People remember that and marvel at it because it comes without assistance, but they do not remember what comes from madmen and children in the way of ignorance and lies. Similarly, what comes from an astrologer: he errs in a thousand things and lies in a thousand things, but it is not remembered against him because that is not surprising from him. But if he happens to be correct in one thing, they marvel and remember it because of its rarity from someone like him and because it comes from an unlikely source. Moreover, people lie about astrologers and attribute to them what they do not have and what is not in their craft, while they harass the prophets and make unreasonable demands. Something on astrologers has preceded this, so refer to it. Then these heretics said: They did not wish for death only because if they wished for it with their tongues, he would say: "I meant the wish of the hearts." If they said to him: "We have wished with our hearts," he would say: "Gabriel has informed me that you did not do that." It was said to them: They have been established for us as not wishing with their tongues, so the custom is broken, the proof is established, the evidence is clear, and you are left making excuses for what did not happen and did not occur. You had previously accused the Jews of foolishness for not wishing for death, but now you have accused them of discernment, sophistication, and the utmost intelligence and acumen. Someone of this rank would have said to him: "You said we would never wish for it, but we have wished for it, and this is a clear denial of your report." Your resorting to what is in the hearts is a concession, given that you have negated the wish from us in a general negation, covering both what is by the tongue and what is by the heart. If we wish for it with our tongues, we have denied you, disgraced you, and our proof against you is established. Your saying after that that Gabriel informed you that we did not wish for it with our hearts is a slander from you, for we say to you: Gabriel did not come to you and does not come to you, so how can your claim be a proof against us? Thus you learn the invalidity of the opponents' scheming in their reliance on the Jews after four hundred years. Moreover, why did they not say to him: "Which of the two wishes did you inform that we would not do?" so that they might clarify to the people that there is no proof against them in what he informed about them—that they would not wish for death, despite their eagerness to deny him and invalidate his proof. Another section [The Jews' attempt to kill the Prophet with a rock and God's informing him of that] Among his signs, may God bless him and grant him peace, is that he went with Abu Bakr and 'Umar to the Jews for some matter. When they sat down, the Jews sent someone to drop a rock on them to kill them. When the Jews' messenger ascended for that, God, Exalted is He, warned him, so he rose immediately and said to Abu Bakr and 'Umar: "Get up, for these people have sent someone to drop on us what would kill us." The Jews were embarrassed by that.

Concerning this, God says, bestowing favor upon them: "O you who have believed, remember the favor of God upon you when a people intended to extend their hands against you, but He withheld their hands from you. And fear God, and upon God let the believers rely." ⁴¹ This is a well-known story, so it is permissible to bestow favor by mentioning it. It is not permissible to bestow favor and say such a thing except for what is famous and known among them, heard by both friend and foe. Another chapter [Threatening the Jews and Christians at a time when their supporters were many] Among his signs, peace be upon him, is that a group of hypocrites and those with sickness in their hearts, weak in certainty and lacking insight, used to support the Jews and show affection to them. They were told: "Do not do this." They would say: "The correct course for us and for every rational person is to do that, for we are not safe from the possibility that the Jews might gain power and we might suffer harm from them. They are numerous, and they have strength, might, and severity." So God revealed: "O you who have believed, do not take the Jews and the Christians as allies. They are allies of one another. And whoever is an ally to them among you, then indeed, he is of them. Indeed, God does not guide the wrongdoing people." ⁴² That is, whoever allies with them is of them in disbelief, not of the believers. "Indeed, God does not guide the wrongdoing people" means He does not save them from punishment nor lead them to reward. Then He said, continuing the discourse: "And you see those in whose hearts is disease hastening into [association with] them, saying, 'We fear that a misfortune may strike us.'" Then He said: "But perhaps God will bring about a conquest ⁴³ or an affair from Himself, and they will become, over what they have concealed within themselves, regretful." ⁴⁴ The conquest is the victory of the Messenger of God, peace be upon him, over them and his dominance over them. He promised him that, then fulfilled it for him and kept His promise. And "perhaps" from God is certain. So the Messenger of God, peace be upon him, engaged the Jews in many battles, and God gave him victory over them. Those hypocrites regretted their haste in joining them, just as He said and as He informed. And the believers said when they saw the distress of the hypocrites over what befell the Jews and over what God had granted of victory to His Prophet, peace be upon him: "Are these the ones who swore by God their strongest oaths that indeed they were with you?" ⁴⁵ In this are great signs and reports of many unseen things, which He informed of before they occurred, in a manner that enrages and angers the enemy and drives them to exhaust their efforts and exert their utmost to deny him and to employ their schemes to prevent what he said and informed from happening, contrary to the planning of rational humans. For they do not reveal to their enemy the aspects of their stratagems, lest they preempt them or guard against them. This is so that you may know that this is the planning of God, the Overcomer of all things, whom nothing overcomes, and that this Qur'an is His speech and His word, not the speech of any human. The inclination of those people was toward the Jews, so God revealed this concerning the Jews and the Christians, and gave the Muslims victory over them all. The battles of the Muslims with the Christians were more numerous, the might of the Christians was greater, their numbers larger, and the duration of their warfare longer, yet the ultimate outcome was for the Muslims. Another chapter [His informing about the apostates and that He will bring a people whom He loves and who love Him, striving in His cause] Among his signs, peace be upon him, and proofs of his prophethood is His statement, Mighty and Majestic: "O you who have believed, whoever of you should revert from his religion, God will bring forth [in your place] a people whom He loves and who love Him, [who are] humble toward the believers, stern toward the disbelievers, striving in the cause of God and not fearing the blame of a critic. That is the bounty of God which He gives to whom He wills. And God is All-Encompassing and Knowing." ⁴⁶ He informed them that whoever among them apostatized from his religion, God would bring a people who would overcome and subdue them. When the Messenger of God, peace be upon him, passed away, the large tribes of Arabs, both common and elite, apostatized in various forms of apostasy, as has been explained previously. So Abu Bakr al-Siddiq ⁴⁷ girded himself to fight them, and sent the Emigrants and the Helpers to fight them. They stood firm, subdued them, humiliated them, overcame them, and the word of Islam prevailed, and honor was for the Muslims. This is among the great signs. Observe how He, Mighty and Majestic, said to them directly: "Whoever of you should revert from his religion" ⁴⁸ and did not say "whoever reverts from his religion" in general, which would have allowed for postponement, but rather said "of you." In this are many unseen matters. For the tribes that apostatized in those various forms of apostasy were numerous and had strength and severity, as has been mentioned previously. This also supports the imamate of Abu Bakr al-Siddiq, that it is truth, guidance, rightness, rectitude, and the religion of God. God described him and those with him as loving God and being loved by God, as being humble and submissive to the believers, as being exalted and stern toward the disbelievers, as striving in the cause of God, and as not fearing anyone, not watching out for anyone, and not fearing any creature in God. And that this is a bounty from God that He bestowed upon them and singled them out for. These are the attributes of the highest believers in rank with God. If there were no other reason to refute the error of those who accused them and cast doubt upon them, this alone would suffice and be more than enough. ⁴⁹ If Abu Bakr, may God be pleased with him, and his companions had apostatized and disbelieved, as these people claim and assert, then God would have brought a people to subdue and overcome them. Otherwise, God's news would have been false and unfulfilled—far be it from God's news to be so! According to these heretics, these Companions apostatized, and they are enemies of God and enemies of His Messenger, while the Commander of the Faithful ⁵⁰ and a group with him remained upon Islam, but were overcome, subdued, and targeted for humiliation and harm. And that Abu Bakr, Umar, Uthman, the Emigrants, and the Helpers used to honor the polytheists and enemies of the religion, the apostates, the changers, and the alterers, and humiliate the believers. This contradicts the revelation and is a denial of God's statement about them, as God has explained and clarified in the verse and made manifest from the consciences and intentions of these people. According to what the opponent says, the revelation should have been: "O you who have believed, whoever of you should revert from his religion, God will bring forth a people whom He hates and who hate Him, striving in the cause of Satan." For these are their attributes according to these opponents. We seek refuge with God from blindness. According to the scholars, Ali, may God be pleased with him, was during the days of these [caliphs] the most honored, most noble, and highest of the believers, with authority, obeyed, and victorious, like them in his dominion. Through him and through others like him among the believers, the authority of Abu Bakr was established. He undertook the tasks of Medina for Abu Bakr, managed the wealth of the Messenger of God, accompanied him to al-Rabadha ⁵¹ and Dhi al-Qissa ⁵², fought alongside him, advised him with those opinions, returned him to Medina, obeyed him during his life and after his death, and carried out his will regarding Umar. He, may God be pleased with him, used to set an example for his companions, saying that he was more influential in the authority of Abu Bakr and Umar, and that they knew his right better than you, and that if he had been the caliph in their time, their obedience to him would have been better. He used to say similar things to his enemy. He wrote to Muawiya, longing for those who had passed away from the Emigrants and Helpers, saying: ⁵³ "If only I had, O son of Harb, Ja'far ⁵⁴, or Hamza ⁵⁵, the lion, the valiant, the radiant, or if I had their Siddiq ⁵⁶ or Umar ⁵⁷, or those foremost ones, the group, then Quraysh would have seen my star shining." But the opponent in your time says: "They never submitted [to Islam] nor had any Islam; they were always enemies of the Muslims." Those who possess knowledge and attainment know that they were the special companions of the Messenger of God, peace be upon him, his confidants, his trusted ones for himself, his family, and his religion, and that he loved them, cherished them, honored them, esteemed them, and held them as allies. And that he made loving them and allying with them obligatory upon all creation until the Day of Resurrection. Knowledge of this is prior to knowledge of his prophethood, just as it is known that Uqba ibn Abi Mu'ayt ⁵⁸, al-As ibn Wa'il ⁵⁹, al-Walid ibn al-Mughira ⁶⁰, al-Nadr ibn al-Harith ibn Kalada ⁶¹, Ubayy ibn Khalaf ⁶², Umayya ibn Khalaf ⁶³, Utba ibn Rabi'a ⁶⁴, Shayba ibn Rabi'a ⁶⁵, and their like were enemies of the Messenger of God, peace be upon him, and that he made hating them and disavowing them obligatory until the Day of Resurrection. There is no need for reciting a verse or narrating a report for this, even though the Qur'an is filled with it and the hadith is widely transmitted about it. If one does so, it is by way of increasing the proof and presenting evidence. For the sake of narrating those expressions, people have written books on the virtue of the Qur'an, even though they know that the Messenger of God, peace be upon him, used to prefer and honor it. Similarly, they wrote books on the virtue of the month of Ramadan, even though they know that the Messenger of God, peace be upon him, used to prefer it. Likewise, they wrote books on enjoining good and forbidding evil, and on striving in the cause of God. And they wrote books against the innovators among the people of the qibla ⁶⁶, stating that the Eternal, the Pre-Eternal is God alone, that He has always existed, living, knowing, powerful, self-sufficient, and will always be so, and that all that He created, did, decreed, predestined, willed, intended, made, arranged, approved, loved, commanded, and called to is all truth, right, justice, and good in all respects, wherever and in whomever it occurs, and that it is obligatory upon the servants to accept it, be patient with it, be pleased with it, and submit to it, whether it be hardship or ease. And that disbelief in God, insulting the prophets of God, denying the messengers of God, and all sins are ugly. They recited verses of the Qur'an and mentioned the words of the Prophet, peace be upon him, for what we have mentioned. So know this. For the knowledge that the Messenger of God, peace be upon him, praised Abu Bakr, Umar, and that group of the foremost ones is stronger than the knowledge that he praised anyone else or commended them, or that Abu Bakr, Umar, Uthman, Ali, and that group praised the Messenger of God, peace be upon him, and magnified him or prayed behind him. We have mentioned this only due to the need for it and because people have spoken much about it in this time, misinterpreting the verse. Another chapter [Concerning the Battle of Uhud] Among his signs, peace be upon him, is that Quraysh and the Arabs gathered and prepared horses, men, and weapons, saying: "We will march to Muhammad, kill him and his companions, and avenge our dead from the Battle of Badr." They marched with three thousand. The Messenger of God, peace be upon him, said: "Let us leave them until they enter Medina." A group of the Helpers said: "They have damaged our crops. Let us go out to them and meet them outside Medina." So the Messenger of God, peace be upon him, adopted their opinion and set out. Then they reconsidered and said: "We should follow what the Messenger of God, peace be upon him, advised and fight them inside Medina." The Messenger of God, peace be upon him, said: "It is not for me, once I have put on my armor, to take it off until I meet the enemy." So he set out with seven hundred, among whom was Abdullah ibn Ubayy ⁶⁷.

And Ibn Salul and others like him who had sickness in their hearts. The Messenger of God, may God bless him and grant him peace, said: "A calamity will befall you." That was because the Prophet, may God bless him and grant him peace, saw in a dream that cows were being slaughtered, and he interpreted it as a killing among his companions. He also saw that his sword Dhu al-Fiqar ⁶⁸ had broken, which was the killing of his uncle Hamza, may God be pleased with him. And he saw that a white-eyed ram was killed, which he interpreted as the ram of the battalion, and it was Uthman ibn Abi Talha, the bearer of the polytheists' banner. When they arrived at Uhud and met the polytheists, the Messenger of God, may God bless him and grant him peace, arranged his companions and said to them: "You will defeat them." He stationed the archers among his companions in a place where he feared the polytheists might enter and come behind the army, and he appointed Abdullah ibn Jubayr over them, saying: "If you see us defeating them until we drive them to a distant place, do not leave your positions." The polytheists were defeated as the Messenger of God, may God bless him and grant him peace, had said, and the Muslims put the sword to them, killing them. The archers saw the defeat and left their posts, pursuing the enemy and occupying themselves with spoils. Their commander remained with a group and said: "By God, I will not disobey the Messenger of God, may God bless him and grant him peace." When the archers left their positions, the polytheists entered and came behind them, and their herald called out loudly: "Muhammad has been killed, Ibn Abi Quhafa has been killed, and Ibn al-Khattab has been killed." Abdullah ibn Abi Salul turned back with those with him, and the Muslims were defeated. The Messenger of God, may God bless him and grant him peace, remained with a small group, and he did not leave nor did they, despite their small number and the multitude of the polytheists. Among them were Abu Bakr, Umar, Ali, Talha, Abu Ubayda, Abd al-Rahman ibn Awf, Sa'd ibn Abi Waqqas, and a group of the Ansar ⁶⁹. Abu Sufyan approached with his companions toward the mountain where the Messenger of God, may God bless him and grant him peace, and the group with him were, but God turned them away, and they did not advance against them. He called out: "Where is Ibn Abi Kabsha? Where is Ibn Abi Quhafa? Where is Ibn al-Khattab?" No one answered him, so he said: "These have been killed." Umar said: "O Messenger of God, shall I answer him?" He said: "Answer him." So Umar said: "O enemy of God, God is our Lord, and there is no god but Him. As for those you mentioned, by God, they are alive and well, and you have what you dislike." Abu Sufyan said: "The day is for Hubal ⁷⁰." Umar said: "God is higher and more majestic." Abu Sufyan said: "We have al-Uzza ⁷¹, and you have no al-Uzza." Umar said: "God is our Master, and you have no master." Abu Sufyan said: "Days alternate, and war is a game of turns. Uhud is for Badr, and Hanzala is for Hanzala," meaning his son Hanzala. Umar said to him: "They are not equal. Our dead are in Paradise, provided for, and your dead are in Hell, punished." Abu Sufyan said: "O Ibn al-Khattab, I ask you about something, so tell me." He said: "Speak." He said: "As for you, you are alive. I ask you by God: Is Muhammad alive? Is Ibn Abi Quhafa alive?" He said: "Yes, and the Messenger of God hears your words and has from you what you dislike." He said: "You are truthful, for Ibn Qum'a ⁷² told me that he had killed him." The Prophet, may God bless him and grant him peace, said: "O God, punish him in this world before the Hereafter." So he went to milk a goat, and it butted him and he died. In this incident, God Almighty says: "And God had certainly fulfilled His promise to you when you were killing them by His permission until [the time] when you lost courage and disputed about the matter and disobeyed after He had shown you that which you love." ⁷³ to the end of the story. So you learn that it is not permissible or allowable for a leader of a people to say to them: "I had promised you that you would kill them, and I have fulfilled my promise to you and shown you what you love, then you disobeyed my command and violated my advice," while he knows that they know that he has lied in all of that. How then can it be for one who claims prophethood and truthfulness in all that he says and reports? And His saying: "And God had certainly fulfilled His promise to you" up to His saying: "Among you are those who desire this world, and among you are those who desire the Hereafter" ⁷⁴ means those who left their positions and occupied themselves with spoils. "Then He turned you away from them that He might test you. And He has certainly pardoned you, and God is full of bounty to the believers. [Remember] when you were fleeing [mountainward] without looking back at anyone, while the Messenger was calling you from your rear. So He rewarded you with distress upon distress so that you would not grieve over what had escaped you nor [over] what had befallen you. And God is Acquainted with what you do. Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a party of you." ⁷⁵ This is also among the signs at Uhud, for drowsiness overcame them as it had overcome them at Badr, in a place where drowsiness flies. And that which indicates to you that it is a favor from God upon them, and it is not permissible for Him to favor them with that while the enemy and the friend hear this favor, and it is a matter with no basis, and He knows that they know that He has lied to them in that. Up to His saying: "Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some [sin] they had earned. But God has pardoned them. Indeed, God is Forgiving and Forbearing." ⁷⁶ And He said to His Prophet, peace be upon him: "So pardon them and ask forgiveness for them and consult them in the matter." ⁷⁷ He commanded him to ask forgiveness for them and to return to their state of consulting them, for consultation in matters not revealed in the Quran is recommended and good. Those of the Ansar who advised the Messenger of God, may God bless him and grant him peace, to have the war outside Medina had the right to advise that, and the Messenger of God, may God bless him and grant him peace, had the right to follow their opinion. The enemies of Uthman ⁷⁸ strove to find a fault in him but could not, despite lengthy discussion. One of them said to him: "You are among those who turned back on the day of Uhud." Uthman said: "Why do you reproach me for a sin that God has forgiven? Have you not heard His saying: 'Indeed, those of you who turned back on the day the two armies met...' to the end of the verse?" And reflect on the meaning of His saying, Almighty: "When a disaster struck you, and you had struck [them] with twice as much, you said, 'How is this?' Say, 'It is from yourselves.' Indeed, God is over all things competent." ⁷⁹ That is, due to your sin and negligence and your leaving the place that your Prophet, may God bless him and grant him peace, said to you: "We will defeat them, so do not leave your position and do not touch their spoils until you have finished." And on the day of Badr, they had killed seventy and captured seventy, so He said to them: "You have struck them with twice as much" because the dead among the Muslims on the day of Uhud were seventy, so He said to them: "You have struck them with twice as much" because the dead among the Muslims were as we mentioned. So reflect on what you read and ponder it deeply, and you will grasp its intended meaning, for the mention of the story of Uhud from His saying: "And God had certainly helped you at Badr while you were weak" ⁸⁰ to His saying: "Those to whom the people said, 'Indeed, the people have gathered against you, so fear them.'" ⁸¹ So reflect on this lengthy exchange and the fulfillment of the promise to the believers regarding what He guaranteed them, and the truthfulness in what He informed them and in what was their negligence. How many signs and proofs are in it! And look at this boldness in truth and superiority over the enemy and the friend with argument, so that the open enemy cannot refute any of it. And look at the confrontation and debate that took place between Umar and Abu Sufyan. Were Abu Sufyan and his companions, while they were debating the Muslims from their camp, able to say: "Muhammad has lied to us about such and such and has broken his promise about such and such. How can you obey him, leave your religions and your lands, and kill yourselves for a man of this description?" and the like? This was the place of their need for such things. And look at the apostates according to their categories. They were the most hostile people to Abu Bakr, and he inflicted upon them every kind of punishment and killed them in every way. Yet none of them could say to him: "You too have changed the religion of Muhammad and broken his covenants. How can you deny what we have done?" And you did not kill us except because we withheld the zakat ⁸². This was the place of their need for it and their argument against him. And know that there was no flaw in him, just as there was no flaw in the Messenger of God, may God bless him and grant him peace. When the polytheists returned from Uhud and reached al-Rawha ⁸³, some of them began to blame each other, saying that they had come with a great army, not doubting that they would kill the Messenger of God, may God bless him and grant him peace, and eradicate Islam. But their hope was disappointed, and their opinions differed. They said: "You have neither killed Muhammad nor captured the maidens. What a bad thing you have done!" Abu Sufyan had called out to the companions of the Messenger of God, may God bless him and grant him peace, before his departure from Uhud: "Between us and you is the season of Badr al-Sughra ⁸⁴; we will meet there." The Prophet, may God bless him and grant him peace, said to those of the companions who answered him: "Say, 'Yes, if God wills.'" When the time came, Abu Sufyan found it difficult to go out for the appointment, or he disliked it. So he came to Nu'aym ibn Mas'ud ⁸⁵ and said: "I have promised Muhammad and his companions to meet at the season of Badr al-Sughra, but I have decided not to do so. I dislike that Muhammad and his companions should go out while I do not, for that would increase their boldness. It would be more pleasing to me if the breach were on their part. You will have ten camels if you deter them from me." So Nu'aym came to the companions of the Messenger of God, may God bless him and grant him peace, while they were preparing, and began to discourage them, frighten them, and mention that Abu Sufyan had gathered a great host, and that if they went out, none of them would escape. He pretended to give them sincere advice and compassion, but they did not accept and hastened, saying: "God is sufficient for us, and He is the best disposer of affairs." They went out, and Abu Sufyan failed to keep the appointment. Concerning them was revealed: "Those to whom the people said, 'Indeed, the people have gathered against you, so fear them,' but it increased them in faith, and they said, 'God is sufficient for us, and He is the best disposer of affairs.'" ⁸⁶ So reflect on the disappointment of the polytheists, the failure of their words, and their confusion despite their multitude, and the truthfulness of all that the Messenger of God, may God bless him and grant him peace, promised them, and the boldness of the Muslims despite their small number, poverty, and the severity of their situation. Another category of his signs, may God bless him and grant him peace: the Christians of Najran and other Christians were invited to Islam. They said: "We became Muslims before you." He denied their claim because they said: "God has a son," they venerated the cross, and they ate pork. An elder among them said: "Who is the father of Jesus?" The Prophet, may God bless him and grant him peace, remained silent, for he would not hasten until God commanded him. Then God Almighty revealed: "That is what We recite to you of the verses and the wise reminder. Indeed, the example of Jesus to God is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." ⁸⁷ up to His saying: "Indeed, this is the true narration. And there is no deity except God. And indeed, God is the Exalted in Might, the Wise." ⁸⁸ The Messenger of God, may God bless him and grant him peace, recited this to them, then called them to the mubahala ⁸⁹ and took the hand of al-Hasan, al-Husayn, Ali, and Fatima, may God be pleased with them. One of them said to the Christians with him: "The man has been fair." They consulted among themselves, and one of them said: "He is truthful. If you engage in mubahala with him, he will burn you."

They said to him: 'We will not duel with you,' and they disliked Islam, agreed to pay the jizya ⁹⁰, and asked him to accept it from them. He agreed to that, and the Prophet ﷺ said: 'By Him in whose hand is my soul, if they had engaged in mubahala ⁹¹ with us, Allah would have set the valley ablaze with fire upon them. They were content with the jizya and departed in disgrace.' Consider this argument that the likeness of Jesus with Allah is as the likeness of Adam: He created him from dust—an argument that is neither forced nor artificial, nor mixed with the discourse of theologians, nor is it in a land of debate as their craft. He indicated to you with this sign, which is among the comprehensive sciences and keys of wisdom, as the Prophet ﷺ said: 'I have been given the comprehensive words, and speech has been summarized for me.' For the creation of Adam is the greatest proof against the Christians; his creation is more wondrous, because he was created without a male and a female, and Allah perfected for him his strength, faculties, intellect, and distinction in one stroke. Allah Almighty took charge of conversing with him, teaching him, and educating him Himself, without anyone else among His creation. In any case, the Messiah moved in the womb like children, emerged from the vulva, and his mother needed a miracle that he was born without a male. Yet Allah created Eve from Adam, and created the angels without procreation—they neither eat nor drink nor urinate nor defecate. Not so the Messiah, for his way in that is the way of all people. You have already been presented with the kinds of animals that Allah created without a male and without a female, and without procreation, in your book known as 'al-Misbah' ⁹². The creation of the worm and the fly is as much a proof as the creation of the elephant, for created beings cannot produce a sign of a fingernail nor revive a worm. Indeed, reviving a worm is more wondrous than reviving an elephant, just as arranging a mustard seed is more wondrous than arranging a colocynth. He has already presented the evidence of reason in Surah Yunus, where He Almighty said: 'They say, "Allah has taken a son." Exalted is He! He is the Self-Sufficient' ⁹³—that the wise person does not take a son except for honor, support, and perpetuation of remembrance. Since needs are negated from Allah Almighty, we know that taking a son is not permissible for Him. It has also become clear through reason that He has no equal and no god with Him. He Almighty said: 'If there were therein gods besides Allah, then both would have been corrupted' ⁹⁴. So with opposition there is no order, and with partnership there is no rectitude. When they said to him ﷺ: 'You have disbelieved the People of the Book, the Christians and the Arab polytheists. By which sign, O Muhammad, did you make God one?' Then Allah Almighty revealed: 'And your God is one God; there is no deity except Him, the Entirely Merciful, the Especially Merciful' ⁹⁵. He presented the claim, then followed it with rational proofs, saying: 'Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every kind of moving creature, and the directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason' ⁹⁶. So it became clear that if there were other gods here, they would have brought forward what He delayed and delayed what He brought forward, blackened what He whitened and whitened what He blackened, even if all that is wisdom. For it is not impossible that beards grow on women, and that the initial growth of beards be white like baldness, or green like unripe grapes, or yellow like saffron; that women give birth like livestock and livestock give birth like women; that seawater be sweet and fresh, and the water of the Tigris be salty and bitter; that a child be born with complete intellect, strength, and faculties, clothed and endowed like a chick, knowing crafts without learning or practice, like the gosling's knowledge of swimming when it emerges from its egg, and like the knowledge of the silkworm and spider in weaving, and the bee in building houses. All this is possible. Since it came in a single way, and is not invalidated by what I have pointed out, you know and are certain that there is no god but Him, and that He is unique in pre-eternity, so there is no pre-eternal except Him, and that every existent that is not Allah came into being after not being. If it is said: 'What prevents there being a group of gods, except that they have delegated the management to one of them, so his management proceeds in a single way?' It is said to him: This is contrary to what is understood and contrary to what experience has shown: that a group never agrees in will, intention, decree, and management on a single way. There is no difference between one who claims this and one who claims that a single human being is a collection of living, powerful, knowing, managing beings, except that they have agreed in will and do not differ. This is a departure from reason and from what experience has testified. He has also shown through rational proof that God cannot be in need. He Almighty said: 'The Messiah, son of Mary, was not but a messenger; messengers have passed away before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded' ⁹⁷. He said: You see his need, poverty, and weakness, and the need of his mother and his need for her. How can one whose way is this be a god? If you consider him a god because signs appeared at his hands, messengers before him had great and numerous signs and miracles. Then He said: 'Do you worship besides Allah that which does not possess for you any harm or benefit? And Allah is the Hearing, the Knowing' ⁹⁸. The Messiah could not ward off needs and afflictions from himself, so how can he possess for you? Then He said: 'Say, "O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the sound path"' ⁹⁹. He says: You, O Christians, have believed in the prophethood of Moses and the prophets before Jesus, and you have affirmed their books. All of them came with sincere monotheism: that He is one God, Self-Sufficient, Pre-eternal, no god but Him. They do not know what the Christians say about the substance, hypostases ¹⁰⁰, union, and the like. This is the way of those who deny the creation of the heavens and the earth, the resurrection, and what the prophets brought. How can you be among the People of the Book while your way is this? So your deeds should affirm your words. Reflect, may Allah have mercy on you, on this summary. For the substance, hypostases, and union are from the sayings of Aristotle and his ilk among those who assert pre-eternity, deny the messengers, and deny the resurrection. They said: When a person knows something, he has united with it; and the intellect, the intelligent, and the intelligible become one thing; and the three are one and the one is three. Hence they said: 'Hermes the Triplex.' This ignorance and foolishness belongs to them, and from them they took its growth. They call their rulers and leaders gods, not the prophets and the People of the Book. So consider this from their discourse—how Allah Almighty informed Muhammad ﷺ of it. If there were no other signs of his but this, it would be wondrous. The ignorance of Aristotle and his likes reaches the point that they say the sun, moon, and planets are living, knowing, hearing, seeing, creating, providing, giving life and death. They are, according to them, gods whom they invoke, ask, and supplicate for provision, well-being, and life. For each planet they have a temple, invocation, incense, and fumigation. People used to marvel at their saying that humans are gods, until they began to say that about inanimate and dead things. For there is no difference between one who claims that about the sun and moon, or claims it about lightning, clouds, wind, fire, ruby, and glass, or claims it about the sun's ray—that it is hearing, seeing, eloquent, poetic. Moreover, their brothers among the Manichaeans ¹⁰¹ have claimed about clouds, rain, wind, water, and all bodies that they are living, hearing, seeing, sensing, perceiving. We have mentioned this, even if it is not fully relevant to prophethood, so that you may know that the proofs of monotheism and the negation of partnership and likeness are taken from the Qur'an, drawn to what is in rational proofs thereof, and so that you may know that all good is in the Qur'an and from the Qur'an. From it the books of theology have been composed, including what is in reason thereof. You have already been presented with a portion of it in the book 'al-Misbah'. Abu 'Isa al-Warraq ¹⁰² and Ibn al-Rawandi ¹⁰³ have criticized the story of the mubahala, claiming it was a mutual cursing and that the people refrained from it. They said: 'Your statement that he said to them, "If you engage in mubahala with me, punishment will descend upon you," is not in the Book; it is only a hadith from your traditions.' It is said to them: They used to curse him, insult him, go to extremes in that and in insulting his companions, curse them, seek his life without proof, travel to kings, and exhaust their efforts in that. So when did they refrain from this? But when these people found no fault in his signs ﷺ, despite their utmost efforts, they turned to mubahala and obstinacy. Mubahala is not as they thought ¹⁰⁴, due to their ignorance of the language, just as they were ignorant of the craft of theology. For mubahala in language runs in the vein of mutual risk, mutual exchange, and wagering, where the outcome leads either to victory or to disgrace and destruction. It is derived from 'bahil', which is a she-camel from whose udder the 'sirar' (the cord tied to prevent suckling or milking) has been removed. When that sirar is removed, she is 'bahil', i.e., left free. Whoever wants to milk her can do so. There is a report about a woman from the Arabs who said to her husband: 'I have granted you my condiment, disclosed to you my secret, and come to you bahil, without sirar.' Thus you know the trust of the Messenger of Allah ﷺ in his Lord and his tranquility in what was revealed to him. Otherwise, he would not have taken this stance, for if he were a liar, Allah would hasten his disgrace and send down His punishment upon him. This statement against them was easy, so he could not be sure that they would not respond to it and that punishment would not descend upon them, resulting in disgrace. He also allowed them to curse and insult him to his face and in the presence of his companions.

This is a station (maqām) that no rational person would undertake. So learn, through the indication of your intellect, that He threatened them that if they engaged in mutual imprecation (mubāhala) with him, punishment would descend upon them, and that they would not depart from that station except after their matter had become clear, because mutual imprecation (mulā‘ana) is something that no one is incapable of. If it were only the mutual imprecation (mulā‘ana) itself, the people would have responded to it, and in it there would be every benefit and desire. So learn, through the indication of your intellect, that they fled from it because of the destruction (bawār) with which He threatened them. Among the things that indicate to you, through the way of your intellect, is that He threatened them in the matter of the mutual imprecation (mubāhala) with the descent of punishment, [and] their refusal and flight from it. It also indicates that if it were only the mutual imprecation (mulā‘ana), there would be no meaning in the Prophet (peace and blessings of God be upon him) bringing those of his relatives who would support him, to the exclusion of other people, to that place. Do you not see that those who attended that place were his son, the son of his son, and those who are in that category? For the in-law (ṣihr) is a son, and his loss is grievous to a rational person, especially as he is his cousin. So he brought the closest of kin and those whose loss would be most severe upon him. And He said to them: "Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves" (58). If it were only the utterance of the mutual imprecation (mulā‘ana), what is the meaning of this statement and the bringing of the son? Whoever reflects on this, his intellect will bear witness that he (peace be upon him) threatened them, at the time of the mutual imprecation (mubāhala), with extermination (isti’ṣāl) and the descent of punishment. Even if the reflector does not know the wording of the report (khabar) as he would know if he pondered over the saying of God, Exalted and Majestic: "And when God promised you one of the two parties that it would be yours" (8:7), that He promised them that before it happened, and that He fulfilled for them what He promised them, even if he does not know the exact report (khabar) or its wording. For it is not permissible for a leader of a people to say to them: "I had promised you such-and-such, and you wished for such-and-such," while he knows that they know that he has lied in all of that. For this reason, the scholars said regarding the statement of ‘Umar on the pulpit: "Two temporary marriages (mut‘atān) were permitted in the time of the Messenger of God (peace and blessings of God be upon him); I forbid them and will punish for them": that the prohibition of temporary marriage (mut‘a) had already been established from the Messenger of God (peace and blessings of God be upon him), and ‘Umar, the Emigrants (Muhājirūn), and the Helpers (Anṣār) knew it. Otherwise, ‘Umar would not have stood in that station on the pulpit of the Messenger of God (peace and blessings of God be upon him) in the presence of his Companions and those through whom [the community] had its might, through whom it prevailed and extended, when they were at their most numerous, and with them was the preservation of the religion of the Messenger of God (peace and blessings of God be upon him) as known to the people of knowledge. This is a station (maqām) that no rational person would undertake, nor would a doubter choose it. And after the understanding of those people who did to ‘Uthmān what they did—because he established a connection and gave refuge to a fugitive—you know that the statement from the Messenger of God (peace and blessings of God be upon him) regarding the prohibition of temporary marriage (mut‘a) was confirmed, just as you knew the threat of punishment and its descent in the matter of the mutual imprecation (mubāhala). Ibn al-Rāwandī also claimed that he did not call the Christians to the mutual imprecation (mubāhala) and the Jews to wishing for death (tamannī) (59) as a proof for prophethood. If this had been his intention, they would have hastened to respond to him. It was said to him: Have you not heard him say: "Then whoever disputes with you concerning him after [this] knowledge has come to you, say: Come, let us call..." (60)? How could disputation (muḥājja) be anything other than this, were it not for your confusion, your being silenced, and your disgrace? It was also said to him: How could he not be challenging and proving [his prophethood] by this against the Jews, Christians, and others, when he claimed from the beginning of his affair that he did not lie in what he brought from God, Exalted and Majestic, and that a liar cannot be a prophet? So if he informed them that they would not wish for death, and they had wished for it, that would have indicated his lie and his departure from prophethood, according to his own ruling that whoever is a prophet does not lie. So what challenge (taḥaddī) (61) and proof could be stronger than this? And likewise is the case regarding their statement concerning the mutual imprecation (mubāhala). If it is said: How did he argue against them using women and children? It is said to him: He did not argue against them using these; rather, he brought them because their presence was dear to him, and they were his closest relatives. **Another Section [Regarding the Verse: "Those who disbelieve spend their wealth to avert [people] from the way of God. They will spend it; then it will be for them a [source of] regret; then they will be overcome."]** Among his signs (peace and blessings of God be upon him) is the saying of God, Exalted and Majestic: "Those who disbelieve spend their wealth to avert [people] from the way of God. They will spend it; then it will be for them a [source of] regret; then they will be overcome" (62). So He informed of their spending before they spent, of their fighting before they fought, and of their defeat before they were defeated. Then it happened as He said, as He informed, and as He detailed. And He presented it in a manner that would enrage, anger, and incite [them] to deny him and to prevent the occurrence of what he had informed of, contrary to human planning. For the wise counsel one another to conceal what they plan and resolve upon, saying: "Part of the corruption of an affair and its planning is to announce it before its completion." Then He was not content to make that a report from Himself, but rather made it a report from his Lord. **Another Section [His Informing about the Jews]** Among his signs and wondrous indications is his informing about the Jews, where he said: "Among them are believers, but most of them are defiantly disobedient. They will not harm you except with [some] annoyance. And if they fight you, they will turn their backs [to you]; then they will not be supported. Humiliation has been imposed upon them wherever they are found" (3:110-112). So he informed that the least of them would believe. If he were not upon clear evidence from his affair and certainty from the report of his Lord, Exalted and Majestic, and what He revealed to him, he would not have said this while not being secure that most of them would follow him, believe, and enter his religion. Then he said: "They will not harm you except with [some] annoyance." If he were not upon certainty, he would not have said: "And if they fight you, they will turn their backs [to you]; then they will not be supported," while not being secure that they would go beyond annoyance to taking wealth, capturing offspring, and killing souls, and that they would overcome him if they fought him and would not turn their backs. So they fought him (peace and blessings of God be upon him) on the day of Qaynuqā‘ and surrendered to his judgment. They fought him on the day of Banū al-Naḍīr, and he expelled them from their lands. They fought him on the day of Banū Qurayẓa, and they turned their backs, then surrendered to the judgment of Sa‘d ibn Mu‘ādh. They fought him on the day of Khaybar, and he defeated them, took possession of them, and conquered Khaybar by force with the sword, so they were content that he let them stay as laborers working for him in the palm groves. So reflect on this explanation and this detail in these reports. For their like does not occur by chance, nor from the most skilled astrologers or soothsayers. And see how he informed them of them before their occurrence, warned them of what would be before it was, and put them on guard, contrary to human planning. And they were many groups with horses, weapons, and fortresses, who would defend themselves and fight those who opposed, intended, or targeted them. So that you may know that this is from the reports of the Knower of the Unseen (‘Allām al-Ghuyūb), and this is among the clear proofs and the evident, luminous signs. For when sword meets sword, shame creeps in, and one who is not certain of what he reports is not secure that the matter will occur contrary to what he reported. And no one exposes himself to this without certainty except one who is at the utmost limit of foolishness, ignorance, and deficiency. **Another Section [What the Polytheists Spread after the Muslims' Defeat at Uḥud]** Among his signs (peace and blessings of God be upon him) is that when the battle of Badr occurred, and his reports were confirmed and his promises verified, his enemies among the Jews and others were agitated. Some of them said to others: "Muhammad has not failed in anything [he promised] his Companions. He is indeed a prophet. Matters will end up as he says. He will prevail over the people, and the dominion will be his." When the day of Uḥud occurred and some of his Companions were killed, their hearts hardened, and they returned to their brothers who had said to them what had previously been said, and they said to them: "Rejoice at what happened on the day of Uḥud." So God, Exalted and Majestic, revealed: "Say to those who disbelieve: You will be overcome and gathered to Hell, and wretched is the resting place" (3:12). Then He reminded them of the signs that occurred on the day of Badr, saying: "There has already been for you a sign in the two parties that met. One party fighting in the way of God and the other disbelieving, seeing them [to be] twice their [own] number by [their] eyesight. And God supports with His victory whom He wills" (3:13). So they overcame and conquered them as He said, and to Hell they are gathered as He informed. So the truth of his first report bears witness to the second. So reflect on these answers and these clear, evident proofs, and see how He mentions the story of Badr and argues against them with it, and makes that from his Lord, so that you may know that it is a story known to both enemy and friend. **Another Section [Regarding the Verse: "And who is more unjust than one who prevents the mosques of God from His name being mentioned therein..."]** Among his signs is the saying of God, Exalted and Majestic: "And who is more unjust than one who prevents the mosques of God from His name being mentioned therein and strives for their destruction? Those [people] could not enter them except in fear. For them in this world is disgrace, and for them in the Hereafter is a great punishment" (2:114). For the mosque of Jerusalem (Bayt al-Maqdis) had been overcome by the Romans for long ages, and they had taken control of it along with their rule in Syria, established polytheism in it, and prevented the mention of monotheism (tawḥīd) in it. And Quraysh and other polytheist Arabs had overcome the Sacred Mosque (al-Masjid al-Ḥarām). Abū Bakr al-Ṣiddīq had built a mosque in Mecca in the courtyard of his house before the emigration (hijra), and he would recite the Qur’an in it, call to God and to His Messenger. A man from the chiefs of Quraysh had granted him protection to do that. So Quraysh went to the man who had granted Abū Bakr protection—he is well-known, but his name does not occur to me at this point ³—and they mentioned to him Abū Bakr's status, his forbearance, his eloquence, and his gentleness, and that singing girls, slaves, and women would pass by him and hear his call, and they would not delay in responding to him regarding the religion of Muhammad. [They said:] "So do not grant him protection." He said to them: "He is a man who earns [a living] for the destitute, maintains family ties, and hosts the weak. I disliked that he should leave you and flee with his religion from you, and you would lose this virtue." They said: "Then let him stay in his house and not make his religion public." So they prevented him from mentioning God in his mosque. So God gave glad tidings to His Prophet (peace be upon him) and his Companions of victory over these mosques, and of their possession of them and of those in them, and that they would not enter them except humiliated, fearful, and subdued, or with a guarantee of safety, a covenant, and permission from the Messenger of God (peace and blessings of God be upon him) or his Companions. Then He informed of their disgrace in this world and their punishment for preventing the mosques of God from His name being mentioned therein. So that disgrace befell them through the killing of those who fought among them and against them, and the humiliation through the payment of the jizya (poll tax) for those who desired to remain in what the Companions had conquered. So all of that happened as He informed. And in this are many unseen matters (ghuyūb). And the kingdoms of the Romans and others were strong and formidable, yet God fulfilled for His Prophet the confirmation of these promises, the conquest of these cities, and the descent of disgrace upon the polytheist Arabs in this world. And they will receive in the Hereafter a great punishment, as He said. And just as He was truthful in the first, He will be truthful in the second. So we seek refuge with God from His punishment and wrath. **Another Section [The Prophet's (peace and blessings of God be upon him) Statement to ‘Uthmān ibn Abī Ṭalḥa al-‘Abdarī that the Keys of Mecca Would Be His, and the Fulfillment of That]**

From this category, the Messenger of God, may God bless him and grant him peace, while he was in Mecca before the emigration, came to enter the Kaaba, but Uthman ibn Abi Talha al-Abdari pushed him and prevented him from entering. The Prophet, may God bless him and grant him peace, said to him: 'Do not do that, O Uthman, for it is as if you see the key of the Kaaba in my hand, I place it wherever I wish.' Uthman said to him: 'Qurayish have become humiliated and few on that day.' The Prophet, may God bless him and grant him peace, said: 'Rather, they have become numerous and mighty.' Consider, may God have mercy on you, his conduct in correspondence and sending messages, for he did that with the tyrants of the earth and the kings of the world, both Arabs and non-Arabs, in all regions of the world. He called them to abandon what they were upon, to enter into his obedience, to comply with his command, and to submit to him. He informed them of his own self and what he called to, and informed them that God, the Mighty and Majestic, had chosen him alone and selected him alone, and promised him victory and dominance over the kings of the earth and their tyrants, and that the fortunate one is he who hastens to obey him before his wealth is plundered, his sanctuary violated, and his blood shed. He left nothing that would anger them, enrage them, and incite them to kill him, uproot him, and destroy him and his companions, except that he brought it and did it. This is something that has no equal, and no rational person would undertake it unless he is utterly confident of safety from the consequences, and that the outcome will be for him, not for his enemy. Do you not see how Kisra ¹⁰⁵ seized his letter when he sent it with Abdullah ibn Hudhafa al-Sahmi? It read: 'In the name of God, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of God, to Kisra, the great king of Persia. Peace be upon whoever follows guidance and believes in God and His Messenger, and bears witness that there is no god but God alone, with no partner, and that Muhammad is His servant and Messenger. I call you with the call of God. I am the Messenger of God to all people, to warn whoever is alive and that the word may be fulfilled against the disbelievers. Submit and be safe. If you refuse, then the sin of the Magians ¹⁰⁶ is upon you.' He went with his letter, and on his way and in his presence there were things that might perhaps deter you. When he received his letter, it angered and enraged him, so much so that he wrote to his deputy Badhan, who was his viceroy in Yemen and its king, ordering him to bring him [the Prophet] to him. Badhan sent for that, and the enemies of the Messenger of God, may God bless him and grant him peace, from the Jews, Christians, Quraysh, and Arabs rejoiced and were delighted. Some of them said to others: 'You have been spared him, you have been spared him.' When the messenger came to him, a man among them said to him: 'Come with me to the king Badhan, and we will write with you a letter to the king Shahanshah ¹⁰⁷ that will benefit you with him and avert him from you. If you refuse, then he is as you know, and he will destroy you, destroy your people, and ruin your land.' The Messenger of God, may God bless him and grant him peace, said: 'Stay until tomorrow so I can answer you.' When the next day came, he went and said: 'What do you say, O Muhammad?' He said: 'Return to your master, for my Lord has informed me that last night Kisra was killed. His son Shiruyah ¹⁰⁸ killed him at such and such an hour of the night.' He said to him: 'Do you know what you are saying? We have already taken offense at you for less than this. You write this about yourself, and we will inform the king Badhan of that.' He said: 'Yes, inform him of that from me, and tell him: My religion and my authority will reach as far as the kingdom of Kisra reached, and will extend to the farthest limit of hoof and sandal ¹⁰⁹.' Until he said: 'This religion will come upon what the night has come upon.' The Prophet, may God bless him and grant him peace, had said to Abdullah ibn Hudhafa when he returned to him and informed him that Kisra had treated him with contempt and torn his letter: 'As for that, God, the Mighty and Majestic, will tear apart his kingdom.' Look at these anger-provoking statements how they follow one after another from him, and look at this confidence and steadfastness. He also corresponded with Caesar ¹¹⁰, the king of the Romans, through Dihya ibn Khalifa al-Kalbi. He honored him and honored the letter of the Messenger of God, may God bless him and grant him peace, and asked those with him from the people of Mecca and the merchants of Quraysh about him, may God bless him and grant him peace, and about his character, his ways, and his conduct, and investigated that thoroughly. He found that he was the Prophet whose glad tidings had come before, and he sent him back honored. The Prophet, may God bless him and grant him peace, said: 'He recognized the truth, but the wicked one ¹¹¹ was stingy with his kingdom and the immediate world, preferring it over his religion.' He also sent to al-Muqawqis ¹¹², the king of Alexandria, Hatib ibn Abi Balta'a with his letter to him. He gave it to him, and he read it. Then he turned to his companions and laughed, saying to them: 'He wrote to me describing his good religion and calling me to it. What prevented him, if he is a messenger of God, from asking God to let the sea overwhelm me, drown me, spare him my trouble, and take my kingdom?' Hatib said to him: 'What prevented Jesus, son of Mary, as you claim, when the Jews took him, tied him with a rope, shaved the middle of his head, placed a crown of thorns on him, put the wood on which they crucified him on his neck, then took him out weeping until they crucified him on the wood, then stabbed him with a spear until he died? What prevented him from asking his Lord to save him from them, destroy them, spare him their trouble, and make him and his companions victorious over them? And what prevented John, son of Zechariah, when a prostitute woman asked a man to kill him, and he killed him and sent his head to her until it was placed before her? What prevented him from asking his Lord to save him from her and destroy the king?' Al-Muqawqis turned to his companions and said: 'By God, he is a wise man. Wisdom only comes from the wise. What do you say?' They said: 'You have spoken the truth, O king. We have seen what you have seen.' He resumed reading the letter of the Prophet, may God bless him and grant him peace, and kept Hatib with him for a while, asking him about the Messenger of God, may God bless him and grant him peace, his companions, and his conduct, and sent him back honored. The Prophet, may God bless him and grant him peace, also sent to several kings of Syria, calling them to his obedience. Among those he sent was al-Harith ibn Umayr al-Azdi, but Shurahbil ibn Amr al-Ghassani killed him. The Messenger of God, may God bless him and grant him peace, sent others after him and blamed them for their treachery and killing of messengers, saying to them: 'You will be defeated, and my authority will prevail over you.' This angered the kings of the Romans and the Christian Arabs. The Christian Arabs sent to the king of the Romans: 'Seize the opportunity while this man is weak.' So he sent an army of one hundred thousand, led by Batiqus ¹¹³ the patrician, heading for the Messenger of God, may God bless him and grant him peace. The Christian Arabs from Ghassan, Quda'a, and others were led by Shurahbil ibn Amr al-Ghassani. They reached Mu'ta, and God sufficed him against them, as is known. He also sent to the kings of Yemen, the kings of Bahrain, and Oman, well-known messengers. You know, may God have mercy on you, that he called them to divest themselves of their kingship, to abandon their glory for humility and abasement, and to strive with their wealth and lives. This is not the way of human planning or wise kings; in their view, it is poor planning. So understand with your intellect that he only did that because he was certain of safety from their assaults, plots, and evil. The situation of everyone who came after him from Quraysh, Arabs, and others has already been presented to you: that they sought refuge in him and clung to him, and to what he, may God bless him and grant him peace, established. He did not cling to any created being with what sufficed him. So return to that. Among the kings he called, the Negus ¹¹⁴ and others responded to him, may God bless him and grant him peace. Consider the situation of a people in your time, who are among the great kings, with vast kingdoms and great status. They conceal themselves with Islam, claiming affiliation to the Prophet, may God bless him and grant him peace, and that they are from his descendants. They have advanced upon what he established. With what do they meet the kings of Islam? With what do they correspond with them? How do they humble themselves before them and deceive them with various kinds of deception to preserve their verbal obedience? Their propagandists say to each of these, even to the chiefs of the Bedouins and Kurds: 'Your brother, so-and-so, son of so-and-so, son of the Messenger of God. You know his great kingdom, and he is called Commander of the Faithful ¹¹⁵. The Messenger of God, may God bless him and grant him peace, has made it obligatory for you to obey him because of such-and-such saying and such-and-such will. He does not demand his rights from you, nor does he ask anything from you. But he desires your sisters, your friendship, and to be at ease with you, that you accept his gift. You know that the Messenger of God, may God bless him and grant him peace, accepted gifts and desired that. If you reciprocate with the least little thing, he will accept it from you and thank you for it.' Then he gives him a precious, valuable gift and says: 'When intimacy is established and trust is complete, he will open doors for you through which your kingdom will multiply and your power will strengthen. There is no hardship, cost, expense, or loss for you in achieving that. It is only trust in you, knowing your intention, and that you are reliable.' When his heart becomes attached to that and he becomes greedy, he says to him: 'You know what has come regarding secrecy and the covenants taken from the prophets.' Then he trains him after that. If he is among those who desire pleasures and the world, he says to him: 'You are among those of whom God said: "And He removes from them their burden and the shackles which were upon them" ¹¹⁶.' He permits him forbidden things, draws near to him by removing obligations, assures him of all punishment, immediate and delayed, mentions the interpretations he has prepared, and ingratiates himself with this and the like. He makes him swear to keep the secret and not to inform anyone else of what he has, nor to ask him about anything, even if he is a Magian. If he sees him as one who adheres to the Sharia, he beautifies that for him and says: 'Do not be deceived by what the categorical Imamis ¹¹⁷ say, that prayer according to the People of the House ¹¹⁸ is fifty-one rak'as ¹¹⁹. These people have nothing to do with the religion of the People of the House. The prayer of the People of the House is seventy-three rak'as.' He orders him to do that, and he prays in his presence, in the presence of his followers and retinue. If he comes to him, he does not sleep at night due to the abundance of prayer. He orders him to give zakat ¹²⁰ and every good deed according to what is appropriate for him. However, he says: 'Prayer has an inner dimension, and everything has an inner dimension.' If he is a Jew, he beautifies Judaism for him and what it contains of observing the Sabbath and all that they are upon, and says: 'The Mahdi ¹²¹ whom we call to is the Messiah whom you await.' If he is a Christian, he praises the cross and says: 'The Mahdi whom we call to is the Paraclete ¹²² whom Christ gave glad tidings of.' If he is a Magian, he praises Magianism for him and says: 'You are the people, you are the wise, the people of ancient kingship.' If he is a Sabian ¹²³, he praises the worship of the stars for him, and says to each of these categories: 'All religions are equal; they agree in the inner dimension, but their adherents do not know.' They show affection to everyone according to what they desire, then they enjoin one another to keep that secret and not to reveal it except to those who love them or incline towards them.

They mean by the call (al-da‘wah): the Bedouins, the Kurds, the Daylamites, the Berbers, the Nabataeans, and the luxurious ones among the princes, viziers, scribes, and the ignorant. And they seek support against those who adhere to the doctrine of the Imamate and Shi‘ism. These [latter] hasten to respond to them and accept from them, and they bind everyone with solemn oaths and confirmed covenants. The kings of the earth for about a hundred years have been from the Daylamites, the Banu Hamdan, those in Bahrain, ‘Imran in the Batihah, and those in Yemen, Syria, and Azerbaijan. All these kings are adherents of the Imamate and Shi‘ism. Throughout the entire earth, the state of the Banu al-‘Abbas has remained only in name in some places. In the place where their authority, kingship, and glory once were, al-‘Abbas and his children, the Emigrants (al-Muhajirun) and the Helpers (al-Ansar) are reviled and cursed. Then these people, despite their kingship and their concealment by the Messenger of God, may God bless him and grant him peace, and their clinging to him, and despite all these circumstances by which they concealed themselves and bound themselves, you see their scandals in the regions and in the corners of the earth at all times, as a portion of it has already come to you. Then it is something that occurs at every moment, and the scandal appears frequently, despite kingship, dominance, victory, the sword, and widespread killing, a portion of which has already been mentioned to you, so that you may know that the paths which the Messenger of God, may God bless him and grant him peace, traversed, no rational person traverses, nor do they cross his mind, nor do his aspirations rise to them, nor does he speak of them to himself, nor does his desire enter into them, unless he is a messenger of God and a prophet of God, trusting in the revelation of God. Then it is something that never occurred in any of the prophets since the world began, according to what the scholars have collected, enumerated, and whose news has reached them: that a weak, poor, hired, solitary, dependent, and beginner person, in this state, should mention the kings of the Arabs, the kings of the Persians, and the kings of the Romans, until he mentions Khurasan and the kings of polytheism and the Turks, and that he will encompass and possess them while in that state. Then he writes to them, king by king, chief by chief, tribe by tribe, and country by country, mentioning them. And he recommends the Copts and what sanctity they have due to Mariyah the Copt, for they will conquer Egypt. And he says: "Rejoice in the conquest of the two brides, Gaza and Ashkelon." And he mentions Damascus and Jerusalem. The Christian Arabs hear this and mention it to the kings of the Romans and others, and they become enraged at that. And Quraysh mentions that to the Persians. When the messengers of the Muslims entered Syria and met the Christian kings there, they saw one of them sitting on high cushions, ascended to by a ladder, wearing black garments. Among the messengers of the Muslims was ‘Ubadah ibn al-Samit al-Ansari. He said: "What is this black garment upon you, and what are these sackcloths which you have put on?" The king said: "I have put them on as a vow; I will not remove them until I expel you from Syria and do such and such." The Muslims said to him: "We will prevent you from this seat of yours, and by God, we will take it from you, and we will take the kingdom of the greatest king." Then they went from him to the greatest king of the kings of the Romans and delivered the message. He gave them the most honorable lodging and detained them with him for a long time. He secluded himself with them, debated them, tested them, and asked them about one thing after another concerning the affair of the Messenger of God, may God bless him and grant him peace, and the affair of Islam and the Muslims, night and day. They had with him what is mentioned, until they said to him: "We will take this land of yours from you and overcome you in it; our Prophet informed us of this." This statement distressed him, and he said: "Whatever he has said is true. By God, I wish that my soul were content to leave my kingdom and be with him, serving him and strengthening his kingdom, but my soul is not content." And al-Muqawqis, the king of Egypt, said to Hatib: "You will possess this kingdom of mine, as your companion said." And the kings of the Romans were more knowledgeable of the truth of the Messenger of God, may God bless him and grant him peace, and therefore they were more lenient, even if the Christian Arabs angered them and incited them against him, may God bless him and grant him peace. They were not like the tyrant, the wretched Kisra, and what he did with the messenger of the Messenger of God, may God bless him and grant him peace, and the tearing up of their letters. So God tore up his kingdom completely, as he, may God bless him and grant him peace, said. He informed that his son killed him that very night, while between him and Kisra was about three hundred parasangs. This is among his well-known signs that came in the manner of the Qur’an. The people of knowledge know them just as they know that his messenger to him was ‘Abdullah ibn Hudhafah al-Sahmi, and just as they know what occurred between him and the Negus, and between him and the ruler of Oman, and other kings. And the conversion of Badhan, the king of San‘a’ and Yemen, to Islam because of this sign is well-known, as is his sincerity and those with him in Islam, and they are known as the prophets. When the false prophet al-‘Ansi arose in Yemen, they debated him and argued with him, but they found no sign or mark with him. So they sent to the Messenger of God, may God bless him and grant him peace, concerning his affair. He commanded them to fight him, and they did so. Fayruz al-Daylami, who was one of the messengers of King Badhan to the Messenger of God, may God bless him and grant him peace, killed him. He was not of Daylamite origin, but rather one of the Persian officials on the frontiers of Daylam. When the Arabs apostatized after the death of the Messenger of God, may God bless him and grant him peace, these prophets from Badhan and those with him had insight into Islam, steadfastness upon it, striving against the apostates, and assistance to Abu Bakr al-Siddiq and his officials, as is well-known. We have only presented this from his signs, may God bless him and grant him peace, when mentioning his correspondence and sending messages to the kings. The intention is to mention his signs that are not in the Qur’an after finishing what is in the Qur’an. If God grants that, then good; otherwise, in what you have is a great triumph, so preserve it, guard it, and seek what comes after it, for it is the greater jihad and the most sublime worship. Another chapter [The Prophet’s informing his companions that God will establish them in the land and make them successors] Among his signs, may God bless him and grant him peace, is what he informed his companions: that He will establish them in the land and make them successors as He made successors those before them, and He will secure their fear, so that they worship Him alone, associating nothing with Him. He, Exalted and Majestic, said: "God has promised those among you who believe and do righteous deeds that He will surely make them successors in the land" (Qur’an 24:55) to the end of the verse. This was revealed during the campaign of the Confederates (al-Ahzab) and the Trench. The Arabs and Jews had confederated against them, and those around Medina had betrayed them, while they were in the throes of death and intense fear. They possessed nothing but Medina, along with the Jews and hypocrites in it. So God gave victory to the companions of the Messenger of God, may God bless him and grant him peace, made them successors, established them, and changed their fear into security. They worshipped Him alone and obeyed Him. In this are many unseen matters that do not occur by chance, nor by the skill of astrologers, nor is it what reason predominantly dictates. Rather, what reason predominantly dictates and what appears in prudence and planning is that they would be the defeated and overpowered, unless it be from God and that their companion is a messenger of God. What indicates to you that this was revealed while they were not established and that they were fearful is His statement, Exalted and Majestic: "And He will surely establish for them their religion which He has approved for them, and He will surely change their fear into security" (Qur’an 24:55). It is not permissible that He should inform them of what they were not [yet] upon and bestow favor upon them for that, while the enemy and the ally hear it, knowing that they know He has lied to them. Then He confirms this by...

1. al-Muqtadir bi-Allah : The 18th Abbasid caliph, reigned 908–932 CE.
2. Ibn Abi al-Saj : A military commander who defeated Abu Tahir.
3. Mu'nis al-Khasi : A eunuch general serving the Abbasid caliph.
4. yawm tashsh : A rainy day.
5. al-Salaf : The early Muslims, especially the Companions and the first three generations.
6. al-baqliyya : Vegetable gardens or fields.
7. samariyyat : A type of boat or ship.
8. Qur'an 3:97 : Reference to the verse: 'And whoever enters it is safe.'
9. Surah Quraysh : Chapter 106 of the Qur'an.
10. Qur'an 106:4 : The verse: 'And He made them safe from fear.'
11. Dhakira al-Isfahani al-Majusi : A Magian (Zoroastrian) from Isfahan, considered a deity by the Qarmatians.
12. al-Mahdi : The guided one, a messianic figure in Islam.
13. Quss and Janbula : Two idols or figures worshipped by the Qarmatians.
14. Ibn Rizam and 'Atiyya : Authors of works exposing the Qarmatian heresy.
15. Dhakira : A figure who claimed divinity or prophethood, associated with the Qarmatian movement.
16. Qur'ans : The holy book of Islam, revealed to Prophet Muhammad.
17. Mahdi : The guided one, a messianic figure in Islam who will appear before the Day of Judgment to restore justice.
18. Shi'a : The second-largest branch of Islam, believing in the leadership of the Imams from the Prophet's family.
19. Proof of God : A term used in Shi'a Islam for the Imam, who is considered the proof of God on earth.
20. al-Ahsa : A region in eastern Arabia, historically a center of the Qarmatian movement.
21. Sawad : The fertile agricultural region of Iraq, especially around Kufa.
22. al-Mansur ibn Hawshab : A prominent Isma'ili da'i (missionary) in Yemen.
23. Wali : A saint or friend of God; here used as a title for a leader.
24. Shaykh of Shaykhs : A title of respect for a senior religious leader.
25. Imam : In Shi'a Islam, the divinely appointed leader from the Prophet's family.
26. Kharijites : An early Islamic sect that rebelled against the caliphate, known for their strict interpretation of Islam.
27. al-Mahdiyya : The capital of the Fatimid Caliphate in Tunisia, founded by the Mahdi.
28. Qa'im : The 'riser' or 'upholder', a title for the Mahdi in Isma'ili thought.
29. al-Asbat : The Descendants; refers to the twelve tribes of Israel, the sons of Jacob.
30. Abu Lu'lu'a : A Persian slave who assassinated Caliph Umar ibn al-Khattab in 644 CE.
31. Ha, Meem : Arabic letters (ح م) that appear at the beginning of some Qur'anic surahs; here used as a phrase of incantation or divine decree.
32. Surah al-Anfal : The eighth chapter of the Qur'an, which details the Battle of Badr.
33. بَطَراً وَرِئاءَ النَّاسِ : Insolently and to be seen of men; 'batar' denotes insolence and pride, 'riya' means showing off.
34. لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ : Not for you is the decision; meaning the outcome is solely in God's hands.
35. بَصِيرَة : Insight; clear perception or understanding, often in religious matters.
36. وَلَنْ يَتَمَنَّوْهُ : And they will never wish for it; a definitive negation of their desire for death.
37. أَحْرَصَ النَّاسِ عَلى حَياةٍ : The most eager of people for life; highlighting their attachment to worldly existence.
38. وَلا يَتَمَنَّوْنَهُ أَبَداً : And they will never wish for it ever; repetition for emphasis.
39. مَوْلَى : Patron; here referring to a human supporter or ally, as opposed to divine revelation.
40. يُكَذِّبُوا وَيُخْطِئُوا : Lie and err; referring to the frequent inaccuracies of astrologers.
41. اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ : Qur'an 5:11, reminding believers of God's favor when He protected them from an enemy attack.
42. يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا الْيَهُودَ وَالنَّصارى أَوْلِياءَ : Qur'an 5:51, prohibiting believers from taking Jews and Christians as allies.
43. الْفَتْح : Conquest or victory, often referring to the conquest of Mecca or divine victory.
44. فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ : Qur'an 5:52, promising that God will bring victory or a decisive matter.
45. أَهؤُلاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمانِهِمْ إِنَّهُمْ لَمَعَكُمْ : Qur'an 5:53, referring to hypocrites who swore loyalty but were not sincere.
46. يا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ : Qur'an 5:54, promising that God will replace apostates with a people He loves.
47. أبو بكر الصديق : Abu Bakr al-Siddiq, the first caliph and close companion of the Prophet.
48. مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ : Qur'an 5:54, addressing the believers directly, emphasizing that apostasy may occur among them.
49. لَوْ لَمْ يَقِفْ مِنْ غَلَطِ مَنِ اتَّهَمَهُمْ : A rhetorical point that the verse itself refutes accusations against the Companions.
50. أمير المؤمنين : Commander of the Faithful, a title for the caliph, here referring to Ali ibn Abi Talib.
51. الربذة : A place near Medina where Abu Bakr and Ali traveled.
52. ذي القصة : A location where a military expedition occurred.
53. لو أن عندي يا ابن حرب جعفرا : A poetic line attributed to Ali, expressing longing for fallen companions.
54. جعفر : Ja'far ibn Abi Talib, the Prophet's cousin and a martyr.
55. حمزة : Hamza ibn Abd al-Muttalib, the Prophet's uncle and a martyr.
56. صدّيقها : Their Siddiq, referring to Abu Bakr al-Siddiq.
57. عمر : Umar ibn al-Khattab, the second caliph.
58. عقبة بن أبي معيط : A prominent enemy of the Prophet from Quraysh.
59. العاص بن وائل : A polytheist leader who opposed the Prophet.
60. الوليد بن المغيرة : A wealthy Quraysh leader and opponent of Islam.
61. النضر بن الحارث بن كلدة : A Quraysh polytheist who mocked the Prophet.
62. أبي بن خلف : A Quraysh enemy who threatened the Prophet.
63. أمية بن خلف : A Quraysh leader and enemy of Islam, killed at Badr.
64. عتبة بن ربيعة : A Quraysh leader killed at Badr.
65. شيبة بن ربيعة : A Quraysh leader killed at Badr.
66. أهل القبلة : People of the qibla, referring to Muslims who pray toward Mecca.
67. عبد الله بن أبي : Abdullah ibn Ubayy, the leader of the hypocrites in Medina.
68. Dhu al-Fiqar : The name of the Prophet Muhammad's sword, meaning 'the one with vertebrae' or 'the splitter'.
69. Ansar : The 'Helpers,' the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
70. Hubal : A pre-Islamic Arabian deity, a god worshipped in the Kaaba.
71. al-Uzza : A pre-Islamic Arabian goddess, one of the three chief goddesses of Mecca.
72. Ibn Qum'a : A polytheist who falsely claimed to have killed the Prophet Muhammad at the Battle of Uhud.
73. Quran 3:152 : The verse from the Quran referring to the Battle of Uhud.
74. Quran 3:152 : Continuation of the verse, distinguishing those who desired worldly gains from those who desired the Hereafter.
75. Quran 3:152-154 : Verses describing the events at Uhud, including the flight, the Prophet's call, and the subsequent drowsiness.
76. Quran 3:155 : Verse about those who turned back at Uhud, attributing it to Satan's influence and God's forgiveness.
77. Quran 3:159 : Verse commanding the Prophet to pardon, seek forgiveness, and consult the companions.
78. Uthman : Uthman ibn Affan, the third Caliph, who was criticized for his actions at Uhud but defended himself using the Quranic verse.
79. Quran 3:165 : Verse questioning why a disaster struck when they had inflicted twice as much, attributing it to their own actions.
80. Quran 3:123 : Verse about God's help at Badr when the Muslims were weak.
81. Quran 3:173 : Verse about those who were told that people had gathered against them but their faith increased.
82. zakat : Obligatory almsgiving, one of the Five Pillars of Islam.
83. al-Rawha : A place near Medina where the polytheists stopped after the Battle of Uhud.
84. Badr al-Sughra : The 'Lesser Badr,' a location where a future encounter was promised.
85. Nu'aym ibn Mas'ud : A companion who was sent by Abu Sufyan to discourage the Muslims from going to the appointed meeting.
86. Quran 3:173 : The verse revealed about the Muslims' response to the warning.
87. Quran 3:59 : Verse comparing the creation of Jesus to that of Adam.
88. Quran 3:62 : Verse affirming the true story and the oneness of God.
89. mubahala : A form of mutual invocation of God's curse in a religious dispute, where both parties pray for God's curse upon the liar.
90. jizya : A tax levied on non-Muslims in an Islamic state.
91. mubahala : A mutual imprecation or invocation of God's curse to determine truth in a religious dispute.
92. al-Misbah : A book by the author, likely referring to a work on theology or philosophy.
93. Surah Yunus 10:68 : Qur'anic verse: 'They say, "Allah has taken a son." Exalted is He! He is the Self-Sufficient.'
94. Surah al-Anbiya' 21:22 : Qur'anic verse: 'If there were therein gods besides Allah, then both would have been corrupted.'
95. Surah al-Baqarah 2:163 : Qur'anic verse: 'And your God is one God; there is no deity except Him, the Entirely Merciful, the Especially Merciful.'
96. Surah al-Baqarah 2:164 : Qur'anic verse listing signs of God's oneness in creation.
97. Surah al-Ma'idah 5:75 : Qur'anic verse: 'The Messiah, son of Mary, was not but a messenger...'
98. Surah al-Ma'idah 5:76 : Qur'anic verse: 'Do you worship besides Allah that which does not possess for you any harm or benefit?'
99. Surah al-Ma'idah 5:77 : Qur'anic verse: 'Say, "O People of the Scripture, do not exceed limits in your religion..."'
100. aqanim : Hypostases; in Christian theology, the three persons of the Trinity.
101. Manichaeans : Followers of Manichaeism, a dualistic religion founded by Mani.
102. Abu 'Isa al-Warraq : A 9th-century skeptic and critic of Islam.
103. Ibn al-Rawandi : A 9th-century heretic and critic of Islam.
104. mubahala : See note 2; here the author clarifies its linguistic meaning.
105. Kisra : Title of the Sassanid Persian emperor.
106. Magians : Zoroastrians, the dominant religion of the Sassanid Empire.
107. Shahanshah : Title meaning 'King of Kings,' used by Persian emperors.
108. Shiruyah : Kavad II, son of Khosrow II, who usurped the throne.
109. hoof and sandal : Idiom meaning the entire inhabited world, from animals to humans.
110. Caesar : Title of the Byzantine emperor.
111. the wicked one : Referring to the Byzantine emperor Heraclius, who recognized Muhammad's prophethood but did not convert.
112. al-Muqawqis : Title of the Byzantine governor of Egypt, Cyrus of Alexandria.
113. Batiqus : Patrician, a high-ranking Byzantine official.
114. Negus : Title of the Ethiopian king, Ashama ibn Abjar, who accepted Islam.
115. Commander of the Faithful : Title of the caliph, here used by the Fatimid caliphs who claimed descent from the Prophet.
116. And He removes from them their burden... : Quran 7:157, referring to the followers of the Prophet Muhammad.
117. categorical Imamis : Twelver Shia who believe in twelve Imams; the author criticizes them for misrepresenting prayer.
118. People of the House : Ahl al-Bayt, the family of the Prophet Muhammad, especially Fatima, Ali, and their descendants.
119. rak'a : Unit of Islamic prayer, consisting of standing, bowing, prostrating, and sitting.
120. zakat : Obligatory alms-giving, one of the Five Pillars of Islam.
121. Mahdi : Guided one, a messianic figure in Islam who will appear before the Day of Judgment.
122. Paraclete : Comforter or advocate, a term used in the Gospel of John, interpreted by Muslims as a prophecy of Muhammad.
123. Sabian : A religious group mentioned in the Quran, often associated with star worship or Mandaeism.

The Second Part [1]

He says: This is God's word to you, and God's promise, not my promise, and God's glad tidings, not my glad tidings. In this is an indication of the correctness of the caliphs after him. Do you not hear Him say: 'God has promised those among you who believe' ¹? If He had said 'those who believe,' it would have been a promise that could admit of delay and interpretation. But when He said 'among you,' He made it in them, for them, and from them, so doubts vanished and confusion was removed. If the matter were as the Imamiyya ² claim, these reports would have been belied and these promises would have been broken, because they claim that the one appointed as caliph was Ali ibn Abi Talib, and that he was neither empowered nor secure, but rather oppressed, overcome, and fearful. So where is the fulfillment of what God promised? We seek refuge with God from straying from the truth. According to us, he (may God be pleased with him) was, during the time of Abu Bakr and the caliphs before him, empowered, dominant, victorious, secure, mighty, with his command executed and his word obeyed, as has already been explained to you. Through him and his brothers among the Muhajirun ³ and Ansar ⁴, the caliphate of those before him was established and their authority was strengthened. So the promise applies to him, to Abu Ubayda ibn al-Jarrah, to Sa'd, Mu'adh, Abd al-Rahman, and others among the Muhajirun and Ansar. God Almighty appoints as caliphs only the pious, and empowers only His friends, His beloved, and those obedient to Him. It is not for those who embraced Islam in the Year of the Conquest ⁵ (and there is confusion here, because this was revealed in the year of the Trench ⁶ and the Battle of the Confederates ⁷ before the Conquest of Mecca). Those are among the Tulaqa' ⁸, not among the Muhajirun or Ansar. This is not an explicit and clear text regarding the caliphate of these people (may God be pleased with them), but it is something known through deduction, inference, and reflection on this recitation. So no interpretation or explanation other than this is permissible. When the Arabs apostatized after the death of the Messenger of God (peace be upon him) and many opposed them, the Companions of the Messenger of God (peace be upon him) rejoiced at the emergence of Islam and the victory of the Muslims through this verse. Abu Bakr al-Siddiq recited it to them at that time and said to them something of which you may have already heard something. This is something that was established by consensus and agreement before Hisham ibn al-Hakam ⁹ was born—he who is the origin of the criticism of the caliphs of the Messenger of God (peace be upon him), the Muhajirun, and the Ansar. Yet Hisham ibn al-Hakam mentioned that he encountered the Shia ¹⁰, and all of them showed loyalty to Abu Bakr, Umar, and Uthman, saying: 'These did not deny the virtue of the executor ¹¹ Ali ibn Abi Talib nor did they deprive him of his right. Those who deprived him of his right and denied his virtue were the hypocrites whom the Qur'an denounced.' Hisham said: 'All this is fabrication and forgery. Fear of those people drove them to it, so they did not dare to accuse them. If they had known them, they would not have accused them.' Then he began to mention what he had of their accusations. Thus he admitted with his tongue that no one preceded him in reviling and cursing them. Even if he had not admitted it, reason would bear witness to it and indicate it. Another aspect: His saying (peace be upon him) at the time of his weakness that his affair would become great and his status high. Among his signs and miracles is that he used to say, at the time of his weakness and the beginning of his affair, that his affair would become great and his status high, that the nations would form parties against him, seeking to fight him, kill him, uproot him, and uproot his followers, coming at them from every direction. And that his Companions would remain steadfast and increase in insight and certainty in their affair at that time. And that whoever saw them and saw those who marched against them would think, in his mind and opinion, that they would not be saved. And so it was as he said. God informed them in that situation that He Almighty would suffice them against these people and against those who supported them from the People of the Book ¹², and would make them successors in the land, secure their fear, replace their weakness with strength, and establish them in the land. This was in the story of the Confederates. God revealed concerning it and on that day the verse mentioned earlier in Surat al-Nur ¹³. The Messenger of God (peace be upon him) had expelled the Banu al-Nadir ¹⁴ from the Jews for their harm to him and their treachery. They left Medina from his vicinity and went to Quraysh, to Abs, Dhubyan, Fazara, and other tribes, and incited them against him, saying: 'He has declared your forefathers disbelievers, criticized your religions, deemed you ignorant, taken away your leadership and authority, divided your thousands, set sons against fathers and fathers against sons, and he claims that he will prevail over you and uproot you, while you are not safe from what he threatens you with. So hasten while he is still weak before he becomes stronger than he was at Badr and Uhud.' The Jews in the Hijaz had leadership, hospitality, and favors over the Arabs; they gave refuge to those who sought it, protected their neighbors, and fought for them. So they incited Quraysh and the Arabs against the Messenger of God (peace be upon him), and they marched against him with about twenty thousand. Huyayy ibn Akhtab al-Nadari, a Jew, came to Banu Qurayza ¹⁵ from the Jews—they had made a covenant with the Messenger of God (peace be upon him) to be at peace with him and never to aid anyone against him, and they had written a document between them and him to that effect. Huyayy ibn Akhtab al-Jew came to Ka'b ibn Asad, the chief of Banu Qurayza, and said: 'I have brought you the honor of the world and glory. These tribes of Quraysh and the Arabs have marched against Muhammad, so be with us.' He said: 'Leave me. This man we know to be truthful and faithful. If he says yes, it is yes; if he says no, it is no. His word has no contradiction. I dislike that he be betrayed, and perhaps you will not prevail over him.' Huyayy said: 'This is not like those armies you faced before. We are many and he is few. We will not leave until we uproot him. You will regret staying away from us. He and his Companions are few, and Quraysh are in this number.' He mentioned the number of those tribes and kept at him until Qurayza betrayed. The Messenger of God (peace be upon him) sent Sa'd ibn Mu'adh and Sa'd ibn Ubada to them to find out what they intended and whether they had betrayed. When Qurayza saw the two Sa'ds, they tore up the document between them and the Messenger of God (peace be upon him) and reviled him. Sa'd ibn Ubada responded to them, but Sa'd ibn Mu'adh said to him: 'Stop. What is between us and them is more serious than reviling.' They returned to the Messenger of God (peace be upon him) and informed him of their betrayal indirectly, out of concern for the weakness of the Muslims. Qurayza was near Medina on one side. Quraysh and the tribes came from another direction. Salman al-Farsi (may God have mercy on him) suggested digging a trench. This was the first battle Salman witnessed. The Messenger of God (peace be upon him) ordered the digging of the trench, and each group of Companions took a section to dig. They encountered a solid rock that the pickaxe could not break. They thought of bypassing it, but then someone said: 'Inform the Messenger of God (peace be upon him).' He (peace be upon him) had moved the Muslims out of Medina and camped facing the enemy. He descended to the rock, took the pickaxe, struck it once, and a great flash of lightning burst from it. He said 'Allahu Akbar' and the Muslims said 'Allahu Akbar.' He said: 'Sana'a and Yemen were raised up for me, and I saw their palaces like the fangs of dogs, and you will conquer them and possess them.' Then he struck again, and another great flash of lightning burst. He said 'Allahu Akbar' and the Muslims said 'Allahu Akbar.' He said: 'The palaces of Syria were raised up for me like the fangs of dogs, and you will conquer them and possess them.' Then he struck again, and a third flash of lightning burst. He said 'Allahu Akbar' and the Muslims said 'Allahu Akbar.' He said: 'The palaces of the cities of Persia and Persia were raised up for me, and you will conquer them and possess them. So rejoice.' The rock split, and the Messenger of God (peace be upon him) climbed out of the trench, joyful and delighted. He arranged his Companions to guard the trench and set up shifts among them, as is mentioned. The trench was so narrow that the horses of their brave men could leap across it. Amr ibn Abd Wudd, Ikrima ibn Abi Jahl, Khalid ibn al-Walid, and Dirar ibn al-Khattab leaped across it. They stayed for days fighting. Then they agreed that the next evening they would make a single charge from every side and storm the Muslims. God sent against them a violent wind that uprooted their tents and structures, scattered their horses and camels, and seized them with such terror that they could not control themselves. They fled in panic, and God sufficed the believers from fighting them. The Muslims spent that night in complete safety from that wind. If it is said: 'Where do you get the authenticity that this happened?' It is said to him: 'It has come in such a way that when one who hears it reflects and thinks, he knows and is certain that it is so. For the Qur'an was revealed mentioning this blessing, arguing with this verse, and bestowing favor upon the believers, saying: 'O you who have believed, remember the favor of God upon you when armies came to you and We sent upon them a wind and armies you did not see. And God is Seeing of what you do. When they came upon you from above you and from below you, and when eyes shifted and hearts reached the throats, and you assumed about God assumptions. There the believers were tried and shaken with a severe shaking' ¹⁶. If this wind and other things that normally occur had been ordinary, God would not have mentioned it as a favor nor argued with it while enemy and friend heard it. No rational person would do that, let alone one who claims prophethood. Then He confirms it by making it a saying of God and reminding them of this favor. Then He said: 'And when the hypocrites and those in whose hearts is disease said, God and His Messenger did not promise us except delusion' ¹⁷. This was because the glad tidings had already been given. They would say: 'Not one of us can even go to relieve himself because of the armies that have surrounded us, yet he promises us the kingdom of Yemen and the kingdom of Chosroes and Caesar.' Then He reminded them of another group saying: 'O people of Yathrib, there is no staying for you, so return. And a party of them asked permission of the Prophet, saying, Indeed our houses are exposed, while they were not exposed. They only wanted to flee' ¹⁸. Some people from Banu Haritha had said that. God informed them of their innermost thoughts in their statement. It is not permissible for Him to say that unless it is as He said. Then He said: 'And if they had been entered upon from all its sides and they had been asked to apostatize, they would have done so and not hesitated except briefly. And they had already made a covenant with God before not to turn their backs, and the covenant of God is ever inquired of' up to His saying: 'Stingy toward you. And when fear comes, you see them looking at you, their eyes rolling like one who faints from death. But when fear departs, they lash you with sharp tongues' ¹⁹. He describes their cowardice, weakness, and deceit, and that when fear leaves and they feel secure, they say: 'We did, we made, we strove,' and they show contempt for the enemy, saying if they return, we will return to them. Then He said:

They think the confederates have not yet departed; and if the confederates should come, they would wish they were in the desert among the Bedouins, asking for news of you. And if they were among you, they would not fight except a little. ²⁰ He informs about their secrets and their innermost thoughts, and confronts them with their hypocrisy and evil intentions. This is something only a prophet can do, confident in God's support and victory for him, because it is part of sound judgment and wise policy among sages, leaders, and seekers of power and worldly discourse to accept obedience from those who show it, even if they suspect their intentions, and not to reject their apparent advice nor say to them, 'Your outward is not like your inward; you are enemies.' This is not part of the rights of leadership nor permissible in the management of sovereignty, and no sane person would do this unless he were a prophet. For if a leader does this, he drives them to dislike him, incites them to confront him, and exhausts their efforts in corrupting and killing him. In the proverbs of the sages: 'Do not call him ungrateful, lest he become ungrateful.' And in the advice approved by the wise: 'Accept the words of one who comes to you apologizing, whether he is truthful or false in what he says; for he who pleases you outwardly has obeyed you, and he who disobeys you secretly has honored you.' Moreover, if he were not a prophet, he could not be sure that their inward in obedience was like their outward. If he said to them, 'You have become hypocrites,' while they were otherwise, his words would be criticized. Even if they did not confront him with lies, they would say them behind his back and mention them to his followers and to those who believed in his truthfulness, and they would mention them to his enemies among the Jews and Christians. For they were the most eager to find a lie or a slip from him; they would confront him with denial without any proof, so how would it be if they had a proof? So know that he only said this out of knowledge and certainty. This is a great chapter of news of the unseen, and it is abundant in the Qur'an, so recognize it. It is among the great signs. Then He said to them: 'Indeed, in the Messenger of God you have an excellent example for whoever hopes for God and the Last Day and remembers God much.' ²¹ They had seen him, peace be upon him, in those hardships and terrors, calm-hearted, cheerful, giving them glad tidings of victory over these and over the nations of Arabs and non-Arabs. Then He said: 'And when the believers saw the confederates, they said, "This is what God and His Messenger promised us, and God and His Messenger spoke the truth." And it only increased them in faith and submission.' ²² They used to say, when the Prophet, peace be upon him, said while in Mecca, 'I will be with groups and armies,' they would say, 'Our kingdom is more extensive, our party is stronger, our army is larger.' So God revealed at that time, before the emigration: 'Or do they have the kingdom of the heavens and the earth and what is between them? Then let them ascend through the means. [They are] a host that will be defeated among the confederates.' ²³ When the believers saw the confederates, they remembered this promise from God Almighty, and their faith increased. This promise has parallels and examples, such as His saying: 'Or did you think you would enter Paradise while there had not come to you the example of those who passed away before you? They were touched by hardship and adversity and were shaken...' ²⁴ And like His saying: 'You will surely be tested in your wealth and yourselves, and you will surely hear from those who were given the Scripture before you and from those who associate others with God much abuse...' ²⁵ And so on. And His saying: 'and remembered God much' does not mean remembrance with the tongue; rather, it means remembrance of the heart and reflection on God's signs, proofs, and arguments. This is the greatest of the two remembrances, the most noble and beneficial. Remembrance with the tongue comes after it, and nothing can replace the remembrance of the heart. Then He said: 'Among the believers are men who have been true to their covenant with God. Some of them have fulfilled their vow, and some are waiting, and they have not changed in the least.' ²⁶ He informs about the inner thoughts of the early believers, the Emigrants and the Helpers, that their inward in Islam is like their outward, and their secret is like their public. Just as He informed about the inward of the hypocrites and those with sickness in their hearts. In His informing about the inner thoughts of the believers there is evidence similar to that in His informing about the secrets of the hypocrites. Reflect on this to recognize it, for its explanation would be lengthy. His saying: 'Some of them have fulfilled their vow' means some were killed in the way of God or died while steadfast in loyalty to God and preferring His pleasure, and some remain waiting for the same, with the intention and resolve not to deviate, and they have not changed or altered. And reflect on His saying: 'And God repelled those who disbelieved in their rage, having gained no good. And God sufficed the believers in battle, and God is Strong, Mighty.' ²⁷ See how He bestows favor upon them by turning away these troops and armies with the wind, and sparing them the fight. The Muslims suffered no harm from the wind despite the proximity of the distance. Rather, they spent the night in complete well-being, while those others spent the night in every calamity. This is contrary to what is customary, and no one can direct the wind in directions and make it flow in this manner except God Almighty. The Prophet, peace be upon him, intended to return to Medina after the confederates had left, but Gabriel came to him saying from God: 'Do not take off your armor until you go to Banu Qurayza.' So he went to them and besieged them. God cast terror into their hearts from him, peace be upon him, despite their numbers, so they fortified themselves in their strongholds. The Prophet, peace be upon him, said: 'O Jews, O brothers of apes!' ²⁸ They said: 'O Muhammad, we have not known you to be foul-mouthed.' He said: 'You betrayed me and broke my covenant. When we alight in a people's courtyard, evil is the morning of those who are warned.' He sent Abu Lubaba ibn Abd al-Mundhir to them. They said to him: 'O Abu Lubaba, will you accept the judgment of Muhammad?' He said: 'Yes,' and gestured with his finger to his throat, meaning slaughter. So God revealed: 'O you who have believed, do not betray God and the Messenger or betray your trusts while you know [the consequence].' ²⁹ All that Abu Lubaba did was a gesture with his finger, yet God informed of what his gesture was and what transpired between him and them. Abu Lubaba said: 'By God, my feet had not moved until I knew that I had betrayed God and His Messenger.' He left and tied himself to a pillar in the mosque. The Prophet, peace be upon him, said: 'If he had come to me, I would have asked forgiveness for him. But since he did this, I will not release him until God Himself releases him.' That pillar of Abu Lubaba remained known in the mosque. This is another sign. Banu Qurayza were numerous, strong, and brave, but God cast terror into their hearts when the Messenger of God, peace be upon him, descended upon them. They said: 'We accept the judgment of Sa'd ibn Mu'adh.' The Messenger of God sent for Sa'd, who came riding a gray donkey. He had been struck by an arrow during the Battle of the Trench. He used to say: 'O God, do not let me die until I see in Banu Qurayza what I desire.' The Messenger of God said to him: 'Banu Qurayza have agreed to accept your judgment.' The Aws said to him: 'O Abu Amr, they are your allies.' Sa'd said: 'It is time for me not to be swayed by any blame in God's cause. Let them come down so that I may judge.' When they came down, he said: 'I judge that their fighters be killed, their children taken captive, their wealth be spoils, and that it be for the Emigrants, not the Helpers.' The Messenger of God said: 'You have judged with the judgment of God.' This is the meaning of His saying: 'And He brought down those who supported them from among the People of the Scripture from their fortresses and cast terror into their hearts. A party you killed, and you took captive a party. And He caused you to inherit their land, their homes, and their wealth, and a land you had not trodden. And God is over all things competent.' ³⁰ See how He bestows favor upon them with this, while both enemy and ally hear. It is not permissible for Him to bestow favor except for something that has already occurred and they know. So see how much knowledge is in the story of the confederates, how many signs, how many proofs, and how many wonders. This chapter includes another chapter that alone is a complete proof; indeed, in every part of it there is proof and evidence. Among that is His saying, Almighty: 'Those who remained behind among the Bedouins will say to you, "Our wealth and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts. Say, "Then who can avail you anything against God if He intends for you harm or intends for you benefit?" Rather, God is ever Aware of what you do. But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts, and you thought an evil thought, and you were a ruined people.' ³¹ See how He informs about His enemy that they will say something that is a proof against them before they say it, and they say it and do it just as He informed about them. This is among the wondrous things. It has parallels, such as His saying: 'Then they will nod their heads at you and say, "When is it?"' ³² And His saying: 'Those who remained behind will say when you set out toward spoils to take them, "Let us follow you." They wish to change the words of God. Say, "You will not follow us; thus God has said before." Then they will say, "Rather, you envy us." Rather, they have not understood except a little.' ³³ And many similar examples. If it is said: 'What prevents them from saying that He informed about them after they had spoken?' It is said: No sane person would say about something that has already happened and passed, 'This will happen,' thus telling such an obvious lie to people who know that he is lying while he claims truthfulness and prophethood, and that he is God's proof and chosen one, and that no one is with him in that nor after him until the Day of Resurrection. So recognize this and observe it in its places in the Qur'an when you recite it. And reflect on His saying: 'They say with their tongues what is not in their hearts' and His saying: 'But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts, and you thought an evil thought, and you were a ruined people.'

For the intelligent person does not do this to one who has shown him obedience, even if he suspects his inner state; rather, he shows him acceptance. Such is the right of leadership, and it is what sovereignty requires, and it is prudence. It is mismanagement to reveal suspicion of someone like that, and this is done only by a prophet or a truthful messenger of God, as has been explained to you earlier. What confirms this is that the Prophet, peace and blessings be upon him, used to advise his community to be conciliatory, to forgive, and to avoid exposing faults, saying: 'This is prudence.' Once, he was angry with some Arab tribes, and they came to him while he was turning away from them. A man from among them stood and recited ³⁴: 'Greet those with rancor to win their love, with your best greeting; for generosity may raise one's rank. If they show evil, show honor; and if they conceal speech from you, do not ask. For what harms you is hearing it, and what they said behind you, they did not say.' The Prophet, peace and blessings be upon him, turned to them, became pleased with them, and said: 'Among poets there are wise men, and among eloquence there is magic.' He repeated the poet's words: 'And what they said behind you, they did not say,' approving and deeming it good. But when it came to the command of God Almighty, He was not satisfied except with the heart's agreement with the tongue, and that the outward be like the inward. Then He was not satisfied that this statement be from him or from his own accord until he said: 'This statement is the word of God, not my word, and the word of your Creator and the Creator ³⁵ of the worlds, of your consciences and what you conceal.' And reflect on His words: 'The Bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], "We have submitted," for faith has not yet entered your hearts' ³⁶ up to His words: 'Rather, it is God who confers favor upon you that He has guided you to faith, if you should be truthful.' See how He says to those who came apologizing, listening, and obedient: 'You have said with your tongues what is not in your hearts, and your staying behind was not due to preoccupation with your wealth and families, but because you thought that the Messenger and the believers would never return to their families.' And He says to these others, who have weak insight and came submissive, listening, and obedient: 'You have not believed; but say, "We have submitted."' So He does not permit them to claim faith with weak insight. And He says: 'Zakat expenditures are only for the poor and for the needy and for those employed to collect [zakat] and for those whose hearts are to be reconciled [to Islam]' ³⁷. So He gives them abundant gifts and says: 'These are those whose insight is weak; I give them to reconcile their hearts because their rank is lower than the ranks of the Emigrants, the Foremost, and the Helpers.' He names them with a name of deficiency and clothes them in the garment of humiliation, even though He gave them those abundant gifts. This is contrary to the policy of intelligent people and wise human beings, for in their view this is a waste of wealth, a repulsion of people, a crime against kings, a breaking of the bonds of kingship, and a demolition of its pillars. In this meaning are His words: 'When the hypocrites come to you, they say, "We testify that you are the Messenger of God." And God knows that you are His Messenger, and God testifies that the hypocrites are liars' up to His words: 'And to God belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know.' This is of the same kind as what we have mentioned, and it concerns a group of known hypocrites, namely Abdullah ibn Ubayy ibn Salul al-Khazraji and his followers. He was a chief among the Khazraj, obeyed, of great importance, and was prominent among both Aws and Khazraj. He was the head of the hypocrites; they obeyed him and referred to him. He envied the Messenger of God, peace and blessings be upon him, and his matter had been predetermined. Sa'd ibn Ubada used to say to the Prophet, peace and blessings be upon him: 'Bear with him, O Messenger of God, and tolerate him, for by God, we had strung the beads of his crown to make him our chief until God brought you to us.' With him in hypocrisy were a group from Aws and Khazraj who hoped and expected that leadership would be his, and they used to turn their people away from the Helpers in their love for the Messenger of God, peace and blessings be upon him, and his followers. The Helpers desired his conversion, his response, and his sincerity, so they would mention to him the soundness and goodness of Islam and rebuke him for his delay in accepting it. He would respond to them and convert; then he would consider his situation and that he had no rank like Khabbab ibn al-Aratt, Suhayl ibn Sinan, Zayd ibn Haritha, Bilal the freed slave of Abu Bakr al-Siddiq, Ammar ibn Yasir, and the like of them among the freed slaves, while he loved leadership, being a chief and a master before Islam. So he would become regretful, and envy would drive him to revert and vacillate. In one of the expeditions of the Messenger of God, peace and blessings be upon him, either the expedition of al-Muraysi' or another, people crowded around a narrow water source ³⁸, and a dispute occurred between al-Jahjah al-Ghifari, the companion of Umar ibn al-Khattab and his hired man, and a man from the Ansar. Al-Jahjah said: 'O for the Emigrants!' and the Ansari said: 'O for the Ansar!' This reached Abdullah ibn Ubayy ibn Salul while he was in his assembly with a group of his close associates, friends, servants, and family. He was on this expedition, and he expressed astonishment that someone would say 'O for the Emigrants!' and that anyone would contend with the Ansar and his people from Aws and Khazraj. He began to blame the Ansar for bringing them, saying: 'You brought poor people and shared with them, outcasts and you gave them shelter, the forsaken and you helped them. When they became strong and powerful, they attacked you and said, "O for the Emigrants!" This is as the saying goes: "Fatten your dog and it will eat you." They should cut off spending for them until they disperse from this man ³⁹. If we return to Medina, we will surely expel them from it, and we will certainly disgrace them, and the more honorable will expel the more despicable.' He said this in the presence of his trusted men, thinking it would not reach the Messenger of God, peace and blessings be upon him. Zayd ibn Arqam al-Ansari, who was from his household, came and reported the assembly to the Messenger of God, peace and blessings be upon him. The Prophet, peace and blessings be upon him, mentioned that to the Ansar, and they went to Abdullah ibn Ubayy ibn Salul and told him about it, and that Zayd ibn Arqam had reported it from him. He said: 'I did not say this,' and swore, adding: 'He who reported that from me has lied, and I know better the right of the Messenger of God, peace and blessings be upon him, than to say this. Zayd ibn Arqam is a young boy who does not know what he says.' They said to him: 'Such is our opinion of you.' They turned to Zayd ibn Arqam, rebuking him. He came to the Messenger of God, peace and blessings be upon him, with his companions and close associates, denying what Zayd had reported, swearing to that, and claiming that they believed in their hearts and consciences in the prophethood and truthfulness of the Messenger of God, peace and blessings be upon him. The Messenger of God accepted their oaths, listened to them, and turned to them, disbelieving Zayd ibn Arqam and not believing him; rather, he refrained from him. Then revelation came to him, peace and blessings be upon him, as it used to come. He turned to his companions, called for Abu Bakr and Umar, recited the sura, and informed them that Zayd ibn Arqam was truthful and that despite his youth, he had responded and been truthful. Umar ibn al-Khattab said: 'O Messenger of God, why do you not permit his killing? Command Bishr ibn al-Bara' al-Ansari or someone else to kill him ⁴⁰.' The Messenger of God, peace and blessings be upon him, recited the sura to the Ansar. They stood up to Abdullah ibn Ubayy ibn Salul, recited it to him, informed him of what had happened, rebuked and blamed him and his companions and those around him who desired this, saying: 'How long, O woe to you? How long will these scandals continue, and God expose you time after time? Repent and return.' They said: 'We repent and return.' The son of Abdullah ibn Ubayy ibn Salul came to the Messenger of God, peace and blessings be upon him. He was sincere and was dutiful to his father, loving him intensely. He said: 'O Messenger of God, I have heard what my father did. I do not think there is a son more dutiful to his father than I, but I am not pleased with what he does. I have heard what Umar suggested. If you want to kill him, command me to do it, for by God, I will kill him despite my love for him and my dutifulness to him. If someone else kills him, I fear I will not be able to bear seeing the killer of my father among people, so I would kill him and enter the Fire.' The Prophet, peace and blessings be upon him, said: 'Do not kill him; be gentle with him.' When the Messenger of God, peace and blessings be upon him, returned from this expedition heading to Medina, as he approached, this son of Abdullah ibn Ubayy ibn Salul intercepted his father, seized his camel's halter, and bent his knee. His father said: 'What is wrong with you, my son? What do you want?' He said: 'By God, you will not enter Medina until the Messenger of God, peace and blessings be upon him, says: "The more honorable [expels] the more despicable" and I am the more despicable.' He kept pushing him away and asking him to let him go and release him, but he would not. People passed by him in their various ranks during their journey; some asked him to forgive him and release him, others did not. His companions and supporters saw this happening to him and were deeply distressed for him. But his son did not release him until he said that and proclaimed it against himself. Reflect on what is in this of proofs, signs, and clear indications that guide every intelligent person who uses them to deduce the prophethood and truthfulness of Muhammad, peace and blessings be upon him. There is more in it than what we have explained; reflect on it and you will find it. These hypocrites were great and chiefs among their people, obeyed, and had followers. The Jews used to sit with Abdullah ibn Ubayy ibn Salul, honor him, venerate him, and increase in that because of his enmity towards the Prophet, peace and blessings be upon him. They would incite Aws and Khazraj to obey him, saying: 'Your old chief, your flesh and blood, while Muhammad and his companions are newcomers among you.' Al-Jadd ibn Qays was one of the ancient chiefs, obeyed among Banu Qayla from Aws and Khazraj ⁴¹, and his way in hypocrisy was the way of Abdullah ibn Ubayy ibn Salul. If someone says: 'Indeed, by my life, this was the conduct of Muhammad, peace and blessings be upon him, and his actions, and it is contrary to the conduct of prudent kings. A kingdom cannot be maintained with such policy. But Muhammad did this only at the end of his mission, when he was in Medina and had armies and multitudes, and when his affair was established. Why did he not do this in Mecca?'

It was said to him: There is no criticism in this, nor have you brought forth anything; rather, you have not attained [understanding], nor do you know what you say. Had you remained silent, it would have been more concealing for you, for you added nothing beyond saying: "This was in Medina, and it was not in Medina, and it occurred when he was among armies and multitudes." There is no criticism in this. Had you reflected, you would have known that this strengthens his argument. For in Medina, he did not retract his claim to prophethood, truthfulness, and infallibility, as was the case in Mecca. When he was in Medina, among an army, and his enemy was in an army seeking and attacking him, he was more inclined toward men and toward management with the management of kings and seekers of this world, and toward conciliating those whose inner selves were suspect, and toward refraining from open confrontation with such people. Thus, you have only strengthened the argument with this question of yours. And your saying: "Why was this not in Mecca?" How could it be in Mecca when there were absolutely no hypocrites there? And how could they have acted hypocritically toward him in Mecca when he and his followers were there oppressed and overpowered, and there were Muslims there who concealed their faith out of fear of Quraysh? Those who openly professed their faith in Mecca before the conquest were Abu Bakr, 'Umar, 'Uthman, 'Ali, and their like from that well-known group, despite the severity, harm, and tribulation they faced from their people and others—men and women—who were too weak to endure what those [early Muslims] endured, so they concealed their faith. So how could there be a hypocrite in Mecca? The matter is the opposite of what it was in Medina. It is as if you are saying to him, peace and blessings be upon him: "Why did you not lie when you were in Mecca, just as you told the truth when you were in Medina?" Moreover, he was in Mecca alone and solitary, and those with him were in a state of lowliness and scarcity, before anyone had followed him. He did not soften toward his enemy; rather, he openly confronted them and went to extremes in what angered and enraged them, rebuking them with accusations of disbelief and ignorance, such as his saying: "Say, 'Is it other than Allah that you order me to worship, O ignorant ones?'" (Qur'an 39:64) and "Say, 'O disbelievers'" (Qur'an 109:1), and his saying: "Or do you think that most of them hear or reason? They are only like cattle; rather, they are more astray in the way" (Qur'an 25:44), and his saying: "Indeed, you do not make the dead hear, nor do you make the deaf hear the call when they turn away retreating. And you are not a guide for the blind from their error" (Qur'an 27:80-81), and his saying: "And you are not one to make those in the graves hear" (Qur'an 35:22), and other similar instances too numerous to count. No prudent or intelligent person would do this unless he were a prophet, as has been explained to you in multiple places in this book of yours. And reflect on his saying about his companions at Badr: "They argue with you about the truth after it has become clear, as if they are being driven to death while they are looking on" (Qur'an 8:6). How he acknowledged the slight difficulty they experienced from the severity and fear of their enemy due to their small number and the enemy's large number. And in this same meaning is his saying: "And remember when you were few and oppressed in the land, fearing that people would snatch you away, so He gave you refuge and strengthened you with His victory and provided you with good things, that you might be grateful" (Qur'an 8:26). And his saying in the story of Uhud: "And Allah had certainly fulfilled His promise to you when you were killing them by His permission until [the time] when you lost courage and fell to disputing about the order and disobeyed after He had shown you what you love. Among you are those who desire this world, and among you are those who desire the Hereafter" (Qur'an 3:152). He thus reproached those who desired the permissible spoils of this world to this extent, contrary to the management of humans and those eager for leadership and kingship. Ibn Mas'ud said: "I did not realize that anyone desired this world until I heard the Messenger of Allah say: 'Among you are those who desire this world, and among you are those who desire the Hereafter,'" because the Emigrants and Helpers followed the Prophet due to his truthfulness and prophethood, not for anything else. If permissible sustenance came to them, there was no harm in it. Up to His saying: "And a group who cared only about themselves, thinking of Allah other than the truth—the thought of ignorance—saying, 'Is there anything for us in this matter?' Say, 'Indeed, the matter entirely belongs to Allah.' They conceal within themselves what they do not reveal to you, saying, 'If there was anything for us in this matter, we would not have been killed here'" (Qur'an 3:154). This was said by 'Abdullah ibn Ubayy ibn Salul and his companions on the day of Uhud, and it is of that kind. And of this same category is the saying of the Exalted: "Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts" (Qur'an 48:18). The intelligent person, upon reflection, knows that if they had not been thus in their inner selves and intentions, He would not have said this about them nor informed of it concerning them, because they were one thousand four hundred. He could not have been sure that their intentions were not sincere, even if they outwardly showed that to him. He could not have been certain that he would not encounter from them something contrary to that, and then they would expose his lie. No intelligent person would do this, so how could it be with someone like Muhammad, peace and blessings be upon him, who claims prophethood and truthfulness and calls people to believe that in him and desires it from them, and yet says: "This is not my saying; rather, it is the saying of my Lord and your Lord, the Knower of the unseen"? This contains knowledge of many unseen things that only Allah knows and which He only reveals to His chosen ones and prophets. If there had been among them anyone whose intention was not sincere, he would have returned to himself and would have revealed that, even if after a time, and would not have refrained from speaking about it, even if the Messenger of Allah, peace and blessings be upon him, had not responded to him. He would have spoken with the Jews and the leaders we mentioned among the enemies of the Prophet, peace and blessings be upon him, informing them of what he was and what he said. They would have rejoiced at a slip or mistake of the Messenger of Allah, peace and blessings be upon him—far be it from him—and that would have reached the Messenger of Allah and the Muslims, and they would have spoken about it, and the matter would have spread, just as similar things appeared from the sayings of the hypocrites despite their concealment of that. Then you would know, by the evidence of your intellect, that their inner selves toward him, peace and blessings be upon him, were like their outer selves, as he informed and as he said. They used to be obstinate and cling to weak matters and ask questions. Do you not see that 'Abdullah ibn Sa'd ibn Abi Sarh used to write for the Messenger of Allah, peace and blessings be upon him? When he reached the end of a passage and the Messenger of Allah, peace and blessings be upon him, had dictated to him: "And Allah is," Ibn Abi Sarh would say: "Oft-Forgiving, Most Merciful," or "All-Knowing, All-Wise." The Messenger of Allah, peace and blessings be upon him, would say: "Thus it was revealed, so write it." He then said to the people: "Muhammad only brings this from himself." He narrated such an instance, so how about matters that contain an argument against them? There are parallels to this among the things they asked about and debated, and not one of his companions, despite their large number, reported doubt or hesitation, or reported that his inner self was contrary to what he, peace and blessings be upon him, informed. And of this kind is the saying of the Exalted: "For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger. Those are the truthful" (Qur'an 59:8). He thus informed about the Meccan Emigrants that they emigrated for Allah and seeking Allah's pleasure, and testified to their truthfulness. Then He said: "And [also for] those who were settled in the home [i.e., Medina] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what they were given and give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul—it is those who are the successful" (Qur'an 59:9). He thus testified to their success, and they are many people. He informed about their inner selves and consciences, and this is of the unseen, which none knows except Allah. And of this kind is His informing in the Qur'an about 'A'ishah and Safwan ibn al-Mu'attal, with whom she was slandered. The Exalted informed of the innocence of her reputation and her heedlessness of what she was slandered with, and that it had not crossed her mind nor had she intended it, let alone done it. The Exalted said: "Indeed, those who accuse chaste, heedless, believing women are cursed in this world and the Hereafter, and for them is a great punishment" (Qur'an 24:23). The Messenger of Allah, peace and blessings be upon him, flogged those slanderers and said: "Allah commanded me to flog them and informed me of their lie in their slander of 'A'ishah." He recited to them: "Indeed, those who came with the lie are a group among you. Do not think it bad for you; rather, it is good for you" (Qur'an 24:11)—meaning it did not harm you; rather, its outcome was good for you, for Allah the Exalted Himself undertook to prove them liars and revealed concerning it the miraculous Qur'an and clear verses that will never be disproven until the Day of Resurrection. Then He said: "For every person among them is what [punishment] he has earned of sin. And he who took upon himself the greater portion thereof—for him is a great punishment" (Qur'an 24:11). Then He rebuked the believers who narrated what the slanderers said, reproaching them for that and for refraining from denying those [slanderers] and refuting them, and for not having a good opinion of 'A'ishah and Safwan. The Exalted said: "Why, when you heard it, did not the believing men and believing women think good of themselves and say, 'This is an obvious lie'?" (Qur'an 24:12) until He said: "For those, in the sight of Allah, they are the liars" (Qur'an 24:13). So look at this reprimand sent down upon the believers who narrated what the slanderers said about 'A'ishah and said: "We only repeated what was said; we neither slandered nor testified." Then He turned to those who had a desire in the story and said: "Indeed, those who like that immorality should be spread among those who have believed—for them is a painful punishment in this world and the Hereafter. And Allah knows, and you do not know" (Qur'an 24:19). So contemplate this threat to those who had a desire in this, and His saying to the innocent believers: "Allah instructs you not to return to the like of it ever, if you should be believers" (Qur'an 24:17). Then He said: "O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan—indeed, he enjoins immorality and wrongdoing" (Qur'an 24:21)—meaning this is something Satan beautifies and calls to, and Satan only desires falsehood. Then He said: "And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever" (Qur'an 24:21)—meaning if not for His kindness to His creation, His good choice for them, and His beautiful management, none of them would ever have been pure. Then He said: "And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful" (Qur'an 24:22).

And this saying is addressed by God to Abu Bakr. For Mistah ibn Uthatha was from the tribe of Abd Manaf, and he was the maternal cousin of Abu Bakr and under his care. He had joined those who spread rumors about Aisha. When God revealed her innocence, Abu Bakr swore that he would no longer spend on Mistah, even though he had repented and regretted, and he was among the Emigrants ⁴². When God said this saying to Abu Bakr al-Siddiq, he said: 'Yes, O Lord, we love that You forgive us,' and he took him back into his care. Consider this punishment that befell the slanderers, the disgrace that came upon them, the rebuke to those who listened to their talk, and the great purification of the one who was slandered. In this story, many people fell into what they disliked, in various degrees. This saying enrages and angers, exposes the hidden, reminds of grudges and old matters, and incites to slander, let alone fairness. How much more so when the matter is recent. These slanderers and gossipers have souls, hearts, clans, and loved ones. Among them is Abdullah ibn Ubayy ibn Salul ⁴³, and they are connected to the enemies of the Messenger of God, peace be upon him, from the Jews and others. They were extremely eager for a lie or a slip to occur from him, but they could not. If in this story there were only one person, or Aisha alone, and there was a lie, it would have appeared. How then, when there is a group? If God had not informed him and told him of the truthfulness of Aisha and Safwan ⁴⁴, he would not have reported about them. For if he could not trust their truthfulness, no rational person would choose this, especially when he claims truthfulness. You know that kings and seekers of this world are not safe from their treachery, lies, and slander; rather, that is their habit and nature. They conceal their secrets, and none knows them except one after another of their trusted ones who share in their kingdom and blessings. Then even that trusted one is not safe if he reveals it, risking his favor and his life. Then the secret that is like this does not remain hidden; it appears during the king's time, either from him or from that trusted one whom he informed. People have no concern to reveal it, and perhaps it has nothing to do with religion, and it involves enmity with all people. Their concern for it and their seeking of slips from the one who brought it are intense, and they wish for it to happen to him. For one who has no fault and no habit of lying, and who claims infallibility, small matters become great from him. Things that resemble faults and sins are spread about him as if they were faults and sins, and he is held accountable for ambiguous words and unclear speech. His enemies, peace be upon him, were with him, and they had numbers, strength, kingdom, and power as people know. Yet, after his death, many Arab tribes apostatized. His companions debated, argued, and fought them, but none of those enemies—apostates, hypocrites, Jews, or Christians—could establish a proof against him for a slip, a mistake, or anything resembling that from him, peace be upon him, despite their need and eagerness for it. They would have used that to repel the force of his companions from themselves and to cause division among them. For his companions only deemed it lawful to fight those who opposed him out of religious devotion, because he was a prophet, truthful, not erring, slipping, or lying. If anything like that had occurred from him, his support, belief, and following would not have been lawful. So if there were among those whom he purified and testified to their inner selves and intentions someone who was not like that, he would not have delayed in informing and recanting his prophethood and belief. He would not have been pleased with what he showed of purification, because he would know that he only showed that purification and testimony as a trick, deception, and mockery of him. How then, when those whom he purified and testified to their inner selves are many groups at different times? Likewise, those whom he testified to be hypocrites. Know this, for it is a great door, behind which are doors of proofs of his prophethood, peace be upon him. Then I returned to what I began with. Of this kind is His saying, Blessed and Exalted: "If it had been a near gain and an easy journey, they would have followed you, but the distance was too great for them. And they will swear by God, 'If we were able, we would have gone out with you,' destroying themselves, and God knows that they are liars." [Quran 9:42] So understand, may God have mercy on you, what is in this. The explanation of its parallels has preceded. Then He said: "May God pardon you, [O Muhammad], why did you give them permission [to stay] until it became clear to you who were truthful and you knew the liars? Those who believe in God and the Last Day do not ask permission of you to strive with their wealth and their lives. And God is Knowing of the righteous. Only those ask permission of you who do not believe in God and the Last Day and whose hearts are in doubt, so they in their doubt are hesitating." [Quran 9:43-45] This concerns known people who asked his permission, peace be upon him. Then He said concerning them: "And if they had intended to go out, they would have prepared for it [some] preparation. But God disliked their being sent, so He held them back, and it was said, 'Sit with those who sit.' If they had gone out with you, they would not have increased you except in confusion, and they would have rushed about among you seeking to cause you fitna ⁴⁵. And among you are some who listen to them. And God is Knowing of the wrongdoers." [Quran 9:46-47] This is contrary to the planning of rational humans. For when they leave behind some out of fear of their harm and to escape their evil, and they send forward others to perish so they can be rid of their evil, they do not expose that or make it apparent; rather, they show the opposite. They say to those left behind: 'I left you behind because I need you, to be behind me, because of my trust in you, and because I rely on you.' Similarly, they say about those they send forward. Then He said: "They had already desired fitna before and turned matters over for you until the truth came and the command of God appeared, while they were averse." [Quran 9:48] He means their eagerness to kill you and uproot you, until they hoped for you due to your isolation, then the weakness of those who followed you when they believed in you, and their small number, until what God promised of victory, triumph, and dominance came. Then He said: "And among them is he who says, 'Permit me [to stay] and do not put me to trial.' Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers." [Quran 9:49] It was that the Prophet, peace be upon him, said to al-Jadd ibn Qays ⁴⁶: 'Would you like to fight the Banu al-Asfar ⁴⁷?' meaning the Byzantines. He and others said: 'Rather, permit us to stay and remain behind, and do not put us to trial, lest the hardship become severe upon us by your commanding us to go out and not exempting us from it. Perhaps that will become heavy upon us, and we will disobey your command in it.' So God said: "Unquestionably, into trial they have fallen"—that is, into what they mentioned they feared of disobedience and opposition, they fell. And the Fire is behind them, encompassing them for their deeds, hypocrisy, and sitting back from you. Then He said: "Say, 'Spend willingly or unwillingly; never will it be accepted from you. Indeed, you have been a people defiantly disobedient.'" [Quran 9:53] It is not the planning of rational humans to say to one who shows obedience, spends his wealth, and sacrifices his life: 'This will not benefit you nor be accepted from you.' Then He said: "And what prevents their expenditures from being accepted from them but that they have disbelieved in God and in His Messenger and that they come not to prayer except while they are lazy and that they spend not except while they are averse." [Quran 9:54] This is of that kind of disclosure. Then He said: "So let not their wealth or their children impress you. God only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers." [Quran 9:55] Al-Jadd ibn Qays, Abdullah ibn Ubayy, and others like them from the hypocrites of Aws and Khazraj had apparent wealth, blessings, and children, and they were many. So God informed His Prophet of their evil inner states and that their wealth would be a burden upon them; God would punish them through it by what He required of them to spend. So they spend their wealth, exhaust their bodies, and fight their allies alongside their loved ones. This is of that kind. He does not mean their disbelief, but rather He means to punish them through their disbelief while they are in a state of disbelief. Just as a man might say to his companion: 'I only want you to visit me when I am sick,' or 'I only want you to visit me when I am imprisoned,' or 'I only want you to fill my need when I am poor.' He does not want him to be sick, imprisoned, or poor; rather, he wants to be treated in this manner while in these states. Similarly, God intended to punish them while they were disbelievers, i.e., in the state of their disbelief and because of their disbelief, even though He dislikes their disbelief. Then He said: "They swear by God that they did not say [anything]. But they had said the word of disbelief and disbelieved after their [pretence of] Islam and planned that which they were not to attain. And they were not resentful except [that] God and His Messenger had enriched them of His bounty. So if they repent, it is better for them." [Quran 9:74] This concerns a known group of hypocrites who gathered and said to one another: 'If what Muhammad says is true, we are worse than donkeys.' A man whom they thought was one of them, but who was a Muslim, said: 'By God, besides whom there is no god, it is true, and you are worse than donkeys.' Then he came to the Prophet, peace be upon him, and mentioned that to him. So he called them and said: 'You said such and such.' They swore by God that they did not say it. Then God revealed that. One of them said: 'By God, we did say it, and I see that God has offered me repentance and granted it to me. By God, I will accept it.' So he repented and apologized, and he is known. I have told you that with your intellect you know that there are people whose description is this, and they said what God related about them, even if we do not know their names and identities. And His saying: "And they were not resentful except [that] God and His Messenger had enriched them of His bounty"—the Messenger of God, peace be upon him, used to give them from the spoils when they attended battle, based on their apparent Islam, and he gave them from the alms based on their apparent poverty. So God reminded them of these blessings. This is like your saying: 'I have no fault against you except my sincere advice and love for you.' Then He said: "And among them are those who made a covenant with God: 'If He gives us of His bounty, we will surely spend in charity and be among the righteous.' But when He gave them of His bounty, they were stingy with it and turned away while they were averse. So He punished them with hypocrisy in their hearts until the Day they meet Him, because they broke with God what they had promised Him and because they used to lie." [Quran 9:75-77]

"In their hearts" up to His words: "so they mock them. Allah mocks them, and for them is a painful punishment" (46). The Prophet (peace be upon him) had urged people to give charity. So 'Umar came with his charity, and 'Abd al-Rahman came with a purse that hands could not carry, and 'Uthman also came with what is known of the greatness of his charity, as did other Companions. A man called Abu 'Uqayl came with a sa' (a measure) of dates. The hypocrites said: "If we had wealth, we would give more than what 'Abd al-Rahman gave," and they said to the man of the sa': "Allah is surely independent of this sa' of yours." So they disparaged both the one who gave much and the one who gave little. For this reason, Allah said: "Those who disparage the volunteers among the believers in charities and those who find nothing except their effort, so they mock them. Allah mocks them" (47). Thus Allah, the Mighty and Majestic, distinguished between the two groups. As for His words: "Allah mocks them," Allah does not perform the mockery of mockers, nor the injustice of wrongdoers, nor the ridicule of ridiculers, nor the deception of deceivers, nor the tyranny of tyrants. Rather, when He recompensed them for their mockery, it became permissible to say He mocked them, and this is a recompense, like His words: "So whoever transgresses against you, transgress against him" (48) and "The recompense of an evil is an evil like it" (49). The first is an evil, and the second is a recompense. Then He said: "And they said: 'Do not go forth in the heat.' Say: 'The fire of Hell is more intense in heat.'" These are people known by name who stayed behind from going out with the Messenger of Allah (peace be upon him) to the expedition of Tabuk and said this statement. He had set out in the most intense heat. The Christian Arabs had gone to the king of the Romans, urging him to attack the Messenger of Allah (peace be upon him), saying: "He and his Companions are in severe hardship and distress, so seize the opportunity against them." The Messenger of Allah (peace be upon him) preempted him and set out with his Companions while they were in severe hardship, need, and lack of provisions, heading towards Syria with ten thousand horsemen and twenty thousand foot soldiers. He camped at Tabuk while the king of the Romans was in Damascus. The Prophet (peace be upon him) sent a message to him, calling him to respond and enter into obedience, rebuking him, and what transpired between them is well known. "And the 'mu'adh'dhirun' (those who offer excuses) from the Bedouins came to be given permission" (50). The 'mu'adh'dhirun' with tashdid (emphasis) is the one who falls short and does not exert his full effort, while the 'mu'adhirun' with takhfif (lightening) is the one who has presented, between himself and his brother or companion, what is the utmost in excuse. Ibn 'Abbas (may Allah be pleased with him) used to recite: "al-mu'adhirun" with takhfif and said: "May Allah curse the mu'adhirun," referring to those who offer excuses without a valid excuse. Then He said: "They swear to you so that you may be pleased with them. But if you are pleased with them, indeed Allah is not pleased with the defiantly disobedient people" (51). Thus it is incumbent upon the Muslim to be pleased with what Allah is pleased with and with whom Allah is pleased, and to be displeased with what Allah is displeased with. For this reason, the Messenger of Allah (peace be upon him) said: "None of you believes until he is pleased with the decree of Allah." So being pleased with Allah's decree is obligatory, and being displeased with sins is a necessary obligation. Woe to the one who is pleased with Allah's disobedience, and woe to the one who is not pleased with Allah's decree (52). And His words, the Mighty and Majestic: "Those who took a mosque for harm and disbelief" up to His words: "except that their hearts be cut into pieces. And Allah is All-Knowing, All-Wise." There was a man from the prominent ones of the Aws, called Abu 'Amir 'Abd 'Amr ibn Sayfi, known as Abu 'Amir the Monk. He had manifested monasticism and claimed to seek the Hanifiyyah (the true religion) and the religion of truth. When the Prophet (peace be upon him) came to Medina, Abu 'Amir met him and said: "O Muhammad, to what do you call?" He said: "To the religion of Hanifiyyah which you claim to seek." He said to him: "What are you upon?" The Messenger of Allah (peace be upon him) said: "Yes," and called him, but he refused, envying the Messenger of Allah (peace be upon him). Abu 'Amir said to him: "The liar among us—may Allah cause him to die a stranger, outcast, and fugitive," alluding to the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) said to him: "Yes, may Allah do that to the liar among us." Then Abu 'Amir turned to his people, forbidding them from following the Messenger of Allah (peace be upon him) and obeying him, striving hard. Meanwhile, the signs and proofs of the Messenger of Allah (peace be upon him) increased and became manifest, and his followers from Abu 'Amir's people multiplied, which only increased his rage. He took a mosque where he gathered people, speaking to them and forbidding them from following the Messenger of Allah (peace be upon him), claiming to be upon the Hanifiyyah and that his religion would prevail and he would attain group and honor. A group of hypocrites would gather around him, and Jews would sit with them, strengthening their opposition to the Messenger of Allah (peace be upon him). Then he went out to Mecca and incited them to attack and fight the Prophet, saying: "I am with you, and my people from the Aws are with you. When you meet Muhammad, we will join you." He was with them at the battle of Uhud. When they retreated, Abu 'Amir called out to his people, the Aws: "I am Abu 'Amir!" They said: "No welcome to you, O sinner!" and they insulted and cursed him. He said: "My people have encountered evil after me." A large group from his people, about fifty men, had gone out to Mecca, sharing his view regarding the Messenger of Allah (peace be upon him). They fought fiercely against the Muslims alongside Quraysh. Then Abu 'Amir went to the Romans and met Caesar, the king of the Romans in Syria, calling him to fight the Messenger of Allah (peace be upon him) and the Muslims, inciting him to do so, belittling their situation due to their weakness, poverty, small numbers, and many enemies, and frightening him with the consequences if he did not do so, given the growing power of Islam that he could not be secure from. Then Abu 'Amir died in Syria, outcast, a stranger, and alone, just as the Messenger of Allah (peace be upon him) had prayed, and this is also among his signs in the answering of his supplication. His words: "Do they not see that they are tried every year once or twice?" indicate that 'fitnah' (trial) here means blessing (53). In it is an indication that Allah has bestowed upon the disbelievers and hypocrites the blessing of faith, perfected their intellects and strengths, and removed their excuses, but they exchanged the blessing of Allah for disbelief and were slow to repent and remember. Consider what is in His words: "And to the three who were left behind until the earth, vast as it is, became straitened for them, and their souls became straitened for them, and they thought that there was no refuge from Allah except in Him. Then He turned to them so that they might repent. Indeed, Allah is the Oft-Returning, the Most Merciful" (54). This was revealed specifically concerning these three believers: Ka'b ibn Malik, Hilal ibn Umayyah, and Murarah ibn Rabi'ah, all of whom were from the Ansar. These three had stayed behind from the Messenger of Allah (peace be upon him) in the expedition of Tabuk. Then they regretted and felt intense grief and sorrow, their hearts becoming constricted. Allah, the Mighty and Majestic, informed him of the sincerity of their intentions, the purity of their consciences, and the grief and sorrow within them due to their delay. Nothing less than this would follow except that He knew and was certain of what was in their consciences. In this is an indication similar to what preceded, and the discussion about it is like the discussion about that, so know it. Many Muslims, about eighty men, stayed behind from the Messenger of Allah (peace be upon him) in this expedition. They mentioned what had delayed them and were truthful about themselves. Some of them caught up with him at Tabuk before he returned to Medina. This expedition was difficult and severe; they set out in intense heat, in straitened circumstances, with little provision, and the season was scorching. The Prophet (peace be upon him) returned from Tabuk, and when he drew near to Medina, most of those who had stayed behind from the believers came out to meet him. The Messenger of Allah (peace be upon him) said: "Let none of them speak to me or sit with me until I permit you." The Messenger of Allah (peace be upon him) and the believers turned away from them, to the extent that a man would turn away from his father and brother, and a woman would turn away from her husband. They remained for days, offering excuses to the Prophet (peace be upon him) due to hardship and swearing to him. He had mercy on them and sought forgiveness for them. Banu Salamah said to Ka'b ibn Malik: "Go to the Messenger of Allah (peace be upon him), apologize to him, and pledge allegiance to him; perhaps he will accept from you." He went with them while the Messenger of Allah (peace be upon him) was sitting in the mosque giving the pledge. He greeted him, but he turned away from him. It is said that Ka'b said: "Why do you turn away from me, O Messenger of Allah? By Allah, I have not been a hypocrite, nor have I doubted, nor have I changed." The Messenger of Allah (peace be upon him) said: "Then what kept you from me?" He said: "As for me, I do not offer an excuse to the Messenger of Allah (peace be upon him) with a pretext. I was a young man of means, but a trial befell me and I stayed behind." Murarah ibn Rabi'ah and Hilal ibn Umayyah heard what Ka'b said and said the same. The Messenger of Allah (peace be upon him) turned away from them, and they stood up from his presence. Banu Salamah said to Ka'b: "By Allah, you have not done well nor acted rightly. If you had apologized, he would have accepted from you." Ka'b said to them: "By Allah, I will not combine two things: staying behind and lying, when Allah has seen what is in my soul." Banu Salamah said: "By Allah, you are a eloquent poet, fluent and bold in speech." Ka'b said: "I will not dare to lie." These three remained for nearly two months, with none of the Muslims speaking to them or sitting with them, until their wives turned away from them. They became extremely fearful, left their families for the wilderness, and sought tents to shelter in at night, worshiping Allah. Jabalah ibn al-Ayham, the king of Ghassan, wrote to Ka'b ibn Malik: "It has reached us that your companion has shunned you and distanced you. Come to us, for you have a place to move to, and do not remain in humiliation." Ka'b took the letter to the Messenger of Allah (peace be upon him), weeping, and said: "O Messenger of Allah, your turning away from me has continued until even the one who is not of your religion has desired me."

The polytheists call me to polytheism, but the Messenger of God, may God bless him and grant him peace, did not respond to him. So Ka‘b returned, more sorrowful and distressed than ever, having stayed for days in the tent awaiting repentance while he was in fever, and the earth, vast as it was, became straitened for him. He returned to Sal‘ (58) and would stay there during the day fasting, and would go to his house at night, until the repentance was revealed for him and his two companions, and God was pleased with them. The Messenger of God, may God bless him and grant him peace, was in the house of Umm Salamah, and he rose during the night, performed ablution, and rinsed his mouth, then said to Umm Salamah: “Praise be to God who has sent down repentance for our brothers.” She said: “Who are they, O Messenger of God?” He said: “Ka‘b ibn Malik and his two companions.” Umm Salamah said: “Shall I not send to them and give them glad tidings?” The Messenger of God, may God bless him and grant him peace, said: “Wait until morning.” So the Messenger of God, may God bless him and grant him peace, prayed the morning prayer and departed, and the Emigrants and Helpers gathered around him, and he said to them: “God has accepted the repentance of your brothers tonight.” The Muslims rejoiced greatly at that, and Abu Bakr and ‘Umar hastened, vying to reach Ka‘b to give him glad tidings. One of them preceded the other, and the one who was preceded climbed Sal‘ and called out: “O Ka‘b ibn Malik, rejoice in God’s repentance, for God has revealed the Qur’an concerning you.” Ka‘b was sitting in the mosque of his people, and he heard the voice, so he fell down prostrating, weeping with joy at the repentance, and the Banu Salamah gathered around him, their men and women, congratulating him on the repentance. Ka‘b came quickly to the Messenger of God, pledged allegiance to him, and he asked forgiveness for him and gave him glad tidings of the repentance that had been revealed concerning him and his companions, and recited to him: “God has indeed turned in mercy to the Prophet” until the end of the story. This is Ka‘b ibn Malik, one of the poets, nobles, and eloquent speakers, and likewise his two companions were among the nobles. Such was their state in their staying behind, what they were tested with, and how they were truthful about themselves and the report of what was in their hearts, so that you may know the excellence of this plan and the reliance of the Messenger of God, may God bless him and grant him peace, on truthfulness and trustworthiness, and his distance from every suspicion and every deceit, and from what the matter of human beings proceeds upon. So ponder what is read and written, that you may recognize the signs of prophethood and that the deceptions of those who plot against the Muslims in casting doubt upon it and leading them out of Islam without their awareness may become apparent to you. For the people we mentioned earlier, when they nearly undermined Islam, disguised themselves as Shi‘ites and said: “It is permissible for the prophets of God and His proofs (59) to praise polytheists, commend disbelievers, revile prophets, and disavow the truthful ones, by way of fear and dissimulation.” They only said this because they were overwhelmed by the praise of the Messenger of God, may God bless him and grant him peace, and the Commander of the Faithful for Abu Bakr, ‘Umar, ‘Uthman, and that group of Emigrants and Helpers. So they said: “This praise is by way of concealment from these people and out of fear of them and their might.” Yet you see the open confrontation of the Messenger of God, may God bless him and grant him peace, with enemies in a state of solitude while he was fearful and watchful, and he was in their hands and under their control, overpowered and defeated. The explanation of this has already been given, and it has also been presented to you that these Emigrants and Helpers—we know that they were the beloved ones of the Messenger of God, may God bless him and grant him peace, his friends, his trusted ones, and his confidants, and that he loved them and befriended them, and that knowledge of this precedes knowledge of his prophethood, and that he imposed upon his community and the people of his obedience love for them and friendship with them, just as he imposed upon them disavowal of al-Walid ibn al-Mughirah, al-Nadr ibn al-Harith, ‘Utbah ibn Rabi‘ah, and their like from among his enemies of Quraysh, the Jews, and the Christians, as has been explained to you previously. It has also been presented to you that the prophets of God and His proofs cannot practice dissimulation, even if they fear, are overcome, or are overpowered. Among the most astonishing matters is that the leaders of the Jahiliyyah, the chiefs of the Arabs, and those who were followed and obeyed, such as ‘Uyaynah ibn Hisn, al-‘Abbas ibn Mirdas, ‘Amir ibn al-Tufayl, and their peers, said to the Messenger of God, may God bless him and grant him peace: “We would like to sit with you and hear from you, as we are the notables of the people, but around you are only these poor ones and slaves, like Suhayb ibn Sinan, Khabbab ibn al-Aratt, ‘Ammar ibn Yasir, and Bilal, and the smell of their garments is like the smell of rancid hides. We dislike that the Arabs should see us with them. So appoint a day for us and a day for them.” The Messenger of God, may God bless him and grant him peace, nearly did that and saw no harm in it, hoping for the conversion of these people, as they were followed and obeyed, and many people would convert through their conversion. Then God revealed: “And do not drive away those who call upon their Lord morning and evening, seeking His face. You are not accountable for them in anything, nor are they accountable for you in anything, that you should drive them away and thus be among the wrongdoers” (60). Some of these leaders we mentioned said: “These slaves, clients, and poor ones are given precedence over us.” So God revealed: “And thus We have tried some of them by others, that they might say, ‘Are these the ones whom God has favored among us?’ Is not God most knowing of those who are grateful? And when those who believe in Our verses come to you, say, ‘Peace be upon you. Your Lord has prescribed mercy for Himself: that whoever among you does evil out of ignorance and then repents after it and reforms—then He is Forgiving and Merciful’” (61). In this meaning was revealed the saying of God, Mighty and Majestic: “And keep yourself patient with those who call upon their Lord morning and evening, seeking His face, and let not your eyes overlook them, desiring the adornment of the worldly life. And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire, and whose affair is ever in neglect” (62). So the Messenger of God, may God bless him and grant him peace, turned away from that resolve and did not set aside a special gathering for those leaders, and he gave precedence to these poor ones, slaves, and clients. They became the closest people to him, and he would sit with them as long as they sat, and he would not leave them until they left. They had come to know this from him, and when they approached, he would say to them: “Peace be upon you, welcome. May my father be ransomed for those about whom my Lord reproached me. O God, let me live as a poor person, die as a poor person, and raise me in the company of the poor.” He meant those who are humble toward the Muslims. So ponder this plan, and how many of the leaders of Quraysh and others were delayed from Islam because they knew that if they converted, they would not be given precedence over these clients and slaves in the presence of the Messenger of God, may God bless him and grant him peace. Rather, the Messenger of God, may God bless him and grant him peace, did not make them equal; people were given precedence with him based on precedence in Islam, emigration, and insight. When Mecca was conquered and the Arabs converted, and the enemy of Islam despaired of coveting it, Abu Sufyan and his like from the Banu ‘Abd Manaf spoke, saying: “What delayed us from Islam was that we envied our cousins from the Banu Hashim.” Al-Harith ibn Hisham ascended a lookout when he left Mecca, and there remained no one in it who blew on a firebrand except that he came out to bid him farewell, feeling lonely at his departure. He said: “No land is dearer to me than your land, and no people are dearer to me than you, but this matter has occurred, and men who are not of our stature have preceded us to it. If ‘Ammar, Bilal, and Suhayb have preceded us to Islam, they will not precede us to Paradise. I am a captive in the path of God as long as I live.” So from him, and from ‘Ikrimah his nephew, and others from the Banu Makhzum—who were enemies of the Messenger of God, may God bless him and grant him peace, and among those who converted at the conquest—there came such jihad in the path of God, fighting the apostates after the death of the Messenger of God, may God bless him and grant him peace, until they returned them to the religion of Islam, and jihad against the Persians and Romans, and patience in those hardships, as is recorded in the books of scholars. In this meaning is what ‘Umar ibn al-Khattab used to do: he would go out while the nobles of the Arabs were at his door, and he would say: “Where is Bilal? Where is ‘Ammar? Where is Suhayb? Where is Khabbab?” So they would rise, given precedence and honor, while at the door were Suhayl ibn ‘Amr, Hakim ibn Hizam, ‘Uyaynah ibn Hisn, and their like among the nobles. Suhayl ibn ‘Amr looked at them as their faces changed color due to their sitting at the door and permission being given to those before them, and he said to them: “What is the matter with you, O company of Arabs, that your faces change color? These are people who were called and we were called; they hastened and we delayed. If you envy them today at the door of ‘Umar, what God has prepared for them in Paradise tomorrow is greater.” This Suhayl ibn ‘Amr was among the enemies of the Messenger of God, may God bless him and grant him peace, and among the harshest against him, and he was among those who converted at the conquest. So listen to his words and ponder his affair. How often Mu‘awiyah, the family of Abu Sufyan, and the family of Marwan would relate, during their kingship and their authority after the passing of the guided imams, that what delayed them and their father from Islam was pride, lest they become like those we have mentioned. Some were delayed by envy and rivalry, some by preventing their brothers and leaders—this is a separate topic. You have known that kings and tyrants may have slips and lapses, which their trusted ones, ministers, partners in kingship, and those who fear for their lives from speaking of their faults come to know. They speak of them during their lifetime and pass them on to their trusted ones, unable to control themselves due to the burden of secrecy on people. But when the king or leader dies, they speak of them openly to everyone. Such has been the custom, and evidence has indicated it. These people spoke of this during the lifetime of the Messenger of God, may God bless him and grant him peace, and after his death, so that you may know the reliability of the matter of prophethood and that its matter and foundation were established like mountains. We were not in this topic, but rather in refuting the claim of those who accused the prophets of concealing truth and manifesting falsehood. The discourse connected to what resembles it, so we departed to this. Then I returned to clarifying the invalidity of the claim of these people. So ponder His saying: “He frowned and turned away because the blind man came to him. And what would make you know? Perhaps he might purify himself or be reminded, and the reminder would benefit him. As for he who thinks himself self-sufficient, to him you attend. And what is upon you if he does not purify himself? But as for he who came to you striving and fearing, from him you are distracted. No indeed!” Some of the nobles of the Arabs and their wealthy ones approached the Messenger of God, may God bless him and grant him peace, concerning some of their affairs. He, peace be upon him, turned to speaking with him, hoping for his conversion, and in that state, Ibn Umm Maktum—who was blind—came to him speaking to him. The Messenger of God, may God bless him and grant him peace, was occupied from answering him by that noble, so God reproached him with this reproach concerning something of this magnitude. How then can a thoughtful person deem it permissible to suppose of the Prophet, may God bless him and grant him peace, what these people have claimed against him? And ponder His saying: “And when you said to the one upon whom God had bestowed favor and you had bestowed favor, ‘Keep your wife and fear God,’ and you concealed within yourself what God would reveal, and you feared the people, while God has more right that you fear Him” (63). This was revealed concerning the story of Zaynab bint Jahsh, who was the daughter of the paternal aunt of the Messenger of God, may God bless him and grant him peace. The Messenger of God, may God bless him and grant him peace, had married her to Zayd ibn Harithah, who was a freed slave.

He had also given Duba'a bint al-Zubayr ibn 'Abd al-Muttalib, the paternal uncle of the Messenger of God (peace and blessings be upon him), in marriage to al-Miqdad ibn al-Aswad, who was a mawla ⁴⁸. The Messenger of God (peace and blessings be upon him) intended by this to invalidate the pre-Islamic customs regarding social equality in marriage. This Zaynab ⁴⁹ was harsh in character, frequently quarreling with Zayd and disputing with him, and this was difficult for the Messenger of God (peace and blessings be upon him), who disliked Zayd being harmed. Zayd could not bear her temper nor endure it, and the Messenger of God (peace and blessings be upon him) was as if regretting having married her to him, saying to himself: 'Would that I had married her myself, for I would be more entitled to bear her and be patient with her than Zayd and others, due to her closeness to me.' When Zayd intended to divorce her, the Messenger of God (peace and blessings be upon him) forbade him from doing so, saying: 'Be patient, bear it, and keep your wife.' But Zayd could not be patient, so he divorced her. The Messenger of God (peace and blessings be upon him) wished to marry her but felt shy before Zayd and others. So God Almighty said to him this statement concerning something that was not disobedience, then commanded him to marry her for what He intended and purposed of strengthening kinship ties, and so that believers would not be constrained in marrying the wives of their adopted sons ⁵⁰ and those they had adopted, who were not from their loins. He Almighty said: 'So when Zayd had fulfilled his need of her, We married her to you, so that there would be no blame upon the believers concerning the wives of their adopted sons when they have fulfilled their need of them. And the command of God is ever accomplished.' [Qur'an 33:37] Reflect on these statements concerning these minor matters, and reflect on the claim of these people against the Messenger of God (peace and blessings be upon him), as if they were telling you about Musaylima ⁵¹ or about Chosroes ⁵² and Caesar ⁵³ in their conduct, not about Muhammad, the Messenger of God (peace and blessings be upon him), his conduct, and God's guidance for him. Another aspect [concerning the noble verse 'We will cast terror into the hearts of those who disbelieve' and how it was as the Exalted informed] This is His Exalted saying: 'We will cast terror into the hearts of those who disbelieve' [Qur'an 3:151]. This happened as He informed, until the Muslims' affair was completed and the final outcome was theirs, even though during that time they suffered harm and were killed by them. Nevertheless, the final outcome was theirs over them, as has become clear. For this reason, he (peace and blessings be upon him) said: 'I have been given victory through terror.' The Muslims used to see this, and the polytheists would talk about what they experienced of it. The daughter of al-Hakam ibn Abi al-'As said to her grandfather: 'I have never seen a people with worse judgment or more incapable in the matter of the Messenger of God (peace and blessings be upon him) than you, O Banu Umayya.' He said: 'Do not blame us, my daughter. I will tell you only what I saw with these two eyes. We made an appointment with Quraysh to seize him. When we drew near to him, we heard a sound behind us that we thought no mountain remained in Tihama ⁵⁴ but crumbled. We were overcome and lost our senses until he finished his prayer and returned to his family. Then we made an appointment another night. When he came, we rose to go to him. He said: I saw al-Safa and al-Marwa ⁵⁵ meeting each other, blocking the way between us and him. By God, that did not avail us until God granted us Islam.' Abu Jahl ⁵⁶ once said to them: 'Does Muhammad prostrate his face among you?' They said: 'Yes.' He said: 'By the one I swear by, if I see him doing that, I will trample his neck.' It was said to him one day: 'There he is, praying.' So he went to do what he said, but we only saw him retreating on his heels and shielding himself with his hands. They said: 'What is the matter with you, O Abu al-Hakam?' He said: 'Between me and him there is a ditch, terror, and wings.' The Messenger of God (peace and blessings be upon him) said: 'If he had come near me, the angels would have snatched him limb by limb.' Once the notables of Quraysh, including Abu Jahl ibn Hisham, gathered and said: 'The matter of Muhammad has become confusing to us. If only we knew a man who knows poetry, sorcery, and divination, we would send him to speak with him and bring us clarification of his affair.' 'Utba ibn Rabi'a said: 'I know divination, poetry, and sorcery, and I have learned something of his knowledge. I will go to him, and his affair will not be hidden from me.' So he went to him and said: 'O Muhammad, are you better or 'Abdullah? Are you better or Hashim? Are you better or 'Abd al-Muttalib? Why do you revile our gods and declare our forefathers misguided, and do such and such? If it is leadership you desire, we will make you our leader until you die. If it is women, we will marry you to ten women of your choice from Quraysh. If it is wealth, we will give you enough to make you independent and your descendants.' The Prophet (peace and blessings be upon him) remained silent. When 'Utba finished, the Messenger of God (peace and blessings be upon him) said: 'O Abu al-Walid, you have spoken; now listen.' Then he (peace and blessings be upon him) recited: 'Ha Mim. The revelation of the Book from Allah, the Exalted in Might, the Merciful' until he reached His saying: 'But if they turn away, then say, I have warned you of a thunderbolt like the thunderbolt of 'Ad and Thamud' [Qur'an 41:1-13]. 'Utba put his hand over the mouth of the Messenger of God (peace and blessings be upon him) and said: 'I adjure you by the womb ⁵⁷ to stop.' Then he returned to them. They said: 'O Abu al-Walid, you have returned with a different face than when you left.' He said: 'O people, leave this man alone, for if his affair is completed, his honor will be yours.' He went to his home. Abu Jahl said: 'I think 'Utba has converted and followed Muhammad. Let us go to him.' They went to him, and Abu Jahl said: 'We think you have converted and followed Muhammad.' He became angry and swore he would never speak to Muhammad again, but he told them what he had said to him. He said: 'He recited to me: 'In the name of Allah, the Most Gracious, the Most Merciful. Ha Mim. The revelation of the Book from Allah, the Exalted in Might, the Merciful' until he reached 'I have warned you of a thunderbolt like the thunderbolt of 'Ad and Thamud.' So I put my hand over his mouth and adjured him by the womb, and I knew that Muhammad does not lie, and I feared that punishment would come upon you.' Al-Zubayr ibn al-'Awwam, while discussing with people the state of the Messenger of God and their state in Mecca before the Hijra ⁵⁸, said: 'I saw a group of polytheists around the Ka'ba, with Abu Jahl as their leader that day. The Messenger of God (peace and blessings be upon him) came while they were conspiring to oppose him. He said to them: 'May you be disgraced, and may what you have gathered for be disgraced.' He said: They became speechless, and none of them spoke to him. I saw Abu Jahl running after the Messenger of God (peace and blessings be upon him), apologizing to him and saying: 'O Muhammad, leave us alone and we will leave you alone.' The Messenger of God (peace and blessings be upon him) said: 'I will not leave you alone until you believe in God or I kill you.' Abu Jahl said: 'And you are able to kill me?' The Messenger of God (peace and blessings be upon him) said to him: 'God will kill you and kill these with you.' So Abu Jahl and his companions turned away, and not one of those remained but was killed. The Companions used to discuss this and recount it to one another.' Another story concerning Quraysh and the Messenger of God (peace and blessings be upon him) in Mecca: A man from Arash ⁵⁹ came to Mecca with camels. Abu Jahl ibn Hisham bought them from him but delayed payment. The Arashi man came and stood at the assembly of Quraysh, saying: 'O assembly of Quraysh, I am a stranger and a wayfarer, and Abu al-Hakam ibn Hisham has overcome me regarding my right. Is there any among you who will take my right from him?' The Messenger of God (peace and blessings be upon him) was sitting in a corner of the mosque. The people of the assembly said to the Arashi: 'Do you see that man?' meaning the Messenger of God. 'He is a companion of Abu al-Hakam. Go to him, and he will take your right from him.' They mocked him, knowing the intense enmity of Abu Jahl towards the Messenger of God (peace and blessings be upon him), while the Arashi did not know him. So the Arashi went and stood before the Messenger of God (peace and blessings be upon him), saying: 'O servant of God, Abu al-Hakam ibn Hisham has overcome me regarding my right, and I am a stranger and a wayfarer. I asked these people for someone to take my right, and they directed me to you. So take my right from him, may God have mercy on you.' The Messenger of God (peace and blessings be upon him) stood up with him. When the people of the assembly saw him stand with him, they said to one of them: 'Follow him and see what he does.' The Messenger of God (peace and blessings be upon him) came to Abu Jahl and knocked on his door. He said: 'Who is this?' He said: 'Muhammad. Come out to me.' He came out, his spirit gone, his face pale. The Messenger of God (peace and blessings be upon him) said to him: 'Give this man his right.' He said: 'Yes, he will not leave until I give him what is due to him.' He went in and came out with his right and gave it to him. Then the Messenger of God (peace and blessings be upon him) left and said to the Arashi: 'Go about your business.' The Arashi came and stood at that assembly and said: 'May God reward him well, for by God, he has taken my right for me.' The man they had sent with him came and they said: 'What did you see?' He said: 'A wonder of wonders! By God, as soon as he knocked on his door, he came out with his spirit gone and gave him his right.' Then soon after, Abu Jahl came. They said: 'What is the matter with you? By God, we have never seen anything like what you did.' They told him that they had directed the Arashi to Muhammad as a mockery, thinking that the Messenger of God (peace and blessings be upon him) would not ask him, and even if he asked, he would refuse and harm him and Muhammad. Abu Jahl said: 'Woe to you! By God, as soon as he knocked on my door and I heard his voice, I was filled with terror and came out to him. Above his head there was a stallion camel, the likes of whose hump and fangs I have never seen. By God, if I had refused, he would have eaten me.' Another time, the notables of Quraysh gathered in the Hijr ⁶⁰ and swore by al-Lat and al-'Uzza ⁶¹ and all their gods: 'If we see Muhammad, we will rise against him as one man and not leave him until we kill him.' Then his daughter Fatima (peace be upon her) came weeping and entered upon him, saying: 'Father, these notables of Quraysh have sworn against you. If they see you, they will rise and kill you. Not one of them but has recognized his share of your blood.' He said: 'My daughter, bring me water for ablution.' He performed ablution, then entered the mosque. When they saw him, they said: 'Here he is! Here he is!' They lowered their eyes, their chins fell onto their chests, and not one of them raised his eyes to him or stood up against him. The Messenger of God (peace and blessings be upon him) came and stood over them, took a handful of dust, and said: 'May the faces be disfigured.' Then he threw it at them, and not a man among them was hit by that dust but was killed as a disbeliever. Another time, the Messenger of God (peace and blessings be upon him) was circumambulating the House ⁶² with his hand in the hand of 'Uthman ibn 'Affan. In the Hijr were 'Uqba ibn Abi Mu'ayt, Abu Jahl, and Umayya. The Messenger of God passed by them between Abu Bakr and 'Uthman. When he came alongside them, they said things he disliked. He put his fingers into 'Uthman's fingers, and they all circumambulated. When he came alongside them again, Abu Jahl said: 'By God, we will not make peace with you as long as the sea wets a tuft of wool. You forbid us to worship what our fathers worshipped.' Then he moved away from them. They did the same to him in the second circuit. When it was the fourth circuit, they confronted him. Abu Jahl stood up to take hold of the fold of his garment, but 'Uthman pushed him in the chest, and he fell on his back. Abu Bakr pushed Umayya ibn Khalaf, and the Messenger of God (peace and blessings be upon him) pushed 'Uqba ibn Abi Mu'ayt. They made way for the Messenger of God (peace and blessings be upon him). He (peace and blessings be upon him) said to them: 'By God, His punishment will soon befall you.' Not one of them was left but was terrified and seized with panic. Then he said to them while they were in that state of terror:

Wretched are you as a people for your Prophet!" Then the Messenger of Allah (peace and blessings be upon him) turned to Abu Bakr and 'Uthman and said: "Rejoice, for Allah will manifest His religion, complete His word, and grant victory to His Prophet. Indeed, these whom you see—Allah will hasten their slaughter at your hands." 'Uthman, while recounting this story to the Companions, said: "By Allah, He did cause their slaughter at our hands on the day of Badr." Some Arabs said: "During the battle of Hunayn against the enemy of the Messenger of Allah (peace and blessings be upon him), when Muhammad took a handful of earth and threw it at us, saying, 'May the faces be disfigured,' we felt terror in our hearts." We do not claim that Allah protected him (peace and blessings be upon him) at all times and instilled fear of him in his enemies in every situation. Indeed, they struck him, dragged him, choked him, placed dirt on his head, and [threw] placenta and entrails, and frightened him. However, we have made clear that terror did occur, as Allah said, and the proof was established, and the norm was broken thereby. It does not detract from this that it did not happen at every moment, just as the norm was broken by the angels fighting on the day of Badr, and it does not detract from this that they did not fight on the day of Uhud. Another Section [On the Expulsion of the Banu al-Nadir Jews from Medina and the Signs Therein] Among the proofs of his prophethood is that the Banu al-Nadir, a Jewish tribe, betrayed him after a truce had been established between him and them. He sent to them after he had marched to them and encamped near them: "You have betrayed me and broken the peace that was between me and you. Moreover, 'Amr ibn Jahash ascended to throw a rock upon me to kill me, until Allah informed me of that. So leave my vicinity." Then 'Abdullah ibn Ubayy ibn Salul sent to them, with several of his companions, encouraging them and saying: "Do not leave your homes, for I am with you and behind you. If Muhammad fights you, we will fight with you and support you. If he expels you, we will go out with you." Allah informed His Prophet of this, and He, Exalted and Majestic, said: "Have you not considered those who hypocritically say to their brothers who have disbelieved among the People of the Scripture, 'If you are expelled, we will surely go out with you, and we will never obey anyone against you; and if you are fought, we will surely aid you.' But Allah testifies that they are liars. If they are expelled, they will not go out with them; and if they are fought, they will not aid them; and if they aid them, they will surely turn their backs; then they will not be aided" (68). The Messenger of Allah (peace and blessings be upon him) recited this to the people, informed them of what the hypocrites had done and what they had secretly communicated to the Jews, and proclaimed their exposure. Then he expelled the Banu al-Nadir from their homes and banished them. 'Abdullah ibn Ubayy ibn Salul and his companions did not go out with them, as they had promised them. The Prophet (peace and blessings be upon him) fought them, and they did not aid them. Consider how he informed of what they had concealed, what they had corresponded about, and what their plot had been—and it was impossible to know how it would have been if it had occurred—and then all of it happened exactly as he informed and detailed. In this are many unseen matters that cannot be known by any soothsayer, but only by a true prophet from Allah. The Prophet (peace and blessings be upon him) rode to visit Sa'd ibn 'Ubadah, who was ill, on a donkey with a packsaddle covered by a Fadak-made velvet cloth, bridled with a rope of palm fiber, and he seated Usamah ibn Zaid ibn Harithah behind him. He (peace and blessings be upon him) passed by 'Abdullah ibn Ubayy ibn Salul, who was in the shade of his fortress, surrounded by many polytheists, Jews, and hypocrites. Among the Muslims present were 'Abdullah ibn Rawahah, Sa'd ibn al-Rabi', Kharijah ibn Zaid ibn Abi Zuhayr, and Bashir ibn Sa'd. The Messenger of Allah (peace and blessings be upon him) felt it improper to pass him by without stopping, so he dismounted, greeted him, sat down, recited the Qur'an, called to Allah (Exalted and Majestic), reminded of Him, warned, gave glad tidings, and cautioned. 'Abdullah remained silent, not speaking until the Messenger of Allah (peace and blessings be upon him) finished his speech. Then Ibn Ubayy ibn Salul said: "O this man, what you say is excellent if it is true. If only you would sit in your house, and whoever comes to you, you could speak to him, without presenting it to those who do not want it." Some Jews seconded his words. Sa'd ibn al-Rabi' turned to the Jew and said: "What is it to you? May you have no mother! Cease this talk." Ibn Ubayy ibn Salul said: "What did he say? Muhammad goes to those who expelled him from his land and birthplace. As for those who did not expel him, they do not visit him." Zaid ibn al-Lusayb, supporting 'Abdullah, said: "Look, O Muhammad, at those who came to you and expelled you from your land—suspect them, and leave those who did not call you." The Muslims present in the gathering argued, debated, and admonished 'Abdullah, while still showing him respect and deference, until 'Abdullah ibn Rawahah said: "Rather, let him visit us in our homes and dwellings, for we love that." Ibn Ubayy ibn Salul became enraged at what happened and said in that regard: "Whenever your patron is your opponent, you will not cease to be humiliated, and those you flatter will rise above you. And can the falcon soar without its wings? If its feathers are clipped one day, it falls." Then the Messenger of Allah (peace and blessings be upon him) stood up, mounted, and went to Sa'd ibn 'Ubadah. He told him what had happened with 'Abdullah ibn Ubayy ibn Salul. Sa'd said to him: "O Messenger of Allah, by Him who honored you with prophethood, the people of this lake had agreed to crown him. I adjure you by Allah, do you know that?" The people said: "Yes." "He sees nothing but that you have snatched something from his hands," Sa'd said. "By Allah, he sees that you have taken his kingdom. You have come, and we were collecting beads to place the crown on his head. You are most deserving of forgiving him, for he is your maternal uncle." Consider what is in this and see how each person spoke according to what he had, without fear or awe. And look at 'Abdullah and that group of his people, and the Jews who had adorned enmity toward the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) had called them to his religion, argued with them, and recited the Qur'an. They brought nothing to impugn what he recited and argued with, nor did they say, "This is speech that can be matched," nor did they bring anything more than saying to him: "We do not want you to recite it to us or call us to it." This is 'Abdullah ibn Ubayy, an eloquent Arab, a shrewd thinker, and a king among kings, and with him were eloquent, articulate speakers and enemies—so that you may know the clarity of this matter and the despair of the enemies to find fault in it. Recognize these gatherings, situations, and positions. Marhab ibn Qayzi, from the Banu Harithah ibn al-Harith, said to him when the Messenger of Allah (peace and blessings be upon him) passed by him in his garden with his companions, heading toward Uhud: "I do not permit you, O Muhammad, if you are a prophet, to pass through my garden." He took a handful of dirt and said: "By Allah, if I knew that I would hit no one but you with this dirt, I would throw it at you." The people rushed toward him, but the Messenger of Allah (peace and blessings be upon him) said to them: "Leave him; this one is blind of heart." How often did the people say to the Ansar: "You have brought a stranger and foreigners, poor people, and you have made enemies of the nations, and you hope for Paradise—a Paradise, by my life, of colocynth—and you hope for life after death? Far-fetched is what you are promised." The responses to that are found in the Qur'an, such as: if there is no return and recompense, then the creation of servants would be in vain and play, as in His saying: "Did you think that We created you in play and that you would not be returned to Us?" (69) and His saying: "And We did not create the heaven and the earth and what is between them in play. If We had intended to take a diversion, We could have taken it from Ourselves, if We were to do so. Rather, We hurl the truth against falsehood, and it crushes it, and behold, it vanishes. And woe to you for what you describe" (70). That is, this effect and this action are not the action of one from whom play, diversion, futility, injustice, or tyranny could proceed. Then He demonstrated His power over resurrection, as mentioned in Surah Bani Isra'il, Surah Yunus, Surah al-Rum, and Surah al-Waqi'ah, until the Messenger of Allah (peace and blessings be upon him) said: "How astonishing, utterly astonishing, is the one who doubts Allah's power while seeing His creation! How astonishing, utterly astonishing, is the one who denies the final creation while seeing the first creation! How astonishing, utterly astonishing, is the one who denies the resurrection of the dead while he dies every day and night and lives! How astonishing, utterly astonishing, is the one who believes in the abode of eternity while striving for the abode of delusion! How astonishing, utterly astonishing, is the conceited and boastful one, though he was created from a drop of fluid and will become a corpse, and between that he does not know what will be done with him!"—and other such things that the Prophet (peace and blessings be upon him) used to mention, and his Companions (may Allah have mercy on them) mentioned, the origin of which is in the Qur'an. The concern was not intensified due to sufficiency with the Qur'an, and because it is a reminder of what Allah has placed in minds, so it is adorned for whoever looks, then reflects, then takes heed. When 'Abdullah ibn Ubayy ibn Salul outwardly embraced Islam, he used to take a stand every Friday. When the Messenger of Allah (peace and blessings be upon him) sat to deliver the sermon to the people, 'Abdullah would stand and say: "O people, this is the Messenger of Allah among you. Allah has honored you and exalted you through him, so support him, honor him, listen to him, and obey him." Then he would sit. But when he did what he did on the day of Uhud and returned with the people, he stood on Friday to do what he used to do. The Ansar grabbed his clothes from all sides and said: "Sit down, O enemy of Allah! You are not fit for that, after what you did." He left, stepping over people's necks, saying: "By Allah, it is as if I spoke nonsense when I stood to strengthen his affair, and my companions leaped at me, pulling me and rebuking me, as if I had spoken nonsense." They said: "Go back, so the Messenger of Allah may ask forgiveness for you." He said: "By Allah, I do not seek that he ask forgiveness for me." His people who shared his opinion and hypocrisy gathered around him, and the Jews grieved for him and slandered the Messenger of Allah (peace and blessings be upon him) and the Muslims, devising plans and working on schemes to do something against the Ansar to turn them away from following the Messenger of Allah (peace and blessings be upon him), but they found nothing. This is among those situations and places of need. When those hypocrites began to spy on the Messenger of Allah (peace and blessings be upon him), seek out his news, and watch for what he did with Muslims and others—having mixed with the Muslims and outwardly embraced Islam—they would transmit news to their brothers and their like among the hypocrites and Jews, and they would conspire with them. These hypocrites numbered more than sixty men. When this increased from them, the Messenger of Allah (peace and blessings be upon him) ordered their expulsion from the mosque. The Ansar stood up, expelled them, dragged them one by one, humiliated them, and said to them: "O enemies of Allah, you mixed with us, prayed with us, and listened to our conversations with the Messenger of Allah (peace and blessings be upon him). You neither found what you love and desire, nor do you desist or become sincere." This is among those situations whose parallels have preceded, showing that they cannot be from human planning. Look at this exposure: if they had found a slip, a mistake, or anything similar, they would have mentioned it and argued with it. This is the place of need to mention it. These hypocrites who were dragged and expelled from the mosque—their names are known, as are their lineages, one by one.

This refutes those who claim that the Messenger of God, may God bless him and grant him peace, used to flatter his companions and followers, outwardly praising, commending, and honoring them while inwardly concealing the opposite and not intending or harboring such sentiments. This is said by those who claim to be Muslims, but it was invented by those who seek to attack Islam, confuse Muslims, sow doubt among them, and drive them out of Islam without their realizing it. Then consider the Jews: among them were those of Banu Qaynuqa‘, such as Zayd ibn al-Ṣalīt, Sa‘d ibn Ḥunayf, Suwayd ibn al-Ḥārith, Rifā‘a ibn Qays, ‘Azīz ibn Abī ‘Azīz, and other leaders of Banu Qaynuqa‘; also those of Banu al-Naḍīr and their leaders, such as Ḥuyayy ibn Akhṭab, his brother Abū Yāsir, Judayy ibn Akhṭab, Sallām ibn Mishkam, Kināna ibn Abī al-Ḥuqayq, Sallām ibn Abī al-Ḥuqayq, and similar figures among the leaders of Banu al-Naḍīr; and those of Banu Qurayẓa and their leaders, such as Ka‘b ibn Asad, who was the holder of the covenant of Banu Qurayẓa that they broke in the year of the Confederates ⁶³, al-Zubayr ibn Bāṭā ibn Wahb, I‘zāl ibn Shamāwīl, Qazūm ibn Ka‘b, Nāfi‘ ibn Abī Nāfi‘, Wahb ibn Yahūdhā, Usāma ibn Ḥabīb, and other leaders of Banu Qurayẓa. These were with the Messenger of God, may God bless him and grant him peace, in Medina and around Medina, and they favored their leaders. When they heard the Messenger of God, may God bless him and grant him peace, while he was in Mecca and his claim to prophethood, this weighed heavily upon them, especially upon their rabbis and leaders. So they openly declared enmity toward him, allied with Quraysh and the Arabs against him, and forbade them from following and believing him. Quraysh used to complain to them about him, and those from Mecca who passed by them on their trade journeys to Syria would mention this to them. Among Quraysh, there were those who sought them out for this purpose, such as al-Naḍr ibn al-Ḥārith and others like him, asking them for something that would refute the Messenger of God, may God bless him and grant him peace, and turn people away from him and from accepting what he brought, based on what they found in their scriptures and what they transmitted from their prophets and leaders. They would say to them: "Ask him about Joseph and his story and how it ended," and the Qur’an would be revealed concerning that. When they informed them, they said: "Ask him about the Companions of the Cave ⁶⁴—who they were and how many they were," and the Qur’an would be revealed concerning that. When they informed them, they said: "Ask him about a believing man who traveled from the west to the east," and the Qur’an would be revealed concerning Dhul-Qarnayn ⁶⁵, and so on. When the Messenger of God, may God bless him and grant him peace, came to Medina and settled among them, their enmity became even stronger, and they occupied themselves with him, may God bless him and grant him peace, and with the Muslims, interfering between him and the Aws and the Khazraj, and forbidding them from following him. They were a source of evil, doubts, and opening the doors of misguidance for the Arabs. They possessed courage and wealth, and their scheming was sharper than their swords and more penetrating than their spears. Banu al-Naḍīr, when the Messenger of God, may God bless him and grant him peace, expelled them, went to Quraysh and incited them to war against him and to attack him. As for Banu Qaynuqa‘, Banu Qurayẓa, and Khaybar, what happened is well-known and its explanation would be lengthy. Consider: did they succeed, despite this long pursuit and eagerness, in finding any slip, mistake, stumble, or anything similar? There were many people in Yemen, Aden, and the valleys of villages who supported those in Medina and did as they did in casting doubts among the Arabs. Reflect on this—how much light and guidance it contains! These people and all the enemies of the Messenger of God, may God bless him and grant him peace, used to consult among themselves about his affair, and they found no point of criticism or disparagement. An example is what happened with Banu Qurayẓa before they broke their covenant with the Messenger of God, may God bless him and grant him peace, when ‘Amr ibn Sa‘dā said to al-Zubayr ibn Bāṭā: "Obey me and let us go and follow Muhammad. By God, you know that he is a prophet, as our scholars have given glad tidings of him, among them Ibn al-Hayyabār and Abū ‘Umayr ibn Ḥawāsh, who came to us from the scholars of Jerusalem, awaiting his arrival, and commanded us to follow him and to convey greetings to him from them. Then they died in his religion, and we buried them on this island of ours." The people remained silent, and no one spoke. They repeated the words, and al-Zubayr said: "I have read his description in the book of Bāṭā that was revealed to Moses." They mentioned Ṣalāḥ ibn al-Hayyabār, and that when death approached him, he said: "What do you think? Take me out of the land of wine and wheat to the land of hardship and hunger." They said: "You know best." He said: "I await the emergence of a prophet whose time has come upon you; this town is his place of emigration. I hoped to reach him and follow him. If you hear of him, do not precede him, for he will shed blood and take captives. Do not let this prevent you from him." Ka‘b ibn Asad said to him: "What prevents you from following him?" He said: "You." Ka‘b said: "Why? I did not stand between you and him." He said: "You are the holder of our covenant and treaty. If I follow him, we will follow; if I refuse, we will refuse." Then ‘Amr ibn Sa‘dā turned to Ka‘b and said: "By the Torah, he is indeed glory and honor, and he is upon the path of Moses. We will attain worldly honor with him and will dwell with him and his community in Paradise tomorrow." Ka‘b said: "We will adhere to our covenant, and Muhammad will not violate our protection. We will wait to see what Ḥuyayy ibn Akhṭab does, for he has been expelled in humiliation and disgrace, and I do not think he will be content until he fights Muhammad. If he prevails, that is what we want—we will remain in our religion. But if he prevails over Ḥuyayy, then there is no good in life, and we will move away from his neighborhood." ‘Amr said: "Why delay the matter when it is approaching?" Ka‘b said: "There is no loss in this; whenever I want this from Muhammad, he will respond to me." ‘Amr said: "Yes, but there is a loss if he marches against us and we fortify ourselves in these fortresses that have deceived us—we will not leave our fortresses until we surrender to his judgment, and he will strike our necks." Ka‘b said: "I have no opinion on his matter except what I have said. My soul is not content to become a follower on the word of this Israelite who does not recognize any merit in me, not even the value of sandals." ‘Amr ibn Sa‘dā said: "Yes, we will certainly recognize that for you." Their discussion was lengthy. Some of them descended and joined the Messenger of God, may God bless him and grant him peace, and became Muslims. Consider the lengthy investigation and consultation among them, and the enemies of the Messenger of God, may God bless him and grant him peace, from their leaders and rabbis, who strove to prevent people from following him. Did any of them say: "This is the one who has such and such treacheries and breaches, such and such lies on such a day"—this is what is needed and mentioned—or that Moses had commanded that his law cannot be abrogated and that the Sabbath cannot be suspended, as the Jews claim? The debate and consultation recall past events and bring out secrets, so you know that all the enemies of the Messenger of God, may God bless him and grant him peace, had no point of criticism or disparagement against him in any way. How many encounters and situations did the Jews have with him, may God bless him and grant him peace, in which they needed what we have mentioned and explained? You know his position in Mecca, when they devoted themselves entirely to seeking his faults and turning people away from him. Among them were such as Abū Lahab, Abū Jahl, his brother al-‘Āṣ, al-‘Āṣ ibn Sa‘īd, al-Ḥakam ibn Abī al-‘Āṣ, ‘Adī ibn al-Ḥamrā’, Ibn al-Aṣadd al-Hudhalī, ‘Uqba ibn Abī Mu‘ayṭ, al-Aswad ibn ‘Abd Yaghūth, Ibn al-‘Uṭayla (al-Ḥārith ibn Qays ibn ‘Adī al-Sahmī), al-Walīd and Abū and Umayya, sons of Khalaf, Abū Qays ibn al-Fākih, al-‘Āṣ ibn Wā’il, al-Naḍr ibn al-Ḥārith, Munabbih ibn al-Ḥajjāj, Zuhayr ibn Abī Umayya, al-Sā’ib ibn Ṣayfī, al-Aswad ibn ‘Abd al-Asad—these were his neighbors. The enmity of Abū Sufyān Ṣakhr ibn Ḥarb, ‘Utba and Shayba, sons of Rabī‘a, Suhayl ibn ‘Amr, Maslama and al-Ḥārith, sons of Hishām, and others like them, is insignificant compared to the enmity of these, while he was among them and a captive in their hands in Mecca. They struck him, choked him, threw dust and entrails on his head, and threw carcasses at his door, while he said: "O sons of ‘Abd Manāf, what kind of protection is this?" When the season [of pilgrimage] came, he would go out to the season, warn, and call to God Almighty, saying: "O people, what you are upon is not from God and is not of God. Come to the worship of God alone." He would recite the Qur’an, and they would follow him and beat him. His uncle Abū Lahab would throw stones at his heels until they bled. They would disperse in the mountain passes and on the roads when the season came, and they would meet people to turn them away from the Messenger of God, may God bless him and grant him peace. They divided the roads at the mountain passes of Mecca. Al-Walīd ibn al-Mughīra would say to them: "Disperse where the people of the season pass by you. When they ask you about him, let some of you say: 'A soothsayer,' some: 'A sorcerer,' some: 'A poet,' and some: 'A misguided one who separates a father from his son and a brother from his brother.' When they come to me, I will confirm you." Those who did this were: Ḥanẓala, Abū Sufyān, ‘Utba, Shayba, Abū Jahl, al-‘Āṣ ibn Hāshim, Abū Qays ibn al-Walīd, Qays ibn al-Fākih, Zuhayr ibn Abī Umayya, Hilāl, al-Sā’ib, al-Naḍr ibn al-Ḥārith, Abū al-Bakhtarī ibn Hishām, Munabbih ibn al-Ḥajjāj, Umayya, Aws ibn al-Mughīra (the client of Wahb ibn Ḥudhāfa), and Zam‘a ibn al-Aswad. The companions of the Messenger of God, may God bless him and grant him peace, who had embraced Islam in Mecca would go out and disperse among these dividers. When they mentioned what they had about the Messenger of God, may God bless him and grant him peace, the Muslims would say: "These have lied. Rather, Muhammad is the truthful Messenger of God, calling to the worship of God alone, to maintaining family ties, mercy for the orphan, and to such and such." They would recite the Qur’an, while those others would prevent them and beat them during the season when people are safe, but the Messenger of God, may God bless him and grant him peace, and his companions were not safe, even as they called to God and said this, while being oppressed, overcome, few, and weak, fearing that people would snatch them away. Consider: were Quraysh or the people of Mecca able to say about him, may God bless him and grant him peace, that he betrayed, lied, deceived, committed an indecency, or anything that his enemies and the heretics of your time claim, despite the long years he resided in Mecca since he claimed prophethood—fifteen years? They added nothing to their criticism beyond accusing him of lying. The people of the season, when they heard the words of the companions of the Messenger of God, may God bless him and grant him peace, would say to one another: "The words of these are better and more virtuous." Reflect, may God have mercy on you, on these matters. Prolong your thought and reflection, and persist in that, so that you may know the realities of things. For in your time, you have been afflicted with those who say about the Meccan companions, the Emigrants, and those who built and strengthened Islam, that they never believed in Islam at all, never followed the Messenger of God, may God bless him and grant him peace, out of insight or proof, never believed in his prophethood, never harbored love and veneration for him, but only believed in his falsehood and harbored only his downfall and deceit.

These were a people who followed him while he was alone, poor, lowly, fearful, oppressed, and vanquished, and the people of the earth were united in enmity against him and his followers. They went out in following him from security to fear, from wealth to poverty, from honor to humiliation, from dignity to disgrace, from comfort to hardship, and from homelands to exile. The heretics of your time claim that they did this out of hypocrisy and that they were hypocrites. So who can deny this wonder after this, or deny people's foolishness, or think well of them? Is this not like someone who says: 'Muhammad, the prophet of the Muslims, was hypocritical toward Quraysh and the Arabs, fending them off, even though he went out with them to those things; and that the sorcerers were hypocritical toward Pharaoh and flattered him in their following of Moses, turning away from him and confronting him when he said to them: "Indeed, he is your master who taught you magic" ⁶⁶ and "Then I will surely cut off your hands and your feet from opposite sides, and I will surely crucify you on the trunks of palm trees, and you will surely know which of us is more severe in punishment and more enduring." They said: "Never will we prefer you over what has come to us of clear proofs and over He who created us. So decree whatever you are to decree. You only decree this worldly life. Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us to do of magic. And Allah is better and more enduring" ⁶⁷.' And more astonishing than this is that he, peace and blessings be upon him, made it obligatory upon the servants to show loyalty to these early emigrants, and made it a duty to love them, honor them, and revere them, and forbade thinking ill of them unless a major sin appears from them, just as he made it obligatory to show enmity toward the Jews, Christians, Magians, and their likes, and those who follow their path, and made it a duty to hate them unless faith appears from them. This is known from his religion, peace and blessings be upon him, and his call, besides what Allah has included in His Book of praise for the Emigrants and the Helpers, and the Qur'an is filled with it. All this is contrary to what these people claim, who have been deceived by those who taught them this, for they have thereby plotted against Islam and the Muslims without realizing it. We only intended to mention the state of the enemies of the Messenger of Allah, peace and blessings be upon him, from among his neighbors, his town, and his family, from the various classes of Quraysh, with their cunning, and that they had entrusted all his enemies and sufficed them and more than sufficed them. But they found nothing that could be a proof or a semblance of a proof to invalidate his affair. So their plot failed despite prolonged effort, and their scheme was ruined, as Allah said: "And the plot of those [people] is but bound to perish" ⁶⁸. He, peace and blessings be upon him, went out to Ta'if and called to Allah, saying: 'Give me protection until I convey the message of my Lord, and abandon what you are upon, for Allah is angry,' and he criticized their religions and what their forefathers were upon, and blamed Quraysh for what they did in denying him. But they had nothing to reject him except to say: 'How did Allah choose you from among the people of Mecca and from all people, when there are wise and intelligent men like so-and-so and so-and-so, and in Ta'if there are so-and-so and so-and-so? And if Allah has chosen you, how has He made you need the support of people?' and other such harsh words they met him with, for he had angered and enraged them by mentioning the ugliness of their religions and the misguidance of their forefathers. So consider: Did they return to a proof or something resembling a proof in their denial of him? Did they find any point of criticism or disparagement, despite their need to mention that in these situations? Of this kind is when Allah, Mighty and Majestic, commanded His Messenger to present himself to the tribes—a well-known matter that people have mentioned and spoken about. Among those who spoke about it was 'Ali ibn Abi Talib, may Allah be pleased with him, who said: When Allah commanded His Messenger, peace and blessings be upon him, to present himself to the tribes, he went out, and I was with him, and Abu Bakr al-Siddiq, until we came to a gathering ⁶⁹ of the Arab gatherings. Abu Bakr stepped forward and greeted. 'Ali said: Abu Bakr was foremost in every good, and he was a man well-versed in genealogy. He said: 'From which people are you?' They said: 'From Rabi'ah.' He said: 'From which Rabi'ah?' Then 'Ali, may Allah be pleased with him, mentioned what transpired between them and Abu Bakr. He said: Then we came to another gathering, upon whom were tranquility and dignity. Abu Bakr stepped forward, greeted, and said: 'From which people are you?' They said: 'From Shayban ibn Tha'labah.' Abu Bakr turned to the Messenger of Allah, peace and blessings be upon him, and said: 'May my father and mother be your ransom, these are the elite of their people, and among them is Mafruq ibn 'Amr, who surpasses them in qualities and eloquence.' He had two locks of hair falling on his collarbone ⁷⁰, and he was the closest of the people to Abu Bakr in the gathering. Abu Bakr said to him: 'How is your number?' Mafruq said: 'We increase to over a thousand, and a thousand will not be overcome due to fewness.' Abu Bakr said: 'How is your protection?' Mafruq said: 'Upon us is ignorance, and every people has its protector?' Abu Bakr said: 'How is your warfare against your enemy?' Mafruq said: 'We are most angry when we meet [the enemy], and we meet most fiercely when we are angry. We prefer horses to children, and peace to milk camels. Victory is from Allah: He gives us turn one time, and gives turn to us another time. Perhaps you are the brother of Quraysh?' Abu Bakr said: 'Has it reached you that he is the Messenger of Allah? Here he is.' Mafruq said: 'It has reached us that he mentions that. So to what does he call, O brother of Quraysh?' The Messenger of Allah, peace and blessings be upon him, stepped forward, and Abu Bakr stood shading him with a garment. He, peace be upon him, said: 'I call you to bear witness that there is no god but Allah alone, with no partner, and that I am the Messenger of Allah, and that you give me refuge and support me. For Quraysh have conspired against the command of Allah, denied His Messenger, and sufficed with falsehood over truth. And Allah is the Self-Sufficient, the Praiseworthy.' Mafruq said: 'And to what else do you call, O brother of Quraysh?' The Messenger of Allah, peace and blessings be upon him, recited: "Say, 'Come, I will recite what your Lord has prohibited to you: [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities—what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason'" ⁷¹. Mafruq said: 'And to what do you call, O brother of Quraysh? For by Allah, this is not from the speech of the people of the earth. If it were from their speech, we would have recognized it.' The Messenger of Allah, peace and blessings be upon him, recited: "Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded" ⁷². Mafruq said: 'By Allah, O brother of Quraysh, you have called to noble character and good deeds. Indeed, a people who denied you and conspired against you have committed a great falsehood.' And it seemed he wanted Hani' ibn Qabisa to share in the speech. Mafruq said: 'This is Hani' ibn Qabisa, our elder and the man of our religion.' Hani' said: 'I have heard your speech, O brother of Quraysh. I see that if we leave our religion and follow you in your religion for a single sitting you have had with us, with no beginning or end, this would be a slip in opinion and lack of consideration for the outcome. Slips only occur with haste. Behind us are people we dislike to bind a covenant on their behalf. But return and we will return, and consider and we will consider.' And it seemed he wanted al-Muthanna ibn Haritha to share in the speech. He said: 'And this is al-Muthanna ibn Haritha, our elder and the man of our party.' Al-Muthanna said: 'I have heard your speech, O brother of Quraysh. The answer is the answer of Hani' ibn Qabisa regarding leaving our religion and following you in your religion for a single sitting you have had with us, with no beginning or end. We are settled between two blows: the complete and the disfiguring.' The Messenger of Allah, peace and blessings be upon him, said: 'What are these two blows?' He said: 'The rivers of Chosroes and the waters of the Arabs. We are settled between them on a covenant that Chosroes took from us: that we not cause any incident nor give refuge to anyone causing an incident. And we see, O Qurayshi, that this matter to which you call is something that kings dislike. If you wish, we will give you refuge and support you in what pertains to the waters of the Arabs.' The Messenger of Allah, peace and blessings be upon him, said: 'You have not done badly in the reply, for you have spoken the truth. Indeed, the religion of Allah will only be supported by one who surrounds it from all sides. Do you think that if you only stay a little while, until Allah bequeaths you their land, homes, and wealth, and gives you their women in marriage, will you glorify Allah and sanctify Him?' Al-Nu'man ibn Sharik said: 'O Allah, yes.' So the Messenger of Allah, peace and blessings be upon him, stood up, taking Abu Bakr by the hand, saying: 'O Abu Bakr, what dreams in the Jahiliyyah ⁷³—or what character (the narrator doubted which he said)—how noble they are! By them Allah repels the violence of some against others, and by them they restrain each other among themselves.' 'Ali, may Allah be pleased with him, said: Then we came to the gathering of al-Aws and al-Khazraj, and we did not leave until they pledged allegiance to the Messenger of Allah, peace and blessings be upon him. They were truthful and patient. The Messenger of Allah, peace and blessings be upon him, sent with them, after groups from them had come to him repeatedly, embraced Islam, and returned, Mus'ab ibn 'Umayr, may Allah be pleased with him, to recite the Qur'an and teach religion. Al-Aws and al-Khazraj were many tribes and a great number, and they embraced Islam willingly under this condition, and Islam prevailed over them. Due to the prevalence of Islam over these tribes and the insight of their people, there were hypocrites among al-Aws and al-Khazraj when they saw their people, who had been many, all embracing Islam, while the hypocrites were few. So they wanted to preserve their blood and share in the honor of their people, so they outwardly showed Islam, even though they did not believe in it. Then consider the action of Quraysh toward those who emigrated to the land of Abyssinia. About a hundred of the prominent Emigrants had gone there, and they sought refuge with the Negus, the king of Abyssinia, so he gave them refuge and accepted them. They worshipped Allah securely and peacefully, and found rest from the hardships they had been enduring.

Their matter with Quraysh was indeed grave. When Quraysh learned of their affair, they were troubled by it, pacing back and forth. Then they resolved to send two men from among them to the Negus (al-Najāshī) concerning them, and to send gifts to the Negus of the rare commodities of Mecca. Among the most remarkable of what came from it was leather (al-adam). So they gathered much leather for him, and they did not leave a single one of his patriarchs (baṭārīqah) without sending him a gift. Then they dispatched this with ʿAbd Allāh ibn Abī Rabīʿah ibn al-Mughīrah al-Makhzūmī and ʿAmr ibn al-ʿĀṣ ibn Wāʾil al-Sahmī, saying to them: "Deliver to each patriarch his gift before you speak to the Negus, then present the Negus with his gifts, and then ask him to hand them over to you before he speaks to them." So they set out and arrived before the Negus. They did not leave a single patriarch without giving him his gift before speaking to the king. Then they said to each patriarch: "Foolish young men from among us have sought refuge in the king's land. They have abandoned the religion of their people and have not entered your religion, and they have brought an invented religion (dīn mubtadaʿ) that neither we nor you know. The nobles of their people have sent us to the king concerning them, to return them to us. So when we speak to the king about them, advise him to hand them over to us and not to speak to them, for their people are more aware of their faults and know best what they have criticized in them." They replied: "Yes." Then they presented their gifts to the king, and he accepted them from them. Then they spoke to him, saying: "O king, foolish young men from among us have sought refuge in your land. They have abandoned our religion and have not entered your religion, and they have brought an invented religion that neither we nor you know. The nobles of their people—their fathers, uncles, and clans—have sent us to you to return them to us, for they are more aware of what they have criticized in them and what they have reproached them for." Nothing was more hateful to ʿAbd Allāh, ʿAmr, and the rest of Quraysh than that the Negus should hear the speech of the Muslims. His patriarchs around him said: "O king, their people are more aware of their faults, so hand them over to these two so they may return them to their land and their people." The Negus said: "I will not hand them over to them, nor will I be hasty concerning a people who have sought my protection, settled in my land, and chosen me over others, until I summon them and ask them about what these two say concerning their affair. If they are as these two say, I will hand them over to them; but if they are otherwise, I will protect them from them and honor their protection as long as they remain with me." Then he sent for them and summoned them to him. Some of them said to others: "What will you say to the man when you answer him?" They replied: "We will say, by Allah, what we know and what our Prophet, may Allah bless him and grant him peace, has commanded us, whatever the outcome may be." ʿAmr ibn al-ʿĀṣ was a friend of the Negus, with a long acquaintance and exchange of gifts, and he would elevate him in his assembly and honor him greatly. So they entered upon him, with ʿAmr ibn al-ʿĀṣ on his right. When those around the king saw them, they said: "Prostrate to the king." The Companions had entrusted their affair to Jaʿfar ibn Abī Ṭālib to speak to the king on their behalf. Jaʿfar said: "We do not prostrate to anyone but Allah alone." Those around the king rebuked them, but they did not prostrate. The king said to them: "What is this religion for which you have abandoned your people and have not entered my religion nor the religion of any of these sects?" Jaʿfar ibn Abī Ṭālib, may Allah be pleased with him, said to him: "O king, we were a people of ignorance (jāhiliyyah), worshipping idols, eating carrion, committing abominations, severing ties of kinship, mistreating neighbors, and the strong among us would devour the weak. We remained in this state until Allah sent us a messenger from among us, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to Allah, to worship Him alone, and to renounce what we and our fathers used to worship besides Him of stones and idols. He commanded us to speak truthfully, fulfill trusts, maintain kinship ties, treat neighbors well, refrain from forbidden things and bloodshed, and forbade us from abominations, false speech, consuming the wealth of orphans, and slandering chaste women. He commanded us to worship Allah and not associate anything with Him, and he commanded us to pray, give alms, and fast." Jaʿfar enumerated the matters of Islam to him. Then he said: "So we believed him, had faith in him, and followed him in what he brought. We worshipped Allah alone, associating nothing with Him, forbade what He forbade us, and permitted what He permitted us. Then our people turned against us, persecuted us, and tried to seduce us from our religion to return us to the worship of idols instead of the worship of Allah, and to deem lawful what we used to deem lawful of vile things. When they overpowered us, wronged us, constrained us, and stood between us and our religion, we left for your land, chose you over others, desired your protection, and hoped that we would not be wronged with you." The Negus said: "Do you have with you anything of what he brought from Allah?" Jaʿfar said: "Yes." The Negus said: "Recite it to me." So he recited to him the opening of Sūrat Maryam (Kāf-Hā-Yā-ʿAyn-Ṣād). The Negus wept until his beard was moistened, and his bishops wept when they heard what he recited to them. Then the Negus said: "This is from Allah. Go, for by Allah, I will not hand them over to these two." So what ʿAmr and the patriarchs who had aided him and received his gifts found displeased them, and it became difficult for them. When they left his presence, ʿAmr said: "By Allah, I will come to him tomorrow with something to uproot them completely. By Allah, I will inform him that they claim Jesus son of Mary is a servant of Allah." Then he went to him the next morning and said: "O king, they say a great thing about Jesus son of Mary. Send for them and ask them what they say about him." This reached the Muslims, and nothing like it had befallen them. The Muslims gathered, and some said to others: "What will you say about Jesus son of Mary when he asks you?" They replied: "We will say, by Allah, what Allah said and what our Prophet, peace be upon him, brought, whatever the outcome may be." So the Negus sent for them. When they entered upon him, he said: "What do you say about Jesus son of Mary?" Jaʿfar said: "We say about him what our Prophet brought: he is the servant of Allah, His messenger, His spirit, and His word which He cast into Mary, the virgin, the chaste, the protected." The Messenger of Allah, may Allah bless him and grant him peace, had sent ʿAmr ibn Umayyah al-Ḍamrī with his letter to the Negus, calling him to Islam and saying: "My companions are with you, so grant them refuge, honor them, and do not be arrogant toward them." He also sent to the Muslims what Allah had revealed to him: "Indeed, the example of Jesus with Allah is like that of Adam" (Qurʾān 3:59). When the Negus heard this, he struck his hand to the ground, took a stick from it, and said: "Jesus son of Mary does not exceed what you have said by the length of this stick." His patriarchs around him recoiled when he said this, and he said to them: "Even if you snort in disapproval." Then he turned to the Muslims and said: "Go, for you are safe in my land. I would not wish to harm any man among you even for a mountain of gold. Return to these two their gifts, for I have no need of them. By Allah, Allah did not take a bribe from me when He returned my kingdom to me, so I should take a bribe in it; nor did He obey people in me, so I should obey them in it." So their patriarchs were afflicted with what grieved and distressed them. ʿAmr and his companion left his presence disgraced, with what they had brought returned to them. The Muslims remained with him in the best of abodes under the best of protectors. Then he turned to them, treated them generously, elevated them, and continued to listen. He embraced Islam and responded to the Messenger of Allah, may Allah bless him and grant him peace, regarding his letter, saying: "I have embraced Islam." His messengers and letters continued to go back and forth to the Messenger of Allah, may Allah bless him and grant him peace, with his gifts. He sent his son to the Prophet, peace be upon him, but he drowned in the sea before reaching him. The matter of the Negus regarding his Islam is well known. What we intended by this is that the likes of ʿAmr ibn al-ʿĀṣ boasted in reviling the Messenger of Allah, may Allah bless him and grant him peace, turning people away from him, and opposing him before the Negus. So consider: was he able to mention any argument, or anything resembling an argument, or any treachery, or any slip in that? The Messenger of Allah, may Allah bless him and grant him peace, had emigrated and had those battles and encounters with Quraysh, the Jews, and the Christians, which ʿAmr witnessed and which reached him even if he did not witness them. So consider: did he have anything in that to turn people away from the Messenger of Allah, may Allah bless him and grant him peace, or to argue against the Muslims, even after exhausting his efforts? The sleep of ʿAmr is superior to the wakefulness of these base heretics of your time, such as al-Ḥaddād, al-Warrāq, Ibn al-Rāwandī, al-Kindī, the Bāṭiniyyah, and the classes of the Qarāmiṭah. How many like ʿAmr were there among Quraysh?

1. وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ : Qur'an 24:55: 'God has promised those among you who believe and do righteous deeds that He will surely make them successors upon the earth...'
2. الإمامية : Imamiyya: Twelver Shia Muslims who believe in the Imamate of twelve Imams from the Prophet's family, starting with Ali ibn Abi Talib.
3. المهاجرون : Muhajirun: The early Muslims who migrated from Mecca to Medina with the Prophet Muhammad.
4. الأنصار : Ansar: The Muslim inhabitants of Medina who supported the Prophet Muhammad and the Muhajirun after the Hijra.
5. عام الفتح : Year of the Conquest: The year 8 AH (630 CE) when Mecca was conquered by the Muslims.
6. عام الخندق : Year of the Trench: The year 5 AH (627 CE) when the Battle of the Trench (Khandaq) took place.
7. غزوة الأحزاب : Battle of the Confederates: Another name for the Battle of the Trench, where confederate tribes besieged Medina.
8. الطلقاء : Tulaqa': Those who were freed and embraced Islam after the Conquest of Mecca, often considered less virtuous than earlier converts.
9. هشام بن الحكم : Hisham ibn al-Hakam: A prominent early Shia theologian and disciple of Imam Ja'far al-Sadiq, known for his defense of Imami doctrines.
10. الشيعة : Shia: The partisans of Ali, who believe in the Imamate of Ali and his descendants.
11. الوصي : Wasi: The executor or legatee, a title for Ali ibn Abi Talib as the Prophet's designated successor in Shia belief.
12. أهل الكتاب : People of the Book: Jews and Christians, who possess revealed scriptures.
13. سورة النور : Surat al-Nur: The 24th chapter of the Qur'an, which contains verse 55 about God's promise to the believers.
14. بني النضير : Banu al-Nadir: A Jewish tribe expelled from Medina in 4 AH (625 CE) for plotting against the Prophet.
15. بني قريظة : Banu Qurayza: A Jewish tribe in Medina that broke their treaty with the Prophet during the Battle of the Trench and were subsequently punished.
16. الآية : Qur'an 33:9-11: 'O you who have believed, remember the favor of God upon you when armies came to you...'
17. الآية : Qur'an 33:12: 'And when the hypocrites and those in whose hearts is disease said, God and His Messenger did not promise us except delusion.'
18. الآية : Qur'an 33:13: 'And when a party of them said, O people of Yathrib, there is no staying for you, so return...'
19. الآية : Qur'an 33:14-19: Describes the behavior of the hypocrites during the battle.
20. al-Ahzab : The confederates; refers to the allied tribes that attacked Medina in the Battle of the Trench (5 AH).
21. uswa hasana : An excellent example; a model of conduct to be emulated.
22. imanan wa tasliman : Faith and submission; increase in belief and surrender to God's will.
23. al-asbab : Means or causes; here, means of ascent to the heavens.
24. mathalu alladhina khalaw : The example of those who passed away; refers to previous nations who faced trials.
25. al-adha kathiran : Much abuse; refers to verbal harm from People of the Book and polytheists.
26. qada nahbahu : Fulfilled his vow; died or was martyred while keeping his covenant with God.
27. kafa Allahu al-mu'minina al-qital : God sufficed the believers in battle; He spared them from fighting by sending a wind that dispersed the confederates.
28. ikhwata al-qirada : Brothers of apes; a reference to a Jewish tradition about those who broke the Sabbath being turned into apes.
29. la takhunu Allaha wa al-rasula : Do not betray God and the Messenger; a warning against treachery, as Abu Lubaba's gesture implied betrayal.
30. sayasihim : Their fortresses; strongholds of the Banu Qurayza.
31. booran : Ruined; destroyed, lost.
32. yunghiduna ilayka ru'usahum : They will nod their heads at you; a gesture of mockery or disbelief.
33. maghanima : Spoils; war booty.
34. anashadahu : Recited poetry to him, often as a form of praise or appeal.
35. Khāliq : The Creator; one of God's attributes.
36. Sūrat al-Ḥujurāt 49:14 : Quranic verse distinguishing between submission (islām) and faith (īmān).
37. Sūrat al-Tawbah 9:60 : Quranic verse specifying the categories eligible for zakat.
38. ḍīqihi : Its narrowness; referring to a scarce water source.
39. hādhā al-rajul : This man; referring to the Prophet Muhammad.
40. Bishr ibn al-Barā' al-Anṣārī : A companion of the Prophet from the Ansar.
41. Banū Qayla : A collective name for the tribes of Aws and Khazraj, descended from Qayla.
42. Muhājirūn : The early Muslims who emigrated from Mecca to Medina with the Prophet Muhammad.
43. ʿAbd Allāh ibn Ubayy ibn Salūl : A leader of the Hypocrites (Munāfiqūn) in Medina, who opposed the Prophet Muhammad.
44. Ṣafwān : Ṣafwān ibn al-Muʿaṭṭal al-Sulamī, a companion who was with ʿĀʾisha during the incident of the slander (al-Ifk).
45. Fitna : Trial, temptation, or discord; often used to refer to civil strife or testing of faith.
46. al-Jadd ibn Qays : A hypocrite from the tribe of Banu Salima who refused to participate in the expedition of Tabuk.
47. Banū al-Aṣfar : A term used for the Byzantines (Romans), literally 'sons of the yellow one'.
48. mawla : A freed slave or client, often a non-Arab convert to Islam who was under the protection of an Arab tribe.
49. Zaynab : Zaynab bint Jahsh, the cousin of the Prophet and the wife of Zayd ibn Haritha, whom the Prophet later married after her divorce.
50. adopted sons : In pre-Islamic Arabia, adoption was considered to create a real filial relationship. Islam abolished this practice, and adopted sons are not considered real sons.
51. Musaylima : Musaylima ibn Habib, a false prophet who claimed prophethood after the death of the Prophet Muhammad.
52. Chosroes : The title of the Sassanid Persian kings, often used to refer to the Persian emperor.
53. Caesar : The title of the Roman/Byzantine emperors.
54. Tihama : A coastal region in the Arabian Peninsula, including Mecca.
55. al-Safa and al-Marwa : Two small hills near the Ka'ba in Mecca, between which pilgrims walk during the Hajj and Umrah.
56. Abu Jahl : A prominent leader of Quraysh and a fierce opponent of the Prophet Muhammad; his real name was 'Amr ibn Hisham.
57. by the womb : An oath invoking kinship ties, as 'Utba and the Prophet were related through the clan of 'Abd Manaf.
58. Hijra : The migration of the Prophet Muhammad and his followers from Mecca to Medina in 622 CE.
59. Arash : A tribe or region in Arabia; the man is identified as coming from there.
60. Hijr : A semicircular area adjacent to the Ka'ba, also known as the Hijr Ismail.
61. al-Lat and al-'Uzza : Two of the chief goddesses worshipped by the pre-Islamic Arabs.
62. the House : Refers to the Ka'ba, the sacred house of worship in Mecca.
63. year of the Confederates : Refers to the Battle of the Trench (al-Ahzab) in 5 AH, when the confederate tribes besieged Medina.
64. Companions of the Cave : The story of the Seven Sleepers of Ephesus, mentioned in Surah al-Kahf (18:9-26).
65. Dhul-Qarnayn : A righteous ruler mentioned in Surah al-Kahf (18:83-98), often identified with Alexander the Great or Cyrus the Great.
66. sūrat Ṭā Hā 20:74 : Qur'anic verse: 'Indeed, he is your master who taught you magic' (Quran 20:71).
67. sūrat Ṭā Hā 20:75 : Qur'anic verses: 'Then I will surely cut off your hands and your feet from opposite sides, and I will surely crucify you on the trunks of palm trees, and you will surely know which of us is more severe in punishment and more enduring.' They said: 'Never will we prefer you over what has come to us of clear proofs and over He who created us. So decree whatever you are to decree. You only decree this worldly life. Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us to do of magic. And Allah is better and more enduring' (Quran 20:71-73).
68. sūrat Fāṭir 35:10 : Qur'anic verse: 'And the plot of those [people] is but bound to perish' (Quran 35:10).
69. majlis : A gathering or assembly, often of a tribal council.
70. turba : The collarbone area; here referring to the upper chest.
71. sūrat al-Anʿām 6:151 : Qur'anic verse: 'Say, "Come, I will recite what your Lord has prohibited to you: [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities—what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason"' (Quran 6:151).
72. sūrat al-Naḥl 16:90 : Qur'anic verse: 'Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded' (Quran 16:90).
73. Jāhiliyyah : The pre-Islamic period of ignorance, characterized by polytheism and tribal customs.

The Second Part [1]

Their path is the same as his in enmity towards the Messenger of God (may God bless him and grant him peace) and the Muslims. How many exchanges did he have with the Negus concerning the matter of 'Amr ibn Umayyah al-Damri, seeking to gain power over him in order to kill him, but he was not enabled to do so. Then, after a long period, he returned to the Negus, journey after journey, and the Negus admonished him, called him to Islam, and encouraged him to emigrate. His brother, Hisham ibn al-'As, was better and more honorable than him; he embraced Islam, emigrated, and strove in the cause of God during the lifetime of the Messenger of God (may God bless him and grant him peace) and after his death, and he was martyred—may God have mercy on him. So consider the strategy of Quraysh in appeasing the patriarchs (al-batāriqah) so that they would be with them against the Muslims and turn the Negus away from the Muslims. For this is the strategy of the intelligent, the shrewd, and the deniers. A complete, deliberate, and prudent person cannot do more than this to recognize the intellect of Quraysh and the opponents of the Messenger of God (may God bless him and grant him peace) among the Arabs, as distinct from others. Then, how did it avail them in what they sought regarding slandering the Messenger of God (may God bless him and grant him peace)? And consider how, when the Muslims mentioned that we know his trustworthiness, truthfulness, chastity, and so forth, was it possible for 'Amr or any of his enemies to disparage him or deny it? Yet the Messenger of God (may God bless him and grant him peace) was their son; they gave birth to him, they raised him, with them he grew up, with them he resided and traveled. Another Chapter [How the miracles of the Messenger suffice one another, unlike matters whose obligation is established and whose necessity encompasses all] His miracles (may God bless him and grant him peace) and the signs that broke customary norms suffice one another, and one takes the place of another. For whoever deduces the prophethood of the Prophet (peace be upon him) from the eloquence and clarity of the Qur'an recognizes his truthfulness, even if he does not know what the Qur'an contains of reports about the unseen. And whoever does not deduce from eloquence but deduces from what it contains of guidance to what is in the intellects attains knowledge of his prophethood, even if he does not deduce from eloquence or from reports about the unseen. This is not the case with texts concerning matters whose obligation is general and whose necessity encompasses all, for some do not substitute for others, nor do some suffice for others. Knowledge of each one must be attained, and their coming must be as a single coming. This is made clear to you by the fact that the text on the direction of prayer (al-qiblah) does not suffice for the text on the month of Ramadan, and the text on Friday does not suffice for the text on the major ritual washing (ghusl al-janābah). Similarly, with wine, pork, adultery, sodomy, mothers, sisters, daughters, and all obligations of general necessity—know this. We have only mentioned this because a group from the Imamiyyah and the Rafidah claimed that the Messenger of God (may God bless him and grant him peace) explicitly designated (naṣṣa) the imamate of a specific man and made it obligatory upon all creation—males and females, slaves and free, travelers and residents, sick and healthy—to obey him, believe in his authority (wilāyah), and show loyalty to him (muwālāt). It was said to them: If the matter were as you claim, knowledge of it would have come in the manner of similar general obligatory duties. For his saying (peace be upon him): "This is your imam, and this is God's proof (ḥujjah) over you after me" runs, in the comprehensiveness of its obligation, parallel to his text on his prophethood and his saying: "I am the Messenger of God to you." This is more general in obligation than the direction of prayer and the month of Ramadan. So if we know his text on the direction of prayer and the month of Ramadan, then knowledge of what you claim should have been stronger. They said: Then consider what is claimed of the text (al-naṣṣ) as akin to the miracles that are other than the Qur'an. It was said to them: Your removal of this text from its parallels and similar texts is among the strongest evidence of the weakness of your certainty regarding it and your despair of its validity. This suffices as a clear demonstration contradicting the falsehood of what they claim. Moreover, everyone who has heard the reports knows that he (peace be upon him) claimed prophethood and claimed that he had signs, miracles, and proofs that leave no doubt for those who believe him or those who deny him. Weigh this against its parallel: that everyone who has heard the reports knows that the Messenger of God (may God bless him and grant him peace) explicitly designated the text you claim. This is not with you nor for you. Thus, what you have resorted to regarding these miracles is against you, not for you. Furthermore, among these miracles that accompanied the Prophet are those that everyone who has heard the reports knows that he (peace be upon him) claimed as proof for his prophethood, and among them are those on which the community (al-ummah) has consensus. What you claim, however, is not known by necessity (ḍarūrah) nor is there consensus on it. This, as you see, is far from what you claim. Another response: You should know that many of the miracles that are not in the Qur'an are known to many people as their knowledge of the Qur'an. You find this in those who have heard much and are intensely attentive to the mission of the Messenger of God (may God bless him and grant him peace), his stay in Mecca, his emigration to Medina, his biography (sīrah), his correspondence, his letters, and his military expeditions. For this reason, you find Abu al-Hudhayl, 'Amr ibn Bahr al-Jahiz, Muhammad ibn Shabib, and their like among the early scholars claiming in their books, which they composed on prophethood, regarding the miracles not in the Qur'an, that they are known by necessary knowledge (al-ʿilm al-ḍarūrī). Similarly, Abu 'Umar al-Bahili, and Abu Hashim mentioned something similar in his refutation of al-Farid. He claimed regarding the Prophet's prayer for rain (istisqā'), his informing about those killed in the expedition of Mu'tah, and what transpired between the Prophet (peace be upon him) and the people of Mecca regarding the Romans' victory over the Persians, that it is known by necessary knowledge (ʿilm al-ḍarūrah). Know this, and let your attention to these matters be intense so that you may equal them in knowledge of that. Another Chapter [The letters of the Messenger of God, may God bless him and grant him peace, to the king of the Romans and the king of Persia, and the indications within them] The letter of the Messenger of God (may God bless him and grant him peace) to the king of the Romans was similar to what he wrote to Kisra, the king of Persia. His letter to the king of the Romans was sent with Dihyah ibn Khalifah al-Kalbi. The Messenger of God (may God bless him and grant him peace) had commanded Dihyah to deliver his letter to the governor of Busra so that he would pass it to Caesar, the king of the Romans. When it was recited to Caesar, it called him to God, to worship Him alone, not to be miserly with his kingdom, and not to bear the sins of the Romans along with his own sin. The king of the Romans was in Syria, in Hims and Damascus, wintering in one place and summering in another. He pondered long over the Messenger of God (may God bless him and grant him peace) and his letter, and he found his heart humbling itself. He said to his companions: "Seek for me—are there any here from the people of this Arab who claims to be a prophet, so that we may ask him about him?" They found in Syria men from Quraysh who had come as traders during the truce between the Messenger of God (may God bless him and grant him peace) and the disbelievers of Quraysh, among them Abu Sufyan Sakhr ibn Harb. They were brought to him after he had gone to Jerusalem. They were admitted to him while he was seated in his royal court, wearing his crown, with the nobles of the Romans around him. He said to his interpreter: "Which of them is closest in lineage to this man who claims to be a prophet?" Abu Sufyan said: "I am the closest of them to him." The king of the Romans said: "What is the kinship between you and him?" Abu Sufyan said: "He is my cousin." On that day, there was no man from the Banu 'Abd Manaf in the caravan other than Abu Sufyan. The king of the Romans said to him: "Come closer to me." Then he ordered his companions from Quraysh to be placed behind his back, near his shoulder. Then he said to his interpreter: "Say to his companions: I will ask this man about this one who claims to be a prophet. If he lies, then contradict him." They said: "Yes." Then he said to his interpreter: "Say to him: How is this man's lineage among you?" Abu Sufyan said: "He is of noble lineage among us." The king of the Romans said: "Did anyone among you say this saying before him?" He said: "No." The king of the Romans said: "Was there any king among his ancestors?" Abu Sufyan said: "No." The king of the Romans said: "Do the nobles of the people follow him, or their weak ones?" Abu Sufyan said: "Rather, their weak ones." The king of the Romans said: "Are they increasing or decreasing?" Abu Sufyan said: "Rather, they are increasing." The king of the Romans said: "Does anyone apostatize out of displeasure with his religion after entering it?" Abu Sufyan said: "No." The king of the Romans said: "Does he break his covenant?" Abu Sufyan said: "No, and we are currently in a truce with him, and we fear that he might break it." The king of the Romans said: "Have you fought him, and has he fought you?" Abu Sufyan said: "Yes." The king of the Romans said: "How was your war and his war?" Abu Sufyan said: "It was alternating fortunes; he prevails over us sometimes, and we prevail over him at other times." He said: "What does he command you?" Abu Sufyan said: "He commands us to worship God alone, not associating anything with Him; he forbids us from what our fathers used to worship; he commands us to pray, give alms (zakāh), be truthful, chaste, fulfill covenants, and render trusts." He said: "And that group of Quraysh were listening to Abu Sufyan's words, and they confirmed him." The king of the Romans said to his interpreter: "Say to him: I asked you about his lineage among you, and you claimed that he is of noble lineage among you. Likewise, messengers are sent from the lineage of their people. I asked you if anyone among you said this saying before him, and you claimed that no one did. I said: If someone among you had said this saying before him, I would have said he is a man following a saying said before him. I asked you if you used to accuse him of lying before he said what he said, and you claimed that you did not. I knew that he would not leave off lying to people and then lie about God. I asked you if there was any king among his ancestors, and you claimed that there was not. I said: If there had been a king among his ancestors, I would have said he seeks the kingdom of his ancestors. I asked you whether the nobles of the people follow him or their weak ones, and you claimed that their weak ones follow him, and they are the followers of the messengers. I asked you if they are increasing or decreasing, and you claimed that they are increasing. Likewise, faith continues until it is complete. I asked you if anyone apostatizes out of displeasure with his religion after entering it, and you claimed that no one does. Likewise, faith, when it mixes with the hearts, no one abandons it. I asked you if he breaks his covenant, and you claimed that he does not. Likewise, the messengers do not break their covenants. I asked you if he has fought you and you have fought him, and you claimed that you have done so, and that your war is alternating. Likewise, the messengers are tested, and the final outcome is theirs. I asked you about what he commands you, and you claimed that he commands you to worship God alone, forbids you from what your fathers used to worship, and commands you to pray, be truthful, chaste, fulfill covenants, and render trusts. These are the attributes of the prophet. I knew that he would appear, but I did not think he would be from among you. If what you say is true, he will soon possess the place where my two feet stand. By God, if I hoped to reach him, I would undertake the hardship of meeting him, and if I were with him, I would wash his feet." Abu Sufyan said: "Then he called for the letter of the Messenger of God (may God bless him and grant him peace) and ordered it to be recited until he reached his saying: 'O People of the Scripture, come to a word that is just between us and you: that we worship none but God, and that we associate nothing with Him, and that none of us take others as lords besides God. Then if they turn away, say: Bear witness that we are Muslims' (Qur'an 3:64)." Abu Sufyan said: "When he finished his speech, the voices of those around him from the nobles of the Romans rose, and their clamor increased, so I do not know what they said. He ordered us to be taken out. When I left with my companions and was alone with them, I said: 'The matter of Ibn Abi Kabshah has become serious; this king of the yellow ones (the Byzantines) fears him.'" Abu Sufyan said to his companions: "By God, were it not for shame that they might report lying about me, I would have spoken about him when he asked me. But I was ashamed that they might report lying about me, so I told the truth about him. I could not find a word into which I could insert something to diminish Muhammad, fearing that something else might be reported about me. When he said to me: 'Does he break his covenant?' I said: 'No, and we are currently in a truce with him, and we fear that he might break it.'"

This was Abu Sufyan, the enemy of the Messenger of God (peace and blessings be upon him) at that time, and this was before his conversion and during his enmity, and those with him from Quraysh were in the same state of enmity. And this was the king of Byzantium, a wise and resolute man. Observe how he sought to inquire about him (peace and blessings be upon him) from his enemies. He summoned them without their knowing what he wanted from them, and questioned them about him in such a way that he made one of them speak in the presence of a group suddenly, in a manner that made prior agreement unlikely. Then Abu Sufyan's statement to his companions: 'Were it not for my fear that you would report lies about me, and my shame before you, I would not have told the king of Byzantium the truth about him, but would have lied about him. And I could not disparage him except by saying, "We fear that he may betray." I could not do more than that.' Abu Sufyan feared that if he were alone, the king of Byzantium might ask someone else about him and thus expose his lie. Consider the king of Byzantium's question: 'Does any of his followers apostatize out of displeasure with his religion?'—meaning due to a stumble or slip on his part. When Abu Sufyan later converted to Islam, he used to repeat this story and then say: 'By God, I remained humiliated, certain that Muhammad's affair would prevail, until God caused Islam to enter my heart while I was reluctant.' The king of Byzantium placed the Prophet's letter before him, reflected upon it, and continued questioning about him (peace and blessings be upon him). Then Umayya ibn Abi al-Salt al-Thaqafi and Hakim ibn Hizam al-Qurashi came to him, and he asked them about him. They informed him of his state and his call, similar to what Abu Sufyan and those men had reported. He said to Umayya ibn Abi al-Salt: 'Have you believed in him?' He replied: 'I would not believe in a prophet unless he were from Thaqif.' This king was devout, and when the Persian forces withdrew from him, he walked from Hims to Jerusalem in gratitude to God. There is the well-known story, previously mentioned regarding God's words: 'Alif Lam Mim. The Byzantines have been defeated in the nearest land' ¹. Their king returned to them in the year of al-Hudaybiyya. The king of Byzantium sent to a man in Rome who read Hebrew and knew the ancient scriptures, and he wrote to him informing him of the arrival of the Prophet's letter, what it contained, and what he had learned from his inquiries about him. The man from Rome wrote back: 'He is the prophet we have been waiting for, without a doubt.' When the king of Byzantium learned this, he ordered his patricians ² to be gathered for him in the palace of his kingdom ³. He ordered the doors to be locked upon them ⁴, then he looked down at them from an upper chamber, fearing for himself, and said: 'O company of Byzantines, I have gathered you for good. A letter has come to me from this man calling me to his religion. By God, he is the prophet we have been waiting for, and we find him in our scriptures. Come, let us follow him and believe in him, so that our worldly and religious affairs may be secure.' They snorted like one man, then rushed to the door of the palace to leave, but found it locked. He said: 'Bring them back to me.' When they returned, he said: 'O company of Byzantines, I only said this to test your steadfastness in your religion regarding this new matter, and I have seen from you what pleases me.' They fell prostrate before him, and he ordered the palace door to be opened for them. People used to talk about this, with the Byzantines saying: 'The king did this to test his companions,' while other Christians said: 'He only did this because of the letter from the man in Rome that reached him.' Some of them lived until the caliphate of Abd al-Malik ibn Marwan. However, what is beyond doubt among scholars is the king of Byzantium's honoring of the Messenger of God's letter, his inquiry about him, his praise of him, his statement that he was the prophet they had been waiting for, and what he did in the palace, as well as his commendable words to his patricians and the Byzantines afterward, and the prudence of their kings. Knowledge of this is like knowledge of his (peace be upon him) letter to Chosroes ⁵ with Abdullah ibn Hudhafa al-Sahmi, and Chosroes' tearing up of the letter and his contempt for it and its messenger. His letters (peace be upon him) were written on tanned leather ⁶, sent openly, with knowledge of the enemy and ally, and he sent them openly, and the enemy and ally knew what the response would be. Consider the situation in that regard and the situation of kings in your time, who claim to be from his descendants, and how they conceal their correspondence from their allies, let alone their enemies, and hide it with all their might, and magnify the letter, adorn it, illustrate it, make it imposing, and fill it with lies and deceptions—all while pretending to be Muslims and claiming to be from the Prophet's lineage and the Imams ⁷ to whom the Prophet (peace and blessings be upon him) bequeathed. With those letters come wealth, gifts, and wondrous curiosities. They mention to the addressee their kingdom, and that they have found this in the books of events, prophecies, and traditions ⁸. They make the addressee covet a share in the kingdom, and if he is a king, they say: 'We will confirm you and increase your kingdom.' They make him swear to conceal this and what they convey to him, and they intimidate him by saying: 'So-and-so the king, so-and-so the trustee, and so-and-so the sultan have responded to us, and they are our followers, and they have recognized the truth of what we told them. So hasten to respond so that you may have the means before the call appears, before the Imam ⁹ rules the entire earth, and before the door of repentance is closed.' They write this to kings who are Muslims and claim to be followers ¹⁰, and they have conspired with them in every way, and they have sought refuge with the Messenger of God (peace and blessings be upon him) and outwardly adhere to him, saying: 'The Sunna ¹¹, the Sunna will bring victory, and the matter will prevail over the entire earth.' But this has no basis. Those whom they promised this die, and it is forgotten. They start over, mocking other people, and that fails and does not happen. They start with other people, and the one they said was the Imam who would appear dies, and they call to another, and the one after him dies, and so on. Just as they promised Nasr ibn Ahmad, the amir of Khurasan, and Mardawij al-Hali, and Asfar ibn Shirwayh, and Ibn Abi al-Saj, and others like them, and then those after them. Those who used to say of each one in his time that he was the Imam who would rise, prevail, and rule the entire earth from beginning to end died. So reflect and think, for through thought comes insight. I have brought this up in the context of his letters and correspondence as a favor beyond what has preceded, so that you may know that all his affairs are surrounded by divine protection ¹² and supported by clear proof and overwhelming evidence. I have mentioned the conditions of these kings in your time after mentioning those who preceded them from the Umayyad and Abbasid kings, because these are with you and in your time, and they call you and all people. So reflect on their conditions, for if you neglect what is in your time, you are even more neglectful of what has passed in its time. When God Almighty mentioned His blessings upon the children of Adam through what He subjected for them, saying: 'Your Lord is He who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful' up to His words: 'And whoever is blind in this [life] will be blind in the Hereafter and more astray in way' ¹³—and it is as He, Exalted is He, said. For if the intelligent person neglects reflection on what he witnesses and fails to recognize the blessings upon him in this world, he is even more neglectful of the blessings God intends for him in the Hereafter. [Between Jarir ibn Abdullah al-Bajali and the Jew] Of the same kind as what preceded is that Jarir ibn Abdullah al-Bajali heard in his land from a Jewish merchant who came to them with goods to sell: 'No, by the One who revealed the Torah to Moses.' Jarir said to him: 'Who is this Moses? And what is the Torah?' The Jew said: 'Moses son of Imran, a man from the Children of Israel, God sent him to the Children of Israel and revealed to him a book called the Torah.' Jarir said to him: 'Tell me his story.' So he recounted his affair. Jarir said to him: 'Did God send anyone before him?' He said: 'Yes.' He recounted the story of Noah. He said: 'Did God send anyone after Noah?' He said: 'Yes.' He recounted the story of Abraham. Jarir said to him: 'Are there others besides these?' He said: 'Many.' He began naming the messengers. Jarir said to him: 'With what are they sent, and what are they told?' He said: 'They are sent to worship God alone, with truthfulness, fulfillment of trust, and other things.' Jarir said to him: 'How did their people treat them?' He said: 'They harmed them, beat them, and killed some of them, and some of their people entered their religion.' Jarir kept asking for more of their stories, amazed, and his people were amazed at that, for it was something they had never heard of at all, nor had they heard the names of these messengers, let alone anything else. Jarir said: 'By God, I have never heard of this at all, nor did I think it. Perhaps this Muhammad the Qurashi is a messenger like these. We have heard of him, but then his mention escaped us, and his affair was hidden from us.' Then Jarir consulted the sensible among his people about traveling to the Prophet to hear from him and see what he said. It was said to him: 'He is at war with his people, and you cannot be safe. It is advisable to wait for the sacred months ¹⁴ and go out for the pilgrimage with the pilgrims.' When the sacred months entered, he traveled with his people and arrived at Ukaz, Dhu al-Majaz, and Mina ¹⁵, and they proceeded to Mecca. They went to a gathering of Quraysh, mostly elders and of noble appearance, and sat with them, conversed, and engaged in discussion. Jarir said: 'What has your companion done, the one who claims to be the Messenger of God?' They said: 'He did evil. We insulted him and he insulted us, and he did this and that. Then he fought us, and we killed and were killed.' Jarir said: 'What did you hold against him?' They said: 'We held against him his sorcery and lies.' Jarir said: 'How did you know he is a sorcerer?' They said: 'He bewitched the hearts of our youths until they followed him and disobeyed us.' Jarir said: 'You only know this?' They said: 'Yes.' Jarir said: 'What indicated his lies to you? Did he tell you something and you found it false?' They said: 'No, by God, except that he lies about God, claiming that God sent him, that our gods are false, and that our forefathers are misguided and among the people of Hell.' Jarir said: 'Leave this. What else does he say?' They said: 'By God, he says nothing but good. He commands upholding family ties, refraining from forbidden things, good character, forgiveness of the wrongdoer, and other good qualities. If he said this from himself and did not claim that God sent him with it, we would not have objected to him.' Jarir said: 'Perhaps he is the Messenger of God, for God sent messengers before him: Abraham, Noah, and Moses.' They said: 'And where is he compared to Moses?' Jarir said: 'Why? Are you better and more honorable, or the people of Moses?' They said: 'No, we are.' He said: 'Then why do you deny that God sent a messenger from among you, just as He sent from among the people of Moses?'

And they argued with him about him, may God bless him and grant him peace. Some of them looked at each other and then said: "A sorcerer and a liar." Then they said to Jarir: "Have you ever met him?" He said: "No, by God, I have never met him nor spoken to him, but this is how it is." So they intensified their abuse and insult of the Messenger of God, may God bless him and grant him peace. Jarir said: "You know better." He returned to his people and tribe with those who were with him. His people came asking him about the season ¹⁶, about the Arabs and what had happened among them. He told them about that, then said: "And other than that." They said: "What is it?" So he told them about the Messenger of God, may God bless him and grant him peace, that he was in Yathrib ¹⁷, and what had happened with Quraysh, and that he had found no fault in his enemy except foolishness, and he found that his people had feared him. "Do you have any news?" They said: "What is it?" Jarir said: "God sent messengers before him. Would you like me to go ahead and send with me messengers whom you trust, rely on their intellects, and feel assured by them and their report, so that they go to him and question him? Then his affair will not be hidden from us. If he is truthful, we will make peace with him, believe in him, enter his religion, and take from him a means and a rope ¹⁸ for you. If it is otherwise, we will show you our opinion." They said: "There is no harm in what you say." So they sent with him those they chose, and they set out until they arrived at Medina. The Messenger of God, may God bless him and grant him peace, had said to his companions: "The best of Dhu Yaman ¹⁹ has come to you; on his face is the mark of a king." Jarir was handsome, a nobleman, and distinguished. When they arrived in Medina, they dismounted at a place, then put on their finest clothes and went out. They met the Messenger of God, may God bless him and grant him peace, sat with him, spoke to him, and asked him about what he said, what he claimed, and what he called to. He mentioned that, explained it, recited the Quran, and clarified it to them. Jarir said: "We are satisfied with you." He embraced Islam, and his companions and those with him embraced Islam. Reflect on this: Bajila ²⁰ is a great tribe and large clans neighboring Mecca, yet they had not heard the name of Moses, let alone know whether God had sent him. Indeed, most of them did not know that there was someone claiming prophethood and messengership. This may be due to lack of inquiry and questioning, and because no one was going to the people calling them to that and reminding them of it, and for other reasons that would take long to explain. Abu al-Hasan Ali ibn Muhammad ibn Bakr al-Isfadhani ²¹, the companion of Abu Ali, may God be pleased with them both, performed the pilgrimage and was a frequent pilgrim. The Qaramita ²² once captured him, then released him, and he ended up in the desert. He mentioned the Messenger of God, may God bless him and grant him peace, but they did not recognize him and said: "We have not heard of him." He was amazed by this. This Abu al-Hasan was a great jurist among the followers of Abu Hanifa, a great traditionist, abundant in narration, ascetic, an excellent preacher. He was a close friend of Abu al-Hasan al-Karkhi ²³, may God have mercy on them both. He would confront the tyrant kings of the Baridis ²⁴ and the Daylamites ²⁵ with admonition, speak truthfully to them, and advise them. He wrote many books on knowledge, most of which are likely in the endowment library in Rayy ²⁶. He often expressed amazement, being a Persian from the lands of the non-Arabs, from the people of Askar Mukram ²⁷, and he was the most knowledgeable of people—or among the most knowledgeable—about the prophethood of the Messenger of God, may God bless him and grant him peace, his traces, his character, and his law, while his people, the Arabs and his neighbors in the land, knew nothing of that. This happened only because the ruler neglected care for religion and sending scholars and jurists to the deserts and regions, as the Messenger of God, may God bless him and grant him peace, and his caliphs used to do, not leaving any tribe without a Quran reciter, a jurist, and a tax collector. Despite this, the people were afflicted by Yahya al-Tahhani ²⁸, Abu Sa'id al-Jannabi ²⁹, his son, and others like them from the Qaramita in the Arabian Peninsula. They claimed to be Shiites and callers to the Mahdi ³⁰, the son of the Messenger of God, may God bless him and grant him peace. They killed Muslims and those who upheld the law of Islam, took Muslims as captives, raided Mecca and other places, burned the Qurans, and did what is known. For this reason, the mention of the Messenger of God, may God bless him and grant him peace, was hidden from those people. If you reflect on this, if your insight turns to the truth of His saying in the story of Noah, peace be upon him: "These are of the tidings of the Unseen which We reveal to you; you did not know them, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous" ³¹. This is Jarir and Bajila saying: "Who is Moses? What is the Torah?" If you have known by your reason from what preceded that he, may God bless him and grant him peace, did not know what I have narrated of the story of Noah and other prophets except by revelation. And see how Jarir and Bajila acted in learning about the news of the Messenger of God, may God bless him and grant him peace. They began by asking about him from the people of his town, his family, those who raised him, those who grew up with him, his enemies, and those who opposed him and sought his faults. They learned what they had, and found no fault or criticism. Then he returned to his people with those with him, and they informed them of what they had heard. Then they chose their intelligent and virtuous men and sent them to Medina. They asked him and heard from him. This is the utmost that a sensible, resolute seeker can do. Reflect on this and what preceded it of those assemblies, stations, and places mentioned to you, which occurred in Mecca, the land of the Arabs, the land of Abyssinia, Syria with the Roman kings, and Iraq with the Persian kings. Bring it to your understanding, continue studying it, and ponder the saying of Quraysh to Jarir and Bajila about the Messenger of God, may God bless him and grant him peace, that he was a sorcerer. When they heard the Quran and saw other signs and proofs of his, may God bless him and grant him peace, and could not refute them with argument, they said: "Magic, and this is a sorcerer." They only said that because it was subtle, obscure, precise, and captivated minds: "This is magic, this is a sorcerer." For this reason, Abu Jahl said when they went out with the trackers in pursuit of the Messenger of God, may God bless him and grant him peace, when he emigrated with Abu Bakr in the story of the cave: "By God, I think he is with us in one of these valleys, seeing us through his magic while we do not see him." When the verse was revealed: "And warn your closest kindred" ³², he, may God bless him and grant him peace, asked his uncle Abu Talib to gather them for him. He kept putting him off and delaying, then agreed because he knew his truthfulness and out of intense love for him, and gathered them. When they came, he fed them until they were full from a small amount of food, and gave them drink until they were quenched from a bowl of milk. Then he began to call them and warn them, because God had commanded him to do so. He said to the angel: "If I do that, Quraysh will split my head like a loaf of bread." He said to me: "O Muhammad, if you do not do that, you will be punished. God has prepared for you an army that He will send. God will reveal to you a book that water cannot wash away; you will read it while asleep and awake. Quraysh and the Arabs have nothing from God, nor for God. God says: 'I created My servants all as monotheists ³³ and Muslims, and made what sustains them lawful for them. But the devils turned them away from their religion, forbade them what I made lawful, commanded them to associate with Me that for which I sent down no authority, and commanded them not to change My creation.'" Abu Lahab interrupted his speech and ordered his companions to stand; they stood and left, and they marveled that he had fed them and given them drink from that small amount of food and drink that would hardly satisfy one person or quench one. Abu Lahab said: "This is from his magic; this is part of his magic," similar to what they said to Jarir and those men from Bajila. This station with Quraysh is like those stations previously mentioned concerning the Night Journey ³⁴, the story of the Romans ³⁵, and others. Scholars do not doubt them nor dispute them. You have known that the conversion of the Ansar ³⁶ involved more thorough investigation, lengthy questioning, and repeated consultation than that of Jarir and Bajila. Similarly was the conversion of the tribes of Abd al-Qays ³⁷, and this was the way of the tribes of Tayy ³⁸. Reflect on the state of Quraysh, the enemies of the Messenger of God, may God bless him and grant him peace, regarding the signs that appeared from him and the truth of his statements. How they would consult each other, especially the leaders, saying: "This man's foot never slips; he never fails in anything he says; our plotting avails nothing against him," regretting and grieving over the failure of their efforts. Some would say to others: "Perhaps he is a prophet as he claims, while we are many and he is alone, we are rich and he is poor." Some would say to others: "This is from his magic." When Sa'd ibn Mu'adh al-Ansari ³⁹, may God have mercy on him, entered Mecca after the Prophet's emigration to them, he stayed with Ubayy ibn Khalaf ⁴⁰, who was his friend. He wanted to circumambulate the House, but Ibn Khalaf feared Quraysh for him and said: "Wait until the people thin out." When they thinned out, they went out and circumambulated. Abu Jahl saw him and said: "Do you circumambulate the House safely when you have given shelter to Muhammad? I will do such and such." Ibn Mu'adh argued with him and rebuked him for his enmity to the Messenger of God, may God bless him and grant him peace, and mentioned their excuse for accepting him, may God bless him and grant him peace, and that he came to them with light and guidance, and that they were in error in denying him. He had no argument, nor did Quraysh, nor anything resembling an argument, mentioning a slip or a mistake to turn Sa'd ibn Mu'adh and the Ansar away from him, despite their need for that. Sa'd spoke harshly to Abu Jahl. Ubayy ibn Khalaf said: "Do you raise your voice against Abu al-Hakam ⁴¹, the master of the valley?" Sa'd said: "As for you, you have heard the Messenger of God, may God bless him and grant him peace, say: 'God will kill you.'" That frightened him, and he entered upon his wife sad. He said to her: "Do you not hear what the brother of Yathrib said? He claimed that he heard Muhammad say that he will kill me. Muhammad never lies." The woman was seized with more terror than Ubayy. When the Battle of Badr came, Abu Jahl said to him: "Go out with us." His wife said: "Remember what the brother of Yathrib said." He disliked going out, but Abu Jahl did not leave him until he took him out, and he was killed as the Messenger of God, may God bless him and grant him peace, had said. What we began with and intended is the involvement of the people of Mecca in enmity towards him, may God bless him and grant him peace, and their striving to turn people away from following him by every means and trick, yet they found no fault. Connected to this is his informing, may God bless him and grant him peace, about the killing of Ubayy ibn Khalaf, and it happened as he said. This is another sign. How many times did they blame themselves among themselves when they were struck at Badr? They had gone out confident of victory over the Messenger of God, may God bless him and grant him peace, and his companions due to their small number and weakness, and the strength of Quraysh in horses, weapons, wealth, and numbers. How many times did they reproach each other when they returned from Uhud ⁴² after going out with three thousand, not doubting that they would defeat the Messenger of God, may God bless him and grant him peace, and that they would take Medina captive, with them being Abu Amir the monk ⁴³, as previously mentioned.

When they returned with the Confederates and the Trench, having gathered those multitudes, and were struck by the wind and terror previously mentioned, each group gathered around its leader and companion, marveling at what had happened. 'Amr ibn al-'As said to those who had gathered around him: "By Allah, I see the matter of Muhammad rising above all matters like a pulpit rises." They consulted on what to do, and 'Amr said: "I have an opinion." They asked: "What is it?" He said: "I think we should join the Negus ⁴⁴—for he was my friend—and stay with him. If Muhammad prevails over our people, we will be with the Negus, for being under his authority is dearer to us than being under Muhammad's authority. If our people prevail, they know us, and only good will come to us from them." So they went to the Negus and stayed with him. Then 'Amr ibn Umayya al-Damari, the messenger of the Messenger of Allah, peace and blessings be upon him, arrived at the Negus's court ⁴⁵. They discussed the Messenger of Allah, peace and blessings be upon him, what he brought, and what he called to, and they all agreed on its goodness. The Negus rebuked them for their delay in responding to him, but they found no flaw in the Messenger of Allah, peace and blessings be upon him, to mention or use as an argument. So they returned to Mecca. They had traveled to the Negus more than once, and there were gatherings and councils with him on this matter. Khalid ibn al-Walid ibn al-Mughira said to his companions and close associates before his conversion and before the Hijra ⁴⁶: "By Allah, the brand has straightened ⁴⁷, and the man is truly a prophet—so how long [will we wait]?" Then he emigrated and converted after al-Hudaybiyya ⁴⁸, and after him 'Amr ibn al-'As converted, and what is known happened from them. When the Messenger of Allah, peace and blessings be upon him, distributed his hair among his companions during the Farewell Pilgrimage ⁴⁹, Khalid ibn al-Walid kept imploring and saying: "O Messenger of Allah, your forelock! O Messenger of Allah, your forelock! In it I hope for victory." Abu Bakr al-Siddiq called out to the people, amazed, admonishing, and alerting, saying: "O people, this is Khalid ibn al-Walid, from whom we suffered at Badr, Uhud, the Trench, and al-Hudaybiyya what we suffered. Look at him today and at his insight." When the Messenger of Allah, peace and blessings be upon him, distributed the spoils of Artas ⁵⁰ and gave to those whose hearts are to be reconciled ⁵¹ what he gave, 'Uyayna ibn Hisn said: "I am the son of the chiefs, I am 'Uyayna ibn Hisn ibn Hudhayfa ibn Badr." The Prophet, peace and blessings be upon him, said: "The best of people is Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim." He used to say about 'Uyayna ibn Hisn: "The foolish one obeyed." What happened between him and the Prophet, and with al-Aqra' ibn Habis, al-'Abbas ibn Mirdas al-Sulami, and those whose hearts are to be reconciled, is well known ⁵². When he gave them that favor and deprived the early Muslims ⁵³, the participants of Badr ⁵⁴, the Emigrants ⁵⁵, and the Helpers ⁵⁶, one of the Helpers said: "We gain these spoils with our swords, yet these people take them instead of us." This reached the Prophet, peace and blessings be upon him, so he sent for the Helpers, gathered them, and said: "Tell me, O company of Helpers: Were you not astray, and Allah guided you through me?" They said: "Yes." He said: "Were you not enemies, and Allah reconciled your hearts through me?" They said: "Yes." He said: "Then what about the statement that reached me from some of you?" He repeated the words to them, and they said: "O Messenger of Allah, whatever it was, it came from some of our young ones. As for us, we are satisfied." The Prophet, peace and blessings be upon him, said: "This is wealth by which I reconcile the hearts of those whose Islam is recent and whose insight is weak. Are you not pleased that people return with sheep and camels, while you return with the Messenger of Allah to your homes?" They said: "Yes, we are pleased." And they wept. The Messenger of Allah, peace and blessings be upon him, said: "If you wished, you could say: 'You came to us as an outcast, and we sheltered you; forsaken, and we supported you,' and you would be truthful." Their weeping and humility increased, and they said: "The favor for that belongs to Allah and His Messenger." [The Prophet's conduct with the early Muslims and the participants of Badr] How many similar incidents occurred! Reflect on this speech and action of the two groups—those whose hearts are to be reconciled and the Helpers—for in it is a great lesson and illuminating insights. Reflect on his conduct, peace and blessings be upon him, with the early Muslims and the participants of Badr, with his family, his children, and his wives—how he deprived them of the world and protected them from it, how he filled their hearts with threats and fears, how he made them like all people in rulings, retribution, lawful and unlawful, and how the testimony of non-Arabs and clients ⁵⁷ against weavers, cuppers, and porters is accepted, and their testimony against Qurayshites, Hashimites, early Muslims, and participants of Badr is also accepted. How he prohibited charity for his family and made it obligatory on their wealth for the people, and how he legislated and clarified that error and slip are possible for every one of his companions, his family, and his close associates. He advised to watch their actions and words, to remind them, to teach them, and to unite them when he made them leaders over the Muslims, as agents and servants, because Allah, Mighty and Majestic, knew that the pious, the saints, and the intelligent among Quraysh are more eager for the guidance and righteousness of the Muslims than other people. He said about them: "Be upright to Quraysh as long as they are upright to you." These are the statements previously mentioned, so bring them to your mind and reflect on what they contain. [Refutation of the claim of infallibility for 'Ali ibn Abi Talib, may Allah be pleased with him] Then he did not assign infallibility and security from error in the religion of Allah except to himself alone until the Day of Resurrection; no one shares with him in that, nor takes his place, nor fills his position. So they accepted all that from him, submitted to him, adopted it as their religion, and responded to him on those conditions previously mentioned, so that you may know the status of the signs, proofs, and miracles that broke the norm and dazzled their minds. They were among the most proud, disdainful, and zealous people, yet you do not find that after they accompanied him, were singled out for him, and responded to him, any aversion from him, or flight from him, or criticism of his religion for anything they witnessed, or that any observer witnessed, or any doubter doubted in any of his affairs—neither from men, nor women, nor servants, nor spouses, neither during his life nor after his death. His wives were many and co-wives, among them the daughters of his companions and close associates, and among them the daughters of his enemies. If it is said: "Do not the Rafida ⁵⁸ claim that he testified to the infallibility of his cousin 'Ali ibn Abi Talib, and that he is like the prophets in that error and slip are absolutely not permissible for him in any state, and that forgetfulness and heedlessness do not befall him, and that he fills his position and takes his place, and that he is the refuge of creation, and likewise his children after him—some say three, some say seven, some say twelve, and some say more?" It is said to him: "We did not say that these people claimed this, nor did we inform you about them. Rather, we informed you about his law, peace and blessings be upon him, his sunna ⁵⁹, and his bequests, not about what these people say. The evidence for the falsehood of their claims has already been presented to you: that all his companions, from the first to the last, agreed on that, century after century, then those who followed them, then the Successors ⁶⁰, then those who followed them in the centuries and eras, until the time of Hisham ibn al-Hakam ⁶¹; for he innovated this statement, then al-Haddad, al-Warraq, and Ibn al-Rawandi ⁶² took it from him, intending thereby to plot against the Messenger of Allah, peace and blessings be upon him, corrupt his religion, and cast doubt among people about his prophethood. Their intense enmity towards him is well known, and the clarification and proof of that have already been presented to you, so you have no need to repeat it. Abu 'Ali, may Allah have mercy on him, mentioned some of that in 'al-Tafsir' and in 'Naqd al-Imama 'ala Ibn al-Rawandi', and other scholars mentioned it. The scholars say: "Whoever says that the Messenger of Allah, peace and blessings be upon him, made the refuge of religion sent to them, and following him in knowledge of the lawful and unlawful to one person, is like one who says that he was sent only to that one person, and that only that one person believed in him and followed him, and that he purified and praised only that one person, and testified to Paradise only for that one person." They said: "Rather, those who say that some of his companions are more knowledgeable, more retentive, and more preserving than others, and that he did not appoint a single successor over his community after him as Abu Bakr was appointed, speak and indicate that." As for those who say that statement, their way is what we mentioned, and its analogy is what we exemplified. These people claim that the Messenger of Allah, peace and blessings be upon him, clarified his infallibility and the infallibility of his children, and explicitly stated that to his community, and conveyed it to them as obligatory upon every one of them, slave and free, male and female, and urged them to that, and that signs and miracles used to appear through him and his children, and that they are apparent except for the Imam of the Age ⁶³, who is with us and a proof upon us. Every intelligent person who has heard the reports knows that the Commander of the Faithful, 'Ali ibn Abi Talib, may Allah be pleased with him, suffered from opposition, misguidance, error, and disbelief accusations such as Abu Bakr, 'Umar, and 'Uthman did not suffer. Yet he did not argue for himself that he was infallible and could not err, nor that the Prophet explicitly designated him, bequeathed to him, and appointed him as successor, nor that miracles appeared through him despite his need for that. Nor did those who argued on his behalf in his time—such as al-Hasan, al-Husayn, 'Abdullah ibn al-'Abbas, Qays ibn Sa'd, Abu Ayyub al-Ansari, Sa'sa'a ibn Sawhan, 'Adi ibn Hatim, 'Uthman ibn Hunayf, Sahl ibn Hunayf, Jahr ibn 'Abdullah, 'Imran ibn Husayn, Shurayh ibn Hani, al-Ahnaf ibn Qays, Abu al-Aswad al-Du'ali, and others whom he sent to those who opposed him from the people of Basra, to the people of Syria, to the Kharijites ⁶⁴, and to the people of Kufa to mobilize them when they held back from him on the advice of his governor Abu Musa—argue using any of what these people claim in any way. Nor did those who debated on his behalf in his presence, such as the messengers of Mu'awiya and those who debated the Kharijites, know anything of what these people claim. Rather, he, may Allah be pleased with him, only referred to consensus in his arguments, saying: "My obedience is obligatory just as the obedience of Abu Bakr, 'Umar, and 'Uthman was obligatory, because those who gave them allegiance gave me allegiance. The matter of leadership belongs to the early Muslims and the participants of Badr from the Emigrants and Helpers, not to the freedmen ⁶⁵ and the sons of freedmen." He argued that he was among the people of the Shura ⁶⁶ established by 'Umar. He argued in arbitration by analogy and referred it to ijtihad ⁶⁷, saying: "Allah commanded the appointment of two arbiters in a dispute between a woman and her husband, and in a rabbit killed in the sanctuary, its value is a quarter of a dirham. So how about a leadership that has become problematic for the Muslims?" His children, family, companions, and close associates—those we mentioned and others—advised him, saying: "The opinion is that you do such and such; you did such and such, but the opinion was not to do it," as al-Hasan his son and Ibn 'Abbas said to him when he accepted the pledge of allegiance, and as Qays ibn Sa'd said to him regarding Egypt, and as al-Ahnaf said to him regarding arbitration. In their opinions, he sometimes adopted and abandoned his own opinion for theirs, and sometimes he adhered to his opinion over theirs, saying: "It is more correct." When he did something, he asked people: "Is it correct or wrong?" He listened to them, debated with them, apologized to them, and explained the correct aspect. As he said to some of his companions when he arbitrated in Syria and returned to Iraq, he asked his close associates: "What do the people of opinion say?"

So it was said to him: "The people of opinion say that Ali had a structure and he demolished it, and he had a gathering and he dispersed it. So until when, O son of such-and-such, will you rebuild what was demolished and gather what was dispersed? If only, when those who disobeyed him disobeyed, he had proceeded with those who obeyed him, either to victory or to death, that would have been more excusable than what he did." He, may God be pleased with him, said: "Did I demolish or did they? Did I disperse or did they? As for their saying: 'If only he had proceeded with those who obeyed him from his companions when those who disobeyed him disobeyed, and either conquered or was killed, that would have been more excusable'—by God, this opinion was not hidden from me nor did it escape me. But these two—meaning al-Hasan and al-Husayn—if I advanced, they would follow me; and these two—meaning Muhammad ibn al-Hanafiyya and 'Abdullah ibn Ja'far ibn Abi Talib—would precede me. So I disliked that these two should perish and no offspring of the Messenger of God, may God bless him and grant him peace, would remain; and I disliked that these two should perish, for they are young men and advanced for my sake. You will see, if I return to Syria, God willing, I will not leave these in my army." Observe how he debates the people of opinion, accepts what is correct, praises it, and explains his excuse for what he did. When someone in Kufa said to him: "You went to Syria and returned without accomplishing anything," part of his response was that a person must exert his own opinion, and there is no blame on him after that. He does not rely on any text, wisdom, infallibility, verse, or miracle in any of this, nor does he say: "Thus the Messenger of God, may God bless him and grant him peace, instructed me and said to me: 'You should do such-and-such.'" He says to the people of Kufa: "I chose you over the people of Basra, thinking that you possessed what I desired of obedience and support. I said to Ibn 'Abbas: 'These have greater military strength, and they removed Chosroes from his kingdom.' But you were not as I thought." He once addressed them, saying: "Would that I had never seen you nor known you. By God, your acquaintance has brought regret, filled my heart with anger, and made me drink the cup of sorrow in breaths." He says in some of his statements: "I regret such-and-such," and he says: "I have stumbled a stumble from which I will not recover; I will become clever after it or persist, and gather the scattered, dispersed opinion." He has given different opinions on serious matters, and retracted from one opinion to another, similarly on the issue of freeing a slave and the oath of emancipation, on the status of mothers of children, and other matters. In his ijtihad ⁶⁸ and in retracting from one opinion to another, he is more famous than Abu Bakr, 'Umar, 'Uthman, Ibn Mas'ud, and Zayd ibn Thabit. He appointed as judges and governors those who differed from him in ijtihad and opinion, and he ruled contrary to his own opinion, such as Ibn 'Abbas, Shurayh ibn al-Harith, Abu Mas'ud al-Badri, Abu Musa al-Ash'ari, and others. During his reign, in the lands under his authority and where his orders were carried out, people issued fatwas ⁶⁹ based on opinion and ijtihad that contradicted his own ijtihad and opinion, such as the companions of 'Abdullah ibn Mas'ud in Kufa, those of Zayd ibn Thabit in Medina, and others in Basra. He knew of this and tolerated it, neither disapproving nor rejecting it, but rather permitting it, approving the living, and asking mercy for the dead. When the people of Kufa ruled on the case of the camels of two cousins, one of whom was a maternal brother, and they awarded all the property to the maternal brother, he asked: "Why did you do that?" They said: "Thus did Ibn Mas'ud." He said: "May God have mercy on Abu 'Abd al-Rahman," though his own school of thought was different. This is beyond counting. The scholars have said: The knowledge that the Prophet, peace be upon him, did not designate 'Ali by a text ⁷⁰ nor appoint him as successor, and that 'Ali did not claim a text, testament, or infallibility, is stronger than the knowledge that he did not designate 'Ammar, Bilal, or Abu Dharr. For 'Ali lived during the time of Abu Bakr, 'Umar, and 'Uthman, and after them he became caliph and ruler with a hundred thousand swords obeying him and submitting to his command. He was opposed, contradicted, and disputed, and his companions and family argued and pleaded on his behalf, yet he never once argued using a text, testament, or infallibility, despite his need for it, nor did any of those people argue on his behalf. Among the strange things about these Imamiyya ⁷¹ is that they claim that the Messenger of God, may God bless him and grant him peace, informed him of his enemy and his friend and what would happen after him; that he went out to Siffin knowing he would not prevail over Mu'awiya, that Mu'awiya would raise the copies of the Qur'an, disrupt his plan, corrupt his companions, and send him back sad and grieving; that 'Amr ibn al-'As would defeat his companion Abu Musa when he sent him for arbitration, making that a proof for the people of Syria; that 'Abd al-Rahman ibn Muljam would kill him at that very hour, and that he went out to him knowing he was waiting to kill him; that al-Husayn, peace be upon him, sent his cousin Muslim ibn 'Aqil to the people of Kufa to take their allegiance, knowing that his affair would not succeed and that his enemy would kill him; that when the people of Kufa wrote to him to come to them and guaranteed him support, he accepted their letters and words and went to them, knowing they would not fulfill their promise, and that when he went to them with those with him, they would kill them and his brothers, and carry his head and his offspring to Syria; that the Commander of the Faithful appointed Masqala ibn Hubayra al-Shaybani and entrusted him with the district of Ardashir Khurra and the wealth of the Banu Nahiya, knowing he would betray him and defect to Mu'awiya; that he appointed Ziyad ibn Sumayya al-Thaqafi over the district of Istakhr, knowing his enmity towards him and what his affair would lead to—his defection to Mu'awiya after him, his killing of his Shi'a ⁷², his public cursing, and the killing of his son 'Ubaydullah of al-Husayn, peace be upon him; similarly Khalid ibn al-Mu'ammar al-Sadusi and the rest of his governors who betrayed him, whom he appointed and chose, yet they betrayed and deceived him; that he appointed Qays ibn Sa'd over Egypt, then showed suspicion of him, accused him of negligence and fear of betrayal, and dismissed him despite his chivalry, competence, trustworthiness, and the heavy burden he placed on his enemy Mu'awiya; and he appointed in his place Muhammad ibn Abi Bakr al-Siddiq, knowing he would fall short of Qays's rank, and that Mu'awiya would kill him and his companions; and that after Muhammad's death, he sent al-Ashtar as governor of Egypt, knowing that the governor of al-Qulzum would kill him; and that he and the Imams from his offspring knew the inner thoughts of the opponents who came to them, who was truthful and who was false, and they knew the inner thoughts of the witnesses who testified before them, who was lying and who was truthful. Knowledge, may God have mercy on you, is only needed to attract benefits and repel harms. This is the point of benefiting from prior knowledge. Were it not for this, seeking knowledge would be ignorance, and desiring knowledge would be toil. God, exalted, says to His Prophet: "Say, O Muhammad: 'If I knew the unseen, I would have multiplied good, and no evil would have touched me'" (Qur'an 7:188). And He says to him concerning people who showed him tricks and he thought well of them: "And among the people is he whose speech in the life of this world pleases you, and he calls God to witness what is in his heart, yet he is the most contentious of opponents" (Qur'an 2:204). And He said to him concerning others about whom he thought this: "And when you see them, their bodies please you, and if they speak, you listen to their speech" until: "They are the enemy, so beware of them" (Qur'an 63:4). And the Prophet, peace be upon him, said: "You bring disputes to me, and perhaps some of you are more eloquent in their argument than others. I only judge based on outward appearances, and God is the one who takes care of inner secrets. So if I judge for someone something that is not his right, let him not take it, for I only cut for him a piece of the Fire." This is a topic that does not require refuting opponents; we only mention it by way of wonder. For whoever knows the Commander of the Faithful and his children, may God be pleased with them, knows that they did not know what these people claim about them, and that they acted based on their conjectures and what predominated in their opinion. These people claim that they deliberately sought what would ruin their affair, kill themselves and their loved ones, gloat their enemies, destroy their authority, break their armies, and empower their enemy knowingly and with certainty. So the ignorant among their enemies, who act with ignorance and confusion and choose for themselves through their ignorance and breach, are more merciful to their governors and companions than Mu'awiya and the Umayyads are to these knowing, infallible ones. If someone wanted to exaggerate in reviling these masters, may God's blessings be upon them, he would not reach what these people, who claim to be their Shi'a and friends, have reached. But the scholars have said: Their early ones were the most hostile people to the Messenger of God, may God bless him and grant him peace, to his religion, and to his household. Since they could not openly show that, they claimed to be Shi'a and concealed themselves under that, reviling them with this reviling and attacking them with this attack, which the open enemy, the Haruriyya ⁷³ and the Umayyads, did not reach. Similarly, the 'Alawites from the Banu al-Hasan, the Zaydiyya ⁷⁴ from the Banu al-Husayn, the Qasimiyya, and the Nasiriyya say: The Rafida ⁷⁵ are more harmful to us and more severe in wounding us than the Haruriyya and the Umayyads who wallowed in our blood. What increases your wonder is their saying: The Prophet, may God bless him and grant him peace, the Commander of the Faithful, and those whom they claim Imamate for from his offspring, know the Persian, Roman, Indian, Coptic, Turkish, Daylami, and all other languages, and speak them. It is not permissible that anyone among the speakers of these languages be more knowledgeable than them. They said: It is necessary that they know this by rational proof. If they did not know that, it would be a deficiency in them, and they are God's proofs over His creation. The Imam is not translated for, nor does he need a translator when opponents are present. He must be knowledgeable in all languages. They said: He must know all scripts, write with them, read what is written with them, and write with all scripts. It is not permissible that anyone be more literate than them. They have reviled and disparaged them, claiming that they have written all books, written with all scripts in the finest handwriting, spoken all languages, and that the Prophet, may God bless him and grant him peace, read the scriptures of Abraham and what was revealed to Adam, Noah, Moses, David, Jesus, and all the prophets in those tongues, and wrote them with those scripts. Yet you find him, peace be upon him, arguing for his prophethood against his enemy when he recited to them what was in their books, that it was from God and His knowledge, and that he had not previously recited any book nor written it with his right hand, otherwise the falsifiers would have doubted. He used that as evidence and boasted over opponents, saying: "God has described me to the prophets before me as the unlettered prophet." These people claim it was not so, and they claim to praise him with this statement, but in it is a denial of him. So consider what these people bring upon the Messenger of God, may God bless him and grant him peace, and upon his religion of unpleasant things, while they go beyond this to claim that these people know what the beasts intend by their howling, and likewise all birds and animals, and that this is recorded for them. Yet you know by your rational proof that the Messenger of God, may God bless him and grant him peace, never read any book nor wrote it with his right hand, as previously mentioned. And by what do you know that Abu Bakr, 'Umar, 'Uthman, al-'Abbas, 'Abd al-Rahman, and their like did not write with these scripts nor master these languages, except that the knowledge that the Messenger of God, may God bless him and grant him peace, the Commander of the Faithful, al-Hasan, and al-Husayn, may God be pleased with them, did not master that is stronger and more apparent?

And these [people] were not writing except in Arabic, and the Messenger of God (may God bless him and grant him peace) was not writing, neither in Arabic nor in any other script. And they claim, concerning the Messenger of God (may God bless him and grant him peace) and concerning those whom they claim as their Imams, that they were skilled in all crafts, and that they were the most knowledgeable of people in them—such as carpentry, tailoring, dyeing, and every craft in the world, whether small or great, high or low. And they claim that the Messenger of God (may God bless him and grant him peace) was more knowledgeable in poetry than any poet. Yet those possessed of intellect know that he was not at all skilled in any of that, nor did he ever recite any of it from others, and that he could not even recite a single verse from others as the Arabs and non-Arabs, the eloquent and the non-eloquent, recite it; it was not correct for him, nor did it flow upon his tongue. And God Almighty says: "And We did not teach him poetry, nor is it befitting for him" (Qur'an 36:69). From this category come their praises of the Messenger of God (may God bless him and grant him peace) and his Household, and this is the ultimate in falsifying him and impugning his prophethood. [Refutation of the claim that the Imams knew the misfortunes that would befall them] And consider their statement concerning them—that they knew the misfortunes that would befall them, corrupt their affairs, and cause their enemies to gloat, and that they deliberately and knowingly pursued them. Yet God has established them to safeguard His servants and prevent them from corruption, and they would not allow even the saddle of a Jewish donkey to be taken, while they themselves, knowingly, allowed [harm] to themselves and their families. And God says: "And do not cast yourselves into destruction with your own hands" (Qur'an 2:195), and He says: "And do not kill yourselves" (Qur'an 4:29), and "Take your precautions" (Qur'an 4:71). And He says in the story of Solomon (peace be upon him): "So when We decreed death upon him, nothing indicated his death to them except a creature of the earth eating his staff. And when he fell, the jinn became clear that if they had known the unseen, they would not have remained in the humiliating punishment" (Qur'an 34:14). God Almighty says: The jinn and their devils claimed knowledge of the unseen, and among humans there are those who claim this for them. Solomon (peace be upon him) stood before them, employing them in those arduous, harmful, and humiliating tasks, and they worked out of fear of him, while he leaned on a staff in his hand. Then God Almighty took his soul in that state, and the devils did not know, while they worked, thinking that he saw and observed them. If they fell short, he would punish them, so they feared his retribution. They remained in this state for a long time, thinking he was alive, while he had died. When the creature of the earth ate his staff (peace be upon him), the jinn realized that he had died a long time ago, while he was before them and they did not know. If they had known, they would have benefited from this knowledge and freed themselves from the humiliating punishment. Knowledge of outcomes is intended for benefit. Yet these people claim concerning them that they knew the outcomes and threw themselves into destruction. And God Almighty has shown that when Joseph (peace be upon him) was informed of the outcomes in those years, he benefited from that knowledge and used it, thereby warding off harms and attracting benefits, attaining dominion over the land, so that kings submitted to him and cast their reins to him, his eye was comforted, every ally of his was honored, and the eyes of his enemies were imprisoned, and they died of grief. He said to them: "Seven fertile years will come upon you, so do not be deceived, and store up the grain. Then after them will come seven severe years of drought, in which you will consume all that you stored in the seven fertile years. And let what you store be in its ears and husks, lest it rot or be infested with weevils, and do not take out from the ears except what you will manage," when he spoke after the king's messenger asked him about the king's dream. And God Almighty says: "Those who said to their brothers, while they themselves sat [at home], 'If they had obeyed us, they would not have been killed.' Say, 'Then avert death from yourselves, if you are truthful'" (Qur'an 3:168). God Almighty made clear that a rational person, if he knows the outcomes, begins with himself, protects himself from harms, and is saved from misfortunes; then afterward, if he wishes, he benefits others. So their falling into misfortunes is among the clearest evidence that they do not know the outcomes. Why then did they say to others, "If they had obeyed us, they would not have been killed"? In this is their disgrace. This is like the story of Solomon with the jinn. So reflect on the profound wisdom in this discourse. For although it is speech rebuking the Shia for what they attributed to the Prophet (may God bless him and grant him peace) and to the Household, it contains a clear exposition refuting the astrologers and rebutting them. Abu al-Hudhayl (may God have mercy on him) said to them when al-Ma'mun summoned him and asked him to speak against them: "Tell me, which is easier for you: knowledge of what will be, or knowledge of what has been?" Then he said to them: "Inform us about what has been—if you wish, in Basra; if you wish, in Kufa; if you wish, in Baghdad; if you wish, in this palace—by telling us that in the wardrobe there are such-and-such chests, bundles, or loads, and in such-and-such chest there are such-and-such shirts, such-and-such cloaks, and such-and-such turbans, and detail what is in each one of them. This is something that has been and existed, known to the keepers and servants, and the speech is yours." So they fell silent and could not produce an answer. This is sufficient and conclusive, indeed more than sufficient, in exposing their disgrace. So recognize that. [Refutation of the claim that stars indicate what was and will be, or that the Imams know the unseen] Similarly, Abu al-Fadl Ja'far ibn Harb (may God have mercy on him) said to them: "If you claim that the stars indicate what was and will be, and what exists and does not exist, what prevents you from using them to locate the treasures of Chosroes and Caesar, thereby making yourselves independent of serving kings, seeking what is in people's hands, and humbling yourselves to them for what they possess? Likewise, [you could locate] gold and silver mines and pearl-diving sites, so that you could demand from kings a valuable reward and inform them of the amounts therein." Abu Ali al-Jubba'i asked them similar questions, as did his companions. This is something they cannot evade. These people were only prompted by the Qur'an and what God Almighty has alerted His servants to, as previously mentioned. So you must persistently study it, reflect on what you study, and ponder it. If the astrologers had the acumen of the Shia and what they possess, they would never be at a loss before anyone. For they say: "We know what was and what will be, but we do not speak; we deliberately err, deliberately disgrace ourselves, and deliberately cause our enemies to gloat. If we wished, we could enrich ourselves and whomever we wish, but we do not do so as a matter of policy." According to the Shia's claim, no liar is ever exposed, and no argument stands against any schemer, liar, soothsayer, or false prophet. For any one of these could say, "I am a prophet; if I wished, I could revive the dead and inform of the unseen, but I do not do so as a matter of policy and as a trial with which God has tested me," just as the Shia say of their Imams. Thus, the Shia would have no argument against them, nor any way to refute their claim. As for you (may God have mercy on you), if an astrologer or a scheming charlatan said this to you, your response would be: "I know you are lying, because you are compelled and forced to provide for yourself and your family, and to avoid disgracing yourself and causing your enemy to gloat. So you know nothing of what you claim, nor are you capable of it, nor can you find a way to it." And it is astonishing that the Shia claim that God has disclosed these unseen matters to the Imams because they are God's proofs over His creation, and so that their proof over them may be established through this knowledge. Yet none of what they claim appears from these people, despite their need for it. Rather, their actions testify that they do not know it, and that they are like others—Talha, al-Zubayr, Sa'd, and Abd al-Rahman. So the Commander of the Faithful's way is their way. Indeed, the matter concerning him (peace be upon him) is even clearer in exposing the falsehood of these people's claims about him—their claims of [divine] designation, infallibility, and miracles—when those we mentioned opposed him, disputed with him, and argued against him, yet he did not argue with any of that, despite his need for it, as has been mentioned in several places in this book. And it is astonishing that the Commander of the Faithful (may God be pleased with him) was asked about what happened with Talha and al-Zubayr, and it was said to him: "They have set out with Aisha to Basra." He was amazed and said: "I did not think they would do this." He asked about Mu'awiya and the people of Syria, inquiring about their news one after another, and was amazed at the expulsion of his governor Uthman ibn Hunayf from Basra after they had pledged allegiance to him, saying: "I did not think they would do that." When he set out for Basra and reached al-Rabadha, he said: "Who can guide us from Dhu Qar to show us the way?" A man came and said: "I am the most knowledgeable guide of Dhu Qar." So he walked before him until they reached Dhu Qar. When the battle in Basra became fierce, he said to his son al-Hasan (peace be upon them): "O Hasan, do you see? Your father wishes he had died twenty years before this day." Al-Hasan said to him: "I advised you and warned you, but you disobeyed me." He said: "By God, O my son, I did not think the matter would come to this." Ibn Abbas used to say: "Ali (may God be pleased with him), due to his precedence and kinship, thought that no one would oppose him and that he would achieve whatever he intended. But it was not as he thought." He (peace be upon him) saw a pearl from the treasury on one of his daughters and recognized it. He was disturbed and said: "Where did she get this? By God, I must cut off her hand." Abu Rafi', his treasurer of the treasury, seeing his seriousness, said: "By God, O Commander of the Faithful, I adorned her with it. How could she have obtained it if I had not given it to her?" So he calmed down and was silent. A man entered upon al-Hasan (peace be upon him) and said to him: "Who are you?" He replied: "I am the messenger of Mu'awiya to you." Al-Hasan said: "Is this how people enter upon others? Go out, ask permission, and greet." He did so and entered after permission was granted. Then al-Hasan said: "For what purpose did Mu'awiya send you?" He said: "He says to you: 'You are in a precarious position among the people of Iraq. Their leaders have corresponded with me, saying they will hand you over to me. Here are their letters.'" He threw them before him for him to read. When he saw that, he said: "Until I know what the people think." He went out, ascended the pulpit, gathered the people, and said: "O people of Iraq, fear God regarding your neighbors and guests from the family of your Prophet." The people wept. Then he addressed them, saying: "By God, it was not doubt or regret that turned us away from fighting Mu'awiya. Rather, we used to fight the people of Syria with safety and patience, but safety has been mixed with enmity, and patience with anxiety. In your initial march to Siffin, your religion was before your worldly life, but today your worldly life is before your religion. We were as we were for you, but you are not as you were for us. You have come to be between two slain: one slain at Siffin, whom you mourn, and one slain at Nahrawan, whose blood you seek. The mourner is a deserter, and the seeker of vengeance is a rebel. Mu'awiya has called to a matter that holds no honor or fairness. If you desire death, we will return to him and refer the matter to God. If you desire survival, we will take a guarantee for you." They called out: "Survival, survival, O Commander of the Faithful!" So he sat down, amazed that Mu'awiya had been truthful about them, and said: "O people of Iraq, I have become indifferent to you because of the killing of my father, your wounding of me, and your plundering of my possessions."

When Mu'awiya died, al-Husayn ⁷⁶ resolved to set out for Kufa. 'Abdullah ibn 'Umar ibn al-Khattab came to him and asked his opinion. He informed him that the people of Kufa had corresponded with him and pledged allegiance to him. 'Abdullah ibn 'Umar said to him: 'Do not accept from them nor go to them, and do not trust the Umayyads, for they are tyrannical, misguided, seekers of this world, who care not whom they kill. Do not be deceived by the people of Kufa, for they killed your father and abandoned your brother, and they will surrender you to the obedience of the Umayyads.' Al-Husayn said: 'These are their letters, and they have pledged allegiance to me. Muslim ibn 'Aqil has taken their pledge for me, and they have written to me to come to them, and that they will support me.' Ibn 'Umar said to him: 'Do not trust them, for they will surrender you.' Al-Husayn ⁷⁶ denied this about them and mentioned his trust in them, and that he had rebuked them for what they had done, and that he trusted they would not surrender him nor do to him what they did to his father and brother. When Ibn 'Umar saw him trusting them and not accepting his advice regarding them, he said to him: 'I entrust you to God from being killed.' 'Abdullah ibn 'Abbas came to him and forbade him from going to them, saying similar to what Ibn 'Umar said. He brought out their letters and read them to him, saying: 'The land has become green, so come forth, for you come to an army ready.' Ibn 'Abbas said to him: 'Do not accept from them, for they call you to fight and then surrender you.' Al-Husayn said: 'They would not do this after they have pledged allegiance to me and made a covenant with me, and these are their letters,' pointing to a bag filled with their letters. He said to him: 'Do not do it, for they will not fulfill.' When Ibn 'Abbas saw that he would not accept from him, he said to him: 'Then do not travel with your family, lest you be killed while they watch you.' So he traveled with his family, trusting them, intending to settle in Kufa, joyful and delighted, thinking he would not encounter fighting, nor opposition or treachery from the people of Kufa, and that he would enter it with his family without any repeller or preventer. 'Ubaydullah ibn Ziyad was not in Kufa but in Basra. He went to Kufa, seized Muslim ibn 'Aqil and killed him, and killed Hani' ibn 'Urwa al-Muradi, while al-Husayn was heading to Kufa unaware of any of that. He sent his foster brother to Kufa to inform Muslim ibn 'Aqil and the people of Kufa that he ⁷⁶ had set out to them and was near them, but 'Ubaydullah ibn Ziyad seized him and killed him, while al-Husayn ⁷⁶ knew nothing of that. When he drew near Kufa, he met someone who had come from Kufa heading for the desert. He asked him for news, and he informed him of the killing of Muslim, Hani', and the foster brother, and that the people of Kufa had not defended them against 'Ubaydullah ibn Ziyad, and that he had become firmly established. He ⁷⁶ remained sorrowful and grieved, and among his women there was mourning for Muslim, his cousin and the husband of his sister. The one he met said to him: 'Go back.' He accepted from them and was about to return. But the sons of 'Aqil, the brothers of Muslim, said: 'Our brother is killed and we return without taking vengeance? Go with us until we meet the people of Kufa.' So he went with them, thinking that when the people of Kufa saw him they would support him and join him against Ibn Ziyad. He traveled, and everyone he met said to him: 'Go back, for the people of Kufa have betrayed you.' But he thought that when they saw him they would join him. When he drew near Kufa, 'Ubaydullah ibn Ziyad sent the people of Kufa, and they surrounded al-Husayn and prevented him from returning. He said to them: 'Woe to you! I came because of your letters, and I accepted from you.' He called out: 'O so-and-so son of so-and-so, O so-and-so son of so-and-so, this is your letter. We were silent and our enemy refrained from us, but you drew against us a sword that was sheathed from us, and you did such and such.' They continued fighting him, while his family cried out and wept, and those with him from his brothers, sons, and cousins were killed. He wept and remembered the words of Ibn 'Umar. Whenever his women cried out, he said: 'May God not distance Ibn 'Abbas!' He became certain of death, and he bid farewell to his family, instructing them not to tear their garments for him nor to wail loudly. His sister Zaynab said to him: 'O Abu 'Abdullah, O Abu 'Abdullah, may I be your ransom! Do you surrender yourself to be killed?' He said: 'What can I do, O sister? Be patient and seek reward. My father was killed, and he was better than me; my brother passed away, and he was better than me.' He held the people of Kufa accountable for deceiving him, as they had done to his father, and he regretted accepting from them and coming, and that he did not know they would not fulfill, and that he wished he had not come, and that when he came he had not brought his family. How many such deeds and sayings of theirs are there! If you wanted to count them, you would need long scrolls ⁷⁷, and even then you would not cover them all due to their abundance. The knowledge that these people needed to know what was in the hearts of their enemy and their friend, like other people, is stronger than the knowledge that they needed food and drink. [Refutation of what the Shi'a claim of miracles for 'Ali ⁷⁸ and their Imams after him, and clarification that 'Ali strongly denied such claims] These Shi'a continue to say: 'The evidence that the Commander of the Faithful is better than Abu Bakr and 'Umar, and that miracles appeared through him, is that some people in his time claimed that he was the god of the worlds and the Lord of the heavens and the earth, and that nothing like that was said about Abu Bakr and 'Umar.' It is said to them: 'Some people from India, the Arabs, and others claimed that idols and statues were gods and lords and worshipped them, and some people claimed that about the planets. According to your reasoning, miracles should have appeared from them, and they should be better than the prophets, since people claimed for them what was mentioned.' Among the wondrous things is that the deeds and sayings of these people testify that they ⁷⁶ did not claim what the Shi'a claim for them of texts, bequests, and miracles. Every discerning and reflective person is certain of this. They said: 'We turn away from all this because of the saying of an ignorant person who does not know lordship from humanity. For the one who cast this into the army of the Commander of the Faithful among ignorant people who do not know 'Abdullah ibn Saba' ⁷⁹, known as Ibn al-Sawda', was a Jew from Yemen, wicked and evil. He professed Islam during the time of 'Uthman, traveled until he reached the Hijaz, and displayed asceticism, enjoining good and forbidding evil, mixing with Muslims. He sought leadership but found no market and was not regarded. He traveled to Kufa and stayed there for a time seeking that, but found no market. He traveled to Syria and stayed there seeking that, mixing with the Companions, and ingratiated himself with Abu al-Darda' and 'Ubada ibn al-Samit by enjoining good and forbidding evil. They perceived him and forbade him, and he caused evil between Abu al-Darda' and some people in Syria. His affair became clear in Syria, so he traveled to Egypt. He continued in this way, and some people were deceived by him, causing discord among the people. 'Ammar ibn Yasir came as a messenger from 'Uthman to Egypt, and he incited some people to convey to 'Ammar ⁸⁰ what was disliked about the governors in Egypt, and from that arose a fitna ⁸¹. This Ibn al-Sawda' went to Medina with the Egyptians who complained about 'Uthman's governors, and he stayed in Medina with them. He kept inciting against 'Uthman until some Egyptians assassinated him, climbing over him at dawn and killing him. His killer is unknown to this day. Then the Egyptians rose up and stirred a great fitna after the killing of 'Uthman. When Talha, al-Zubayr, and 'A'isha fled from their actions and went to Basra, the Commander of the Faithful corresponded with them through al-Qa'qa' ibn 'Amr, Ibn 'Abbas, Muhammad ibn Hatib, and Kulayb al-Jarmi. They reconciled that the Commander of the Faithful would go to Basra and they would meet and deliberate. But Ibn al-Sawda' sent his followers and said to them: 'Cause fitna so that war breaks out, for if they reconcile, they will only reconcile against you.' So the fitna occurred. All this has been mentioned by more than one scholar, explained at length in detail, and his condition is well-known. In Kufa, he would display veneration of the Commander of the Faithful in a way that the Commander of the Faithful did not approve, and he would seduce with that those who had no companionship [with the Prophet] nor understanding of religion, like the Bedouins and villagers. He would speak among them, and perhaps he would belittle the actions of Abu Bakr, 'Umar, and 'Uthman, and give precedence to the Commander of the Faithful over them in virtue, because he claimed what Abu al-Khattab and Hisham ibn al-Hakam claimed. He would claim to such people that the Commander of the Faithful singled him out and revealed to him secrets that he did not reveal to others, while the Commander of the Faithful was unaware of that. Someone said to the Commander of the Faithful: 'I am amazed at a people among whom you were, how they appointed over themselves and over you someone other than you?' The Commander of the Faithful said to him: 'Did you see Abu Bakr al-Siddiq?' He said: 'No.' He said: 'If you had said that you saw him, I would have done such and such to you.' This Ibn Saba' would say to his followers: 'The Commander of the Faithful told me that he will enter Damascus and demolish its mosque stone by stone, and will prevail over the people of the earth, and secrets will be revealed to him, and he will make them know that he is their Lord. This is not like Abu Bakr, 'Umar, and 'Uthman.' Suwayd ibn 'Uqala, who was among his close associates and senior companions, came to the Commander of the Faithful ⁷⁸ and said: 'O Commander of the Faithful, I passed by a group of Shi'a who were discussing...'

Abu Bakr and 'Umar, without the two being what they are to the community, have people who think that you harbor for them the same as what they have openly shown. He said: I seek refuge with Allah, I seek refuge with Allah, twice, from harboring for them anything but what I hope to continue upon. May Allah curse whoever harbors for them anything but goodness and beauty. They are the two brothers of the Messenger of Allah, may Allah bless him and grant him peace, his two companions and his two viziers. May Allah's mercy be upon them both. Then he rose, his eyes filled with tears, weeping, holding Suwayd's hand until he entered the mosque, ascended the pulpit, sat firmly upon it, holding his beard, which was white, until the people gathered. Then he stood and delivered a brief, eloquent sermon, then said: What is the matter with people who mention the two masters of Quraysh and the two fathers of the Muslims with what I am free from, innocent of what they said, and will punish for what they said? By Him who split the seed and created the soul, none loves them but a pious believer, and none hates them but a wicked reprobate. They accompanied the Messenger of Allah, may Allah bless him and grant him peace, in truth and loyalty, commanding and forbidding, judging and punishing, and they did not exceed in what they did the opinion of the Messenger of Allah, may Allah bless him and grant him peace. He never saw an opinion like their opinion, nor loved anyone like his love for them. The Messenger of Allah, may Allah bless him and grant him peace, passed away while pleased with them, and they passed away while the believers were pleased with them. The Messenger of Allah, may Allah bless him and grant him peace, appointed Abu Bakr to lead the prayer of the believers, so he led them in prayer during those days in the lifetime of the Messenger of Allah, may Allah bless him and grant him peace. When Allah took His Prophet, peace be upon him, and chose for him what is with Him, he passed away, may Allah bless him and grant him peace, the believers entrusted him with that authority and delegated to him the zakat because they are paired together. Then they gave him the pledge of allegiance willingly, not coerced. I was the first to establish that for him from the Banu 'Abd al-Muttalib, while he disliked it, wishing that one of us would suffice him. By Allah, he was the best of those who remained in compassion, the most merciful in mercy, the most austere in piety, and the foremost in submission and Islam. The Messenger of Allah, may Allah bless him and grant him peace, likened him to Mika'il in compassion and mercy, and to Ibrahim in forbearance and dignity. He conducted himself among us with the conduct of the Messenger of Allah, may Allah bless him and grant him peace, until Allah took him in that state. Then 'Umar succeeded him in authority, and he consulted the Muslims about that. Some were pleased and some disliked it. He did not leave this world until those who disliked him were pleased with him. He established the affair upon the path of the Prophet, may Allah bless him and grant him peace, following their traces like a young camel following its mother's traces. By Allah, he was kind and merciful to the weak Muslims, a helper and supporter of the believers against the oppressors. No blame of a blamer affected him in the matter of Allah. Allah struck the truth upon his tongue and made truthfulness his habit, until we thought that an angel spoke upon his tongue. Allah strengthened Islam through his Islam and made his emigration a support for the religion. Allah cast love for him into the hearts of the believers and fear into the hearts of the polytheists and hypocrites. The Messenger of Allah, may Allah bless him and grant him peace, likened him to Jibril in intelligence and severity against enemies, and to Nuh in anger and wrath against the disbelievers. Hardship in obedience to Allah was more beloved to him than ease in disobedience to Allah. Who can provide you with the likes of them? May Allah's mercy be upon them both, and may He grant us to continue upon their path. For none reaches their station except through love for them and following their traces. Whoever loves me, let him love them. Whoever does not love them has hated me, and I am innocent of him. If I had previously instructed you concerning them, I would have punished severely for this. Whoever is brought to me after this day, upon him shall be what is upon the slanderer. Indeed, the best of this community after its Prophet are Abu Bakr and 'Umar. Then Allah knows best where the good is. I say this statement of mine and ask forgiveness of Allah for myself and for you. If they say: We do not believe this, we say: It is strange that you believe his statement, peace be upon him: 'Whoever I am his master, 'Ali is his master,' but you do not believe this, while its transmission is stronger than that of that. The situation described by the Commander of the Faithful in this hadith is clear and known, attested to by reason. The explanation of that has preceded. We only mentioned this when you mentioned preference and your reliance on its authenticity from what the Sabaiyya ⁸², the followers of 'Abdullah ibn Saba', who is Ibn al-Sawda', claimed. Abu al-Qasim al-Balkhi said in his book in which he refuted the objection of Ibn al-Rawandi against the speech of Abu 'Uthman 'Amr ibn Bahr al-Jahiz that the Qur'an is free from increase and decrease: Indeed, the statement of the Commander of the Faithful: 'Indeed, the best of this community after its Prophet are Abu Bakr and 'Umar' has come in a way that none who has a share in knowledge can deny. He mentioned a group of those who narrated their virtue, their nobility, their multitude, and their greatness. Then he said: But with us, he intended himself. Then Abu al-Qasim, may Allah's mercy be upon him, mentioned that Sharik ibn 'Abdullah was among the great Shia ⁸³, and he used to say: The best of this community are Abu Bakr and 'Umar, and they are better than 'Ali. If I said otherwise, I would not be of the Shia of 'Ali, because he stood upon these pulpit steps and said: 'Indeed, the best of this community after its Prophet are Abu Bakr and 'Umar.' So we would be calling him a liar, and by Allah, he was not a liar. Abu al-Qasim said: The report is authentic, but with us it is specific. We did not intend to mention what the Commander of the Faithful said about their virtue, for that is clearer than the sun and abundant. He has many separate lengthy books on it. We only mentioned this when mentioning 'Abdullah ibn Saba' and what he did, and with what he corrupted for the Commander of the Faithful. Perhaps 'Abdullah ibn Saba' cast this that he cast, and it appeared to a group to whom he used to cast it that he was a god. The Commander of the Faithful asked them to repent, but they did not repent, so he burned them. They were a small group. He exiled 'Abdullah ibn Saba' from Kufa to al-Mada'in. When the Commander of the Faithful, peace be upon him, was killed, it was said to Ibn Saba': He has been killed, died, and buried. So where is what you used to say about his going to Syria? He said: I heard him say: 'I will not die until I kick with my foot from the courtyards of Kufa and extract weapons from it and go to Damascus, demolish its mosque stone by stone, and do such and such.' If you brought us his brain pierced, we would not believe that he died. When he was exposed, he was confounded and claimed about the Commander of the Faithful what he did not say. The Shia who follow his statement now in Kufa are many, and in its rural areas and all of Iraq, they say: The Commander of the Faithful was pleased with his statement and with the statement of those he burned. He only burned them because they revealed the secret. Then he revived them after that. They said: Otherwise, tell us why he did not burn 'Abdullah ibn Saba'? We said: 'Abdullah did not confess before him what those confessed. He only suspected him and exiled him. If he had burned him, that would not have availed you anything, and you would have said: He only burned him because he revealed the secret. And you, may Allah have mercy on you, when you see the Imamiyya ⁸⁴ with these and with those who say about the Commander of the Faithful and his children that they are prophets, the Imamiyya say to them: These Imams were among the people, and they did not claim prophethood. They say to them: They were among the people, and they did not claim nor reveal what they claim about them of imamate, designation, testament, infallibility, signs, and miracles. If what they say to us—that they did not reveal prophethood—is an argument, then this is an argument against you for those who oppose you. If you say: They revealed what they claim to the people, and there is no debate with a bluffer, and we say to you: Also, they revealed the claim of prophethood. If you say by reason we know that there must be an infallible Imam, we say to you: By reason we know and by scripture together that the world is never devoid of a prophet existing in it, present in person, and the law of a prophet is not established except by a prophet like him, and the law of a prophet is not conveyed except by a prophet like him. Allah said: 'Then We sent Our messengers successively' ⁸⁵, and He said: 'O messengers, eat from the good things and work righteousness' ⁸⁶. If you say: This is a turning away from necessities by outward meanings and interpretations, because the Messenger of Allah, may Allah bless him and grant him peace, said: 'No prophet after me,' we say: What is our situation when we have claimed that? If you claim that we are obstinate, we claim the same against you. Moreover, we claim that these people said to us and to our predecessors that they are prophets, and we have mentioned to you by rational proof and scriptural proof. So how does the Prophet mean that there is no prophet after him? Also, we say to you: Reason does not necessitate an infallible Imam. It is only a conjecture they conjecture from what Hisham cast to you. We have shown you from the actions of the Messenger of Allah, may Allah bless him and grant him peace, and his statements, and the actions of the Commander of the Faithful and his statements, that the imamate is by choice, and that the Imam may err and be disobeyed. If you say to us: You are disbelievers according to us, we say to you: This is the first of your defeat. Also, you are disbelievers according to us. So no argument stands for you. We narrate that the Prophet, may Allah bless him and grant him peace, said to 'Ali: 'No prophet after me except you and your two sons.' If you say this is a lie you have fabricated, the Mu'tazila ⁸⁷, the jurists, and the hadith scholars say to you: Your statement that there must be a text and a testament from the Prophet, and the specification of the person of the Imam, and that he is infallible, and that signs have appeared from him, is something that Hisham invented and a falsehood he innovated. Reason and scripture testify to its falsehood. So they find no distinction. When these Imamiyya debate those who say the Commander of the Faithful is a god, they are also at a loss, just as they were at a loss with those who said he is a prophet. Because if they say to them: He is a body, and a body cannot be eternal, they say to them: Hisham ibn al-Hakam and his likes among the Imamiyya say about Allah that He is a body with an end, that He is light, that He moves, is seen, and is touched. They said: Reason testifies to that. They said: Moreover, we took this from the Imams by oral transmission. They said to them: Leave what the Mu'tazila reported from Hisham and his companions that Allah is a body, light, moves, is seen, ascends, descends, is touched, and that He does not know a thing before it exists. Take what Abu 'Isa al-Warraq, Ibn al-Rawandi, Abu Muhammad al-Hasan ibn Musa al-Nawbakhti, Abu Sahl al-Nawbakhti, and al-Saws al-Najardi, and their likes among the Imamiyya reported from them. Their books are filled with that, and they mention it from everyone who preceded and came before from the Imamiyya. Likewise, they also mention from them about predestination. They said to them: We narrate that the Commander of the Faithful said in his sermon and upon his pulpit: 'I raised its sky, dug its seas, and set its mountains.' If they say to them: This is not authentic, they say: This is more authentic than the Prophet's statement: 'Whoever I am his master, 'Ali is his master.' The Imamiyya say to them: He said: 'I am the servant of Allah, and I am the brother of the Messenger of Allah.' They said: It is not like that. You have distorted the statement. He only said: 'Am I the servant of Allah? Am I the brother of the Messenger of Allah?' in the way of denying the statement of those who report this about him. So the Imamiyya are at a loss. These narrate from Abu al-Khattab Muhammad ibn Abi Zaynab that he said: I was with Ja'far ibn Muhammad, and I sought permission to enter upon him. These are the Imamiyya who say about him that he is an Imam and the proof of Allah upon the people of his time. He said: Permit them. Upon them is my curse and my wrath. When they entered, he cut off the speech he was speaking before they entered. When they left, he followed them with curses and said: O Abu al-Khattab, I have not created a creation more hateful to me than these Imamiyya. I indeed avoid them more than I avoid the Nasiba ⁸⁸. He followed them with curses and said: O Abu al-Khattab, I am your god and you are my messenger to my creation. Abu al-Khattab, when he said the talbiya ⁸⁹, would say: 'Labbaik, Ja'far, labbaik.'

We have only mentioned this because it resembles the claim of the Imamiyya and their narration that the Commander of the Faithful and his sons claimed to know the unseen and what is in the hearts of their enemies and friends, to perform miracles, and to claim infallibility. There is no limit to their lies against him, and in every age the Imamiyya of that time have fabricated against the Ahl al-Bayt what those before them had not fabricated. They claim that this is what the Prophet, peace be upon him, said and explicitly stated, and that this is its nature. They have spread it in this age and fabricated that the Prophet, may God bless him and grant him peace, said: 'My daughter Fatima has guarded her chastity, so God has forbidden her descendants to the Fire; thus none of Fatima's offspring may enter the Fire.' The enemies of the Messenger of God, may God bless him and grant him peace, attack him with such things. We say: If this were among his explicit texts, it would have come like similar texts in which he, peace be upon him, explicitly stated that someone would not enter the Fire and that the Fire would not touch him, such as Adam, Noah, and the rest of the prophets, may God's blessings be upon them. Rather, the knowledge of what they claim for Fatima's offspring, peace be upon her, should have been stronger than the knowledge of his explicit statement regarding those earlier ones, because the era of these is closer than the era of those, and they are many people and great nations, alive among the people. This is an explicit text concerning them and a proof for them, so knowledge of it should have been stronger. Since it is not so, it is known that this matter has no foundation, and it is like their claim of explicit designation, infallibility, and miracles for their imams.

This Abu al-Fath used to stay in Baghdad, in the eastern side, in the market of Yahya, and his relative had died. The Shia would refer to him for transmission [of hadith], and their poets would present their poetry to him, such as Abu al-Hasan 'Ali ibn Wasif al-Jalla', who was called al-Nashi', and Hammam ibn Firas, who is well-known in this context ⁹⁰. [Response to the fabricated narrations that religious obligations are not incumbent upon the Prophet's household and his Shia] They have fabricated that the Messenger of God, may God bless him and grant him peace, said: "Prayer, fasting, alms, and pilgrimage are not obligatory upon my household nor upon my Shia, and nothing of these forbidden things is prohibited for them; rather, these are a punishment for the enemies of the Prophet's family and his household. God would not combine His friends and His enemies in religious obligations." They have forged narrations for this and interpreted the Quran accordingly. This has spread and proliferated, and many of them adhere to it in the rural areas of Kufa, Bahrain, Baghdad, regions of Yemen, and Syria. Hardly any of these people pray except when people are present, for the sake of people, and in public view, so that people may be deceived by them. Meanwhile, you see one who claims to be Shia, yet he disavows Abu Bakr, 'Umar, the Emigrants, and the Helpers, even claiming that the Quran has been altered and changed, and that it has an inner meaning different from what the scholars, jurists, and common people hold. Then he soon claims that nothing is forbidden to him—neither fornication, sodomy, nor usury—and that no worship is obligatory upon him, and so on, which would take long to explain. Everyone who has heard the reports knows that the Messenger of God, may God bless him and grant him peace, made these obligations incumbent upon every sane person whom his call has reached, that they are a blessing and mercy from God upon His servants, that they are not waived for anyone who is able to perform them, and that fornication, sharing wives, sodomy, and other such things are absolutely not permissible for anyone. Rather, these obligations are more incumbent and binding upon the righteous, the elite, the scholars, and the people of the household than upon the common sinners. They are not a punishment for anyone, and whoever performs them, fulfills their rights, and does not nullify or invalidate them will have reward, praise, honor, and dignity in this world and the Hereafter. The scholars know from the Sunnah of Muhammad, may God bless him and grant him peace, that his heavy obligations were specifically upon his elite and the early believers. He appointed governors over his household and required them to obey his governors. He appointed 'Attab ibn Asid over Mecca, and there were many of the Banu Hashim there, and they were his subjects. He appointed over Medina during his campaigns and travels several of the Emigrants and Helpers, and there were many men of the Banu Hashim and their clients there. He appointed Zayd ibn Haritha over the army of Mu'ta, over Ja'far ibn Abi Talib, so he was the commander, not Ja'far, and there were others besides Ja'far. Ja'far, may God be pleased with him, was an early Muslim and an early emigrant. The Messenger of God, may God bless him and grant him peace, appointed 'Umar ibn al-Khattab as a commander over his army and troops on the day of Ta'if, the day of the Conquest, and the day of Hunayn, and 'Ali ibn Abi Talib, may God be pleased with him, was in that army and in all these places. The Messenger of God, may God bless him and grant him peace, appointed Abu Bakr al-Siddiq over his army and troops in the expedition of Tabuk, while he remained in Medina urging people to fight the Byzantines. In that army were several of the Banu Hashim whom he had commanded. Abu Bakr led them in prayer and commanded and forbade them. When the Messenger of God, may God bless him and grant him peace, set out for Tabuk, he sent Abu Bakr and 'Umar ahead of most of his army, and he himself marched at the rear with a small group. In that army were several of the Banu Hashim. This is a well-known story, in which the Messenger of God, may God bless him and grant him peace, said to those with him: "How do you see the people acted when their prayers became burdensome and they missed their Prophet?" They said: "God and His Messenger know best." The Messenger of God, may God bless him and grant him peace, said: "Are not Abu Bakr and 'Umar among the people? They will guide the people. If they obey them, they will be guided and their community will be guided; if they disobey them, they will go astray and their community will go astray." He said this three times. [Regarding the appointment of the Rightly Guided Caliphs among the Companions of the Messenger of God] The Messenger of God, may God bless him and grant him peace, appointed Abu Bakr al-Siddiq over the pilgrimage season in the year nine, and in that season were 'Ali ibn Abi Talib and several of the Banu Hashim. Abu Bakr was the commander, the prayer leader, the preacher, and the one who drove the people, not 'Ali nor anyone of the Banu Hashim. The Messenger of God, may God bless him and grant him peace, appointed Abu Bakr al-Siddiq to lead the prayer during his illness. He led the Banu Hashim, the Emigrants, the Helpers, and all the people in prayer, and there were many of the Banu Hashim present. In all this, they were obedient and compliant, and they bore the hardships he imposed upon them, which were great. It is for this reason that the Commander of the Faithful said in his letter to Mu'awiya, mentioning the hardships the Messenger of God, may God bless him and grant him peace, imposed upon the Banu Hashim: "When the people became heated and were called to single combat, the Messenger of God, may God bless him and grant him peace, would send forward his household, shielding his Companions with them from the heat of swords and spears. Thus 'Ubayda ibn al-Harith was killed on the day of Badr, Hamza on the day of Uhud, my brother Ja'far on the day of Mu'ta, and Zayd ibn Haritha on the day of Mu'ta. And he intended—if I wished I could mention his name—like what they intended of martyrdom with the Prophet of God, may God bless him and grant him peace, more than once, but their appointed times were hastened and his own death was delayed. I have neither heard nor seen anyone more sincere, more obedient to God and His Messenger in obedience to his Lord, or more patient than his household. Among the Emigrants there are many who recognize this for them. May God reward them well." Consider, may God have mercy on you, this conduct of the Messenger of God, may God bless him and grant him peace, for it is the opposite of the conduct of those who seek worldly power and the discourse of kings who prioritize their relatives and household. There is much to say about this, and similar examples have preceded. The mention of his recommendations to his Companions during his illness has preceded, so refer to them and contemplate. Consider their situation when the Messenger of God, may God bless him and grant him peace, passed away, and they discussed who would be the caliph after him, as has preceded regarding what happened among the Banu Hashim, al-'Abbas, and Abu Sufyan with the Commander of the Faithful, and what happened at the Saqifa. Those events occurred on the day of the death of the Messenger of God, may God bless him and grant him peace, before he was buried. They discussed and debated, each group presenting their merits and what the Messenger of God, may God bless him and grant him peace, had said about each group. They vied for leadership and over whom the authority should be. Observe how they all agreed on praising the Messenger of God, may God bless him and grant him peace, submitting to his commands, following his example, and seeking his recommendations. None of them expressed displeasure or doubt about any of his commands or actions, may God bless him and grant him peace, nor did anyone ask for clarification about any of his affairs in any way. This was while the covenant was recent, and among them were those who desired the honor of leadership in their tribe. Yet they only referred to his recommendations that leadership should be among the righteous of Quraysh. This is a situation that could have brought out grudges and manifested enmity. Then observe how they placed it in someone they respected, honored, and gave precedence, and among those of early precedence. There were countless Arab chiefs, people of honor, pride, numbers, equipment, large clans, and abundant wealth. Moreover, there were many relatives from the chiefs of the Banu Hashim. If there were none but al-'Abbas, with his virtue and intellect—he was called the Sage of Quraysh, and since Quraysh were the most sagacious of the Arabs at that time and the most intelligent, he was the Sage of all the Arabs—yet they placed it in Abu Bakr, who belonged to the weakest clan of Quraysh, the fewest in number, and the most obviously poor. He had wealth, but he spent it on the Messenger of God, may God bless him and grant him peace, and in the exigencies of Islam, until he had no garment to be shrouded in when he died. He instructed that he be shrouded in his worn-out clothes. When it was said to him, "Will you not buy a new garment to suffice you?" he said: "The living are more in need of new clothes." When he became caliph, he went to the market with cloth on his shoulder, buying and selling. The Companions of the Messenger of God, may God bless him and grant him peace, gathered and said: "This is the caliph of the Messenger of God, may God bless him and grant him peace, who has gone out early to trade with people in the markets. He has the affairs of the Muslims to attend to. No news of him will reach the Arab chiefs and Persian kings without them despising your matter." They came to him and spoke to him about it, speaking harshly and severely. He said: "I am merely a breadwinner for my family. If I neglect them, I will be more neglectful of those beyond them. I disliked your matter and wished to be a minister, but you insisted on my allegiance and compelled me." What happened between them and him is well-known. Consider these situations and stations—how many proofs and signs they contain of the purity of prophethood from every impurity and its cleanliness from every ambiguity. If it is said: "Do not the Rafida claim that Abu Bakr overpowered and subdued them, and that at the Saqifa they wrapped themselves in San'a garments and fought over kingship and the caliphate?" We say: We have already finished with this and demonstrated the falsehood of this claim. The people who believed in the prophethood of the Prophet, may God bless him and grant him peace, adhered to his truthfulness, and followed him under those conditions we mentioned earlier—they are the ones who agreed upon the caliphate of Abu Bakr, appointed him as caliph, believed in his imamate and purity, and sought nearness to God through obedience to him and compliance with his recommendations and commands. There is no difference between one who claims that Abu Bakr overpowered, subdued, deceived, and bewitched them, and one who claims the same about the Messenger of God, may God bless him and grant him peace, or about the Commander of the Faithful, or about those who obeyed him and believed in his imamate. There is no difference between one who claims that they wore San'a garments and one who claims that they fought over it with swords and spears on horseback. For kingship is taken by such means, not by garments. These are merely claims of those who wish to create doubt among Muslims about their religion, so that they may find grounds for criticizing the prophethood of their Prophet, may God bless him and grant him peace. Those with knowledge know that Abu Bakr went to the Helpers, who were people of numbers, equipment, valor, and courage, and they were more numerous than all the Emigrants and all the Quraysh in Medina. He was followed by 'Umar, Abu 'Ubayda, and Salim, the client of Abu Hudhayfa. How could he have overpowered the Helpers with these three? Even if he had wanted to overpower them with all the Quraysh in Medina, they would not have been able to do so. But the Helpers, may God have mercy on them, initially sought the caliphate. When Abu Bakr explained to them that it was not appropriate, they desisted for the sake of God and seeking His face. The speaker of the Shia said: "Abu Bakr deceived the Helpers by saying, 'From you are the ministers, and from us are the rulers.' He gave them hope and then betrayed them. Neither he nor the caliphs after him appointed any of them as ministers. That is why they responded and followed him." We say: This is one of your claims for which there is no evidence. The ministry that Abu Bakr mentioned to them is merely assistance and support in obedience to God for those who undertake the authority from Quraysh. This is an additional burden on the Helpers, a severe imposition and great hardship in what he required of them in assisting the caliphs. So where is the hope that you claim they were given? This condition that Abu Bakr imposed on them is closer to causing aversion and estrangement. This ministry that he stipulated for them is like his statement to them at the Saqifa when they said to him: "Accept the pledge of allegiance." He refused and said...

They entrusted the leadership to 'Umar or Abu 'Ubayda ⁹¹ and left me to be their minister. Similarly, he said at the time of his death: 'Would that on the day of Saqifat Bani Sa'ida ⁹² I had not accepted the pledge of allegiance, but had placed it in 'Umar or Abu 'Ubayda, and had been a minister, not a commander,' meaning an assistant. Likewise, the Commander of the Faithful ⁹³ said when they approached him after 'Uthman and said, 'We will appoint you as commander; extend your hand so we may pledge allegiance to you.' He replied, 'Look for someone else to pledge allegiance to, and I will pledge allegiance to him along with you, and leave me to be your minister. For me to be your minister is better than for me to be a commander,' meaning an assistant. But these people looked at those who are called 'minister' in the time of our kings, those from whom the ruler of the time demands the collection of wealth, the organization of tax collectors and inspectors for oppressing people, the appointment of extractors and confiscators in the bureau of revision, whom poets praise, who sits surrounded by singing girls and entertainers, who has palaces on rivers and seas—like Ibn Killis in Egypt, Ibn Baqiyya in Baghdad, and so-and-so in Iraq and Persia. They thought that the ministry mentioned by Abu Bakr must be like that. Or did they not know that Moses asked his Lord, saying: 'And appoint for me a minister from my family, Aaron my brother; strengthen me through him and let him share my task' ⁹⁴? And the Messenger of God, may God bless him and grant him peace, said: 'My two ministers from the people of heaven are Gabriel and Michael, and from the people of earth are Abu Bakr and 'Umar.' Were it not for the corruption of the time and the dominance of ignorance, there would be no need to respond to such talk. Moreover, the intelligent person knows its falsehood from every angle. For if the Ansar ⁹⁵ had sought worldly gain, they would have said to Abu Bakr: 'Why should we abandon leadership and become followers of you, while our home is the home, our land is the land, our desert is the desert, numbers and equipment are with us, and valor and strength are ours? You and your companion and all of Quraysh ⁹⁶ came to us as refugees seeking our protection. We have no need for you to be among our followers and retinue, let alone for you to be a commander over us. And what need do we have, when the world is our pursuit and our intention is the immediate life, to undertake these severe obligations that your companion brought us—prayer, fasting, alms, pilgrimage, mutual support, legal punishments, enmity towards nations, and struggle against kings until they establish his religion and are ruled by his law—shedding our blood in that, and disbelieving our forefathers who opposed his religion and law?' This is like the claim of one who claims that the Messenger of God, may God bless him and grant him peace, deceived the Emigrants ⁹⁷ and the Ansar in a way other than what these people claim against them. For God, exalted is He, said: 'For the poor emigrants who were expelled from their homes and their properties, seeking bounty from God and approval, and supporting God and His Messenger. Those are the truthful' ⁹⁸. So He informed about their intentions and testified to their truthfulness. And He said concerning the Ansar: 'And those who were settled in the city and in faith before them, love those who emigrate to them and find in their breasts no need for what they are given and give preference over themselves, even if they are in need. And whoever is saved from the stinginess of his soul, those are the successful' ⁹⁹. So He informed that they prefer poverty in obedience to God and assist the needy for the sake of God, despite their own need, and He testified to their success. And the Messenger of God, may God bless him and grant him peace, said: 'If people were to take a mountain pass and a valley, and the Ansar took a mountain pass and a valley, I would take the mountain pass and valley of the Ansar.' And he said to them: 'You are many at times of fear and few at times of greed,' and other such things he said about them, may God be pleased with them. These sects say about them contrary to what reason indicates, contrary to what God said, and contrary to what His Messenger said. But the Ansar, may God have mercy on them, when they knew that leadership was not to be among them, placed it in the virtuous ones among the Emigrants of Quraysh. If they had desired the world and kingship, they would have denied Abu Bakr when he told them that the Messenger of God, may God bless him and grant him peace, said: 'The leaders are from Quraysh,' or they would have said, 'Even if he said this, we do not accept it.' They were capable of that, and dominance and honor were with them and in them. If they had desired the world and kingship, they would have disparaged the Messenger of God, may God bless him and grant him peace, and would have lied about him, and would have said about him what these people say. So by this you learn the truth of prophethood and the innocence of the Messenger of God, may God bless him and grant him peace, from every defect, and the purity of Abu Bakr and the Emigrants and their innocence from minor and major evil. And the Ansar desired only God and the Hereafter in placing the caliphate in Abu Bakr and his likes from Quraysh. They gave him precedence because the Messenger of God, may God bless him and grant him peace, gave him precedence, and because of his saying, may God bless him and grant him peace: 'Let those of you who are possessors of reason and understanding pray near me, then those who are next to them, then those who are next to them. And do not differ, lest your hearts differ.' So Abu Bakr and 'Umar were the ones who stood near him when he stood for his prayer and when he sat in his gatherings. For this reason, they said, describing the gatherings of the Messenger of God, may God bless him and grant him peace, and the positions of his companions with him: 'The circle of the Messenger of God, may God bless him and grant him peace, would be so intertwined that it was like a wall, and the seat of Abu Bakr among it was empty, with no one coveting it. When Abu Bakr came, he would sit in that seat, and the Messenger of God, may God bless him and grant him peace, would turn his face to him and address him, and the people would listen.' Indeed, one day al-'Abbas ¹⁰⁰ came, and Abu Bakr moved aside for him and seated him with him. The Messenger of God, may God bless him and grant him peace, showed joy at Abu Bakr's honoring of al-'Abbas. So recognize this, for the Imamiyya ¹⁰¹ today narrate from the Messenger of God, may God bless him and grant him peace, that he used to curse Abu Bakr, 'Umar, 'Uthman, and others like them from the Emigrants and the Ansar, and that he used to recite the Qur'an regarding that as he recited regarding the curse of Pharaoh, Haman, Korah, Iblis, Abu Lahab, and Abu Jahl. This is a matter you should consider, for the evidences testify to the innocence of these people from every defect, just as they testify to the innocence of the Messenger of God, may God bless him and grant him peace. And the discussion about the two groups—those who have uncovered their veil in attacking the Messenger of God, may God bless him and grant him peace, and believed in his fabrication and deceit, and attributed attack on him by accusing his companions—is extensive. Moreover, Abu Bakr did not take the wealth for himself, nor for his children, nor for his in-laws, nor for his household, nor did he distribute it to commanders and soldiers so that suspicion might arise. Rather, he assigned it to the wayfarers ¹⁰² whom he did not know and did not know who they were; they were merely poor strangers passing through. Abu 'Ali Muhammad ibn 'Abd Allah al-'Alawi al-Misri al-Fatimi al-Husayni ¹⁰³, the most learned of his household in his time, and the most knowledgeable of their traditions and reports—and he, may God have mercy on him, was of such asceticism, integrity, and worship that there was none like him among his household and in his time—said, may God have mercy on him: 'Among the proofs of the innocence of Abu Bakr al-Siddiq from what the Rafida ¹⁰⁴ have accused him of is that he prevented al-'Abbas, Fatima, and the wives of the Prophet, may God bless him and grant him peace, from the wealth of the Messenger of God, may God bless him and grant him peace, and placed it in the path of God. For he only did this, and it was accomplished for him, and he undertook it, relying on the truth that he was upon. If he had been false, he would have given it to them and more, because he was honored by the Messenger of God, may God bless him and grant him peace, through him he advanced, through him he attained leadership, through him he became al-Siddiq ¹⁰⁵, and his companions and supporters made him caliph. So if he had been false and a seeker of the world, he would have given them that and pleased them with everything he could, so that the kingship he sought would be secured for him. It is not prudent to deny them this small amount and alienate them and make them hostile for something of this magnitude, while he was intelligent and prudent in matters, knowledgeable of affairs—no one who knows him would deny this. He only prevented them because the Messenger of God, may God bless him and grant him peace, had prevented them.' Abu 'Ali, may God have mercy on him, mentioned this and its meaning in his epistle in which he distinguished between the Rafida, the Nasiba ¹⁰⁶, and the Shi'a ¹⁰⁷. This increases your knowledge: that Mu'awiya ¹⁰⁸, after he fought the Banu Hashim ¹⁰⁹, killed among them and their followers, ruled the earth, and his authority was established until no one remained to resist or repel him, gave generous gifts to his enemies from the Banu Hashim and those of Quraysh whom he feared, to appease them, so that his kingship would be secured and his authority and power would be stable. He used to give al-Hasan, al-Husayn, and 'Abd Allah ibn Ja'far, may God be pleased with them, each one million dirhams every year, fulfill their needs, and follow that with other favors and gifts. But Abu Bakr, may God be pleased with him, did not give them any of that; rather, he gave them according to need and made all people equal in stipends. When wealth expanded in the time of 'Umar, and he organized the registers ¹¹⁰, and gave to those who attended Badr ¹¹¹, and equalized between the clients ¹¹² and the Arabs among those who attended it in that, the Companions asked him to give al-Hasan and al-Husayn the same amount, which was about five hundred dinars, as a gesture of closeness to the Messenger of God, may God bless him and grant him peace, and out of piety towards him, may God bless him and grant him peace, for he loved them. They advised him to do so and permitted him, so 'Umar's practice continued on that basis, and 'Uthman acted upon it, and the Commander of the Faithful acted upon it when the caliphate came to him. Indeed, Khalid ibn al-Mu'ammar al-Sadusi asked the Commander of the Faithful to increase their stipends, may God be pleased with them, but he did not do so, and he argued with him. The Commander of the Faithful became angry and said: 'I will not increase them beyond what 'Umar assigned to them.' And 'Abd Allah ibn Ja'far asked him to increase 'A'isha's stipend while she was in Basra, but he said: 'I will not increase her beyond what 'Umar assigned to her.' And his brother 'Aqil asked him to increase his stipend beyond what 'Umar assigned to him, but he did not do so, and he argued with him but he did not do so. And Ja'da ibn Hubayra al-Makhzumi, his nephew, asked him to give him something, but he did not increase him beyond what 'Umar assigned to him, and said to him: 'Do you want your uncle to be a thief?' And he, may God be pleased with him, did not take during his caliphate and authority except what 'Umar had assigned to him. And many such examples exist. If it is said: 'Why did the Messenger of God, may God bless him and grant him peace, not inform his leaders and wives that they would not inherit from him, so that they would not need to ask Abu Bakr?' It is said to them: 'What is incumbent upon the Messenger of God, may God bless him and grant him peace, is to establish the proof and speak, and he did so. And when his family needed that, they recognized it and found that he had said it and knew it. And for those whose pursuit is truth, even the least of what we have mentioned is sufficient. If there were nothing else but the action of the Commander of the Faithful, may God be pleased with him, and similar examples, that would be enough.' Those with discernment know that Fatima and the household of the Messenger of God, may God bless him and grant him peace, were more beloved to Abu Bakr, 'Umar, 'Uthman, and those early ones than their own children, hearing, and sight. They conquered the world and called its people to love the Messenger of God, may God bless him and grant him peace, and the Banu Hashim, and they handed it over to them. We do not say this out of good opinion of them, but by the proofs of reason that have been mentioned elsewhere in this book. Moses asked his brother Aaron, peace be upon them, and took him by the head, pulling him towards him, then returned to him when he knew the answer at his time of need. So it is not strange that Fatima and the household of the Messenger of God, may God bless him and grant him peace, should know what they needed from Abu Bakr.

No one could say: Why did God not inform Moses of the situation before he went to his brother, so that he would not have needed to drag his brother by the head and rebuke him with that rebuke? And why did He not inform him of the correct course regarding the burning of the ship, the killing of the boy, and the erection of the wall, so that he would not have needed to meet the righteous servant ¹¹³ from whom he was to learn, with that harshness, and then apologize to him by saying he had forgotten? And why did He not inform Solomon, peace be upon him, of the situation of the queen ¹¹⁴, and why did He not spare him the need for the hoopoe's ¹¹⁵ information, his questioning, and his lengthy correspondence? But whoever sets this as his purpose has what we have mentioned, and in his view, Abu Bakr, 'Umar, 'Uthman, and their likes and peers among the Emigrants ¹¹⁶ and Helpers ¹¹⁷ did not accompany the Messenger of God, may God bless him and grant him peace, for the signs that were with him, nor out of insight into his religion; they never believed in his prophethood or his truthfulness, nor did they harbor veneration and exaltation for him; they did not recognize his worth nor give him due esteem. Rather, they were only showing off to him and he to them, and they were hypocritical to him and he to them. Their only aim was the world and the immediate life; they were lying in wait for him and awaiting his death so that they could become kings after him. And they usurped his place of prayer and his station during his lifetime and within his own house, and they set aside his successor ¹¹⁸ and executor ¹¹⁹ during his lifetime and after his death, and they struck his daughter ¹²⁰ and killed her fetus in her womb. You know, may God have mercy on you, in what manner they responded to the Messenger of God, may God bless him and grant him peace, and when they responded to him and what they encountered in their response. And you know from what has preceded you in the proofs of reason that they believed in his prophethood and his truthfulness, and that the contemplative person knows this before knowing his prophethood, and knows that he loved them, and that he made their loyalty and love obligatory just as he made hatred of those whom we have mentioned obligatory. And we know that he had no desire for leadership except to the extent of upholding the limits of God, and that each of them declined and wished that someone else had sufficed him. For Abu Bakr declined it and strove to have someone else take it, but they forced him into it. 'Umar had no desire for it nor did he seek it; Abu Bakr chose him and brought him into it, and Talhah ¹²¹ and others reproached him for that, saying: 'Umar is a stern man; appoint over us someone more gentle in character than him. He said: No, he is the best for you and the strongest over you. And he said: O God, I have entrusted them to him, seeking only their well-being, and I feared for them tribulation. The matter of Your command has come to me as it has. O God, I have acted among them with justice to the best of my ability, and I have preferred Your love over my own love, and I have exerted my judgment for them. So I have appointed over them the best of them for them, the strongest over them, and the most eager for their guidance. I did not intend by this the companionship of 'Umar while I am leaving the world and entering the Hereafter. So be my successor over them, for they are Your servants, and their forelocks are in Your hand. Set right for them their rulers, and make him among Your rightly guided caliphs, following the guidance of Your Prophet, the Prophet of Mercy, may God bless him and grant him peace, and the guidance of the righteous after him. And set right for him his flock. And I surrender to 'Umar that he should not be involved in this matter at all. For the one free from people's affairs attends to his own self, while the ruler of people exposes himself to what he does not know how it will end for him at the end of his life. For this world has deceived those before you, and they competed for it, and it led them to the paths of destruction. They regretted when regret did not benefit them. Hopes have been cut off, and they have witnessed their deeds. No good deed is accepted from the doer of good, nor is any turning away from sin accepted from the sinner. So whoever can perform a deed that will save him with God from the evils of the Day of Resurrection, let him do so. So 'Umar did not bear a grudge against Talhah for what he said, nor did he ever resent him for a moment. And indeed 'Umar made it a council ¹²² of six, without any desire from any of them for that, nor any request. And none of those early ones whom he did not include in the council said: Why did you not include us? Nor did they say this after his death, nor did anyone criticize him for it. And he made them all subjects of Suhayb ¹²³, who was a freed slave, and he led them in prayer for three days until they appointed 'Uthman. So they did not object to that. So that you may know their renunciation of it, and that they regarded it as a heavy burden. When they found someone who would fulfill its duties and bear its burdens, they entrusted him and wished for his position. When 'Umar was buried and the people of the council began to disperse, the Emigrants and Helpers called out to them: Where are you going, O group? Have you not heard the covenant of the Commander of the Faithful? Sit down and choose one from among you. So they sat aside consulting one another. Abu Talhah al-Khazraji ¹²⁴ said: Settle your matter; I think you are competing for it. I used to think you were pushing it away. So they disavowed any competition for it, and that they were only deliberating about one among them. So learn from this that their affair was renunciation of it, and that the strange and novel thing would be for them to desire it. So they referred the matter to 'Abd al-Rahman ¹²⁵ to choose one from among them. He excluded himself and his cousin, and excluded the group, and chose 'Uthman, saying: I have consulted and considered, and I do not see the people considering anyone equal to 'Uthman. So the people pledged allegiance to him, and 'Abd al-Rahman and 'Ali after him pledged allegiance. So the Commander of the Faithful did not object to that, nor did Talhah, nor al-Zubayr ¹²⁶, nor Sa'd ibn Abi Waqqas ¹²⁷, nor did they complain. For this reason, 'Uthman used to say to those who turned against him at the end of his life: I was included in the council without any request or desire from me. Then the people gathered around me from among the people of the council without any request or desire, and they pledged allegiance to me. So I acted among them according to what they know and do not deny, following and not innovating. As for the Commander of the Faithful ¹²⁸, may God be pleased with him, it was offered to him, and al-'Abbas ¹²⁹ and the Banu Hashim ¹³⁰ and the Banu 'Abd Manaf ¹³¹ offered it to him on the day of the Prophet's death and after 'Uthman, but he refused and rejected it. They came to him repeatedly for many days, but he declined it. He extended his hand and then withdrew it, saying: Choose someone other than me; I will pledge allegiance to him and you will pledge allegiance to him. As for Talhah and al-Zubayr going to Basra, it was not out of desire for leadership but to seek vengeance for 'Uthman's blood. For Harqus ibn Zuhayr ¹³² and that group had committed atrocities in what they did. They had complained to Talhah about 'Uthman's officials, and he supported them against 'Uthman, thinking they were truthful. So they became bold against 'Uthman due to Talhah's reproach of him and his support for them against him. When they assassinated and killed him, Talhah deeply regretted what he had done to 'Uthman. When he, al-Zubayr, 'A'ishah ¹³³, and those with them camped at al-Jufayr ¹³⁴ on their way to Basra, 'Uthman ibn Hunayf al-Ansari ¹³⁵ sent 'Imran ibn Husayn ¹³⁶ and Abu al-Aswad al-Du'ali ¹³⁷ to 'A'ishah, saying: Go and find out her knowledge and the knowledge of those with her. They said: O Mother of the Believers, inform us about this journey of yours: Is it a covenant that the Messenger of God, may God bless him and grant him peace, made, or an opinion you have formed? For our commander has sent us to you. Will you inform us? She said: Rather, it is an opinion I have formed. By God, someone like me does not travel with a hidden matter, nor does he give wine to his sons. The rabble from the towns and the riffraff of the tribes invaded the sanctuary of the Messenger of God, may God bless him and grant him peace, and committed therein innovations and gave refuge to innovators, and incurred the curse of God and the curse of the Messenger, along with what they did in killing the Imam of the Muslims without right or excuse. We criticized him for a lash stroke, the place of a heated branding, and the appointment of al-Walid ¹³⁸ and Sa'id ¹³⁹. So they attacked him and made lawful against him three sanctities: the sanctity of the city, the sanctity of the caliphate, and the sanctity of the sacred month, after they had drained him as a vessel is drained. So they rode this from him wrongfully, and tore apart honors and skins, and stayed in a house of people who disliked their stay, harmful, not beneficial, nor preserving, unable to defend themselves nor secure. So I went out among the Muslims to inform them

1. الم : The Arabic letters Alif Lam Mim, which open Surah 30 (Ar-Rum). They are among the 'disconnected letters' (al-huruf al-muqatta'at) in the Quran, whose precise meaning is known only to God.
2. بطارقته : Patricians; high-ranking nobles or officials in the Byzantine Empire.
3. دسكرة ملكه : The palace or royal residence of the king; a large building or mansion.
4. فأمر بها فأشرجت عليهم بأبوابها : He ordered the doors to be locked upon them; 'ashraja' means to close or lock securely.
5. كسرى : Chosroes; the title of the Sassanid Persian emperor.
6. أكارع الأدم : Tanned leather; specifically, the lower parts of animal hides used for writing.
7. الأئمة : Imams; here referring to the leaders of the Muslim community, particularly the Shia Imams whom the author claims the Prophet designated as his successors.
8. الملاحم والأبار : Prophecies and traditions; 'malahim' refers to apocalyptic or eschatological events, and 'abar' (plural of 'abir') refers to interpretations or traditions.
9. الإمام : The Imam; here referring to the eschatological figure (the Mahdi) expected to appear and rule the earth with justice.
10. شيعة : Shia; followers or partisans, specifically those who claim allegiance to the Prophet's family and the Imams.
11. السنّة : Sunna; the prophetic tradition, i.e., the practices and teachings of the Prophet Muhammad.
12. العصمة : Divine protection; the concept of infallibility or immunity from error and sin, especially attributed to prophets and Imams.
13. وَمَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَأَضَلُّ سَبِيلًا : Quran 17:72: 'And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.'
14. الأشهر الحرم : The sacred months; four months in the Islamic calendar (Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab) during which warfare was traditionally prohibited.
15. عكاظ وذي المجاز ومنى : Famous pre-Islamic markets and pilgrimage sites near Mecca: Ukaz, Dhu al-Majaz, and Mina.
16. al-mawsim : The season of the pilgrimage fair, a time when Arabs gathered for trade and news.
17. Yathrib : The pre-Islamic name of Medina, the city to which the Prophet emigrated.
18. sabab wa-habl : A means and a rope; metaphor for a covenant or bond of protection and alliance.
19. Dhu Yaman : Literally 'the one of Yemen'; a reference to Jarir, who was from Yemen.
20. Bajila : An Arab tribe residing near Mecca.
21. Abu al-Hasan Ali ibn Muhammad ibn Bakr al-Isfadhani : A Hanafi jurist and traditionist from Askar Mukram in Persia.
22. Qaramita : An Isma'ili sect that rebelled against the Abbasid Caliphate, known for their raids and destruction.
23. Abu al-Hasan al-Karkhi : A prominent Hanafi jurist (d. 340/951).
24. Baridis : A dynasty that ruled parts of Iraq and Persia in the 10th century.
25. Daylamites : Mountain warriors from Daylam in northern Iran, often serving as mercenaries.
26. Rayy : An ancient city near modern Tehran, Iran.
27. Askar Mukram : A town in Khuzestan, Iran, founded by the Umayyad governor al-Hajjaj.
28. Yahya al-Tahhani : A Qarmatian leader active in the Arabian Peninsula.
29. Abu Sa'id al-Jannabi : Founder of the Qarmatian state in eastern Arabia (d. 301/913).
30. Mahdi : The guided one, a messianic figure expected in Islam.
31. Quran 11:49 : Surah Hud, verse 49.
32. Quran 26:214 : Surah al-Shu'ara, verse 214.
33. hunafa' : Monotheists inclined to the true religion, often used for pre-Islamic monotheists.
34. al-Isra' : The Night Journey of the Prophet from Mecca to Jerusalem.
35. qissat al-Rum : The story of the Romans; refers to the prophecy of Roman victory in Quran 30:2-4.
36. Ansar : The Helpers, the Medinan converts who supported the Prophet.
37. Abd al-Qays : An Arab tribe from eastern Arabia that embraced Islam early.
38. Tayy : An Arab tribe from northern Arabia.
39. Sa'd ibn Mu'adh al-Ansari : A chief of the Aws tribe in Medina, a prominent companion.
40. Ubayy ibn Khalaf : A Qurayshite enemy of the Prophet, killed at Badr.
41. Abu al-Hakam : A nickname of Abu Jahl, meaning 'father of wisdom'.
42. Uhud : A mountain near Medina, site of the Battle of Uhud.
43. Abu 'Amir al-rahb : A monk from Medina who opposed the Prophet and allied with Quraysh.
44. al-Najāshī : The Negus, the ruler of Abyssinia (Ethiopia) during the time of the Prophet Muhammad. He was a Christian king who protected the early Muslim emigrants.
45. Amr ibn Umayya al-Ḍamrī : A companion of the Prophet Muhammad, sent as a messenger to the Negus.
46. Hijra : The emigration of the Prophet Muhammad and his followers from Mecca to Medina in 622 CE, marking the beginning of the Islamic calendar.
47. al-mīsam : Literally 'the brand'; a metaphor for a clear sign or proof of prophethood.
48. al-Ḥudaybiyya : A place near Mecca where the Treaty of Hudaybiyya was signed between the Prophet Muhammad and the Quraysh in 628 CE.
49. Ḥajjat al-Wadāʿ : The Farewell Pilgrimage, the only Hajj performed by the Prophet Muhammad in 632 CE, shortly before his death.
50. Arṭās : A location or battle; possibly a reference to the spoils of Hunayn or similar.
51. al-muʾallafa qulūbuhum : Those whose hearts are to be reconciled; a category of recipients of zakat or spoils, often new Muslims or influential figures, to strengthen their faith or prevent harm.
52. al-muʾallafa : Short for 'al-muʾallafa qulūbuhum' (those whose hearts are to be reconciled).
53. al-sābiqūn : The early Muslims, those who embraced Islam first, especially before the Hijra.
54. al-Badriyyūn : The participants of the Battle of Badr (624 CE), the first major battle in Islam, highly revered.
55. al-Muhājirūn : The Emigrants; Muslims who migrated from Mecca to Medina.
56. al-Anṣār : The Helpers; the residents of Medina who supported the Prophet Muhammad and the Emigrants.
57. al-mawālī : Clients; non-Arab Muslims who were under the protection of Arab tribes, often freed slaves or converts.
58. al-Rāfiḍa : A term for Shia groups, particularly those who reject the caliphates of Abu Bakr and Umar and emphasize the infallibility of Ali and his descendants.
59. Sunna : The established practices and teachings of the Prophet Muhammad, a primary source of Islamic law.
60. al-Tābiʿūn : The Successors; the generation of Muslims who followed the Companions of the Prophet.
61. Hishām ibn al-Ḥakam : A prominent Shia theologian of the 8th century, known for his defense of Imamate and infallibility.
62. Ibn al-Rāwandī : A controversial 9th-century theologian, initially a Mu'tazilite, later associated with heretical views, including criticism of prophethood.
63. Imām al-Zamān : The Imam of the Age; in Shia belief, the hidden Imam who will reappear as the Mahdi.
64. al-Khawārij : The Kharijites; an early Islamic sect that rebelled against Ali, known for their extreme piety and opposition to arbitration.
65. al-Ṭulaqāʾ : The freedmen; Meccans who converted after the conquest of Mecca and were pardoned by the Prophet.
66. Shūrā : Consultation; the council appointed by Caliph Umar to choose his successor, consisting of six prominent companions.
67. Ijtihād : Independent legal reasoning by a qualified scholar to derive rulings from Islamic sources.
68. ijtihad : Independent legal reasoning in Islamic jurisprudence.
69. fatwas : Non-binding legal opinions issued by a qualified Islamic scholar.
70. text : Explicit scriptural designation (nass) for leadership.
71. Imamiyya : Twelver Shi'a who believe in a line of twelve infallible Imams.
72. Shi'a : Partisans or followers of 'Ali and his descendants.
73. Haruriyya : Early Kharijite sect that rebelled against 'Ali.
74. Zaydiyya : Shi'a subsect that follows Zayd ibn 'Ali, emphasizing activism.
75. Rafida : Pejorative term for Shi'a who reject the first three caliphs.
76. al-Husayn : Al-Husayn ibn 'Ali, the grandson of the Prophet Muhammad, revered by Shi'a as the third Imam.
77. tawamir tawal : Long scrolls; a metaphor for extensive writings.
78. 'Ali : 'Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad, revered by Shi'a as the first Imam.
79. 'Abdullah ibn Saba' : A figure accused of founding extremist Shi'a beliefs, often associated with deification of 'Ali.
80. 'Ammar : 'Ammar ibn Yasir, a companion of the Prophet Muhammad.
81. fitna : Trial, tribulation, or civil strife within the Muslim community.
82. Sabaiyya : A sect that deified 'Ali and believed in the return of 'Abdullah ibn Saba'.
83. Shia : Partisans of 'Ali, but here used broadly for those who prefer 'Ali over Abu Bakr and 'Umar.
84. Imamiyya : Twelver Shia who believe in twelve infallible Imams.
85. Qur'an 23:44 : Reference to the verse about sending messengers successively.
86. Qur'an 23:51 : Reference to the verse addressing the messengers.
87. Mu'tazila : A rationalist school of Islamic theology.
88. Nasiba : Those who hate 'Ali and his family.
89. talbiya : The chant 'Labbaik Allahumma labbaik' recited during pilgrimage.
90. الناشيء : Al-Nashi' (the rising one) was a nickname for Abu al-Hasan 'Ali ibn Wasif al-Jalla', a Shiite poet.
91. Abu 'Ubayda : Abu 'Ubayda ibn al-Jarrah, a prominent companion of the Prophet and a trusted figure among the early Muslims.
92. Saqifat Bani Sa'ida : The covered meeting place of the Banu Sa'ida clan where the succession to the Prophet was debated after his death, leading to the election of Abu Bakr as the first caliph.
93. Commander of the Faithful : Title used for the caliph, here referring to 'Ali ibn Abi Talib, the fourth caliph.
94. Qur'an 20:29-32 : Reference to the Qur'anic verse where Moses asks God to appoint Aaron as his minister.
95. Ansar : The 'Helpers,' the Medinan converts who supported the Prophet and the Emigrants from Mecca.
96. Quraysh : The dominant tribe in Mecca, to which the Prophet belonged.
97. Emigrants : The early Muslims who migrated from Mecca to Medina with the Prophet.
98. Qur'an 59:8 : Qur'anic verse praising the Emigrants.
99. Qur'an 59:9 : Qur'anic verse praising the Ansar.
100. al-'Abbas : The Prophet's uncle, ancestor of the Abbasid dynasty.
101. Imamiyya : A branch of Shi'a Islam that believes in the leadership of the Imams from the Prophet's family, particularly the Twelve Imams.
102. wayfarers : Travelers or those in need, a category eligible for charity in Islam.
103. Abu 'Ali Muhammad ibn 'Abd Allah al-'Alawi al-Misri al-Fatimi al-Husayni : A learned descendant of the Prophet through al-Husayn, known for his piety and scholarship.
104. Rafida : A term used by some Sunni Muslims to refer to Shi'a Muslims, particularly those who reject the first three caliphs.
105. al-Siddiq : Title meaning 'the Truthful,' given to Abu Bakr for his unwavering faith.
106. Nasiba : A term for those who harbor enmity towards the Prophet's family, particularly 'Ali.
107. Shi'a : The partisans of 'Ali, who believe in his right to leadership after the Prophet.
108. Mu'awiya : The first Umayyad caliph, who opposed 'Ali and established the Umayyad dynasty.
109. Banu Hashim : The clan of the Prophet, including 'Ali and his descendants.
110. registers : The diwan, a system of financial records and stipends established by Caliph 'Umar.
111. Badr : The first major battle between the early Muslims and the Quraysh, a key event in Islamic history.
112. clients : Non-Arab converts to Islam who were under the protection of Arab tribes.
113. al-ʿabd al-ṣāliḥ : The righteous servant, referring to al-Khiḍr, a figure in Islamic tradition known for his wisdom and knowledge.
114. al-malikah : The queen, referring to the Queen of Sheba (Bilqis) in the story of Solomon.
115. al-hudhud : The hoopoe bird, which brought news to Solomon about the Queen of Sheba.
116. al-muhājirūn : The Emigrants, those who migrated with the Prophet from Mecca to Medina.
117. al-anṣār : The Helpers, the residents of Medina who supported the Prophet and the Emigrants.
118. khalīfah : Successor or caliph, referring to 'Ali ibn Abi Talib, whom Shia Muslims believe was the rightful successor to the Prophet.
119. waṣī : Executor of the Prophet's will, also referring to 'Ali.
120. bintuhu : His daughter, referring to Fatimah, the Prophet's daughter and wife of 'Ali.
121. Ṭalḥah : Talhah ibn 'Ubayd Allah, a prominent companion of the Prophet.
122. shūrā : Consultative council, specifically the six-member council appointed by 'Umar to choose his successor.
123. Ṣuhayb : Suhayb al-Rumi, a companion of the Prophet and a freed slave.
124. Abū Ṭalḥah al-Khazrajī : Abu Talhah al-Khazraji, a companion from the Helpers.
125. ʿAbd al-Raḥmān : 'Abd al-Rahman ibn 'Awf, a prominent companion and member of the shura council.
126. al-Zubayr : Al-Zubayr ibn al-'Awwam, a companion and cousin of the Prophet.
127. Saʿd ibn Abī Waqqāṣ : Sa'd ibn Abi Waqqas, a companion and member of the shura council.
128. Amīr al-Muʾminīn : Commander of the Faithful, a title for 'Ali ibn Abi Talib.
129. al-ʿAbbās : Al-'Abbas ibn 'Abd al-Muttalib, the Prophet's uncle.
130. Banū Hāshim : The clan of Hashim, the Prophet's clan.
131. Banū ʿAbd Manāf : The clan of 'Abd Manaf, a larger clan including the Banu Hashim.
132. Ḥarqūṣ ibn Zuhayr : Harqus ibn Zuhayr, a leader of the Kharijites involved in the rebellion against 'Uthman.
133. ʿĀʾishah : 'A'ishah bint Abi Bakr, the Prophet's wife, who led the opposition against 'Ali in the Battle of the Camel.
134. al-Jufayr : A place near Basra where 'A'ishah's forces camped.
135. ʿUthmān ibn Ḥunayf al-Anṣārī : 'Uthman ibn Hunayf al-Ansari, a companion appointed by 'Ali as governor of Basra.
136. ʿImrān ibn Ḥuṣayn : 'Imran ibn Husayn, a companion known for his piety.
137. Abū al-Aswad al-Duʾalī : Abu al-Aswad al-Du'ali, a companion and early grammarian.
138. al-Walīd : Al-Walid ibn 'Uqbah, 'Uthman's half-brother and governor of Kufa, criticized for his conduct.
139. Saʿīd : Sa'id ibn al-'As, 'Uthman's cousin and governor of Kufa after al-Walid.

The Second Part [1]

«What have these people come for? And what are the people behind us about? It is not fitting for them to come. And I recited: “There is no good in much of their secret counsel” (1) to its end. Then she said: “We became angry for you over the whip of ‘Uthman, but we did not do justice to ‘Uthman when we did not become angry for him over your sword. This is our affair: a good we command you to do and urge you towards, and an evil we urge you to change and forbid you from.”» So they left her and came to Talhah and said to him: “What brought you here?” He said: “Seeking vengeance for the blood of ‘Uthman.” They said: “Did you not pledge allegiance to ‘Ali?” He said: “Yes,” and mentioned the agitation of the Egyptians—who had attacked ‘Uthman—regarding the pledge of allegiance, and their saying to the people: “Whoever does not pledge allegiance, we will kill him.” Then he said: “I will not ask ‘Ali to excuse me if he does not interpose between us and the killers of ‘Uthman.” Then they came to al-Zubayr and asked him, and he said the same as Talhah, exactly. This is what brought them out, not the desire for command or competition for it. Then they settled in Basra, and messengers went back and forth between them and the Commander of the Faithful, and the matter was settled between them that the Commander of the Faithful would come to them in Basra, and the authority would be his, and they would together consider the matter of those who had attacked Medina. But Ibn al-Sawda’ (2) and his ilk corrupted the matter for them, as has been mentioned previously. If it is said: “How can you say they had no desire for command, when ‘Uthman—‘Abd al-Rahman ibn ‘Adis had said to him regarding the Egyptians—to fill the letter they found from ‘Uthman to ‘Abdullah ibn Sa‘d ibn Abi Sarh concerning the beating and imprisonment of the Egyptians who were complaining of injustice, and that he should not hand over the matter to Muhammad ibn Abi Bakr al-Siddiq nor pay attention to the letter he carried. They said to him: ‘The Imam of the Muslims writes to beat and imprison Muslims, showing one thing and concealing its opposite.’ He said: ‘I did not write, nor command, nor know.’ They said: ‘We believe you, but you should abdicate due to your weakness in carrying it out and the wickedness of your inner circle.’ He said: ‘I will not remove a garment with which God has clothed me.’ So he did not remove it (3) until he was killed. And ‘Ali—he was opposed, and his companions who became Kharijites turned away from him, and they wanted him to repent of the arbitration or to withdraw from the command, but he did not do so. He fought them, and they killed him, and he did not step down from the caliphate. The people of Syria asked him to withdraw so they could consider the matter and who killed ‘Uthman, then they would entrust the command to whomever they saw fit, but he did not withdraw. His messenger and companion, whom he sent as an arbitrator at Dumat al-Jandal, repudiated him, but he did not accept his judgment. And al-Hasan assumed it and did not withdraw until Mu‘awiyah compelled him. And al-Husayn sent to the people of Kufah and sought it, and went out to them for its sake. When his enemy surrounded him, they wanted him to submit to the judgment of ‘Ubaydullah ibn Ziyad and the judgment of Yazid ibn Mu‘awiyah, to pledge allegiance to him, acknowledge his caliphate, and renounce the caliphate, but he did not do so until he was killed. What desire could be stronger than this desire?” We say: What ‘Uthman, ‘Ali, al-Hasan, and al-Husayn did was correct, and it was not lawful for them to abdicate. Had they done so, they would have disobeyed their Lord, because they were more entitled to the command than those who would attain it through their abdication. It was an obligation incumbent upon them to carry out, and they had entered into it and the pledge of allegiance to them was valid. We only said that the early Muhajirun did not desire it when they found others like themselves to carry it out. As for after they had entered into it, it was not lawful for them to relinquish it and abandon it for the sake of the ignorant who opposed them in it. Rather, they were obliged to strive against them if they found supporters. If they did not find supporters, it was permissible for them to withdraw from it until they found supporters, as al-Hasan, may God be pleased with him, did when the people of Kufah abandoned him. It is not lawful for a Muslim to abandon the imams of misguidance and unjust rulers if he finds supporters and it is his strong belief that he can prevent them from injustice, as al-Hasan and al-Husayn, may God be pleased with them both, did, and as the Qur’an reciters did when they supported Ibn al-Ash‘ath in his revolt against ‘Abd al-Malik ibn Marwan, and as the people of Medina did in the Battle of al-Harrah, and as the people of Mecca did with Ibn al-Zubayr when Mu‘awiyah died, and as ‘Umar ibn ‘Abd al-‘Aziz did, and as Yazid ibn al-Walid ibn ‘Abd al-Malik did, in what they denounced of evil. The asceticism of the early Muhajirun regarding the caliphate was proverbial, as has been mentioned previously. As for ‘Uthman and ‘Ali, may God be pleased with them both, they never designated anyone at all. Abu Bakr and ‘Umar, when they designated, the designation was not for any of their own children or family. When Mu‘awiyah resolved to designate his son Yazid, he distributed wealth and secured pledges from the people of Syria. He sent to Medina, where his governor was Marwan ibn al-Hakam and Abu Zur‘ah Rawh ibn Zinba‘ al-Judhami. They distributed wealth, and Marwan stood among the people as a speaker and said: “The Commander of the Faithful, Mu‘awiyah, has made for you a refuge to which you may turn after him, his son Yazid. So rise and pledge allegiance. For you will have such and such,” and he mentioned what was for those who obeyed him. ‘Abd al-Rahman ibn Abi Bakr al-Siddiq said to him: “O Banu Umayyah, this matter belonged to the Messenger of God, may God bless him and grant him peace, and among his family were those who, had he entrusted it to them, would have been worthy, but he did not do so. It belonged to Abu Bakr, and among his family were those who, had he entrusted it to them, would have been worthy. It belonged to ‘Umar, and among his family were those who, had he entrusted it to them, would have been worthy, but he did not do so. But you, O Banu Umayyah, have made it a foreign thing: whenever a Heraclius dies, another Heraclius arises.” The assembly dispersed. Marwan said to him: “You are the one about whom God revealed: ‘And he who said to his parents, “Fie upon you! Do you promise me that I will be brought forth when generations before me have passed away?”’ (4) to the end of the story.” ‘A’ishah heard from behind the curtain and said: “You lie! It was revealed about someone else. As for you, the Messenger of God, may God bless him and grant him peace, cursed your father while you were in his loins.” So recognize how much meaning and indication there is in this from many aspects. Among them: that the son of Abu Bakr and others spoke the truth in the time of tyrants who had annihilated nations with the sword, at a time when hardly anyone spoke except what they desired and wanted. Among them: the boldness of these people in affirming the soundness of the imamate of Abu Bakr and ‘Umar and its freedom from any defect. Marwan and none of the Banu Umayyah mentioned any defect, despite their need to do so, while they held kingship and command. What angered and enraged them was the son of Abu Bakr. When Mu‘awiyah performed the pilgrimage, he took those of Quraysh who were fit for the imamate and those he feared, such as al-Husayn, ‘Abdullah ibn al-Zubayr, and Ibn ‘Umar. He said to them: “Pledge allegiance to Yazid.” Ibn al-Zubayr said to him: “Be satisfied with us following the way (sirah) of the Messenger of God, may God bless him and grant him peace, for he left the people to choose for themselves after him whom they saw as worthy. Or follow the way of Abu Bakr, and designate a man who is pleasing to the community, not from your family. Or do as ‘Umar did, and make it a council (shura) of a group of people who are pleasing and well-known, with none of your family among them. For you and for us, these are examples to follow.” Mu‘awiyah became angry, threatened them, and warned the people, saying: “You are not in the time of Abu Bakr and ‘Umar. They are only Banu Umayyah. Whoever disobeys them, they will make the sword fear him.” That group sought refuge with ‘A’ishah, fearing for themselves. She sent for him, and he came to her. She spoke to him about their matter and said to him: “Those who came before you had sons, but your son is not like them. They did not see in their sons what you see in your son.” She continued to argue with him, going out with him from one door and entering through another, until his mouth dried up from her persistent argument. Finally, she said: “It is only a false kingship that you, Banu Umayyah, establish for whomever you desire.” In this is something like what came before, and more. A proponent of the Imamiyyah said: “You claim that ‘Ali was pleased with the way (sirah) of Abu Bakr and ‘Umar. Yet ‘Abd al-Rahman ibn ‘Awf said to him during the council (shura): ‘I will entrust this matter to you on condition that you judge by the Book of God, the Sunnah of His Messenger, and the way (sirah) of Abu Bakr and ‘Umar.’ He said: ‘As for the Book of God and the Sunnah of His Messenger, yes. As for the way of Abu Bakr and ‘Umar, no.’ So what remains after this?” It is said to him: This is invalid from several aspects. Among them: you claim that ‘Ali, may God be pleased with him, was in a state of dissimulation (taqiyyah) and fear during the time of these men, obeying their command, not daring to reject them or show opposition to them. This was also the case after their death. During his own authority and caliphate, with a hundred thousand swords with him, they say: “He did not dare to show opposition to them, nor to criticize them, nor to reject them, because his supporters and those with him adhered to the caliphate of Abu Bakr, ‘Umar, and ‘Uthman. Had he criticized them or accused them of fault, they would have killed him.” You say: “He left this world without revealing what was in his heart. He followed their way (sirah) regarding the wealth of the Messenger of God, may God bless him and grant him peace, during his caliphate. He recited this Qur’an, performed the Tarawih prayers, cultivated the land as they cultivated it, and praised them from his pulpits with great praise that fills the books. When we ask you, you say: ‘All of this is true; ‘Ali did it and said it, but his inner state was contrary to his outer state. He only said it to draw near to his supporters and helpers because it pleased them, as they believed in the imamate of these men. So he said it out of fear of them and to draw near to them.’ The books of your predecessors are filled with the claim that he did this out of dissimulation (taqiyyah) and fear. Now you mention that he openly disavowed them and their actions during the time of ‘Uthman and before the caliphate came to him. So you do not act consistently. Due to your lack of resourcefulness and the fact that you have no proof in your doctrine, you bring something you think is a proof for yourselves, but you thereby refute yourselves without realizing it. In this is sufficient.” [Ali, may God be pleased with him, followed the ways (sunan) of Abu Bakr and ‘Umar, may God be pleased with them both, and acted by them] Among them: it is known to everyone who has heard the reports that ‘Ali, may God be pleased with him, followed the ways (sunan) of Abu Bakr and ‘Umar and acted by them. He obeyed them during their lives and carried out their bequests after their deaths. So he obeyed them, alive and dead. Do you not see that he pledged allegiance to Abu Bakr, worked for him on the wealth of the Messenger of God, may God bless him and grant him peace, worked for him on the estates in Medina and managed them for him, campaigned with him, advised him, carried out his bequest to ‘Umar, obeyed him in the best manner, deputized for him in Medina more than once, became his in-law, and came in his obedience and pleasure in ways too lengthy to mention? He entered the council (shura) when included, accepted being a subject of Suhayb, and deferred to ‘Abd al-Rahman. And other things too lengthy to explain. So how could he say, “I will not follow the way (sirah) of Abu Bakr and ‘Umar”? Or could any intelligent person who has heard the reports believe such a notion? Who would abandon what is well-known and established through written records and turn away from what is known based on an obscure interpretation? He only said that (5) because the Book of God and the Sunnah of His Prophet do not admit of any increase or decrease whatsoever. The way (sunnah) of the Rightly Guided Caliphs, Abu Bakr and ‘Umar, which ‘Abd al-Rahman mentioned to him, is their ijtihad in religion, their safeguarding and preservation of it, and the asceticism and chastity well-known about them. Had he said “yes,” he would have been obliged to enter into that without increase or decrease. A person may not find in himself the ability to carry out what another can carry out. Then, issuing legal opinions (fatwa) on matters for which there is no explicit text in the Book or Sunnah, and acting on them through analogy (qiyas) and ijtihad by the imam—he could not follow (taqlid) in that and abandon his own ijtihad. It is to this meaning that he alluded, and it is what he intended. No one with intelligence or knowledge doubts this. And God knows best. Moreover, it is only that it is said that ‘Abd al-Rahman said to ‘Ali: “You will judge by the way (sunnah) of Abu Bakr and ‘Umar.”

Because it is reported that 'Amr ibn al-'As came to 'Ali during the nights of the Shura ¹ and said to him: 'Indeed, 'Abd al-Rahman is a man of ijtihad ², and if you give him the 'azima ³, he will be more averse to you, but if you give him al-juhd wa al-taqa ⁴, he will be more desirous of you.' Then 'Amr ibn al-'As met 'Uthman and said to him: 'Indeed, 'Abd al-Rahman is a man of ijtihad, and by Allah, he will only pledge allegiance to you on the 'azima, so accept it.' He said: When 'Abd al-Rahman said to 'Ali: 'Will you, O 'Ali, pledge allegiance to me on the Book of Allah, the Sunnah of His Prophet, and the conduct of Abu Bakr and 'Umar?' 'Ali said to him: 'O Allah, no, but on my juhd and taqa in that, and who can bear that?' Then he said to 'Uthman: 'Will you pledge allegiance to me on the Book of Allah, the Sunnah of His Prophet, and the conduct of Abu Bakr and 'Umar?' He said: 'Yes,' so he pledged allegiance to him. Then 'Ali said: 'A deception,' meaning that Ibn al-Nabigha ⁵ deceived him. Thus the report came; if it is authentic, accept it. For you are the first to say that it is not permissible for the Commander of the Faithful to be addressed with 'By the Book of Allah and the Sunnah of His Messenger' and then say such a saying, nor is it permissible for 'Amr ibn al-As to deceive him. Yet you do not accept what has been mentioned, and when you are called to it, you flee from it. Then you claim what was not and make it a principle by which you turn away from the well-known fact of the Commander of the Faithful's following of these people and his approval of them? Moreover, what is established with the scholars is that 'Abd al-Rahman said to the people of the Shura: 'I have considered, consulted, and sought guidance, and I have found no one whom the people consider equal to 'Uthman.' Also, there were among the Companions those who disagreed with Abu Bakr and 'Umar in matters of ijtihad, and they did not refrain from that, nor did Abu Bakr and 'Umar disapprove of that. Ibn Mas'ud, Ubayy, Mu'adh, Zayd ibn Thabit, Ibn 'Abbas, and others disagreed with them. So know that what these people cling to is false. Among the strange things they claim is that 'Umar devised a scheme against 'Ali ibn Abi Talib, may Allah be pleased with him, until he included him in the Shura, and said that he was fit for the caliphate, and that he said: 'When the people of the Shura become three and three, kill the three who do not include 'Abd al-Rahman,' and that 'Abd al-Rahman was an enemy of 'Ali and diverted it from him to 'Uthman, and that 'Umar said this only out of eagerness to turn away from 'Ali and toward 'Uthman. They have no proof or evidence for this; it is merely slander, falsehood, and false conjectures like other sayings of theirs. The evidence has already been presented to you that there was no enmity between 'Ali and Abu Bakr, 'Uthman, 'Abd al-Rahman, and that group; rather, there was between them such loyalty and affection in religion and Islam as suffices. Then it is said to them: If 'Umar had intended it for 'Uthman alone, or for 'Abd al-Rahman, or for someone he wanted, he would have designated him explicitly, as Abu Bakr explicitly designated, or as he himself designated Suhayb for prayer. Then the people would have complied, and he would have been relieved of what you claim, and he would have had no fear, just as Abu Bakr had no fear. The wonder is that you say: Abu Bakr usurped the station of the Messenger of Allah, may Allah bless him and grant him peace, and stood in it during his lifetime, in his house, in his presence, and in the presence of all the Banu Hashim, the Muhajirun, and the Ansar, by usurpation and force, and it was accomplished for him. He usurped them after his death, and the people supported him. He designated 'Umar, and they accepted from him and executed his will, but they did not accept from the Messenger of Allah, may Allah bless him and grant him peace, nor did they execute his will. They accepted from 'Umar in the Shura and in everything he willed, but they did not accept from the Messenger of Allah, may Allah bless him and grant him peace, his will and his explicit designation of the succession of 'Ali, may Allah be pleased with him, even though he had made the obligation clear to them, and it is an obligation of the general public. And here they say: 'Umar feared and did not disclose what he intended, but concealed and obscured it, like the action of one overcome, subdued, fearful, and watchful. So your sayings contradict each other, and you yourselves refute your own doctrines and principles, and you encourage your opponents to refute you. You are not among those whose statement is established or whose doctrine is settled. You have known, may Allah have mercy on you, in summary, that nothing occurred in that time and in the presence of those predecessors except what was correct, and it was not accepted or complied with except what was right. Whoever brought other than that, they rejected and disapproved of it. The evidence and proof of that have already been presented to you. So whatever reaches you from them that has an apparent meaning you disapprove of, either it has no basis at all, or if it is true, the intended meaning, intention, and purpose are other than the apparent meaning that the opponent disapproves of and interprets. You have known their state in their adherence to the religion of the Messenger of Allah, may Allah bless him and grant him peace, his bequests, and their upholding of his texts and covenants. And that if Abu Bakr, 'Umar, 'Uthman, and 'Ali had wanted, in their authority, to change a text of the Messenger of Allah, may Allah bless him and grant him peace, concerning a widowed dhimmi woman, they would not have been able to do so. The authority of these people was not like the authority of Mu'awiya and the kings after him. So preserve this principle and refer to it regarding what they have mentioned about 'Umar killing the people of the Shura, and their claim that Abu Bakr ordered Khalid ibn al-Walid to kill 'Ali ibn Abi Talib, then changed his mind and said, 'Do not do it,' in the presence of the Muhajirun and Ansar, and that he sent al-Nu'man ibn Bashir and al-Mughira ibn Shu'ba to fight Sa'd ibn 'Ubada al-Ansari, and that Abu Sufyan and the Banu Umayya during the time of 'Uthman used to publicly deny the Prophet, saying there is no resurrection, no Paradise, no Hell. They have many narrations about this from the Companions, men and women, and mentioning them would be lengthy. However, you know their falsehood by the evidence previously presented of the Muhajirun and Ansar's adherence to the religion of the Prophet, may Allah bless him and grant him peace, and that the victory in their time was for those who upheld his religion and believed in his truthfulness. Moreover, this denial and rejection of the resurrection, the gathering, the reckoning, Paradise, Hell, and the like—no one dared to manifest it during the time of Mu'awiya and the unjust rulers of the Banu Umayya, nor during the time of the kings of the Banu al-'Abbas, where the kings were. For the kings of the Banu Umayya and Banu al-'Abbas were not atheists, heretics, or enemies of the Messenger of Allah, may Allah bless him and grant him peace; rather, they were upon the religion of Islam, loved the Messenger of Allah, may Allah bless him and grant him peace, and his religion, and disassociated themselves from his enemies, even though they mixed that with love of the world, preference for the immediate, killing of those who commanded them to be just among the people, and other major sins and reprehensible acts they committed. Rarely did they have veneration for the Qur'an, jihad against the enemy, and fortification of the frontiers. All of them used to criticize the extravagant among them, and in their gatherings they would discuss the signs of the Messenger of Allah, may Allah bless him and grant him peace, and his verses. These were more manifest and dominant than that they should believe contrary to them. They used to instruct their children in Islam. We did not say this about them out of good opinion of them, but if they had believed in enmity toward him, denial of him, disparagement of him, or disparagement of anything of his ways, manners, and doctrines, may Allah bless him and grant him peace, that would have appeared and become evident in their manners, ways, slips of the tongue, and lapses in their actions. This is how the test and custom have been, especially since they were kings. Al-Walid ibn Yazid ibn 'Abd al-Malik, while he was a caliph and a tyrant king, and the richest of the Banu Marwan, once practiced divination from the Qur'an, and what he disliked came out. He threw the Qur'an from his hand and was displeased with what came out. His cousin stood up and struck his neck for this reason, making it a justification for killing him. You can see that such a thing is not hidden from the likes of Ibn al-'Amid, the vizier of Rukn al-Dawla, Abu Ja'far ibn Banu al-Sijzi, the king of Sijistan, Abu 'Ali ibn Ilyas, the king of Kirman, and their likes. For these people were targeted by the Batiniyya ⁶, and they continued with them until they left Islam. They could not openly and manifestly show enmity toward the Messenger of Allah, may Allah bless him and grant him peace, but that appeared in slips of their tongues and lapses in their actions, even though they strove to conceal it. As for those in al-Ahsa', Egypt, and the Maghrib, what appears from them of enmity toward him, may Allah bless him and grant him peace, and the intent to extinguish his light and cause his Shari'a to die is great. Among what they claimed against the Muhajirun and Ansar is that they were among those who hated the Commander of the Faithful because he killed some of the polytheists. They said: 'For this reason they delayed him and did not entrust him with the caliphate.' They said: 'Moreover, they envied the Banu Hashim that prophethood and caliphate should be combined in them.' This is like other slanders they have against the Muhajirun and Ansar. You have known their state and how they responded to the Prophet, peace be upon him, of their own accord, believing in him and having faith in what he brought. They had in Mecca, Medina, and the land of Abyssinia what has already been mentioned to you. This testifies to the falsehood of this claim. Moreover, you have known what the Muhajirun and Ansar engaged in regarding the matter of the imamate during the lifetime of the Prophet, may Allah bless him and grant him peace, during his illness, after his death, and before his burial, and what occurred between Abu Sufyan, al-'Abbas, and the Banu Hashim, at the Saqifa, during the appointment of 'Umar, in the Shura, and elsewhere. No one mentioned that anyone hated him because he killed fathers and sons, nor that anyone disliked that prophethood and caliphate should be combined in the Banu Hashim. Not a single creature uttered a word of this, nor did it cross their minds. The Commander of the Faithful, may Allah be pleased with him, entered the Shura, and no one objected to his entry, nor did anyone flee, nor did anyone utter a word about that. Rather, all the people were pleased with that, just as they were pleased with others who were in the Shura. After 'Uthman, the people rushed to him, flocked to him, and extended their hands to him, but he withdrew his hand time after time. They were eager for him, loved his caliphate and his pledge of allegiance. Not a single person uttered a word of what these people claim. In all this, there is a refutation of their claims and slander. We know that he, may Allah be pleased with him, had no enemy among the Muhajirun or Ansar, free or slave, male or female, during the time of the Messenger of Allah, may Allah bless him and grant him peace, nor during the time of Abu Bakr, 'Umar, and 'Uthman. For if that had been the case, it would have become apparent, and knowledge of it would have been like knowledge of other matters, like knowledge of those who stayed away from him, like knowledge of those who opposed him from the people of Syria, and like knowledge of those who turned away from him among his companions, as has already been mentioned. The enmity of those who opposed him after that and disassociated from him is not evidence that they were his enemies during the time of the Messenger of Allah, may Allah bless him and grant him peace, and during the time of Abu Bakr, 'Umar, and 'Uthman. Some people opposed 'Uthman, may Allah be pleased with him, disagreed with him, and contended with him in his last days. This does not indicate that they were his enemies during the time of the Messenger of Allah, may Allah bless him and grant him peace. There is no difference between one who claims this and one who claims that the Khawarij only opposed him and declared him an unbeliever because he killed polytheists, because he broke idols, and because they disliked that prophethood and caliphate should be in the Banu Hashim. Similarly, the people of Syria in their opposition to him. All this is slander and confusion from those who claim it. Rather, the reasons for which those who opposed him among the people of prayer opposed him are known, just as the reasons for which 'Uthman was opposed are known.

Selanjutnya, sesungguhnya kaum Muhajirin dan Anshar itu, mereka hanya mengutamakan orang-orang yang membunuh orang-orang musyrik, mengusir mereka, mengagungkan mereka, dan mengagungkan orang yang serangannya terhadap orang-orang musyrik lebih keras. Oleh karena itu, kedudukan orang yang menghadiri Perang Badar dan pertempuran-pertempuran yang terjadi dalam memerangi dan membunuh orang-orang musyrik menjadi agung di sisi mereka. Dan tidaklah kedudukan selain mereka, seperti Muslim al-Fath (orang-orang yang masuk Islam saat Penaklukan Mekah) dan orang-orang yang masuk Islam setelah Penaklukan, setara dengan kedudukan mereka. Di antara hal yang membuat Abdullah bin Mas'ud radhiyallahu 'anhu diagungkan adalah bahwa ia memenggal kepala Abu Jahal. Dan di antara hal yang membuat Umar radhiyallahu 'anhu diagungkan di sisi mereka adalah bahwa pada hari Badar ia tidak menawan seorang tawanan pun, dan setiap orang musyrik yang jatuh ke tangannya ia bunuh. Di antara yang ia bunuh adalah al-Ash bin Hisyam, yang merupakan pamannya (dari pihak ibu). Dan ia mencari pamannya, al-Harits bin Hisyam, tetapi ia lolos dari tangannya. Dan di antara hal yang membuat mereka mengutamakannya adalah bahwa pada hari Badar ia memberikan saran kepada Nabi shallallahu 'alaihi wa sallam untuk membunuh para tawanan dan berkata kepada beliau: "Serahkan setiap orang dari mereka kepada kerabat dan keluarganya, lalu biarkan mereka memenggal lehernya. Mereka adalah pemimpin-pemimpin kesyirikan, dan mereka telah mendustakanmu dan mengusirmu." Maka beliau menyerahkan Aqil kepada saudaranya Ali untuk membunuhnya, dan si Fulan kepada si Fulan. Dan karena membunuh orang-orang musyrik, az-Zubair, Abu Dujanah, Bani Afra, al-Bara' bin Malik, dan orang-orang semisal mereka menjadi terkemuka di sisi mereka. Sebagaimana dahulu orang yang mengumpulkan (menghafal) Al-Qur'an dan menjaganya menjadi terkemuka di sisi mereka, bahkan orang yang serangannya terhadap orang-orang musyrik lebih keras lebih terkemuka di sisi mereka daripada orang yang mengumpulkan dan membaca Al-Qur'an. Dan tidaklah klaim orang yang mengklaim ini melainkan seperti orang yang mengklaim bahwa kaum Muhajirin dan Anshar membenci Ali karena bacaannya terhadap Al-Qur'an, karena shalatnya yang panjang, dan karena seringnya ia mengucapkan "La ilaha illallah". Dan sungguh, di antara kaum Muhajirin dan Anshar ada orang yang telah banyak membunuh selain yang telah kami sebutkan, dan jumlah mereka lebih banyak dari yang dapat dihitung. Dan tidak ada seorang pun dari Muslim al-Fath yang terbunuh oleh Amirul Mukminin (Ali) seorang yang terbunuh kecuali Abu Sufyan Shakhr bin Harb. Sesungguhnya Amirul Mukminin membunuh putranya, Hanzhalah, pada hari Badar. Adapun Abu Sufyan, dialah orang yang paling bersemangat pada hari wafatnya Nabi shallallahu 'alaihi wa sallam agar kekhalifahan berada di Bani Abdi Manaf, dan agar Ali bin Abi Thalib menjadi khalifah, bukan Abu Bakar. Dan telah disebutkan kepadamu hal itu sebelumnya. Adapun kaum Muhajirin, Anshar, dan as-Sabiqun (orang-orang yang terdahulu masuk Islam), mereka biasa merelakan pembunuhan orang-orang yang mereka cintai dan keluarga mereka. Sungguh, Abu Hudzaifah bin Utbah bin Rabi'ah maju menghadapi ayahnya pada hari Badar untuk membunuhnya, tetapi Nabi shallallahu 'alaihi wa sallam melarangnya dari hal itu dan berkata kepadanya: "Biarkan dia, orang lain yang akan membunuhnya." Maka terbunuhlah ayahnya, pamannya, saudaranya, putra saudaranya, dan beberapa orang dari keluarganya, sementara ia sabar dan ridha, bersyukur kepada Allah atas hal itu dan atas kemenangan yang Allah berikan kepada Rasul-Nya. Dan ini adalah di antara anak-anak pemuka Quraisy dan termasuk orang yang masuk Islam di Mekah, berhijrah ke negeri Habsyah, kemudian ke Madinah. Dan betapa banyak orang yang semisal dengannya di antara mereka, radhiyallahu 'anhum. Jika mereka berkata: "Apa maksud semangat Abu Sufyan agar kekhalifahan berada pada Ali?" Kami katakan: Karena ia termasuk kerabat dan sepupunya, maka ia ingin agar kekhalifahan berada di Bani Abdi Manaf. Demikian pula al-Abbas, Khalid bin Sa'id bin al-Ash, dan selain mereka dari Bani Hasyim menyukai hal itu. Hanya saja Khalid bin Sa'id bukan termasuk Muslim al-Fath, tetapi termasuk orang yang masuk Islam di Mekah dan berhijrah ke negeri Habsyah dan ke Madinah. Dan telah disebutkan kepadamu tentang keislamannya. Maka ketahuilah kebatilan klaim-klaim mereka dari segala segi. Jika mereka berkata: "Sesungguhnya kami tidak percaya bahwa Abu Sufyan bersemangat agar (kekhalifahan) berada pada Ali, bukan pada Abu Bakar," Kami katakan: Tidak ada perbedaan antara orang yang mengklaim hal ini tentang dirinya (Abu Sufyan) atau tentang al-Abbas, dan bahwa telah terjadi antara dia dan dia (Ali atau al-Abbas) dalam hal itu suatu ucapan, pembicaraan, atau rujukan. Dan tidak ada perbedaan antara orang yang mengingkari hal ini atau mengingkari (peristiwa) Saqifah dan Syura. Dan sebagaimana engkau ketahui bahwa tidak ada bagi Ali dan Utsman di kalangan Muhajirin seorang musuh atau penentang dari mereka maupun dari selain mereka, ketahuilah bahwa tidak ada bagi Abu Bakar, Umar, dan orang-orang terdahulu itu seorang musuh dari kalangan Muhajirin, Anshar, Bani Hasyim, seorang pun dari para sahabat, orang-orang terdahulu, maupun seluruh kaum muslimin, hingga terjadilah apa yang terjadi dari perkara Hisyam bin al-Hakam dan orang-orang semisalnya. Maka ketahuilah hal itu. Sesungguhnya jika orang-orang mengetahui keadaan tentangnya sebagaimana mereka mengetahuinya tentang selainnya dari apa yang telah disebutkan sebelumnya tentang urusan orang-orang yang menentang Utsman dan Ali serta memusuhi keduanya, dan apa yang terjadi tentang urusan Sa'd bin Ubadah, maka sesungguhnya orang yang mengklaim ini seperti orang yang mengklaim bahwa pada zaman Rasulullah shallallahu 'alaihi wa sallam dan zaman Abu Bakar telah ada kaum Rafidhah dan Khawarij, agar pengetahuanmu tentang kebatilan klaim-klaim orang-orang ini terhadap kaum mengenai perselisihan pada hari wafatnya Rasulullah shallallahu 'alaihi wa sallam dan seterusnya dari klaim-klaim mereka menjadi kokoh dari segala segi. Dan telah disebutkan kepadamu sebelumnya dalil-dalil akal sebelum dalil-dalil Al-Qur'an tentang kecintaan Nabi shallallahu 'alaihi wa sallam terhadap mereka (para sahabat), dan bahwa beliau telah mewajibkan kecintaan kepada mereka atas orang-orang terdahulu dan orang-orang kemudian dari umatnya. Adapun klaim Abdullah bin Saba' dan para pengikutnya, maka itu tidak ada hubungannya dengan klaim Hisyam bin al-Hakam sama sekali. Itu hanyalah dalam masalah tafdhil (pengutamaan), kemudian terjadilah dari pengingkaran Amirul Mukminin (Ali) apa yang telah disebutkan, kemudian mereka (para pengikut Abdullah bin Saba') keluar menuju apa yang mereka tuju. Mereka itu bukanlah dari kalangan Muhajirin, Anshar, maupun tabi'in, dan mereka sama sekali tidak dikenal dalam suatu berita (riwayat) pun. Dan telah disebutkan kepadamu sebelumnya tentang kuatnya pegangan kaum Muhajirin dan Anshar terhadap agama Rasulullah shallallahu 'alaihi wa sallam dan penjagaan mereka terhadap syariat-Nya setelah beliau. Sungguh, mereka berangkat untuk memerangi Musailamah dan ahlur riddah (orang-orang murtad) dengan segera, mengingkari mereka karena menyelisihi Rasulullah shallallahu 'alaihi wa sallam. Mereka tidak dapat menahan diri mereka karena marah terhadap orang yang menyelisihi beliau atau keluar dari agama-Nya, hingga salah seorang dari mereka berkata kepada saudaranya, dan seorang ayah kepada anaknya, ketika salah seorang dari mereka berkata kepada temannya: "Tetaplah kamu sampai aku keluar (berperang)," maka yang lain berkata: "Aku menginginkan syahadah dan jihad seperti yang kamu inginkan." Maka mereka berpamitan dengan keluarga dan orang-orang yang dicintai dan berkata: "Semoga kami tidak kembali kepada kalian," dan mereka tidak peduli terhadap sesuatu pun dari dunia. Sungguh, mereka bertemu dengan Musailamah, lalu mereka (pasukan muslimin) terdesak mundur. Maka mereka berkata: "Kebiasaan orang-orang Arab badui (yang membuat kami) lari. Tidak seperti ini kami berperang bersama Nabi shallallahu 'alaihi wa sallam." Dan mereka berkata kepada Khalid bin al-Walid, yang merupakan panglima mereka: "Hadapkanlah kami dengan musuh kami." Maka ia menghadapkan mereka. Mereka menggali lubang-lubang dan tetap teguh di dalamnya berperang hingga mereka menang. Musailamah terbunuh, dan terbunuh pula Abu Hudzaifah bin Utbah bin Rabi'ah, Salim maula (budak yang dimerdekakan) Abu Hudzaifah, Tsabit bin Qais, Zaid bin al-Khattab, dan selain mereka dari kaum Muhajirin dan Anshar sekitar empat ratus orang. Di antara mereka terdapat tujuh puluh orang penghafal Al-Qur'an. Dan di antara mereka terdapat orang yang telah disaksikan oleh Nabi shallallahu 'alaihi wa sallam baginya surga dan bahwa ia akan terbunuh sebagai syahid. Ini adalah di antara tanda-tanda (kenabian)-nya. Dan mereka semua terbunuh dalam ketaatan kepada Abu Bakar. Dan karena peristiwa dan peperangan inilah para sahabat berkumpul kepada Abu Bakar dan berkata kepadanya: "Kumpulkanlah Al-Qur'an dalam satu mushaf agar setiap orang dapat menjangkaunya. Sungguh, telah terbunuh dalam peperangan ini banyak makhluk dari kalangan penghafal Al-Qur'an, dan kami tidak aman dari peperangan semisalnya yang akan membunuh orang-orang lain dari kalangan yang telah mengumpulkan (menghafal) Al-Qur'an, sehingga (Al-Qur'an) akan hilang atau lenyap." Dan mereka ini tidak dapat menahan diri mereka, dan tidak sabar terhadap jihad maupun kematian dalam ketaatan kepada Allah. Dan kematian dalam ketaatan kepada Allah lebih mereka cintai daripada kehidupan. Maka, terhadap orang-orang inikah diklaim bahwa mereka memusuhi orang-orang yang membunuh orang-orang musyrik, atau bahwa mereka berubah setelah (wafat) Nabi mereka? Sungguh, Abu al-Jahm bin Hudzaifah al-Adawi berangkat pada hari Perang Yarmuk mencari sepupunya. Bersamanya ada sesuatu yang berisi air. Jika (sepupunya) masih memiliki sisa kehidupan, ia akan memberinya minum dan mengusapkan air ke wajahnya. Maka ia mendatanginya dan berkata kepadanya: "Maukah aku memberimu minum?" Namun (sepupunya) tidak memiliki kemampuan untuk berbicara. Maka ia memberi isyarat "Ya". Tiba-tiba terdengar suara seorang laki-laki berkata, "Awwah (aduh)." Maka sepupunya memberi isyarat kepadanya agar ia pergi kepadanya dan memberinya minum. Maka ia mendatanginya, dan ternyata dia adalah Hisyam bin al-Ash bin Wa'il as-Sahmi. Ia berkata kepadanya: "Maukah aku memberimu minum?" Lalu ia mendengar yang lain berkata, "Awwah," sementara Hisyam tidak memiliki kemampuan untuk berbicara. Maka Hisyam memberi isyarat agar ia pergi kepadanya. Maka ia mendatanginya, dan ternyata dia telah mati. Kemudian ia kembali kepada Hisyam, dan ternyata dia telah mati. Kemudian ia mendatangi sepupunya, dan ternyata dia telah mati. Dan betapa banyak contoh seperti ini jika aku mengambilnya untuk disebutkan, niscaya akan panjang. Dan engkau akan menemukannya di tempat-tempatnya. Dan mereka inilah yang dahulu menjadi musuh Rasulullah shallallahu 'alaihi wa sallam pada awal urusan beliau ketika beliau berdakwah kepada Allah Azza wa Jalla, dan (mereka adalah) anak-anak dari musuh-musuh beliau. Dan lihatlah kepada Muslim al-Fath. Maka ini al-Harits bin Hisyam, Ikrimah bin Abu Jahal, dan Abbas bin Abi Rabi'ah. Sesungguhnya mereka meninggalkan tanah air, berpisah dengan keluarga, meninggalkan harta, dan tetap teguh dalam jihad hingga Allah menganugerahkan mereka syahadah dan mewajibkan kemuliaan bagi mereka. Sungguh, mereka terbunuh (dalam pertempuran), dan medan perang telah kosong dari mereka sementara mereka telah ditimpa rasa haus yang sangat berat karena panasnya (sengatan) senjata. Maka al-Harits mengulurkan tangannya meminta minum, dan Ikrimah mengulurkan tangannya. Al-Harits berkata: "Berilah minum Ikrimah." Maka Ayyasy mengulurkan tangannya. Ikrimah berkata: "Berilah minum Ayyasy." Namun tidak ada seorang pun dari mereka yang mendapatkan air hingga yang lain mati karena apa yang menimpa mereka berupa tikaman, pukulan, dan panasnya besi. Maka bagaimana mungkin dibayangkan adanya dendam dan kedengkian pada mereka? Dan adakah sesuatu yang dijamin aman dari hal itu kecuali telah ada bersama mereka? Dan mereka ini, Rasulullah shallallahu 'alaihi wa sallam telah membunuh ayah mereka, anak-anak mereka, dan saudara-saudara mereka, dan mereka telah menyakiti beliau dan memerangi beliau sebelum keislaman mereka. Maka ketika mereka masuk Islam, mereka mengikhlaskan (keislaman mereka). Dan mereka ini dan orang-orang semisal mereka adalah orang yang paling keras terhadap ahlur riddah dan terhadap semua musuh beliau shallallahu 'alaihi wa sallam. Dan semisal mereka adalah Suhail bin Amr, al-Muhajir bin Abi Umayyah, Attab bin Asid, dan Jubair bin Muth'im. Maka mereka inilah yang menumpas riddah, membunuh Musailamah, menawan Tulaihah, membunuh ahlur riddah dari Oman, dan laki-laki dari (kabilah) Asad dan Ghathafan. Dan mereka tidak puas dengan membunuh mereka hingga mereka membakar mereka dengan api karena marah untuk Rasulullah dan fanatik terhadap agama-Nya. Padahal mereka adalah orang yang paling keras terhadap beliau. Akan tetapi, ketika mereka masuk Islam, semua itu hilang, dan mereka mengikhlaskan (keislaman) dengan seikhlas-ikhlasnya. Mereka ini dan orang-orang semisal mereka telah mengetahui kebenaran, tetapi fanatisme dan cinta kepemimpinan mencegah mereka dari masuk Islam. Dan mereka telah mengetahui bahwa Rasulullah shallallahu 'alaihi wa sallam tidak akan mengutamakan mereka atas orang-orang fakir dan para maula (budak yang dimerdekakan) yang telah lebih dahulu masuk Islam, sebagaimana telah disebutkan kepadamu hal itu sebelumnya. Maka ketika kebenaran mengalahkan mereka dan terjadilah Penaklukan (Mekah), mereka masuk Islam. Dan jiwa mereka adalah jiwa yang 'abiyyah (enggan menerima kehinaan), mereka enggan terhadap kemunafikan, kefasikan, dan ghibah (menggunjing). Maka mereka masuk Islam dengan akhlak-akhlak ini, lalu mereka mengikhlaskan dan menasihati. Dan telah disebutkan kepadamu sebelumnya apa yang dikatakan oleh al-Harits bin Hisyam ketika ia keluar dari Mekah untuk berhijrah di jalan Allah. Dan karena makna inilah Abu Jahal berkata kepada Ibnu Mas'ud ketika ia menekannya untuk menghabisinya: "Bukankah engkau seorang penggembala kambing di Tihamah? Sungguh, engkau telah menaiki kendaraan yang sulit." Dan telah disebutkan kepadamu sebelumnya tentang sebab-sebab turunnya firman Allah Azza wa Jalla: "Dan janganlah kamu mengusir orang-orang yang menyeru Tuhannya di pagi dan petang hari, mengharap wajah-Nya." (QS. Al-An'am: 52) Dan sungguh, Suhail bin Amr menyebutkan bahwa fanatisme, keangkuhan, dan cinta kepemimpinan termasuk yang menghalangi mereka dari masuk Islam. Dan ia berkata: "Abu Sufyan mengetahui dari kebenaran ini apa yang aku ketahui, tetapi kedengkian Bani Abdi al-Muththalib telah mengunci mati hatinya." Dan Abu Sufyan pernah berbicara seperti itu, ia berkata: "Aku keluar bersama Umayyah bin Abi ash-Shalt ats-Tsaqafi dan Thaliq bin Sufyan bin Umayyah sebagai pedagang ke Syam. Umayyah bin ash-Shalt biasa mendatangi orang-orang Nasrani dan mendengar dari ulama mereka. Ia berkata kepadaku: 'Apakah engkau berminat kepada seorang ulama dari ulama Nasrani yang kepadanya berujung ilmu kitab-kitab (suci), lalu engkau bertanya kepadanya tentang apa yang terlintas di benakmu?' Aku berkata: 'Aku tidak ada keperluan dengannya. Demi Allah, jika ia menceritakan kepadaku sesuatu yang aku sukai, aku tidak akan percaya kepadanya. Dan jika ia menceritakan kepadaku sesuatu yang aku benci, aku pasti akan merasa takut karenanya.' Maka Umayyah tinggal di tempat mereka, lalu kembali dengan sedih dan berduka. Ketika kami berjalan, ia berkata kepadaku: 'Apakah (engkau tahu) tentang Utbah bin Rabi'ah, yang menjauhi hal-hal yang diharamkan dan kezaliman?' Aku berkata: 'Ya, demi Allah.' Ia berkata: 'Dan ia menyambung silaturahmi dan memerintahkan untuk menyambungnya?' Aku berkata: 'Ya.' Ia berkata: 'Dan ia (suka) memberi orang yang membutuhkan?' Aku berkata: 'Ya.' Ia berkata: 'Apakah engkau mengetahui seorang Quraisy yang lebih mulia darinya?' Aku berkata: 'Tidak, demi Allah, aku tidak mengetahui.'"

I said to him, "Seventy." He said, "She is his mother, and he is her son." ⁷ I said, "And you will say something, so say it." He said, "By Allah, do not mention my words until you see what is to come." I said, "I will not mention them." He said, "I came to this world and asked him about things, and he told me about a prophet from the Arabs who is awaited, and that he is from a household that the Arabs will make pilgrimage to." He said: I said, "We have a house that the Arabs make pilgrimage to." He said, "No, he is from your brothers and neighbors, the Quraysh." He said, "By Allah, something befell me that had never befallen me before. I had hoped that I myself would be him." I said, "When it happens, describe him to me." He said, "A young man, when he enters middle age his affair begins. He avoids forbidden things and injustices, maintains family ties and commands their maintenance. He is needy, not one who seeks honor through lineage. He is noble on both sides in the tribe. Most of his army are angels." I said, "What is the sign of that?" He said, "Syria has trembled since Jesus died with eighty tremors, each of which brought a general calamity, and one general tremor remains that will bring a calamity, after which we will go out." Abu Sufyan said: I said, "By Allah, this is falsehood. If Allah sends a messenger, he would be an honorable elder." He said, "Then we traveled until, when we were two nights away from Mecca, a rider caught up with us from behind. We asked him, and he said, 'Syria was struck by a tremor that destroyed its people, and a great calamity befell them.'" Umayya said, "What do you think, O Abu Sufyan?" I said, "By Allah, I think your companion is truthful." We entered Mecca, and I disposed of what I had with me. Then I set out until I came to the land of Abyssinia as a merchant, and I stayed there for five months. Then I returned until I entered Mecca. While I was in my house, people came to greet me until the last of them came, Muhammad ibn Abdullah, while Hind was sitting with me playing with a child of hers. He greeted me, welcomed me, asked about my journey and arrival, and then left. I said, "By Allah, this young man is amazing. Not one of the Quraysh who had goods with me came without asking me about them, but by Allah, he had goods with him, yet he did not ask me about them." Hind said, "Do you not know his situation?" I said, startled, "What is his situation?" She said, "By Allah, he claims to be the Messenger of Allah." I remembered the words of the Christian, and I was stunned until she said to me, "What is wrong with you?" I came to myself and said, "By Allah, this is falsehood. He is too intelligent to say this." She said, "Yes, by Allah, he says it, and he has companions who follow his command." I said, "This is falsehood," and I left. While I was circumambulating, I met him and said, "Your goods have arrived, and there was good in them. Send for them and take them, and I will not take from you what I take from your people." He said, "I will not take them until you take from me what you take from my people." I said, "I will not do that." He said, "By Allah, I will not take them." So I sent for them and took from them what I used to take from others, and I sent his goods to him. I did not stay long before I went out as a merchant to Yemen. I arrived at Ta'if and stayed with Umayya. I had lunch with him, then I said, "O Abu Uthman, do you remember the Christian's story?" He said, "I remember it." I said, "He said, 'Who is he?' I said, 'Muhammad ibn Abdullah ibn Abd al-Muttalib.'" Then I told him the story of Hind. He said, "By Allah, he sweated profusely, then said, 'By Allah, O Abu Sufyan, perhaps he is the one.'" I went on to Yemen and did not stay long before his proclamation came to me there. I returned until I arrived at Ta'if and stayed with Umayya. I said, "The affair of this man has happened as you have heard." He said, "It has happened." I said, "So where are you?" He said, "By Allah, I would not believe in a messenger not from Thaqif." I went to Mecca and found him and his companions being beaten and oppressed. I began to say, "So where are his angels?" And I was affected by the same misery as the people. There are similar instances in their stories. Muawiya used to narrate this during his reign and authority, and Marwan ibn al-Hakam narrated it from him. They would discuss the reasons that delayed them from emigration: pride and the men from Banu Umayya who prevented that, such as Uqba ibn Abi Mu'ayt, al-Hakam ibn Abi al-As, and Abu Sufyan from Banu Umayya, and those from Banu Makhzum who were like them, and the harm that befell those who embraced Islam from them. Similarly, Suhayl ibn Amr, Amr ibn al-As, and others used to narrate this, mentioning one another during the Prophet's life, after his death, and after the passing of the Rightly Guided Caliphs. Thus, the insights of the Muslims of the Conquest and those who delayed [in accepting Islam] regarding the Messenger of Allah are known. If you reflect, you will find that Banu Umayya and Banu Makhzum among the Emigrants and the Muslims of the Conquest had many great effects in supporting Islam during the life of the Messenger of Allah, and what they did after his death was even greater. The disagreement that occurred between those people and the Commander of the Faithful [Ali] was not due to doubt in prophethood or weakness of insight therein, because if that were the case, it would have been evident, as we have previously indicated. For it is impossible to say that Abdullah ibn Wahb al-Rasibi and his companions among the Kharijites opposed the Commander of the Faithful, declared him an unbeliever, and fought him out of hatred for the Messenger of Allah or doubt in his prophethood, given their worship, recitation of the Quran, fasting, and many other good and beautiful deeds, the details of which would be lengthy. However, all that was nullified by their opposition to the Commander of the Faithful. Similarly, Muawiya was appointed by the Messenger of Allah and by several caliphs after him over the Byzantine frontiers. He controlled them, opened conquests, and many Emigrants, Helpers, and participants in Badr fought with him in those campaigns. He was abstinent regarding their wealth. Umar used to frequently scrutinize the governors and replace them, but he found no fault with Muawiya nor replaced him. When Uthman passed away and Muawiya's opposition to the Commander of the Faithful occurred, the participants in Badr turned away from him and joined the Commander of the Faithful's side. Not one of the participants in Badr remained with Muawiya. He persisted in opposing the Commander of the Faithful, so his deeds were nullified, and he went far astray. None of these people opposed the Commander of the Faithful due to doubt in prophethood. Nevertheless, the Commander of the Faithful did not treat them in fighting as if they doubted prophethood, nor did he exclude them from being among the people of prayer and the qibla. He only went so far as to declare them misguided. Abdullah ibn al-Zubayr claimed the position of Commander of the Faithful and fought Banu Umayya for nine years, and they annihilated each other in killing. Banu Umayya killed the family of al-Zubayr, exterminated them, and crucified them. This was not due to doubt in prophethood on either side. The wonder is that Abdullah ibn Wahb al-Rasibi and his companions declared the Commander of the Faithful an unbeliever, but he did not declare them unbelievers; he only went so far as to declare them misguided. Similarly, the reciters and followers who sided with Ibn al-Ash'ath and denounced the conduct of Abd al-Malik and al-Hajjaj only denounced their wickedness and injustice; neither side doubted prophethood. Such instances are many, so know this. For some people have inserted themselves among the people and cast such things to them out of intense enmity towards the Prophet, to the extent that they said about al-Abbas ibn Abd al-Muttalib that he was an enemy of the Messenger of Allah, that the Messenger of Allah detested him, that when he greeted him he did not return the greeting and said to him, "May Allah curse you and curse Abu Lahab," and that he was not from Banu Hashim nor from the children of Abd al-Muttalib, and that because of that enmity in his soul, it passed to his children. Thus, Abu Ja'far al-Mansur killed those of the children of Abu Talib whom he killed, and so did others among the Abbasids. People of knowledge know that the Messenger of Allah used to honor and venerate him and say about him: "It is not for me to raise my voice in the presence of my uncle." He held him in such esteem that it cannot be enumerated here. The Commander of the Faithful used to honor and venerate him, give him precedence, and not decide any matter without him. His children were the Commander of the Faithful's special companions and confidants, and caliphs over his subjects, as is well known. Similarly, the Prophet's children [i.e., the Hasanids] were with the children of al-Abbas after him, and their word was one until the disagreement occurred between Abdullah ibn Hasan ibn Hasan and Abu Ja'far. They sought to take the authority from him, and enmity became entrenched between them from that time ⁸, not due to doubt in prophethood nor due to ancient enmity between the Messenger of Allah and their father, nor between Ali and al-Abbas. You find the Abbasids attacking one another and killing one another—brother killing brother, uncle killing nephew. Do you think this is due to original enmity or enmity in fathers and grandfathers? You find among the children of Abu Talib similar things. Do you not see those in Tabaristan and the lands of Daylam among them how they attack one another and fight one another? Similarly, those among them in Sa'da in Yemen, and those among them in Iraq, they fight over leadership, not due to enmity in fathers and grandfathers. We have mentioned much of this and similar matters related to the imamate because most heretics enter through this door to deceive Muslims and corrupt their religion. The mention of their early ones has preceded. [Regarding the sayings of the Batinis and their methods of enticing Muslims to abandon the truths of faith and obligations] In this time, among them are Abu Jabala Ibrahim ibn Ghassan, Jabir al-Mutawaffa, Abu al-Fawaris al-Hasan ibn Muhammad al-Maymandi, Abu al-Husayn Ahmad ibn Muhammad ibn al-Kumayt, Abu Muhammad al-Tabari, Abu al-Hasan al-Halabi ⁹, Abu Yatim al-Ralbai, Abu al-Qasim al-Najjari, Abu al-Wafa al-Daylami, Ibn Abi al-Days, Khuzayma, Abu Khuzayma, and Abu Abdullah Muhammad ibn al-Nu'man. These are in Egypt, Ramla, Tyre, Acre, Ascalon, Damascus, Baghdad, and Jabal al-Basmaq. All of these in these regions claim to be Shia and to love the Messenger of Allah and his family. They weep for Fatima and her son al-Muhsin, whom they claim Umar killed. They mention to them the alteration of the Quran and the obligations, and they mention what has preceded: that their opposition to him and their fighting him is only due to enmity towards him and doubt in his prophethood ¹⁰. They set up reciters and lamentations for that, take covenants from people, and make them swear solemn oaths. When they have secured them, they say to them: "Beware of sitting with jurists, listening to hadith from hadith scholars, and listening to the Quran from the common people. You must follow the narration of the elite. For Ja'far ibn Muhammad said in writing: 'The hadith of the common people blinds the heart.' Beware of the jurisprudence of Abu Hanifa, Malik, al-Thawri, al-Hasan al-Basri, and their likes, for they are unbelievers and enemies of the Ahl al-Bayt. All guidance lies in opposing them. If the correct path is obscure to any of you, look at what the jurists are upon and act contrary to it, for you will hit the truth."

Then they take them to a council called the Council of Nourishment, because everything has an inward aspect, the knowledge of which is with your Master, the Mighty by God ¹¹; He manifests it to you when you ascend the degrees in obedience to Him. Then they take them by saying to them: Why is the morning prayer recited aloud while the noon prayer is not recited aloud? And why is the leaf of the palm frond long, the leaf of the vine round, and the leaf of the banana long and broad? When they ask them for the answer, they say to them: You are among the tested ones and among the beginners, and the beginner is like an infant nourished with milk, then after milk with something stronger. And they say to them: Did not God say: "Forbidden to you is carrion" ¹²? Yet we and you do not eat the meat of the slaughtered animal until it dies, nor do we eat fish until it dies. Rather, the meaning of this is that the Prophet, may God bless him and grant him peace, has died, and it is forbidden to establish his law ¹³, and it is necessary to obey the command of the Mighty Master who is the Proof of God ¹⁴. This is the knowledge of the elite. But the donkey-jurists ¹⁵ and the literalists do not know this, due to their abandonment of their Imam, the Friend of God ¹⁶ and the Proof of God over His creation. And they say to another group: You are not obligated to pray as long as there is an enemy in the world preventing you from being established in the land, for God says: "Those who, if We establish them in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong" ¹⁷. And they say to others: Prayer is a person, and prayer is a punishment for the literalists. And they elevate people according to their levels and their capacity for doubt and confusion. These are the councils of elevation, as is mentioned for them and decreed in the Seventh Epistle ¹⁸ and the Supreme Law ¹⁹. Then they elevate those they trust, [saying] that nothing is forbidden to him: neither his mother, nor his daughter, nor his sister; nor wine, nor pork, nor fornication, nor sodomy, nor usury, nor anything at all; and that it is not permissible for you to prevent your brother, who is like you in the Seventh Epistle and inward knowledge, from your wife, for she is permissible to him as she is permissible to you; and sharing in wives is like sharing in food. The generous one is he whose wife is married in his presence, just as his food is eaten in his presence. Plato said: Jealousy is stinginess in nature. It is said to these summoners: You have claimed against the Messenger of God, may God bless him and grant him peace, and his brothers among the prophets, that they are liars, deceivers, seekers of worldly gain and leadership. We have mentioned to you his coming, his biography, and some of his signs and proofs, and that all the people of the earth disputed with him and sought a stumbling block for him, but they found none. If it were as you have claimed, his way would be the way of your imams. You have known the case of Sa'id ²⁰, who claimed to be the son of al-Husayn ibn Muhammad ibn Ahmad ibn 'Abd Allah ibn Maymun al-Qaddah ibn Daysan ibn Sa'id al-Ghadban al-Khurrami ²¹, and Abu al-Qasim ibn al-Abyad al-'Alawi ²², and others from the people of this call. They claim that this Sa'id is not the son of al-Husayn, but rather the son of al-Husayn's wife, and his father was a Jewish blacksmith from the people of Salamiyya in the land of Syria. When al-Husayn married his mother, she was favored by him, so he loved her son Sa'id, and he desired her only for her extreme beauty and perfection. [How the Batinis ²³ appeared and their state was established in the Maghreb and then elsewhere] This Sa'id, her son, resembled her in beauty, and he had intelligence and acumen. Al-Husayn, his stepfather, undertook his upbringing, education, and training according to what he loved and chose. He accepted from him and learned from him, thus learning the state of this call, its men, its secrets, its summoners, where they were, how many they were, and how it began and originated. Al-Husayn's wife, Sa'id's mother, was the daughter of Abu al-Shal'ala' ²⁴, and this Abu al-Shal'ala' was a descendant of 'Abd Allah ibn Maymun al-Qaddah. She bore Sa'id a son whom he named 'Abd al-Rahman. Then Sa'id went to Sijilmasa in the land of the Maghreb ²⁵, called himself 'Ubayd Allah ²⁶, and adopted the kunya Abu Muhammad. He claimed to be from the regions of al-Ahwaz ²⁷ and its daughters and chiefs, and that he and his father had fled from the injustice of 'Amr ibn al-Layth ²⁸, and that their estates in the regions of al-Ahwaz were many, and that supplies came to him from there. He would say to those he trusted and felt at ease with regarding his son 'Abd al-Rahman that he was an orphan under his care, and that he was the executor of his father's will, and that his father was from the Ahl al-Bayt ²⁹. He would deceive al-Yasa' ibn al-Midrar ³⁰, the ruler of Sijilmasa, and his family with claims. When he became established and the deception was made possible for him by Abu 'Abd Allah al-Husayn ibn Ahmad ibn Zakariyya al-Kufi ³¹, the summoner, he betrayed the Banu Midrar, who had given him refuge and treated him well. He betrayed them with that foul betrayal. Abu 'Abd Allah said to him: "Your letters and messages used to come to me saying that you were with Banu Midrar in every good, and that you had never stayed with anyone more generous than them. Yet you have killed them, leaving not a single man, even killing a boy among their boys, and you have plundered their wealth and women." He replied: "It is as I wrote to you, but al-Yasa' never gave me a lick of honey without a lick of aloe. As for this boy, he brought me a rude message from his uncle Ahmad ibn al-Midrar." This was the first of his scandals, and it has a long detail. He named his son 'Abd al-Rahman al-Hasan, then when he became established and ruled, he said: "He is my son," and named him Muhammad, and gave him the kunya Abu al-Qasim. When he wanted to depart from Sijilmasa to Qayrawan and Ifriqiya in the land of the Maghreb, the Maghrebis, followers of Abu 'Abd Allah, entered to remove his baggage, and they found silk and brocade garments, gold and silver vessels, Roman eunuchs, and traces of wines. They disapproved of this in themselves, given the dullness of the Berbers, and asked Abu 'Abd Allah the summoner about it. They disapproved because this Abu 'Abd Allah had resided for many years among the Kutama ³², calling them to the Mahdi ³³ who is the Proof of God, claiming to be his companion. Abu 'Abd Allah was ascetic, wearing coarse clothes and eating coarse food, and he promised them the Mahdi would be like that. So they disapproved and asked. Abu 'Abd Allah said to them: "These are the traces of his companions and followers," and he had many followers with him. Then, after killing Abu Musa Harun ibn Yunus, the shaykh of shaykhs ³⁴, and Abu 'Abd Allah al-Hasan ibn Ahmad ibn Zakariyya the summoner, and his brother Abu al-'Abbas Muhammad ibn Ahmad ibn Zakariyya, and Abu Zaki Tammam ibn Ma'arik ³⁵, who was among the great Shi'a ³⁶, after killing these and becoming established in the Maghreb, Abu 'Ubayd Allah ³⁷ confiscated the wealth of the rich and took all their money. He sent his son and made him heir apparent and caliph after him, naming him al-Qa'im ³⁸. He would descend with armies upon city after city, confiscating their wealth, demolishing their fortresses and castles, taking their weapons and goods, killing the chiefs, notables, jurists, and hadith scholars, and employing their ignorant ones, giving them estates and money, and empowering them over the people of merit. He imposed taxes and levies, and sought to remove blessings and oppress the Muslims by every means possible, which would take long to explain. He would send for jurists and scholars and slaughter them in their beds. He sent to the Byzantines and empowered them over the Muslims. The Shi'a in Baghdad, such as the Banu Bistam ³⁹, Banu Abi al-Baghl ⁴⁰, and Al al-Furat ⁴¹, spread rumors that the Mahdi had appeared in the Maghreb, and that he was there reviving the dead and standing at the cemetery calling the dead, and they would rise from their graves. Abu al-Hasan Muhammad ibn Ahmad al-Nasafi ⁴², their companion in Khurasan, mentioned such things to Nasr ibn Ahmad ⁴³, and Abu Hatim Ahmad ibn Hamdan ⁴⁴ mentioned such things in Rayy to Asfar ibn Shiruya ⁴⁵. Many reports from the Messenger of God, may God bless him and grant him peace, and his family increased, that the Mahdi would appear in the Maghreb and rule the entire earth from beginning to end, and his command and judgments would be enforced upon its people in the year 300 AH ⁴⁶. This is the meaning of the hadith about the sun rising from its west. How many sermons attributed to the Commander of the Faithful ⁴⁷ claimed that his son the Mahdi would appear from the Maghreb and rule the earth in the year 300 AH, and that this is found in the Malahim ⁴⁸. Envoys from Banu Bistam and other Shi'a went to the Maghreb: "Hasten, for the entire earth is yours." The caliph in Baghdad at that time was Ja'far al-Muqtadir bi-Allah ⁴⁹, a boy of twelve years, and we seated him. His guardians and those around him were his Shi'a from Al al-Furat, Banu Bistam, Al al-Qasim ibn 'Abd Allah ⁵⁰, Banu Abi al-Baghl, al-Karkhiyyun ⁵¹, and Al Nawbakht ⁵². So he sent his son in the year 300 AH with great armies by land and sea, believing that he would conquer the entire earth due to what was mentioned, and because of those in Khurasan and Bahrain from the people of this call. He arrived in Egypt and besieged it in the year 302 AH. But Abu Sa'id al-Jannabi ⁵³ had been killed in Bahrain, and the scandal had appeared there. Al-Qasim ibn Sima al-Farghani ⁵⁴ met him outside Cairo with seven thousand men, and repelled all those armies. The son of 'Ubayd Allah returned to his father in the Maghreb with disappointment and defeat, and those funds were lost. His spies came to the aforementioned Shi'a in Iraq, rebuking them for their encouragement and for what al-Qasim ibn Sima al-Farghani had done. They apologized to him and said: "Return." So he sent his son in the year 307 AH with even larger armies by land and sea. He besieged Egypt for successive years, and when his army camped on the water, Thumal al-Khadim ⁵⁵ from Tarsus attacked with eighteen ships and defeated them. He returned to his father with disappointment and defeat. Then he sent the army again to Egypt, but al-Muqtadir had been killed, so he returned with disappointment and defeat. Despite this, he was harsh towards the people of Qayrawan and what he ruled of the Maghreb, with injustice, killing men, confiscating wealth, and targeting jurists and scholars. He had spread his summoners among them, calling people to him and to obedience, taking covenants from them, and presenting to the people his matter according to their intellects and the capacity of each group. To some, they presented that he was the Mahdi, the son of the Messenger of God, and the Proof of God over His creation. To others, they presented that he was the Messenger of God and the Proof of God. To others, they presented that he was God, the Creator, the Provider. When the people complained about this and showed disapproval, he would seize the summoners, sometimes imprisoning some, sometimes killing them, saying: "I did not command this." The summoners would say: "He commanded us, and we acted by his command. He has the right to test us." His injustice, lies, and scandals are too numerous to recount, for he remained in his rule for over twenty years.

When he died, his aforementioned son succeeded him, calling himself al-Qa'im bi-Amr Allah, Commander of the Faithful. His evil surpassed his father's many times over, and he openly reviled the prophets. He would proclaim in the markets of Ifriqiya and al-Mahdiyya—a city his father had built and fortified—saying: 'Curse 'A'isha and her husband, curse the cave and its inhabitants.' He killed jurists and scholars in great numbers, and seized most of the Maghribi territories his father had held. The Maghrib is vast and great, resembling Khurasan in size and population, and it was under several kings. They claimed that he was the one who would appear and rule the earth, that he was the Proof and the Mahdi. He wrote to Abu Tahir al-Qarmati, residing in al-Bahrayn, about the Seventh Message and the Supreme Law, which is the secret and essence of the da'wa, and urged him to kill Muslims and burn mosques and Qur'ans. He had written this in a book during his father's lifetime. His father had initially said, 'This is an orphan under my care, an 'Alawid descendant of Isma'il ibn Ja'far ibn Muhammad.' At first, he thought his rule would not succeed, but when he gained power and did this, he said, 'This is my son, an 'Alawid.' Explaining the oppression, cruelty, and immorality of this al-Qa'im would be lengthy; it exceeds what his father did. This so-called Commander of the Faithful, al-Qa'im ibn al-Mahdi, had a son named al-Qasim, who was educated, composed poetry, and was a knight. He appointed him as his successor and designated him, saying: 'This is al-Qa'im, the Imam whom I have commanded to be your successor; he is the one after me, so listen to him and obey.' But al-Qasim died during his father's lifetime, and people in al-Qayrawan said, 'How great is the lying of these Easterners!' Due to the tyranny of this man, his killing of people, and his confiscation of wealth, a group from the mountain region of the Maghrib gathered around an Ibadi man named Abu Yazid Makhlad ibn Kaydad and pledged allegiance to him. He was an old, weak man who could not even stay on a horse due to his frailty, so he rode a donkey. He had a blind vizier whom he consulted. This so-called al-Qa'im ibn al-Mahdi sent an army against him, but Abu Yazid defeated it and repelled it. News spread among the people that he forbade evil, so they gathered around him and came to him. He marched from the mountain to the cities, met the armies, and defeated them all. He entered Ifriqiya, abolished oppression and illegal taxes, and took possession of all the Maghribi lands that had been in the hands of these Qarmatians, except for al-Mahdiyya, where he besieged them, as well as Sicily and Tripoli in the Maghrib. This so-called al-Qa'im ibn al-Mahdi died during the siege, suffering from delusions and losing his mind due to the humiliation, the killing of men, the loss of his kingdom, and the hunger of those who remained with him in al-Mahdiyya because of the siege. After him, his son Abu Tahir Isma'il succeeded him. He promised the people to change the conduct of his father and grandfather, not to interfere with their religions, swore to this, confirmed it, and called witnesses. He sought the help of Abu al-Husayn ibn 'Ammar, who advised him on these matters. Abu Yazid Makhlad ibn Kaydad had ruled for five years, and his armies had grown large, but his affairs became disordered. His followers openly practiced the Ibadi religion, which made people dislike him. Abu Tahir Isma'il came out, fought him, ambushed him in the desert, captured him, handed him over, and crucified him. He fulfilled his promises to the people, acted justly and fairly, and seized the da'is who had been with them, shaved their beards, and exiled them. He told the people of al-Qayrawan: 'Whoever you hear reviling the Companions of the Messenger of God, kill him, for I am with you and behind you.' He allowed the traditionists to narrate hadith, permitted people to perform the tarawih prayers, and allowed them to raid the Byzantines. They humiliated them, and the Muslims and the frontier fortresses were strengthened under the leadership of Abu al-Qasim ibn Abi al-Hasan ibn 'Ammar. The frontier fortresses remain in the hands of his descendants to this day; they are Muslims with much goodness, and polytheism is suppressed by them there. They have a long and praiseworthy record. Isma'il occupied himself with the mountain people, killing and dispersing them for fear that another rebel like Abu Yazid Makhlad ibn Kaydad might rise against him. Isma'il instructed the jurists to leave a study circle for him in the mosque, specifically for his followers, to be called the circle of Ja'far ibn Muhammad. A group sat there, not mixing with the jurists, and they discussed in their circles the mention of Plato, Ptolemy, and Aristotle. People said: 'These are heretics, atheists, and enemies of the prophets. How can this circle be the circle of Ja'far ibn Muhammad? Isma'il's intention toward Islam is not sincere; he only pretended to abandon the conduct of his father and grandfather out of fear of what had happened.' Isma'il had a brother named Yusuf, who studied books and questioned scholars. He was virtuous and used to say: 'We are the children of the Prophet, yet we only honor the enemies of the prophets, the philosophers. Our da'is are every lowly liar, committing every abomination. If we were truly descendants of the prophets and loved the prophets, our condition would not be this.' Then he would name the da'is one by one and mention their faults. Among them was Abu al-Aswad, who used to have intercourse with his daughter. The story of this Yusuf is well-known; he died in Aydhab on his way to Egypt, and I think his descendants are in Egypt to this day. Then Isma'il appointed his son Abu Tamim Ma'add as his successor and designated him as crown prince, calling him al-Mu'izz li-Din Allah. Isma'il died in the year 341 AH, and Abu Tamim succeeded him. He followed his father's path, was gentle with the people, and became firmly established. The Maghrib was peaceful for him; no one moved against him. His kingdom expanded, and he collected taxes. Then he changed, brought the da'is close, and they said: 'This is the Mahdi, the one who will rule, the sun that rises from its west.' It happened that the Byzantines captured the Muslim frontier fortresses of Tarsus, Adhana, al-Massisa, 'Ayn Zarba, and others during his time, taking control of them. His greed toward Islam intensified, and he rejoiced at the calamities that befell the Muslims. He heard that on the mosques in Baghdad, curses were written against the caliphs of the Messenger of God, and he flew with joy at this, becoming tyrannical and arrogant. He intended to invade Egypt because there were many Shi'a there, and its ruler was a black eunuch, a client of the clients of the Banu 'Abbas. He said: 'His mind is like a woman's, and the soldiers with him are worse than him; they are accustomed to luxury, eating and drinking, and have no experience in war. The Shi'a there correspond with us and belittle this eunuch. The frontier fortresses are gone; Islam has no authority or kingdom left. The Daylamites in Iraq and the mountains are our Shi'a and from our side.' Those around him, such as the son of Abu al-Husayn ibn 'Ammar, Ja'far ibn Falah ibn Marzuq, and Muhammad ibn Sulayman, would say: 'O Commander of the Faithful, Egypt has exhausted your men and emptied your treasuries. Your fathers coveted it time after time, but they did not achieve what they wanted.' The da'is said: 'When the Black Stone moves, our master al-Mu'izz li-Din Allah will rule the entire earth. Between us and you is the Black Stone. This is not like other things. If we do not rule this entire earth, then everything we say is false.' By the Black Stone, they meant Kafur, the black eunuch, the ruler of Egypt. Kafur died in the year 356 AH, and the army in Egypt fell into discord. Their commander was Ibn 'Ubayd Allah ibn al-Ikhshid, who was a Shi'a and had entered the da'wa, but he was weak and effeminate. Abu Ja'far ibn Nasr said to him: 'O commander, the Commander of the Faithful, Abu Tamim al-Mu'izz li-Din Allah, is like a father to you. The soldiers have become greedy for you. If you wish, entrust the matter to him so that he may manage it for you, for he is more knowledgeable in handling the army and more capable.' He replied: 'Yes, by God, I want relief from them.' He turned to Abu Ya'qub ibn al-Azraq al-Katib al-Anbari and said: 'O Abu Ya'qub, these soldiers have put a worm in my heart like this,' pointing to his finger. Ibn Nasr took his letter to Abu Tamim with this message. So Abu Tamim sent his companion, a Byzantine slave named Jawhar, who set out with one hundred thousand men. He reached Egypt and entered it without war, fighting, or opposition in the year 358 AH. He seized the treasures and treasuries. Its ruler, Abu Muhammad al-Hasan ibn 'Ubayd Allah ibn al-Ikhshid, left and stayed at al-Ramla. Ja'far ibn Falah went out with his army, ambushed him, and sent him to Jawhar, who then sent him to the Maghrib, to Abu Tamim. When he arrived, Abu Tamim showed him kindness and cheerfulness, saying: 'You are my son, my flesh and blood. I only sent Jawhar to support you and for your obedience. By God, my son, Jawhar had not even reached Qalshana before I owed him four thousand thousand dinars and five hundred thousand dinars.' Qalshana is a station in the west of Ifriqiya. Ibn 'Ubayd Allah thought the matter was as he said, so he began to slander Jawhar and the commanders who had sought refuge with him from the Egyptians, such as Nahrir al-Azghali, Nahrir Shuwayzan, Shamul, and other commanders and amirs, each of whom was as wealthy as Qarun. Al-Mu'izz wrote to Jawhar, who arrested them, betrayed them all, transported them to the Maghrib, and seized their property and treasures. They ended up in the Maghrib with Ibn 'Ubayd Allah ibn al-Ikhshid, and no news of them is known to this day. Abu Tamim Ma'add ibn Isma'il arrived in Egypt in the year 362 AH. The Qarmatians of al-Ahsa' used to receive tribute and jizya from him for his territories and what he held. He delayed payment to them and became arrogant toward them and all people due to his possession of Egypt. Jawhar, when the Qarmatians of al-Ahsa' and the jizya they had over them were mentioned, said: 'Who are these dogs? Now I will send the Kutama to al-Ahsa'; they will tie their horses at their doors and take them captive.' Al-Mu'izz secluded himself in Egypt, so that only one after another of his close associates could reach him. He spread spies, informants, and trusted men and women among the people to learn their news—both soldiers and commoners—and they brought it to him. They spread rumors among the people as he instructed them. His seclusion lasted so long that people rumored his death, while he devoted himself to pleasures and foods that fatten and enrich, and to treatments that purify the skin and improve complexion and appearance. Then he appeared to the people after a long time, sitting for them in fine, delicate green silk with gold, and his turban was of the same. On his face were jewels and rubies that sparkled like stars. He made them believe that he had been absent in heaven and that God had raised him to Him. He would speak of what his informants had brought him during his seclusion, making them think that God had revealed those hidden things to him. He would allude to matters in general without detail, saying: 'Some people said such-and-such, others said such-and-such, and some resolved to do such-and-such.' He spread rumors through spies that he had been in heaven and that God had invited him and raised him to Him. The hearts of the common people and the ignorant were filled with awe of him, and they believed that, and that all he threatened and promised about ruling the entire earth was true.

Et voilà qu’Abū ‘Alī al-Ḥasan ibn Aḥmad ibn Abī Sa‘īd al-Jannābī arriva en Iraq depuis al-Aḥsā’ avec une armée, tandis que le sultan à Bagdad était Abū Manṣūr Bakhtiyār ibn Mu‘izz al-Dawla. Ce Qarmate, Abū ‘Alī, lui demanda de lui obtenir un pacte et un étendard de la part du calife al-Muṭī‘ li-Llāh pour la souveraineté sur la Syrie et l’Égypte, et il leur dit : « Je connais mieux que vous ce charlatan, Abū Tamīm, et je connais ses origines, sa lignée paternelle, et les impostures de ‘Abd Allāh ibn Maymūn al-Qaddāḥ et de ses descendants ; je le repousserai jusqu’aux confins du Maghreb et le renverrai d’où il est venu. » Le calife al-Muṭī‘ li-Llāh dit à Bakhtiyār, après que celui-ci lui eut demandé cela : « Je ne ferai point cela ; ce sont tous des Qarmates, et ceux-ci ont tué les pèlerins à La Mecque. S’ils se repentent de cela, se désolidarisent de ceux qui l’ont fait, et cessent de se faire appeler les “Seigneurs” (al-sādah) et de se prétendre tels, [alors je le ferai] ; sinon, je ne le ferai point. » Cela pesa lourdement sur Abū ‘Alī, qui reconnaissait ses propres manquements, se désolidarisait des actes de ses frères et de ses cousins paternels, issus d’Abū Sa‘īd, d’Abū Ṭāhir et d’autres de ses ancêtres, et entreprit de s’excuser pour ce qu’ils avaient fait avec de longues justifications, [disant] qu’ils n’avaient pas agi ainsi par hostilité envers l’islam ni par sortie de l’obéissance aux califes de la lignée des Banū al-‘Abbās. Mais al-Muṭī‘ n’accepta pas cela et persista à les refuser. La soumission de cet Abū ‘Alī se prolongea sans qu’al-Muṭī‘ leur répondît. Alors Bakhtiyār ou un autre lui conseilla d’aller et de prétendre qu’al-Muṭī‘ t’a investi, et on lui dit : « L’armée qui est avec toi est ta troupe, ta famille, tes partisans, et c’est de ton argent que tu les entretiens ; tu n’as aucun espoir qu’al-Muṭī‘ te donne quoi que ce soit en argent ou en soldats. » Il accepta cela. Son désir d’obtenir l’investiture d’al-Muṭī‘ n’était que pour que le peuple en Syrie et en Égypte l’accepte. Lorsqu’al-Muṭī‘ ne lui répondit pas favorablement, il se confectionna lui-même des étendards noirs et des bannières, y inscrivit : « al-Muṭī‘ li-Llāh, Commandeur des croyants », et en dessous : « Les Seigneurs revenant à la vérité (al-sādah al-rāji‘īn ilā al-ḥaqq) », puis il marcha vers la Syrie. Il rencontra les armées d’Abū Tamīm, les affronta, les tua, tua leur commandant Ibn Fulāḥ, tua ses partisans, s’empara de la Syrie, établit l’appel (al-da‘wah) en faveur d’al-Muṭī‘ et des califes de la lignée des Banū al-‘Abbās, manifesta leur vénération et l’obligation de leur obéissance, et se mit à maudire Abū Tamīm, mentionnant ses ancêtres un par un, [disant] qu’ils étaient issus d’al-Qaddāḥ, et qu’ils n’avaient jamais été que des menteurs, des charlatans, des ennemis de l’islam, suivant les voies des zindīqs (hérétiques). Abū Tamīm s’était retranché avec ses armées en Égypte, et malgré cela, il offrit en tribut et en impôt plus que ce qu’il prenait auparavant. Ce Ḥasan lisait ses écrits devant les gens, y exposant son incapacité et ses impostures. La peur qu’Abū Tamīm avait de lui atteignit un point tel qu’il fortifia sa ville en Égypte, celle qu’ils appellent al-Qāhirah (Le Caire), en éleva et consolida le mur, creusa et approfondit son fossé. Ḥasan faisait parvenir ce qu’Abū Tamīm proclamait comme leurs turpitudes pour inciter les gens contre lui, et lui, en Syrie, se levait et proclamait leurs turpitudes et leur hostilité envers l’islam, comme cela est mentionné dans ses écrits et ses poèmes à leur encontre. En raison de l’abondance de ce qu’il dit et exposa à ce sujet, Abū Bakr al-Nābulusī, le chef des juristes (fuqahā’) en Syrie, dit : « Combattre ceux-ci est plus méritoire que combattre les Byzantins (al-Rūm), et faire campagne contre ceux-ci est plus méritoire et plus obligatoire que faire campagne contre les Byzantins, car les Byzantins sont gens du Livre, tandis que ceux-ci sont des mécréants polythéistes, non gens du Livre ; ils sont plutôt les ennemis de tous les prophètes et de tous les livres que Dieu a révélés. Les Byzantins ne cachent pas leur religion, mais divulguent ce à quoi ils appellent, tandis que ceux-ci dissimulent le polythéisme et trompent les gens en affichant le chiisme (al-tashayyu‘). » Ce Ḥasan marcha jusqu’à camper devant le fossé d’al-Qāhirah, assiégea Abū Tamīm et fut sur le point de s’emparer de lui. Alors Abū Tamīm offrit des richesses à Ibn al-Jarrāḥ al-Ṭā’ī, qui était alors vivant et dont la tribu était nombreuse. Celui-ci trahit ce Ḥasan, prit son campement par-derrière, l’occupa avec lui-même, et ruina sa stratégie. [Ḥasan] se retira du fossé et prit la fuite avec ceux qui l’accompagnaient. Abū Tamīm rattrapa les fuyards parmi les partisans de Ḥasan, les captura, ainsi que les suivants de l’armée et les gens du marché dans le camp. Il envoya [des gens] en Syrie, captura le juriste Abū Bakr al-Nābulusī, et l’interrogea sur ce qui lui était parvenu de lui et sur la fatwā qu’il avait émise. Il l’avoua et lui dit des choses encore plus graves. [Abū Tamīm] ordonna de l’écorcher vif, et il fut écorché. C’est une coutume chez eux d’écorcher les musulmans vivants ; Sa‘īd et d’autres avaient fait cela auparavant. Il captura ceux des Qarmates d’al-Aḥsā’ sur lesquels il mit la main, les honora, leur fit des présents, leur offrit des robes d’honneur, les réprimanda, et les renvoya honorés à al-Aḥsā’. Abū Tamīm garantit à Ibn Manjā, le Qarmate, partisan de Ḥasan, des richesses pour lui seul, jusqu’à ce qu’il fasse la paix entre lui et Ḥasan et entre les gens d’al-Aḥsā’. Ibn al-Manjā lui en fit la garantie. Il faisait partie des prisonniers ; [Abū Tamīm] le libéra, ainsi que d’autres captifs. Ils partirent et firent la paix entre eux. Ils acceptèrent les richesses et le tribut d’Abū Tamīm, et il les leur fit parvenir chaque année. Ils cessèrent donc de l’attaquer, et les reçurent de lui de son vivant jusqu’à sa mort. Ils les reçurent aussi de son fils, celui qui se faisait appeler al-‘Azīz, à savoir Nizār Abū al-Manṣūr ibn Mu‘add, jusqu’à ce que al-Aṣfar al-‘Uqaylī assiégea les Qarmates à al-Aḥsā’ et tua quiconque sortait d’entre eux. Ainsi, jusqu’à ce jour, aucune troupe ne sort de leur part, par crainte d’al-Aṣfar. Ce Nizār ibn Abī Tamīm se hâta d’offrir à al-Aṣfar des présents nombreux et précieux, lui fit parvenir d’immenses richesses, et lui demanda d’envoyer auprès de lui un homme de confiance. Al-Aṣfar envoya le fils de sa sœur. Nizār lui accorda un honneur complet, le fit monter sur une selle en or, fit mener des chevaux devant lui, et lui donna des richesses, à condition qu’il appelle son oncle à entrer dans leur da‘wah (appel), et qu’il lui cède de grandes contrées en terre de Syrie. Mais un homme parmi les partisans d’Abū Ḥanīfa, nommé Abū Bakr Muḥammad ibn Muḥammad al-Naysābūrī, qui était avec al-Aṣfar, l’en empêcha, lui disant : « Ne te laisse pas tromper par ce que Nizār manifeste, à savoir qu’il est des musulmans et qu’il appelle à l’islam et à la vérité, car il est pire que ces Qarmates qui sont à al-Aḥsā’, et ils sont la source de la corruption qui a frappé l’islam. Prends les richesses qu’ils t’ont données, car ce sont des présents qu’ils t’ont offerts et par lesquels ils ont commencé [à t’amadouer]. » Alors al-Aṣfar envoya à Nizār en réponse au message : « Je ne te répondrai pas en acceptant ce que tu as offert comme concessions territoriales en Syrie avant d’en avoir fini avec al-Aḥsā’ et ses habitants, et de te faire savoir ce que j’ai en tête. » On dit à ces prédicateurs (du‘āt) : « Vous vous êtes consacrés à insulter le Messager de Dieu — que Dieu prie sur lui et le salue —, vous avez multiplié les attaques contre ce qu’il a apporté, vous vous êtes étonnés de ceux qui le suivent et persévèrent dans sa religion, sans que vous trouviez en lui un mensonge, une faute ou une erreur, comme vos prédécesseurs parmi ses ennemis avant vous n’en ont pas trouvé. S’il était comme vous le prétendez, il serait démasqué comme vous l’êtes à chaque instant, par des turpitudes innombrables en raison de leur abondance. Si vous appliquiez l’examen, la réflexion et la méditation, vous connaîtriez sa véracité et sa prophétie, et votre connaissance à son sujet surpasserait celle des autres. Car, malgré votre dissimulation au début de votre entreprise à son sujet — que Dieu prie sur lui —, votre affichage de l’attachement à sa Loi et de l’appel au Mahdī issu de sa descendance, malgré les pactes et les serments que vous avez pris pour cacher ce que vous divulguez aux gens, malgré le fait que vous soyez dans les régions périphériques, les déserts, le foyer de l’ignorance et de l’insouciance au Maghreb, et malgré que vous évitiez les gens intelligents, les lettrés et les gens de recherche et d’examen, vous avez été démasqués par ces turpitudes. S’il était menteur et imposteur comme vous le dites, son sort serait le vôtre. » Ils dirent : « Lorsque les vérités se manifesteront et que nous nous trouverons avec celui qui a examiné et considéré, nous reconnaîtrons que nous sommes dans l’erreur et l’imposture, que nous avons été dupés lorsque nous avons été appelés, que nous nous sommes moqués des gens par le chiisme, et que nous les avons trompés comme nous avons été trompés. Il n’y a ici que des imposteurs. » Nous dîmes : « Quant à vous, vous avez dit vrai sur vous-mêmes, et vos turpitudes sont établies. Apportez donc de lui — que Dieu prie sur lui et le salue — une erreur, une faute ou un mensonge, afin qu’il soit dans une situation semblable à la vôtre. Car vous et ceux qui vous ont précédés ne trouvez pas cela et n’y êtes pas guidés. » Alors al-Zanjānī, le juge (al-qāḍī), qui était un chef parmi leurs chefs et avait des partisans, des scribes et des chefs, dit : « Où donc est le poème par lequel il a été satirisé ? » On lui dit : « Dans le poème par lequel il a été satirisé, il y a l’accusation contre lui d’être menteur et sorcier, comme toi et tes semblables l’accusez. Et dans le Coran, il y a plus de ce dont ils l’accusent que dans le poème de ces poètes : leur accusation contre lui d’être sorcier et devin, et qu’il a transcrit les légendes des Anciens et que d’autres gens l’ont aidé dans cela. Or, nul n’est menteur par l’accusation de ses adversaires contre lui, comme nul n’est prophète par la revendication de ses partisans pour lui. On n’est prophète que par la preuve, comme nous l’avons exposé, et on n’est menteur que si l’on désigne ses mensonges et ses ruses, et qu’on les mentionne et les détaille, comme nous avons désigné vos mensonges, vos ruses et vos turpitudes, et les avons exposés en détail. » Nous n’avons mentionné ce juge al-Zanjānī que parce qu’il est important parmi eux, et parmi ses partisans se trouvent Zayd ibn Rifā‘ah le scribe, Abū Aḥmad al-Nahrajūrī, al-‘Awqī, et Abū Muḥammad ibn Abī al-Baghl le scribe astrologue. Ceux-ci sont vivants à Baṣra, ainsi que d’autres ailleurs qu’à Baṣra. Parmi ce à quoi ils recourent et dont ils se réjouissent, et qui est pour eux la plus grande preuve, ils disent : « Nous avons dit à Abū Tamīm : “Ô Commandeur des croyants, Ibn Rizām a pris connaissance du secret de la da‘wah et en a connu les principes.” Il dit : “N’est-ce pas que, malgré cela, nous sommes devenus un groupe et avons eu une doctrine ?” » Ils disent : « Si nous sommes dans l’erreur et avons plus de ruses, de turpitudes et de mensonges que ce qu’Ibn Rizām en a connu, et plus que ce qu’ont connu ceux après lui, et malgré cela nous sommes devenus un groupe, avons eu un royaume, et une multitude de créatures sont devenues nos partisans, revendiquant pour nous des miracles, des signes et des preuves, et que notre maître est le Mahdī et la preuve de Dieu sur Sa création, bien que cela n’ait aucun fondement, alors notre affaire est la preuve la plus évidente du mensonge de quiconque a revendiqué la prophétie, a été obéi par les gens, et a eu un groupe, une doctrine et une Loi. » Abū Tamīm dit un jour : « Que ce qu’a fait Ibn Rizām ne vous effraie pas ; la terre entière ne contient pas deux cents hommes qui connaissent cela. Exploitez donc la quête du royaume, car les gens sont dans l’insouciance. Lorsque vous aurez dominé les gens, vous accepterez ceux qui connaissent le secret de votre doctrine. » Ils disent : « Et ce Nizār, on prêche en son nom dans les deux sanctuaires (al-ḥaramayn) et lors des pèlerinages, et on proclame dans les deux sanctuaires : “Le Commandeur des croyants, al-‘Azīz Nizār, le maître des signes, des marques et des miracles.” Nul ne le désavoue, et l’on ne connaît de lui comme miracles que la vente de vins, l’établissement de maisons de prostituées et de proxénètes, la sodomie et la perception d’impôts illicites (al-mukūs). Si vous nous dites : “L’épée a réduit les gens au silence quant à la désapprobation”, nous disons : “Tel fut aussi le cas de ceux qui nous ont précédés, parmi ceux pour qui vous avez revendiqué la prophétie.” » On leur dit : « Bien que vous soyez dominateurs et victorieux, et que vos ruses sur les gens soient parfaites, vous ne sortez pas du fait d’être des imposteurs démasqués, même si peu connaissent vos turpitudes. Et s’il n’y avait pas un seul homme parmi tous les gens qui s’occupe de rechercher vos défauts, vous ne sortiriez pas du fait d’être des imposteurs démasqués. Même si tout homme sensé sur terre entreprenait de connaître vos turpitudes et comment fut le début de votre affaire, il le connaîtrait ; et s’il le cherchait, il le trouverait et l’embrasserait du début à la fin. Ce n’est pas la perfection de vos ruses sur ceux que vous avez trompés et dont vous vous êtes moqués qui fait de vous des gens de vérité, même si vos ruses s’accomplissaient sur tous les habitants de la terre, et même si leur crainte de vous et votre épée les réduisaient au silence. Il en est comme l’a dit un conseiller aux rois injustes : “Si vous pouvez sceller les bouches des hommes, vous n’avez aucun pouvoir pour rendre la laideur belle. Et si vous dominez les gens sur ce qu’ils possèdent, vous ne les dominerez jamais sur leurs esprits.” Ainsi, votre domination, la perfection de vos ruses et les recommandations d’Abū Tamīm pour vous n’ont produit qu’un long malheur et une honte permanente qui réduit au silence les premiers et les derniers d’entre vous. Vous n’êtes en cela que comme celui qui a trompé un homme, a fait un pacte avec lui et lui a fait de grands serments qu’il était parmi les plus sincères conseillers pour lui, jusqu’à ce que [cet homme] lui fît confiance et le prît comme confident pour lui-même et ses biens. Puis il se jeta sur lui, le tua et s’empara de ses bienfaits. Ensuite, il se mit à se vanter de ce qu’il possédait et avait acquis. On lui dit : “Même si tu es parvenu à cela, tu ne sors pas du fait d’être un menteur et un traître.” Et votre parole :

Whoever claims prophethood in our present state of falsehood, and the saying of your leader: 'Three things corrupt people's affairs: a shepherd, a physician, and a camel-driver, and the most vexing to us is the camel-driver' ⁵⁶—for he corrupted the rest of the people. By 'the shepherd' they mean Moses, by 'the physician' Jesus, and by 'the camel-driver' Muhammad, peace be upon them all. Do you have anything but false claims, lies against them, and vexation towards them? Consider the matter of the one who vexes you most: his covenant is nearest, his signs most manifest, and it is what we have mentioned to you of the Qur'an, in which is the complete proof. And what comes in the manner of the Qur'an contains additional proof. They find his beginning like his end, his outward like his inward, his secret like his public. How could God disgrace those who attack him from the first and the last, while his proof only grows stronger and his evidence more illuminating? Consider your own beginning and end, your outward and inward, and you will find them utterly disgraceful. For in the beginning and outwardly of your affair, you call people to him and to adherence to his law, but the inward of your affair is contrary to that. You have not remained long before you have been disgraced with those disgraces. Moreover, if you had been truthful with people about your call and had disclosed it to them, as the Messenger of God, may God bless him and grant him peace, did in what he called to, and the prophets before him, no Muslim, Jew, Christian, or Magian would have followed you, nor would anyone who acknowledges divinity follow you. Your affair is the truest witness to the soundness of prophethood from every defect. You abandoned this and said: 'Leave it and take what has been accomplished for us and those we have deceived, even if we are disgraced.' We did not say that no one can be tricked, mocked, or deceived, nor that the follower of falsehood has no followers. In the past, when they promised people the speedy appearance of the Mahdi ⁵⁷ and it failed to occur at the time they mentioned, they would say to those who were impatient and asked about it: 'Did you not tell us that relief would come in this year, and we have seen no relief?' They would reply: 'Seek forgiveness from God and repent to Him, for this is unbelief.' And they would recite His words: 'They ask you about the Hour: when is its arrival? Say: Its knowledge is only with my Lord' ⁵⁸ and similar to His words: 'Indeed, God—with Him is the knowledge of the Hour' ⁵⁹. So that despairing one would be perplexed, with oaths around his neck that prevented him from complaining or meeting scholars, and he would also fear what they had threatened him with: that Ja'far ibn Muhammad said: 'Whoever discloses our secret, God will make him taste the heat of iron in this world and the Fire in the Hereafter.' Perhaps they would say: 'God has become angry with the people of the earth, so He has changed His decree ⁶⁰ regarding its appearance at the time He promised to appear.' God delays what is advanced and advances what is delayed. Their responses vary according to what they see in the questioner of intelligence or dullness, poverty or wealth, honor or humiliation, and they evade their disgraces with all kinds of tricks. It is said to them: Your saying that God delayed his appearance from the time He appointed due to the sins of the servants and His anger towards them—all this is mockery and disgrace for you. For God, mighty and majestic, does not punish His servants by breaking His promises and lying in His reports. If God says He will do such-and-such at such-and-such a time, or that so-and-so will do such-and-such at such-and-such a time, then it happens as He informed and as He said at the time He stated, neither delayed nor advanced, because He, mighty and majestic, is eternally knowing of Himself, knowing what will be before it is and what would be if it were to be. Your saying: 'This is something in which God has changed His decree'—change of decree ⁶⁰ is only possible for created beings and for those who do not know the outcomes. As for the Knower of the Unseen, who knows what will be before it is, changes of decree do not apply to Him. Rather, God, mighty and majestic, has exposed your lies to the servants and manifested your disgraces through this, so you have attributed your lies to your Lord and exonerated yourselves from them. [Regarding some doubts raised by the Batinis ⁶¹ about the hadiths of the Prophet, and an extensive commentary on medicine and the use of remedies] Among the things they ask about is what has come in the narration of his saying, peace be upon him: 'A house in which there are no dates—its inhabitants are hungry.' ⁶² They say: Our noble master's palace has no one who eats dates or desires them, and they are not hungry but full. We said: He, peace be upon him, and his companions to whom he said this knew that there are many nations that do not find dates, and among them are those who do not desire them, and they are full. He only meant the people of Medina and similar date-palm countries, the people who eat dates and whose staple food is dates, so he urged them to cultivate date-palms for the sustenance of their families. This is among the questions of the people of failure and bankruptcy. Among the things they ask about is what has come in the narration of his saying, peace be upon him: 'Healing is in a lick of honey, a cupping incision, or a verse from the Book of God' ⁶³ and his saying: 'Truffles are from manna, and their water is a cure for the eye.' ⁶⁴ They said: If we fed honey to a feverish or pleuritic patient, we would harm him and perhaps kill him, and likewise a jaundiced patient. If we cupped a paralytic, a person with facial palsy, or one with excess moisture, it would harm him and make him ill. They said: One may recite the entire Qur'an over a sick person and he does not recover, and perhaps he dies. And people do not know truffles among eye remedies. We said: The Prophet, peace be upon him, did not say: 'There is no remedy but this, nor healing but in this.' He only said: 'In this is healing,' and he spoke the truth, peace be upon him. For people find in honey, in remedies, foods, and edibles, a benefit whose usefulness is general and cannot be denied. In cupping there is great healing for many people. He did not command that for every disease, so that someone might have an objection. He said, peace be upon him: 'What is there in the two things of healing: patience and misery.' ⁶⁵ He mentioned healing in many things, fruits and plants, which would take long to explain. He forbade many things in illnesses, and forbade the person with ophthalmia from eating dates, and other such things from him, peace be upon him, which would take long to explain. Even if he was not a physician, no lie is found in his words given the abundance of what he said. He, peace be upon him, and those to whom he said this knew what he intended, and that people may treat themselves with these things and yet die or grow old. Moreover, these remedies do not effect healing; rather, they do nothing at all, because action is only from the Living, the Powerful, and these remedies are inanimate. Healing is only effected by God, mighty and majestic. He may effect it without any remedy, and He may cause illness despite treatment. But He, mighty and majestic, has established the custom that He effects healing at the time of treatment in some cases and times and not others, just as He causes plants to grow at the time of sowing and watering, and may not do so despite that, and may grow what servants do not cultivate. He has established the custom of healing from diverse and contradictory diseases with a single remedy—the Qur'an. People had no remedy in the past other than it, so that those whom God healed by it are almost countless; none can count them but God alone. They were ashamed before God to describe their illnesses to physicians and creatures, although there was a concession for that, because they knew that illness and healing are from God, none other does it nor has power over it. So they would not complain except to Him, and they knew neither urine flask nor mentioned temperament. When Abu Bakr al-Siddiq, may God be pleased with him, fell ill, it was said to him: 'Shall we call a physician for you?' He said: 'The physician made me ill.' When al-Rabi' ibn Khuthaym fell ill, it was said to him: 'Did you not consult a physician?' He said: 'I intended to, but then I remembered 'Ad and the past generations; they had physicians, but they died and the physicians died.' Al-Hasan said: 'I have known people who, by God, did not know myrobalan or emblic myrobalan ⁶⁶. This is Zamzam water, which is thick, and it is for whatever it is drunk for. If all those treated by physicians who died from their treatment were gathered, they would not be more fortunate than those to whom God granted healing from their illness by drinking Zamzam water alone. Moreover, that water alone is suitable for diverse, contradictory, and different diseases. This claim we make about the Qur'an and Zamzam water is what the Companions in the early period, then those who followed them, then those who followed the followers, and those after them, held. Everyone who has heard their reports and examined their biographies knows this. Many people in the lands of Islam follow their ways, seeking healing from the Qur'an and Zamzam water for diverse diseases. Perhaps they claim this when hearing our words, saying: 'We may give theriac ⁶⁷ for diverse diseases. If it were as you claim, it would be stronger for what we say, but such is hardly found in their remedies and mixtures as people have found in the Qur'an and Zamzam water.' As for their saying that truffle water is not among eye remedies, this is the saying of one who does not know divinity, custom, medicine, or physicians. For the remedies of nations are different and not uniform. The medicine of India is not that of the Arabs; the medicine of the Romans is not that of the Persians; the medicine of city dwellers is not that of villagers; the medicine of Bedouins, mountain dwellers, and those living in tents and hair-cloth houses is not that of villagers. Hunayn ibn Ishaq wrote a book mentioning many remedies that Hippocrates and Galen did not know or mention, among them smallpox and measles. They claim that Galen did not know them, until Ibn Zakariyya al-Razi said: 'It seems he might have known them.' For he said: 'Lentils are good for blood boiling.' It was said to him: 'Is that your opinion, O Ibn Zakariyya?' If it is said: Such widespread, general, and overwhelming diseases, from which hardly anyone escapes except a few, and which even affect some animals, are serious. Galen, Hippocrates, and the medicine of the Romans and Greeks did not limit themselves to this extent, despite Galen's extensive writings describing diseases, patients, and those he treated. Many regions of Khurasan treat acute fevers with meats, grilled food, and starch ⁶⁸, which is their cure. The people of Herat, Qa'in, and the like ⁶⁹ treat fevers by melting tail fat and fats, drinking them hot, and seeking healing thereby. The people of Nishapur treat fevers with ghee behind them. The people of Tabaristan treat diseases with garlic in winter and summer, saying it is hot in winter and cold in summer. The people of the mountains of Fars treat fevers with chickens and do not deny that they are cold. Even many remedies benefit at one time and then no longer benefit, but become a deadly disease, for no other reason than that they have found it so. Do you not see that Galen treated those with ulcers, those with cough ulcers and hectic fever ⁷⁰ with pepper, ginger, and the like? This, according to others, in this time, and for these diseases, is among deadly ailments.

Indeed, it was presented in Baghdad during the time of Musa ibn Sinan, Ibrahim ibn Baks—the father of Ibn Baks, the blind physician—al-Hasan al-Yahudi, and others like them among the skilled physicians of Baghdad, which was then at its most populous. These people were in charge of the hospitals and served the kings. Then al-quffa' ⁷¹ appeared and became widespread. Musa ibn Sinan said to Ibrahim ibn Baks, 'Take, O Abu Ishaq, to your sā'ūr ⁷² one hundred of these al-muqaffa'īn ⁷³ and divide them among yourselves.' Ibn Baks said: 'I returned to treating them with the remedies of Galen and his descriptions. I did not treat any of them except that he died, and the funerals continued until sixty of them died. So I stopped treating the remaining forty, and not one of them died.' The book known as al-Mīmar ⁷⁴ by Galen, which is his sword and his experiments with which he treated the sick, the physicians do not approach it nor treat anyone with it. Likewise, many of his books ⁷⁵. Abu al-Hasan ibn Zahrūn al-Ṣābi' al-Ḥarrānī, the foremost physician in Baghdad and its chief, used to criticize Galen in the art of medicine and consider him ignorant because of the aforementioned treatment. And Abu al-Hasan ibn Nafīs, who was one of the leading physicians (and was the teacher of this Ibn Baks) ⁷⁶, he and others excused Galen by saying that remedies do not follow a single course, and that they may benefit certain diseases at one time but then harm those same diseases at another time. They used to say: 'Consider what we found in the years three hundred and thirty-something ⁷⁷ when drought and high prices occurred in Baghdad, most people lacked sustenance, and they became sick, thrown on the roads with no remedy or food. We would go to the wealthy and kings, treating them and prescribing for them Syrian apples and violets, which they would find and use as we prescribed. They had people to nurse them and serve them, yet they died, while many of those on the roads recovered.' The difference in remedies is like the difference in foods. Do you not see that the species of cattle and hooved animals feed on firewood, straw, and bitter, unpleasant herbs that are deadly to other animals, including humans, and on date pits, and this firewood and other things become fat, flesh, and milk. Fish, pigs, chickens, and many animals eat filth, and God creates in their bellies fat, flesh, and milk. Ostriches feed on pebbles, fire, and iron; an iron rod is heated for them, and they swallow it, and it melts in their gizzards, and God creates from that fat, flesh, and eggs, and they excrete the residue like flowing water. The gazelle feeds on colocynth and drinks seawater. Rabbits feed on al-yahl ⁷⁸, which is a deadly poison. Skammonia ⁷⁹ is grazed by beasts. Al-iqnīmūn al-aqrīṭishī ⁸⁰ is grazed by beasts, and they live on it. Aconite ⁸¹ is eaten by beasts that are mouse-like and known for it. All these are deadly poisons for humans. Snakes are eaten by some people, and they are eaten by the stag, hedgehog, cat, and other animals. / Only an ignorant person would deny the difference in foods and remedies. Moreover, medicine is not a science; it is merely something found through experience. Then those experiences do not persist nor proceed in a single way, but vary greatly, as you have seen and heard. This is among the signs of God and the proofs of His oneness. He, may He be exalted, has established customs through it, but He does not perpetuate it in one way; rather, He increases and decreases it, making it at one time and not at another, as a safeguard for the truth, and so that the proof is not confused with what is not a proof, for He, may He be exalted, does not create ignorance and misguidance. Our statement that medicine is not a science is because if it were a science, it would never change, like the knowledge that an action can only come from an agent, and that the agent must exist before the action, be living and capable, and if his action is orderly and precise, he must be knowing. For this reason, the skilled physicians say, when asked about a patient for whom they have agreed on a specific remedy, 'If we give him this, will he certainly recover?' They say, 'We do not know.' It is said to them, 'If we do not give it, will he inevitably die?' They say, 'We do not know. For sometimes a few obey us, and we treat them and see signs of improvement, then an increase of illness comes that we did not expect. And sometimes they disobey us, and we see signs of destruction, then recovery comes that we did not expect.' This is well-known and mentioned in their books. Yet we do not forbid treatment. Rather, everyone should turn to God, may He be exalted, and seek healing through the Qur'an, Zamzam water, and charity. Whoever wishes to limit himself to that may do so. Then, if he is accustomed to treatment, he may treat himself after doing what we mentioned, for permission for treatment has come through what is lawful in the Sharia, as it has been reported in the tradition: 'God has not made your healing in what He has forbidden to you' ⁸², and it has come: 'Accustom your body to what it is accustomed' ⁸³. Moreover, there is no way to safety even if health persists. The Prophet, peace be upon him, said: 'God suffices us with safety from disease.' This is a short saying with many meanings. For even if a person's health persists, he still ages, decays, and changes, even if he is a skilled and capable physician. Abu 'Uthman 'Amr ibn 'Ubayd often recited the saying of the poet: 'He desires immortality, and if immortality were extended to him ... and his soul found its hopes in it, Immortality would keep him busy in himself ... with what he sees of the vicissitudes of decay in it.' Another said: 'If the healer dies from illness ... then it is more fitting for the healer to die.' Another said: 'The shepherd lives in his ignorance ... the life of Galen in his medicine. And perhaps the shepherd in his ignorance is more enduring in health, strength, and survival than Galen and the skilled physicians. You see this clearly in shepherds, sailors, garbage collectors, and the like. Rarely do you find a skilled physician free from diseases. This Abu al-Hasan ibn Baks had ophthalmia while his father was alive and did his utmost in treating him, and he lost one eye. Then he practiced medicine, became skilled, and his craft increased, and he lost the other eye afterwards. The one known as al-Talmīdh ⁸⁴ had a hernia and other diseases. Ibn Sābūr had testicular swellings that weighed him down, preventing him from riding. Sinān al-Ṣābi' had more ailments. His student Abu 'Abd Allah ibn al-Mu'allim—you see him yellow and sick, exhausted by hemorrhoids. Ibn al-Mahzūl and his father, a skilled physician, died before reaching thirty years of age. The daughter of Abu al-Hasan ibn Baks, the wife of Abu al-Husayn the physician, fell ill at the height of her youth, while her father was a physician, her husband a physician, her uncle a physician, and her father-in-law a physician. They all agreed on her treatment, and she died faster than that. This is the house of the Banī Zahrūn / the Ṣābians, and their status in medicine and knowledge of its craft is great. They take care of themselves and observe medicine, giving it its due. They are many, and their location is in the eastern side of Suwayqat 'Abbāsa. Their diseases and ailments almost exceed those of the ignorant poor who care little about life and health. Most of them die in youth and middle age, and few among them reach old age and senility. The one among them who reached over eighty years was Abu al-Hasan ibn Hārūn, the father of Abu al-Khaṭṭāb. His son Abu al-Khaṭṭāb he buried young during his lifetime. This Abu al-Hasan ibn Abī al-Khaṭṭāb lives while young and has a serious illness. These are the skilled physicians and the sons of the skilled. We do not reproach them for diseases, for they are from God's action and His testing of His servants. But we mention this for reflection and to point out the signs of God, may He be exalted, who is the Tester and the Healer. And because most of these physicians believe that remedies act, that they have natures that produce health and repel diseases, and other such ignorances. They deny prophecies, belie the prophets, consider Muslims and people of the scriptures ignorant, and deny lordship, resurrection, and gathering. They have such foolishness, ignorance, and arrogance that they do not care how many patients they kill or healthy people they make sick. They say among themselves: 'If we meet, then take revenge on us as you wish.' And other such ignorance, foolishness, and lying in wait for Muslims, which would take long to explain. You know the state of those who came before in your time from their predecessors and their dedication to atheism, such as Qusṭā ibn Lūqā, Ḥunayn ibn Isḥāq, his son Isḥāq, and the like. You know the open declaration of Ibn Zakariyyā al-Rāzī. He was a Christian, son of a Christian, pretending to be Christian while following the ways of the atheists. Then he outwardly embraced Islam and called himself / Muḥammad, while his name was Yuḥannā. He did this only as a plot against Islam. He used to say: 'It is impossible for God to create a human without procreation, complete with his intellect and strength at once. If He were able to do that, He would have done it, but we see it happening gradually.' He said: 'What rational people observe—the chick emerging from its egg clothed, earning, independent of its parents and their like, and the gosling emerging swimming, not needing what rational beings need from swimming teachers, and what the bees build, the spider weaves, and the silkworm—all this is at once.' He had previously mentioned examples of this in al-Miṣbāḥ ⁸⁵. He forgot what God created at once: the heavens, the earth, the mountains, the whiteness of cotton, birds, horses, and what God created with colors at once, likewise tastes and smells. He used to deny the power to create grapes and the like at once, saying: 'They must first be unripe and green, then sweetness and blackness appear in them afterwards.' He said about gray hair: 'It is from the putrefaction of moisture at the roots of hair.' It was said to him: 'Horses, birds, and other creatures are white at once, with no moisture.' He used to say: 'God has no favor in creating them. God did not create health, hearing, sight, speech, skin, desires, and the pleasures they experience.' He said: 'Those who believe this are ignorant donkeys who cannot distinguish. What they experience as pleasure is merely relief from pain or ailment that afflicts them, like one who finds relief from the burden of urine and feces when he relieves himself, or like one who finds relief by scratching his scabies or applying ointment to his wound or sore.' Every rational person in the world distinguishes between what he enjoys and what he uses to treat his wound. He desires the continuation of his desire, youth, and strength, and strives to maintain them, / and despairs over what he has lost of them, weeping and mourning over their loss as he weeps over the loss of his loved ones, and over the loss of his hearing and sight. He wishes for their return and asks physicians for what strengthens desire and restores it. He does not wish for scabies to scratch, nor for sores and wounds to treat, nor for the burden of feces and urine to sit and relieve himself. This is clear ignorance known by sense. It is strange that Ibn Zakariyyā, in places in his medical books, has chapters on preserving desire, health, youth, skin, and strength, and recommends them with the utmost advice. Then they forget the observed facts and deny necessities. Their anger at those who consider these as favors from God and promise similar things in Paradise has preoccupied them. They pray for themselves and for those who obey them, thinking that they will bless them and prolong their health and strength. Their state and the state of the kings who employed them as physicians and obeyed them is known to people.

Et Banzār, celui qui prétend être le « Azīz » et le Pharaon d’Égypte, une pustule apparut sur le cou-de-pied de son pied, qui l’épuisa et lui gâcha la vie. Il rassembla pour elle les médecins les plus habiles, leur offrit des récompenses magnifiques, et ils étaient autour de lui et avec lui, ne le quittant pas, étant les plus estimés et les plus obligés auprès de lui. Pourtant, sa maladie ne faisait que croître en force, alors qu’il était robuste, beau et corpulent. Or, le sultan de Balkh fut atteint d’une maladie, et Ibn Zakariyyā al-Rāzī lui prescrivit ce qui le séduisit au point qu’il voyagea jusqu’à lui. Il proposa à ce sultan la question d’Abū al-Qāsim al-Balkhī – que la miséricorde de Dieu soit sur lui – de répondre à ce qu’il lui demanderait. Le sultan fit ainsi et contraignit Abū al-Qāsim à répondre. Puis il dit à Ibn Zakariyyā : « Avant toute chose, je n’ai jamais vu plus sot que toi. » Ibn Zakariyyā lui dit : « Ce n’est pas dans ta nature, toi qui es décrit comme clément et de bonnes manières. » Abū al-Qāsim – que Dieu lui fasse miséricorde – lui dit : « Je vais te le montrer. Tu es un homme qui renie ce que disent les musulmans et les gens des religions révélées concernant la Seigneurie et les prophéties, le considérant comme de l’ignorance, tandis qu’eux considèrent ce en quoi tu es comme de la mécréance qui rend licite le sang de quiconque y adhère et le professe. Tu es parmi eux, eux avec toi et autour de toi sur des milliers de parasanges, et tu exposes cela et en discutes, sans compter sur une récompense ou une rétribution dans l’au-delà ni dans l’immédiat pour cela, car tu ne crois pas à la résurrection et à la rétribution. Voilà une première chose. Une autre : tu prétends à la validité de l’alchimie, et que tu transformes la pierre et la terre en or et en argent, et tu as des livres là-dessus, reniant quiconque le nie et le traite de mensonge. Malgré cela, ta propre femme t’a disputé pour sa pension et celle d’un de tes enfants, au point de te traîner devant les juges pour qu’ils te l’imposent, comme on le fait avec les plus pauvres et les plus démunis. Voilà une deuxième chose. Une autre : ce qui te soutient dans ta faiblesse et t’aide contre la maladie persistante est évident, alors que tu prétends connaître la science des natures, et tu as de l’habileté en médecine, une avance en elle, et tu dénigres les médecins qui t’ont précédé, comme Ibn Māsawayh et autres, ainsi que les médecins de ton temps. L’excuse d’al-Rāzī pour la faiblesse de sa vue était son amour des fèves et sa consommation excessive, les préférant aux amandes et les trouvant meilleures. Puis, après cela, de l’eau descendit dans les yeux de cet al-Rāzī, et il devint aveugle. Il faisait venir quelqu’un pour lui percer l’eau, et faisait venir ceux qui étaient devenus aveugles à cause de l’eau descendue dans leurs yeux, leur demandant comment ils étaient devenus aveugles, quand l’eau était descendue dans leurs yeux, et quels étaient leurs aliments. Il faisait aussi venir quelqu’un pour percer l’eau de leurs yeux en sa présence et les soignait avec la plus grande prudence possible, pour expérimenter et voir quel en était l’effet. Il peina, dépensa, et rassembla les médecins, mais sa vue ne lui revint pas, et il mourut aveugle. Il souffrait aussi d’un mal d’oreille qui le tourmentait d’une grande angoisse, l’empêchant de dormir et de trouver le repos, et il se soignait avec tout ce que les médecins mentionnaient à ce sujet, tout en étant, en tout état de cause, un expert dans l’art médical, ayant de nombreux livres et traités là-dessus. Une femme entra chez son épouse et vit ce dont il souffrait ; elle interrogea son épouse à ce sujet, qui dit : « À cause de son mal d’oreille. » La femme entrante dit : « Lui, un médecin ? J’ai entendu dire que le scarabée mort, si on le fait bouillir avec de l’huile de rose et qu’on en instille dans l’oreille, empêche le mal d’oreille. » Son épouse le lui rapporta, et il dit : « Faites-le et hâtez-vous, peut-être me sera-t-il utile. » Ils le firent et instillèrent dans son oreille, et il prétendit que cela lui avait profité. Galien rapporte beaucoup de remèdes de ce genre, qu’il a appris des sages-femmes, des laboureurs et des marins. Combien de maladies qui ne se manifestent pas ont frappé les médecins les plus habiles, combien sont-elles parmi eux, et de quelles maladies sont-ils morts ! Nous cherchons refuge auprès de Dieu contre le fait de s’éloigner de Dieu et de se fier à autre que Lui. Nous n’avons mentionné cela qu’à cause de l’abondance des prétentions de ces ignorants. Combien de gens ont vécu sans connaître la saignée, et ils étaient plus longs à vivre et plus sains de corps ! Les Romains aujourd’hui ne connaissent ni la saignée, ni les ventouses, ni les purgatifs, ni les vomitifs, et ne se soignent avec rien de tout cela – c’est ce qui prédomine chez eux – et leurs corps sont sains, leur santé et leur vigueur sont continues, au point qu’on dit que la plupart d’entre eux ne tombent malades que de la maladie de leur mort. Si les musulmans voulaient se passer des médecins par la connaissance de l’art médical, ils le pourraient, et l’obtention de cela et sa maîtrise seraient plus proches et plus faciles que la connaissance de la langue, de la grammaire et de la prosodie. Il s’agirait de lire quelque chose de leurs livres et de longuement observer les malades. Si celui qui connaît l’art du discours – à savoir que l’action ne vient pas de l’inerte ni du mort, qu’elle n’émane que du vivant et du puissant, et que ces remèdes ne sont que selon le cours habituel, qu’ils peuvent agir ou non, être utiles ou non – se donnait cette peine, il soulagerait les musulmans de ces médecins, car ils sont ignorants des principes, et ce qui prédomine chez eux est l’impiété, la dureté et le peu de scrupule. Celui d’entre eux qui affiche le mazdéisme n’est pas mazdéen, celui qui affiche le christianisme n’est pas chrétien, celui qui affiche le judaïsme n’est pas juif, et celui qui affiche l’islam n’est pas musulman – c’est ce qui prédomine chez eux. Ainsi les a trouvés quiconque les a fréquentés et enquêté sur eux. Combien les gens ont besoin de quelqu’un qui place la médecine entre les mains des musulmans dignes de confiance et pieux, car c’est un grand dépôt ! Même s’il n’y a pas d’espoir de survie éternelle ni de chemin vers la sécurité, du moins les malades seraient délivrés du tourment des impies à leur égard, et de ceux qui souhaitent les maladies pour prendre leurs biens, et que leur santé et leur bien-être attristent. Il n’y a rien sur terre de plus odieux à ces médecins que la santé durable des gens, car cela les rend indépendants d’eux. Et pourtant, les gens sont dans l’affliction avec un médecin chrétien qui n’est pas impie, et de même avec le pharmacien et le vendeur de drogues, s’il en est ainsi. Le cheikh Abū ‘Abd Allāh al-Ḥasan ibn ‘Alī al-Baṣrī – que Dieu lui fasse miséricorde – rapportait, d’après une personne digne de confiance qui le lui avait raconté, que des chrétiens dirent à ‘Abd Allāh, esclave d’Isrā’īl le pharmacien chrétien, qui se trouvait à al-Makhram, dans le côté oriental de Bagdad : « Un tel nuit aux chrétiens, et c’est de toi qu’il achète les drogues ; débarrasse-nous de lui. » Il dit : « Je le ferai. » Abū al-Ḥasan ibn Ka‘b al-Anṣārī, l’un des savants musulmans, était un ami du cheikh Abū Bakr Aḥmad ibn ‘Alī al-Rāzī – que Dieu leur fasse miséricorde à tous deux. Il y avait entre lui et les médecins sabéens une inimitié à cause de sa pratique. Ils soudoyèrent son médecin, lui donnèrent un étui à bistouris, et il le saigna en indiquant la saignée sur lui, et le tua. Le cheikh Abū ‘Abd Allāh rapporta d’après Ḥanūn le médecin, qui était son ami et l’ami d’Abū al-Ḥasan al-Karkhī – que Dieu lui fasse miséricorde – et ce Ḥanūn est le père d’Abū al-Ṭayyib al-Mu’ammal, celui qui vécut et embrassa l’islam. Ḥanūn dit : « Al-Marwazī le médecin, qui était mon maître, me dit : “Ô Ḥanūn, va chez un tel et dis-lui : ‘C’est de moi que tu dois te faire saigner’, et saigne-le, et ne te mêle pas de ce qui ne te regarde pas.” » Il dit : « J’y allai, je transmis le message à l’homme, il accepta, je le saignai, puis je revins vers lui et lui dis : “Il n’avait pas besoin de saignée.” Il me dit : “C’est ainsi, mais il me devait une somme d’argent qu’il me portait, et il l’avait interrompue. J’ai voulu qu’il ait besoin de moi, et j’ai donc cherché à le rendre malade par la saignée.” » Quant à Abū Hāshim ibn Abī ‘Alī – que Dieu leur fasse miséricorde à tous deux –, Abū Ḥasan le médecin juif le tua à cause de son objection et de sa réfutation des livres d’Aristote. Il était son voisin, le fréquentait et lui montrait de l’affection. Un jour, il se plaignit à lui de quelque chose qu’il ressentait. Il dit : « Le mieux est que tu te fasses saigner. » Il se fia à sa parole, fit venir Ḥasan, son frère Mūsā, et le saigna. Quand le sang sortit, Abū Hāshim lui dit : « Ce sang est bon et pur, pourquoi l’as-tu fait sortir ? » Mūsā lui dit : « Il est de bonne qualité, mais en quantité excessive. » Abū Hāshim tomba malade après cela et mourut. Ce Ḥasan affichait le judaïsme, mais il était impie, et il était l’un des médecins des rois à Bagdad. Quant à ce Mūsā, l’un de ses disciples rapporta à son sujet qu’il entra chez un malade et l’interrogea sur son état. Le malade l’informa de ce dont il se soignait et de ce dont il se nourrissait. Mūsā lui dit : « Qui t’a conseillé cela ? » Il dit : « Un tel, le médecin. » Il dit : « Il t’a bien conseillé ! » Puis il se leva, sortit et monta à cheval. Son disciple, Ya‘qūb ibn Yūḥannā al-Wāsiṭī, dont la maison était dans le côté oriental, dans Dār al-Rūm et dans Darb al-Baṣrā, dit : « Quand Mūsā monta à cheval, je marchai à côté de la mule et le questionnai au sujet de ce malade, sans faire allusion à lui, et je lui demandai son avis sur ses remèdes. Il me donna un avis contraire à ce qu’il avait dit à ce malade. Je lui dis : “Voici ce malade, son médecin s’est trompé sur lui, et toi, tu l’as approuvé ?” Il dit : “Oui, délibérément.” Je lui dis : “Pourquoi ?” Il dit : “Entre deux médecins, tue jusqu’à ce que la chose passe.” » Combien d’actes de ce genre ont-ils commis ! Un médecin dit à un grand sultan, Muwaffaq ibn al-Mutawakkil, qui était corpulent, beau et grand mangeur, et il y avait là quelqu’un qui souhaitait sa mort. Un jour, il mangea beaucoup de lait sous diverses formes. Le médecin dit – et j’étais présent, il mangeait sans que je l’en empêche, et je me disais en moi-même : « Aujourd’hui, il sera frappé d’hémiplégie, car c’est la saison et il mange cela inévitablement ; s’il n’est pas frappé d’hémiplégie, alors la médecine est vaine. » Quand il eut mangé et fini, il entra dans le khayš et y dormit. Je me rendis chez moi. Peu après, j’entendis le bruit du mulet du courrier, et on me dit : « Réponds à l’émir. » Je me dis en moi-même : « Il a été frappé d’hémiplégie, inévitablement. » Je montai à cheval et me hâtai ; le voilà pris d’une forte fièvre continue et sanguine, et il dut se faire saigner des mains et on lui tira quatre cents dirhams de sang. Cela était contraire à l’art médical et à ses règles. Quiconque réfléchit trouve les merveilles des signes de Dieu en toute chose. Les trahisons de ceux-ci sont nombreuses, et celui qui les emploie pour la médecine, la chirurgie et leur confie sa confiance s’est fait du tort à lui-même. Cette description, d’après ce que nous avons mentionné, montre que cet art n’est pas une science, mais seulement des expériences selon ce que Dieu a établi comme coutume. Parmi les vipères, certaines piquent d’autres, et la piquée meurt ; elles piquent certains hommes, et les vipères meurent sans que le piqué subisse de mal. Elles piquent les chameaux, les hérissons, les chats, les belettes et autres, sans leur nuire – cela est général chez les animaux, mais chez l’homme, c’est rare. Al-Kindī le médecin prétendit que le calife al-Mu‘taṣim le fit venir. Il dit : « Il me dit : “De qui es-tu ?” Je dis : “Je suis Ya‘qūb ibn Isḥāq al-Kindī.” Il me dit : “Nous avons ici un homme sur qui on lâche des vipères ; quand elles le piquent, elles meurent, sans qu’il lui arrive de mal. J’aimerais que tu assistes à cela.” » Il dit : « On fit venir un homme grand, maigre, basané, de type khilāsī. Puis on appela des paniers de vipères. Il dit : “Ô jeune homme, les lâchons-nous sur toi ?” Il dit : “Au nom de Dieu, mais à condition que je sois rassasié avant.” Al-Mu‘taṣim se tourna vers moi et dit : “Sa condition envers nous est que nous le nourrissions de kabāb, que nous lui donnions du nabīdh à boire et que nous lui donnions un dinar – je crois qu’il dit – pour chaque vipère.” » Il dit : « Ils firent ainsi, et lâchèrent les vipères sur lui ; toute vipère qui le piquait mourait sur place, tandis que lui était aussi vif que possible. Al-Mu‘taṣim me dit : “Qu’as-tu à dire là-dessus ?” Je dis : “Je vais y réfléchir, méditer, et informer le Commandeur des croyants.” » Al-Kindī dit : « J’avais composé une épître sur ce sujet. Je revins chez al-Mu‘taṣim et l’informai que cette vipère avait séjourné longtemps, que son venin s’était affaibli et qu’elle avait bu de l’eau. “Apporte donc les vipères qui n’ont pas bu d’eau.” » Al-Kindī dit : « On les apporta et on les lâcha sur lui, et il mourut. » C’est une négligence de la part d’al-Kindī. Admettons que ce soit comme il l’a dit et que son venin ait été complètement annihilé ; quelle est la raison pour laquelle elle meurt quand elle pique ? Il aurait fallu expérimenter ces vipères sur quelqu’un d’autre que cet homme ; si elles n’avaient nui à personne d’autre que lui, alors al-Kindī aurait eu raison.

Les scorpions, parmi les espèces venimeuses (al-fāṭūl) (45), certains meurent de la piqûre d’autres, et seuls les scorpions meurent de leur propre piqûre. Parmi les merveilles des scorpions, ils piquent le serpent, et le serpent meurt, alors qu’ils piquent la plupart des hommes sans qu’ils ne meurent. Le scorpion dont la piqûre cause la mort à son comble est de constitution faible, peut-être plus faible qu’une petite araignée, et son aiguillon est comme un cheveu ; on le trouve à al-Bundanjiyayn (46), à Rāmhurmuz, et à ‘Askar Mukram, dans les districts d’al-Ahwāz. Les médecins, pour traiter sa piqûre, se réfèrent aux habitants de ces pays, leur disant : « Par quoi avez-vous coutume de vous soigner de ces scorpions ? » Alors leurs vieillards et leurs sages femmes indiquent aux médecins, qui apprennent d’eux et le consignent dans leurs livres. Il existe des scorpions (47) mortels, et aussi de grands scorpions qui frappent le chaudron (al-qumqum) ou autre, le brûlant de leur aiguillon, sans que personne ne meure de leur piqûre, mais peut-être eux-mêmes en meurent-ils. Tout cela fait partie des signes (āyāt) de Dieu, le Puissant et le Glorieux. Parmi les êtres vivants, certains ressentent, lors de la piqûre des scorpions, du froid et de l’engourdissement, tandis que d’autres éprouvent de la fièvre et de l’inflammation. Un homme paralysé (maflūj) fut piqué par un scorpion, et sa paralysie (al-fālij) disparut ; c’est un fait célèbre que les médecins mentionnent dans leurs livres. Combien de choses trouvent-ils dans leurs expériences et ce qui advient avec le temps, qui ne figurent ni dans les livres des médecins ni dans leurs expériences, mais sont au contraire contraires à ce qu’ils ont écrit, et ils les écrivent et les perpétuent. Tout cela fait partie des signes de Dieu, et cela t’apprend que la médecine est affaire d’expériences, et une chose que Dieu a instituée par Sa coutume pour un peuple à l’opposé d’un autre, sans que cela soit constant, comme il t’a déjà été exposé. Parmi les hommes, certains mangent les scorpions et les serpents. Ce Kindī est l’un des hérétiques (mulḥidīn) qui affichent l’islam ; il était de Kūfa, et l’un des riches. So he spent all his wealth (48) on the vexations of Islam and on reviling all the prophets. He has a treatise in which he claims that the cause of the ebb and flow is merely the increase of the moon, while on earth there are many seas that have none of the ebb and flow found in the Sea of Persia, and all of them are under the sky, and the moon rises over all of them. How many ignorances does this al-Kindī possess, just as Ibn Zakariyyā al-Rāzī does in [his works on] properties and alchemy. So seek his books on alchemy, examine them, and [see] what he relates about himself and others, in order to know the stupidity of the enemies of Islam, their lies, and their scandals. Al-Rāzī claims that he set out to the king of Bukhārā to treat him, and that snow prevented him from passing on his way, so he lodged with a great man of ample bounty, who had a son whom illness had wasted away, so prolonged that he became like a phantom from the length of emaciation. He said: "He showed him to me and consulted me about him, but there was no remedy for him, nor any breath of life left in him; I despaired of him and ordered that he be managed gently and treated kindly due to the nearness of his end, and I set out to Bukhārā and stayed long. Then I returned and lodged with him, and behold, in his presence was a clever, lively, and witty youth, and his cleverness and liveliness pleased me. I asked about him, and he said: 'This is the sick one whom you saw.' So my amazement grew intense, and I said: 'How was that? And with what did you treat him?' He said: 'His chest became constricted and his distress grew severe, so he said to a woman who had raised him—to whom one day a dish of sīkbāj (sour stew) had been brought: "Feed me." She refused, and the sīkbāj remained uncovered in the house (49). Then a snake came and ate what was on the plate, then vomited it back into the plate and regurgitated it. So the boy went to the plate, drank what was in it, and ate it, hoping to lessen the illness or perhaps find relief. Then the woman came and saw the plate, and she was about to eat what remained in it, but the boy forbade her.'" He told her the news, and she fell silent, (50) dropping the bowl. Then a vein throbbed in the boy, and something like dandruff fell from his skin; then he recovered and stood up. This is as you see. Al-Razi said: "How could I know that there is a snake in your house that is five thousand years old?" So consider his lying, his lack of learning, his lack of modesty, and his failure to guard himself against what rational people guard against in such matters—namely, that he does not know that the matter is as the boy reported, even if strong probability favors his truthfulness. Another point: if he had known that the cure for this sick person lies in the vomit of a snake five thousand years old, he would have prescribed it for them without seeing the patient. Another point: his reporting of its age as if he had attained certain knowledge of it—but how does he know? Perhaps its age is three years, and its venom is beneficial due to its youth; if it were decrepit, it would be of no use. So he cannot extricate himself from these claims. This is akin to their saying: "A viper dipped into wine and was thrown into its vessel, and a leprous (51) man drank it and was cured," which is the reason for their invention of viper tablets. If they are truthful, this belongs to the category of what we have been told about the signs of God in the operation of custom, and what has been mentioned previously of such matters. Yahya ibn Khalid, the companion of the square of al-Ahnaf, mentions that scorpions stung people suffering from certain types of fevers, and they recovered. This Yahya ibn Khalid (52) was a skilled, trustworthy physician, known for his truthfulness; he treated patients without earning a living from the medical profession, and people remember many subtle points and good deliberation from him. How often do you find among them one who prescribes a medicine for a sick person, eager for his recovery, saying: "If you accept my opinion, drink this medicine, and undergo phlebotomy, you will be cured within the hour"—so the patient obeys him and dies. If questioned about this, he resorts to excuses and claims. And when it is said to the rational ones among them: "What is the reason that when hot water is poured upon a man, he urinates?" They say: "We desire causes bound to specific qualities; if you wish them, we will mention them." Likewise, it was said to them: "What is the cause that provokes thirst upon eating fish, milk, and broad beans—all of which are cold and moist by the nature of water? And what is the cause of the cessation of thirst upon eating garlic, which is hot and dry, while the thirsty person enters the bathhouse and his thirst ceases, yet the satiated person enters it and thirst arises in him?" As for the ignorant, atheistic, obstinate one, he takes to falsehood, lying, and vain claims. Among their transgressions is that they prescribe in medicine and the introduction to medicine that which is false and has no connection to medicine, such as the questions of Hunayn in the *Introduction to Medicine*: that the bodies of these animals are composed of air—which is hot and moist—while all rational people, when they wish to cool or dry something, expose it to air. Then he says: "And from earth—which is cold and dry—and earth is a body among bodies upon which heat and cold may pass; likewise water; likewise fire—they may pass, and God overcomes them and creates them as trees, clay, and snow, and brings them forth from being fire." And Hunayn does not know whether from these things God created the heaven and other bodies, or from something else, or from nothing—just as He created fire not from fire nor from anything, and as He created water not from water nor from anything, and as He created earth not from earth nor from anything, and as He created the sun not from a sun, and likewise the moon and the stars—He created them not from stars nor from anything. And He created the heaven from smoke, just as He created many of the animals from water. And He, Mighty and Majestic, did this only so that the rational beings among the angels, humans, and jinn might take heed. Had He willed to create all of that from nothing, He would have done so, just as He created what we have mentioned and what He has not mentioned from nothing and for no purpose. Do you not see how man, the contrived and fashioned being, produces sounds, movements, compositions, volitions, beliefs, and stillness from nothing? He writes, builds, molds, sews, weaves, and performs other such acts from nothing. How then could it be for the Eternal, the Pre-Existent—Glory be to Him, Exalted is He—the Living, the All-Powerful, the All-Knowing, the All-Wise, the Self-Sufficient, who has always been and will always be? Indeed, if He, Mighty and Majestic, created the pomegranate, the apple, the quince, and the like from fire, water, air, and earth, or from the celestial bodies and the sky, that is more wondrous than creating their essences from nothing, and more indicative of power and vast knowledge. But in this matter, we require a report from Him, Mighty and Majestic. If they say: "We find in these bodies water and moisture," we reply: It is not inconceivable that He created the water within them from something other than this water, just as He created this water from no water, but rather created it from nothing. And if it is said to them: "You claim that air is hot and moist, yet you cool the cold with the hot; and you claim that yellow bile is hot and dry, yet rational people find it moist and fluid, extinguishing fire with it," they say: "We only said that air is hot and moist, and yellow bile is hot and dry, by nature." We reply: This is a nature and a statement that sensation and touch belie. This is like what was said to Ibn 'Abd al-Wahhab al-Katib, who was short and conceited: "Though you are short in the eyes of people, you are tall in governance, nature, reality, and before God." Moreover, the question: "From what did God, Mighty and Majestic, create these bodies?" This is not in any way part of medicine; rather, it is a distraction from medicine. The discerning physicians were aware of this, so they turned away from it and devoted themselves to knowledge of habits and experiences. Yet excessive ignorance and confusion drive these people to speak about such matters, and due to their intense rage against the prophets and Muslims for their statement: "Indeed, God created things from nothing and invented them without any pre-existing matter." And you find them enraged by the prohibition of wine, fermented drinks (al-anbidhah), and pork, prescribing them to the sick. If they find a Muslim who abstains from all fermented drinks, they say: "Fermented drinks are part of your remedy, and the people of Iraq permit them to you." If they find one who takes a lenient view and follows Abu Hanifah's opinion on fermented drinks, they disparage dates and what comes from dates. If they find him drinking cooked grape juice (matbukh al-'inab) and avoiding other things, they say: "The cooked is nothing; healing is only in that which fire has not touched." Hence, Galen said: "And with it (wine) are medicines kneaded." All of this is enmity toward the Messenger of God, may God bless him and grant him peace. They also relate from Plato that he said: "Nothing more harmful than water has entered the son of Adam's belly." Al-Mansur, Abu Ja'far, once fell ill, and a physician from Jundishapur was mentioned to him, so he summoned him. The physician stayed in his house for a time and remained there to treat him. When he had eaten, he asked the servants for wine. They said to him: "There is no wine in this palace, nor any fermented drink, nor do you have any way to obtain this." He said: "I am a dhimmi man, and I consider it lawful; by it I preserve my health, and I have not drunk water for such-and-such a time for fear of its harm. I fear that if I lack wine, I will fall ill and die." So it was said to him: "Whatever you wish, may it befall you; you have no way to this." So he drank water reluctantly. When morning came, he took his flask and found it as it had been, while he was drinking wine. His astonishment grew intense, and he mentioned this to his companions. In their view, innate heat is strengthened by drinking wine and weakened by drinking water, to the point that one of them said: "By Allah, the Prophet of the Arabs forbade wine and intoxicating drinks to his followers only because of the excellence of his intellect. For intoxicating beverages are extremely harmful to the intellect, altering it completely, and likewise singing. Nothing is superior to the intellect, so everything that harms it and affects it is vile and corrupt. Honey and other substances have been found that can substitute for wine and all intoxicating drinks in warming the temperament and balancing the constitution, while preserving the intellect. Thus, the harm of intoxicating drinks in altering the intellect is the greatest of harms and the most severe of diseases. A physician is not one who treats a disease with a remedy that leads to a disease greater than it." He said: "As for what occurs in the drinker of intoxication and the listener to singing—of ecstasy, delight of the soul, levity, and lightness—it is only due to the deficiency of his intellect; there is no merit or good in it. Thus, the Prophet of the Arabs is the most skilled of physicians and the most perceptive of the intelligent." This is the statement of one who was an enemy and a denier of him. People have mentioned the superiority of the intellects of those who eat dates and camel meat over those who eat pork, as is recorded elsewhere. And people witness the life of animals and plants through the presence of water and their destruction in its absence; neither wine nor anything else suffices for them, rather wine increases [the harm].

In their trial, they blame the palm tree, while the blessings of this world are divided between the palm tree and the ewe. Dates are among the noble and beneficial foods by which humans and other animals live. Eating dates brings pleasure, relieves fatigue, and comforts the weary. Sailors call them 'the nails of the ships' for this reason. When a Bedouin was asked to describe the palm tree, he said: 'Its trunk is a pillar, its fibers are fuel, its fronds are light, and its fruit is nourishment.' The extent of the blessing of the palm tree is too vast for this place to contain its description. Abu 'Uthman 'Amr ibn Bahr (may God have mercy on him) wrote a book on the superiority of the palm tree over all plants, a very fine and comprehensive work. The ignorance of these people is immense, and their offenses are unforgivable. Perhaps those whom they have killed with their remedies, despite their good intentions and eagerness to cure, are more numerous than those who recovered under their treatment. How many among them have erred in treating themselves, their children, and their families, even the skilled ones, let alone the beginners? They have successes in fevers: when they begin, how long they last, when they subside, how many cycles they have, and by what means their crisis occurs—either through sweat, nosebleed, vomiting, urine, or otherwise. They know this through experience, and it usually happens, though sometimes it does not. Just as sailors know when the wind will drop, how long it will last, and its seasons in the seas and valleys, and they know the times of high tide, its increase, and low tide, and they wait for them. Similarly, midwives know about pregnancy: whether it is male or female, how many males and females the mother will bear afterward, and they have good successes in these matters. All these are customs and experiences. If it is said: 'If the drug and poison do not kill, why do you blame the one who administers it and the one who drinks it?' We say: We blame him and deem him sinful for his action of drinking and administering, even if death occurs by God's act, because God has established the custom that death occurs upon that. We blame him just as one who throws another to beasts is blamed, and as one who denounces people to authorities and points to their wealth is blamed, even if the authorities do not take the wealth and the beasts do not eat them, because the usual practice of unjust authorities is to take wealth, and of beasts is to eat. Similarly, the usual practice that God has established is death upon drinking poisoned medicine or poison. No one has the right to do that. Likewise, you do not blame the one who administers or drinks something with which safety is customary, even if death follows it. Do you not see that if someone feeds another delicious food that benefits him, and he falls ill and dies afterward, we do not blame him, because safety is the usual custom. We blame someone who gives another a deadly poison, even if he recovers and benefits greatly from it. Indeed, we blame him, deem him misguided, and sinful. The reference in all this is to the prevailing custom. If it is said: 'Why do you deny that action occurs from inanimate objects and dead things by nature?' We say: If action occurred in any way from inanimate objects and dead things, from what is not living nor powerful, then it would not matter that the agent be living and powerful, nor would action need a living, powerful agent. Then building, writing, crafting, and other actions would be found from a human even if he is ignorant, even if he is incapable, even if he strives not to do them, and even if he dies. But since these actions do not occur from him when he is dead, and you know with certainty that action only occurs from a living, powerful agent—even if it is consistent and well-ordered—its agent must be knowing. If actions occurred from inanimate objects and dead things by nature or otherwise, then building, dyeing, carpentry, and writing would occur from stones, magic, water, fire, air, and other things, even though these things are all inferior to the actions they attribute to drugs and poisons, because death, life, health, and sickness are greater than sewing, writing, and all that we have mentioned. It is astonishing that these ignorant people allow life, death, health, and sickness to occur from inanimate objects by nature, yet writing three lines or weaving a mat three cubits long does not occur from them. If it is said: 'You have denied necessity by saying that action does not occur from inanimate objects and dead things. Yet we find that satiety occurs from eating pork, and hunger disappears; similarly, quenching of thirst occurs from drinking water. All this is known by necessity.' It is said to him: What is known by necessity is that hunger disappears by eating bread and thirst by drinking water. No one denies this, nor does any rational person deny it. As for one who claims that the action belongs to bread and water, and that he knows this by necessity, he has committed ignorance. For a living, speaking, rational, capable human does not know by necessity that his own actions of writing and building are his actions; he only knows this by inference. Do you not see that rational people differ on this? The astrologers say that faithfulness and justice come from Jupiter, while injustice and treachery come from Mars, and they divide all actions accordingly, attributing them to other than the one from whom they appear. Similarly, the Manichaeans say this, attributing actions to light and darkness. Others say that actions are due to the bearers of the sphere and the stars upon the animals of the earth. The Jabrites say that actions are from God in them. Since the action of a living, powerful, knowing agent is not known by necessity to be his action, how have you come to know by necessity that burning is the action of fire, satiety is the action of bread, quenching is the action of water, and health is the action of medicine? This is the statement of one who has never known an action or an agent at all. Even if the property of fire differs from that of medicine, bread, and water—because God has created in fire heat and upward tendency, so it is a tool for servants in burning and cutting—the human who ignites it is the one who burns with it, not the fire itself. Just as the killer with an arrow that he shoots and pierces the victim is the killer, not the arrow. Similarly, the striker with a sword and the killer with it is the one who separates the parts of the victim with the sword, not the sword. Likewise, the killer with a stone is the killer with it, not the stone. Abu Hashim and others have said: The rational person knows by necessity that no action occurs from inanimate objects, nor do they act, just as he knows that they do not hear or see, even though Mani the priest, mentioned earlier, says they hear, see, and feel. But when diarrhea occurs after drinking some substance, this ignorant person thinks that it is the action of the drug, just as one thinks, upon hearing the sound of a wooden board when it is split and sawed, that it is from its pain. So we needed to point out their extreme ignorance, even though the matter is as clear as Abu Hashim said. They are like one who says that the egg is the action of the rooster, and the animal is the action of its father, because that occurs after the mating of these males, just as diarrhea occurs after drinking the drug. If they say: 'Mating may occur without offspring, and it may or may not happen,' it is said to them: Diarrhea may occur after the drug or may not. Even a physician gives a patient whose body is full of bile a drug to cause ten bowel movements, but it may not cause any. He may intend one movement, but it may cause ten, or even a hundred. We have found colocynth and scammony eaten by large animals without killing them or causing diarrhea; rather, they nourish and sustain them, as previously explained. Similarly, Abu 'Ali (may God have mercy on him) said to the astrologers and astronomers when they claimed that plants are the action of the sun because when it rises over the earth, plants appear: 'Why then...'

1. Shura : The consultative council formed after the death of Caliph 'Umar to choose his successor, consisting of six Companions: 'Ali, 'Uthman, 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, al-Zubayr, and Talha.
2. ijtihad : Independent legal reasoning or exertion of effort to derive rulings from the primary sources of Islamic law.
3. 'azima : A strict or primary ruling in Islamic law, as opposed to a concession (rukhsa). Here it refers to the full, uncompromising commitment to the conditions of the pledge.
4. al-juhd wa al-taqa : Effort and capacity; a less stringent standard than 'azima, implying doing one's best within one's ability.
5. Ibn al-Nabigha : A derogatory reference to 'Amr ibn al-'As, whose mother was known as al-Nabigha. Used here to disparage him.
6. Batiniyya : An esoteric sect, often referring to the Isma'ili or Qarmatian groups that emphasized hidden (batin) meanings of scripture and were considered heretical by mainstream Muslims.
7. qāla : The Arabic verb 'qāla' (he said) is used repeatedly in the narrative to indicate direct speech, a common feature in classical Arabic texts.
8. al-ʿAbbās ibn ʿAbd al-Muṭṭalib : The uncle of the Prophet Muhammad and ancestor of the Abbasid caliphs. The text discusses accusations against him and his descendants.
9. al-Ḥalabī : A nisba indicating someone from Aleppo (Halab). The text lists several individuals associated with Batini (esoteric) teachings.
10. al-nubuwwa : Prophethood; the central Islamic belief that Muhammad is the final prophet. The text argues that political conflicts were not due to doubt in this.
11. العزيز بالله : al-'Aziz bi-Allah: 'The Mighty by God', a title used by the Fatimid caliphs, implying divine empowerment.
12. حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ : Qur'an 5:3: 'Forbidden to you is carrion.'
13. حرام أن تقام شريعته : It is forbidden to establish his law: A Batini interpretation claiming that the Prophet's law is abrogated after his death.
14. حجة الله : Hujjat Allah: 'Proof of God', a title for the Imam in Ismaili theology, considered the authoritative interpreter of religion.
15. الفقهاء الحمير : al-fuqaha' al-humayr: 'Donkey-jurists', a derogatory term for traditional jurists.
16. ولي الله : Wali Allah: 'Friend of God', a title for the Imam.
17. الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقامُوا الصَّلاةَ : Qur'an 22:41: 'Those who, if We establish them in the land, establish prayer...'
18. البلاغ السابع : al-Balagh al-Sabi': 'The Seventh Epistle', a reference to an Ismaili text outlining stages of initiation.
19. الناموس الأعظم : al-Namus al-A'zam: 'The Supreme Law', a term for the highest esoteric knowledge.
20. سعيد : Sa'id: Sa'id ibn al-Husayn, later known as 'Ubayd Allah al-Mahdi, founder of the Fatimid Caliphate.
21. ابن الحسين بن محمد بن أحمد بن عبد الله بن ميمون القداح بن ديصان بن سعيد الغضبان الخرميّ : Genealogy claimed by the Fatimids, linking them to the Prophet through Maymun al-Qaddah, a figure associated with extremist Shi'a groups.
22. أبو القاسم بن الأبيض العلوي : Abu al-Qasim ibn al-Abyad al-'Alawi: A figure associated with the early Ismaili da'wa.
23. الباطنية : al-Batiniyya: 'Batinis', those who adhere to esoteric (batin) interpretation, often referring to Ismailis.
24. أبو الشلعلع : Abu al-Shal'ala': A descendant of 'Abd Allah ibn Maymun al-Qaddah.
25. سجلماسه : Sijilmasa: A city in the Maghreb (modern Morocco), an important trading center.
26. عبيد الله : 'Ubayd Allah: 'Ubayd Allah al-Mahdi, the first Fatimid caliph.
27. الأهواز : al-Ahwaz: A region in southwestern Iran.
28. عمرو بن الليث : 'Amr ibn al-Layth: A Saffarid ruler of Iran.
29. أهل البيت : Ahl al-Bayt: 'People of the House', the family of the Prophet Muhammad.
30. اليسع ابن المدرار : al-Yasa' ibn al-Midrar: A ruler of Sijilmasa from the Banu Midrar dynasty.
31. أبو عبد الله الحسين بن احمد بن زكريا الكوفي : Abu 'Abd Allah al-Husayn ibn Ahmad ibn Zakariyya al-Kufi: An Ismaili da'i who converted the Kutama Berbers and helped establish the Fatimid state.
32. كتامة : Kutama: A Berber tribe in the Maghreb that supported the Fatimid da'wa.
33. المهدي : al-Mahdi: 'The Guided One', a messianic figure in Islam; for Ismailis, the Fatimid caliph.
34. أبو موسى هرون بن يونس شيخ المشايخ : Abu Musa Harun ibn Yunus, shaykh of shaykhs: A prominent Ismaili leader.
35. أبو زاكى تمام بن معارك : Abu Zaki Tammam ibn Ma'arik: A prominent Shi'a figure.
36. الشيعة : al-Shi'a: 'Shi'a', followers of the party of 'Ali, here referring to Ismaili Shi'ism.
37. أبو عبيد الله : Abu 'Ubayd Allah: Another name for 'Ubayd Allah al-Mahdi.
38. القائم : al-Qa'im: 'The Riser', title of the second Fatimid caliph, Muhammad al-Qa'im bi-Amr Allah.
39. بني بسطام : Banu Bistam: A Shi'a family in Baghdad.
40. بني أبي البغل : Banu Abi al-Baghl: A Shi'a family in Baghdad.
41. آل الفرات : Al al-Furat: A prominent Shi'a family in Baghdad.
42. أبو الحسن محمد بن احمد النسفى : Abu al-Hasan Muhammad ibn Ahmad al-Nasafi: An Ismaili da'i in Khurasan.
43. نصر بن أحمد : Nasr ibn Ahmad: A Samanid ruler of Khurasan.
44. أبو حاتم أحمد بن حمدان : Abu Hatim Ahmad ibn Hamdan: An Ismaili da'i in Rayy.
45. أسفار بن شيرويه : Asfar ibn Shiruya: A Daylamite military leader.
46. سنة ثلثمائة للهجرة : 300 AH: Corresponds to 912-913 CE.
47. أمير المؤمنين : Amir al-Mu'minin: 'Commander of the Faithful', a title for the caliph, here referring to 'Ali ibn Abi Talib.
48. الملاحم : al-Malahim: 'The Battles', apocalyptic literature predicting future events.
49. جعفر المقتدر بالله : Ja'far al-Muqtadir bi-Allah: The Abbasid caliph (r. 908-932 CE).
50. آل القاسم بن عبد الله : Al al-Qasim ibn 'Abd Allah: A Shi'a family.
51. الكرخيين : al-Karkhiyyun: A family from the Karkh district of Baghdad, often Shi'a.
52. آل نوبخت : Al Nawbakht: A prominent Shi'a family of Persian origin.
53. أبو سعيد الجنابي : Abu Sa'id al-Jannabi: Founder of the Qarmatian state in Bahrain.
54. القاسم بن سيما الفرغاني : al-Qasim ibn Sima al-Farghani: An Abbasid general.
55. ثممل الخادم : Thumal al-Khadim: A eunuch commander from Tarsus.
56. al-jammāl : The camel-driver; a derogatory reference to the Prophet Muhammad, peace be upon him, by the Batinis.
57. al-Mahdī : The guided one; a messianic figure expected in Islam to appear before the Day of Judgment.
58. Qur'an 7:187 : Verse about the knowledge of the Hour being with God alone.
59. Qur'an 31:34 : Verse stating that knowledge of the Hour is with God.
60. badā : Change of decree; a concept implying that God may alter His decree, which is rejected by orthodox Islam as applied to God.
61. al-Bāṭiniyya : An esoteric sect that interprets religious texts allegorically, often associated with the Ismailis.
62. ḥadīth : A saying of the Prophet Muhammad, peace be upon him.
63. ḥadīth : Prophetic saying about healing in honey, cupping, and Quranic verses.
64. ḥadīth : Prophetic saying about truffles being from manna and their water curing eye ailments.
65. al-ṣabr wa al-shaqā' : Patience and misery; a phrase from a hadith indicating healing in these two.
66. al-halīlaj wa al-tālīlaj : Myrobalan and emblic myrobalan; fruits used in traditional medicine.
67. al-tiryāq : Theriac; a medicinal compound used as an antidote for poisons and for various diseases.
68. al-isbīdāj : Starch; a white powder used in cooking and medicine.
69. Harāt, Qā'in : Cities in present-day Afghanistan and Iran, respectively.
70. ḥummā al-diq : Hectic fever; a type of fever associated with tuberculosis or other chronic diseases.
71. al-quffā' : A disease, possibly elephantiasis or a similar condition causing swelling and deformity.
72. sā'ūr : A medical instrument or tool, possibly a scalpel or a device for bloodletting.
73. al-muqaffa'īn : Those afflicted with al-quffā', the disease mentioned.
74. al-Mīmar : A book by Galen, possibly meaning 'The Guide' or 'The Method'.
75. 36 : Reference to a section or page number in the original text.
76. 37 : Reference to a section or page number in the original text.
77. years three hundred and thirty-something : Around 330 AH (941-942 CE), a period of famine in Baghdad.
78. al-yahl : A poisonous plant, possibly hemlock or a similar toxic herb.
79. Skammonia : A plant (Convolvulus scammonia) used as a purgative.
80. al-iqnīmūn al-aqrīṭishī : A plant, possibly Cretan dittany (Origanum dictamnus) or a similar herb.
81. Aconite : A highly poisonous plant (Aconitum napellus).
82. 38 : Reference to a hadith or tradition.
83. 39 : Reference to a saying or proverb.
84. al-Talmīdh : A nickname meaning 'the student' or 'the disciple'.
85. al-Miṣbāḥ : A book by the author, possibly 'The Lamp' or 'The Light'.

The Second Part

If that is the case, then this action and this effect must belong to the sun. Then he said: The sun rises upon all the earth and mountains, most of which produce nothing, and the sun sets upon the earth for a period equal to its rising, so why must this effect be attributed to its rising rather than its setting, while vegetation remains as it is? He said to them: A farmer may plow the land at the time of plowing, bring water to it, and apply fertilizer and soil according to its need, and it grows and flourishes as a result of this action of his. But if it is not plowed, sown, or watered, it does not grow at all, little or much, even if the sun, moon, and stars rise upon it. So if you were to attribute this growth and flourishing to the farmer, it would be more fitting and closer than attributing it to the sun, because the farmer is living, powerful, and knowing. Even if the sun were living, powerful, and knowing, plants and growth are found with the farmer's action, not with the rising of the sun. How then, when the sun, moon, and stars are inanimate and dead? The knowledge that they are inanimate and dead is like the knowledge that clouds, lightning, water, wind, fire, gold, ruby, and glass are inanimate and dead. And Mani ¹ claims that all bodies of heaven and earth, their few and many, small and large, are hearing, seeing, sensitive, and perceptive. There is no difference between one who claims this and one who claims the same for the rays of the sun and moon, that they are writers and orators. We have mentioned this only to marvel at his ignorance and the ignorance of his followers and those who adopt his view. If it is said: Why do you not say that growth and flourishing are the action of the farmer, as you have compelled your opponent to do? It is said to him: If that were his action, he would do it at all times, and it would occur at all times, and it would come according to the strength and abundance he arranges. But since it is not so, it is known that he does not do it; rather, it is something that God has made customary at the time of the farmer's plowing and at the rising of the sun, and it may not occur, as has been mentioned before. Among the things these callers ² we mentioned earlier used to ask about was his saying, peace be upon him: "Fast, and you will be healthy." They said: There are those who fast and become ill, and sometimes perish. It was said to them: This saying was addressed to those for whom fasting is beneficial and who need it, and those addressed understood that from him. Do you not see that he told them that the traveler, the sick, and the elderly have no obligation to fast, and that the duty is lifted from them? Thus he legislated and explained, and he recited to them what was revealed to him from his Lord, Mighty and Majestic. Among the things they used to ask about was his saying, peace be upon him: "Travel, and you will gain" and "Blessing has been bestowed upon my community in their early rising." They said: We have found those who travel and do not gain, and those who rise early and are sometimes robbed or killed. It was said to them: The answer to such matters has already been given. He, peace be upon him, commanded that to those who need it, to do it in a manner that their reason deems likely to bring safety and benefit. Do you not see that he, peace be upon him, did not command the sick or the disabled to do so, nor in scorching times? Rather, he forbade that and recited to them the revelation of God, Mighty and Majestic: "And do not throw yourselves into destruction" ³ and "Take your precautions" ⁴. Those whom he addressed understood his intent in that, and that he did not command it in every situation, even if there was rain preventing, cold, heat, or a feared enemy. He, peace be upon him, forbade sea travel and everything involving risk and danger, to the extent that it is reported from him that whoever goes onto an unenclosed roof has no guarantee of protection, and whoever travels by sea when it is stormy has no guarantee of protection. Among the things they criticize him for, peace be upon him, is his saying: "If I were offered a foreleg ⁵, I would accept it, and if I were invited to a trotter ⁶, I would respond." They said: This is a solicitation of people, a desire for their wealth, and a trick to obtain what they possess—i.e., bring me something, give me something, feed me something. It was said to them: His purity and high status are well-known from the fact that he, peace be upon him, ruled the Arabian Peninsula, which is larger than the Roman Peninsula, stretching from the trees of Oman to the borders of Syria in length... ... great in status, and it remains now... ... and he acquired it, brought it to him, and brought his wealth to him. He deprived himself, his wives, and his household of all that, and gave it away and gifted it to people, as has been explained to you elsewhere in this book. It is well-known from his biography that he would repay the giver with many times the gift. A fair person does not turn away from a certain and confirmed matter due to ambiguous wording. How can this be, when this saying of his, peace be upon him, is among the noble etiquettes and generous counsels, and a prohibition against despising the poor and needy? It is incumbent upon the rich to accept from them what they offer, even if it is insignificant and little, and to respond to their invitations to their feasts, even if they are small, and to show cheerfulness, joy, and a smiling face. He, peace be upon him, used to say: "Beware of affectation. When a guest comes to one of you, do not go to trouble for what you do not have. How bad it is for one of you to go to trouble for what he does not have, how bad it is for him to despise what he has, and how bad it is for one of you to visit his brother and then despise what he offers him." ⁷ This is well-known from his counsels, and his Companions adopted it. For this reason, the Commander of the Faithful, Ali ibn Abi Talib, may God be pleased with him, said to a man who invited him to a feast: "Stipulate that you will not go to trouble for us for what you do not have, and do not withhold from us what you have." For this reason, Salman al-Farsi, may God have mercy on him, served his guests coarse bread and salt and said to them: "Eat, for this is what is available. Were it not that the Messenger of God, peace be upon him, forbade us from affectation, I would have gone to trouble." Salman was a commander over thirty thousand men on behalf of Umar ibn al-Khattab ⁸. ... in matters of religion and worldly life, profitable from great afflictions... ... that may lead him to usurp people's wealth and despise the poor, thus causing him to fall into everything detestable: bitterness of life in the immediate term and torment in the hereafter. If I were to explain the extent of the benefit of this counsel, the book would become lengthy. How much it contains of the elimination of pride, which is unbecoming of a human being, and which destroys him and brings upon him the wrath of God and His servants, and which leads to the loss of His blessing. This is part of his humility, peace be upon him, and his blessings upon the worlds through his noble and beneficial counsels in religion and worldly life, which people have abandoned left and right. If they had sought them and acted upon them, they would have sufficed them and helped them in religion and worldly life. Abu Ahmad al-Hasan ibn Sa'id al-Askari, may God have mercy on him, collected a thousand counsels. Seek them out and write them down. This is among the virtues that these people have considered faults, but disappointment and bankruptcy made them need that when they found no point of criticism in him, peace be upon him. Similarly, they criticized the saying of Abu Bakr al-Siddiq when he wanted to appoint Umar as his successor. Talha or someone else said to him: "What will you say to your Lord when you have appointed over us a harsh and rough man?" He said: "Do you frighten me with my Lord? When He asks me, I will say: I appointed over them the best of them, the most beneficial to them, the most eager for their guidance, and the strongest over them." These critics said: This is arrogance and pride on his part. But it is not as they thought; rather, this is the statement of one confident in his argument and bold with the truth. This is similar to what God commanded His Messenger, peace be upon him, to say to his enemies: "Say: Call upon your partners, then plot against me and give me no respite." ⁹ And similar to the saying of Hud, peace be upon him, to his people... ... the Commander of the Faithful, Ali ibn Abi Talib, peace be upon him... ... fell upon Ali. And they criticized his saying, peace be upon him: "If a fly falls into the vessel of one of you, then dip it [completely], for in one of its wings is disease and in the other is cure." He begins with the wing that contains the disease. This is not objectionable. One can observe the bee fly: in its stinger is the cure ¹⁰, and in its belly is honey, which is healing. And they criticize him for licking his fingers after eating. They say: This is filth. Where is he compared to the etiquette of Chosroes and the Persians, who only ate with a fork and with food cut by a knife? This too is among his virtues and excellences: that he licked his fingers, rode with a companion behind him, patched his clothes, mended his sandals, helped his servant, walked with the guest, the widow, and the poor to fulfill their needs, and did things for them. How many counsels he gave on this! Likewise, his caliphs and governors did the same for their subjects, as mentioned in its place. A person does not find his own saliva repulsive, nor the saliva of his child or loved ones. Saliva is one of the great blessings of God upon His creation; its drying up and disappearance from a person's mouth leads to his destruction. With it, he swallows his food. The blessings in that are too many to count. This is part of the humility of the prophets and their teaching people their own worth. For this reason, he, peace be upon him, one day spat on his palm, then placed his finger on it and said: "God, Blessed and Exalted, says: 'O son of Adam, how can you defy Me when I created you from something like this? Until I formed you and made you upright, you walk between two garments, and the earth groans beneath you. You accumulate and withhold, until when your soul reaches your collarbone, you say: I will give charity. But how can I [accept]?'" ¹¹ ... the grave says to the deceased when he is placed in it: "Woe to you..." ¹² ... for darkness, the house of solitude, and the house of worms. "What deceived you about me when you used to pass by me strutting?" ¹³ He is the one who swaggers in his walk, putting one foot forward and the other back, acting arrogantly. For this reason, Malik ibn Dinar said to al-Muhallab ibn Abi Sufra, who was walking with a proud gait—and he was a great king and powerful ruler—: "What is this walk that God detests, except between the two ranks?" Al-Muhallab said: "Do you know me?" Malik said: "Yes." He said: "Who am I?" Malik said: "You are one whose beginning is a drop of semen, whose end is a stinking corpse, and between that you carry filth." Al-Muhallab felt ashamed and said: "You have truly made me know myself." How many similar instances are there in the counsels and etiquettes of the predecessors, may God be pleased with them? These people criticize them and accuse them of vanity and pride, which is unbecoming of one whose description is as Malik ibn Dinar said, just as they criticize him, peace be upon him, for forbidding intoxicants, singing, silk and brocade, the use of gold and silver vessels, exposing private parts, and sharing a wife. And Nizar, who calls himself al-Aziz ¹⁴, does not forbid these things; he adorns himself with jewels, rides to prayer with musical instruments, and before him are slaves and entertainers with uncovered heads. They consider him, peace be upon him, filthy and appeal to Chosroes and the Magians, who purify themselves with urine instead of water. Urine is their purification, carrion is their food, and a man's wife is the friend and agent of her husband in his absence. The herbad ¹⁵ purifies her with urine when he sees her private parts and handles that with his own hand. Eating carrion is what they do with cows during their festival: they tie them tightly... ... until they die, and then eating them becomes permissible... ... and purification, as has been mentioned before. They do not eat with Muslims in their lands from the same plate. Recognize this from the conditions of these people, their transgression against God, and their enmity towards the Messenger of God, peace be upon him.

Al-Hasan ibn Ahmad, the king of Bahrain, said to Abu al-Hasan al-Harizi when he captured Jawhar of Egypt and Abu Tamim came after him: "O Abu al-Hasan, what do you think Abu Tamim will do when he enters Egypt? And what is the best course of action for him?" Al-Harizi replied: "If he enters, raises his chamberlains, shows humility, treats the subjects justly, weeps, and says, 'I have only come out to wage war against the Byzantines, reclaim the frontier fortresses, and show mercy to the people from the oppression of the Daylamites,' then he will rule the land, and no one will stand before him. They are merely the sons of Sayf al-Dawla, Nasir al-Dawla, and Mu'izz al-Dawla, who are heedless and arrogant, and their army consists of the Daylamites, who are Shi'a." Then the spies of al-Hasan ibn Ahmad returned from Egypt and reported Abu Tamim's entry, his attire, his golden mount, his gilded garments, even his boots, the jewels on his head and turban, the trappings of his beast, that he fed the people on golden tables and in golden vessels, and the multitude of his chamberlains. Al-Hasan said to Abu al-Hasan al-Harizi: "You have heard what he is like; what is your opinion?" Al-Harizi replied: "Slap him on the back of the neck! No one stands before you; all of you have exposed his charlatanry, and his disgrace has died." Al-Harizi was bold with them; they tolerated him, sought his counsel, and he would tell them of their tricks and deceptions, and they would reveal them to him and ask him for more schemes, trusting him. So al-Hasan attacked Abu Tamim as we mentioned, became greedy for him, gave him that advice, and they exchanged insults and exposed each other's faults... ...and he died soon after, and Abu Tamim seized the opportunity... ...and gave them what they wanted before they sent someone else against him, and he brought out to them forty letters from their letters to his fathers and to him, and the mutual sincerity between them, and that the call was one, as previously mentioned. This talk was only provoked by the criticism of these ignorant people against the Messenger of God, may God bless him and grant him peace, for licking his finger and for not acting with the arrogance and pride that kings do. This is among his virtues and signs of his prophethood. And as the Messenger of God, may God bless him and grant him peace, said: "Whoever loves that people stand up for him in respect, let him take his seat in Hellfire." He never ate while reclining, and he used to sit on the ground and say: "I am only a servant; I eat as servants eat, and I sit as servants sit." He wore wool and tied the goat, and he entered Mecca when he conquered it with ten thousand men, riding a worn-out saddle, and his beard touched the middle of his foot out of humility. The more God gave him power and authority, the more he increased in awe and reverence for God, closeness to the poor, and compassion for them. His garments are well-known, and the Prophet, may God bless him and grant him peace, passed away in a well-known state; his cloak, which the caliphs adorn themselves with, was worth two dirhams. Yusuf ibn Dihya, the king of Oman alone, wears heavy brocade with gold, uses gold and silver vessels, and has slaves, horses, furnishings, and treasures. Likewise, the king of Bahrain, the king of Aden, and the king of Sana'a and Yemen. The Prophet, may God bless him and grant him peace, ruled all this, as well as Najran, Tayma, Tabuk, Wadi al-Qura, and other places too lengthy to detail. If he had wanted what these people wanted, he could have had more than they had. We have mentioned this and other things about his caliphs and their asceticism. These people... Know that the saying of al-Harizi and Isa ibn... ...to Abu Tahir, Abu Tamim, and Abu.../ the plan: "All of you have been disgraced despite your concealment of it," is only due to ignorance of his miracles and proofs of prophethood, and that it is something God Himself guarded and broke the norm with. His foot never slipped, his proof never failed, no opponent silenced him, no enemy shamed him, despite their numbers, persistence, and long opposition, as has been previously mentioned. But these ignorant people do not realize; they have made what God gave him of victory and proof into something he attained by his abundant intellect and sound planning. As Hisham ibn al-Hakam, Ibn al-Rawandi, and their likes say about Abu Bakr al-Siddiq, may God be pleased with him: that he was deficient, cowardly, ignorant, and mad, and that no one pledged allegiance to him nor did many obey him, as is recorded for them and explained in the books of the Imamiyya. It was said to them: "How then did he manage to overcome the Banu Hashim, their partisans, and followers, who are the most intelligent, brave, perceptive, and noble of people, so that he was obeyed in his lifetime and his will was carried out after his death? His successor after him was obeyed, and the wills of his successor by his wills were carried out after his death, so both were obeyed alive and dead." They said: "Time failed him." So their excuse for their defeat was that they called what God gave him of proof "time failed him," just as those others said about the proof of the Messenger of God, may God bless him and grant him peace, that it was abundant intellect and sound opinion and planning. [What the Batinites cast doubt on regarding the Prophet's marriage to the daughter of his freedman Zayd ibn Haritha] Among the things these callers criticize the Messenger of God, may God bless him and grant him peace, and repeat and bring up, is that he once came seeking the freedwoman of Zayd ibn Haritha when he was not at home, and his wife was baking bread. She put her head out of the oven and went out to him... ...and Zayd ibn Haritha was sent out in a raiding party to kill him... from the Mushaykhiyya, the meaning of His saying: "And you concealed within yourself what God would reveal" [Quran 33:37] is that he had committed adultery. The thoughtful person knows their lie in this even before knowing that he is a truthful prophet, because Zayd ibn Haritha, may God have mercy on him, was his freedman and companion long before prophethood and revelation, devoted to him, loving him, traveling with him and staying with him. His wife Zaynab bint Jahsh was the daughter of the Prophet's maternal aunt, and he himself had married her to him. He had seen her as a child and as an adult; if someone said he had seen her a thousand times, he would not fear being called a liar. Zaynab, may God have mercy on her, was a woman of bad character, often quarrelsome with Zayd. The Messenger of God, may God bless him and grant him peace, found this distressing, disliked Zayd's suffering, forbade Zaynab from that, admonished her, and commanded Zayd to bear with her and be patient. The Prophet, may God bless him and grant him peace, wished, seeing her quarrelsomeness with Zayd, that he had not married her to him, because of what Zayd suffered from her harm, and that he himself had married her, for he would have been more entitled to bear with his relative than a stranger. Then God revealed to him that she, despite her character, was a believer, and that Zayd would divorce her. When he divorced her, he should marry her and take her under his care. Soon after, Zayd divorced her and came and informed the Prophet, may God bless him and grant him peace. The Messenger of God said to Zayd: "Take her back and keep her," concealing from Zayd what God had revealed to him. He was rebuked for not telling Zayd what was revealed to him. Zayd did not choose to take her back, and she completed her waiting period. Then the Messenger of God married her. The story is as God mentioned in Surah al-Ahzab. God explained that and the reason for it, and rebuked him for concealing what was revealed to him from... Zayd remained steadfast in his love... and devotion, sacrificing his life in obedience to him... at Mu'ta, giving his life in support of the Messenger of God, may God bless him and grant him peace, having bid farewell to his loved ones. The Messenger of God, may God bless him and grant him peace, said to Zayd's army and those with him: "Zayd is your commander; if he is killed, then Ja'far ibn Abi Talib; if he is killed, then 'Abdullah ibn Rawaha." So Zayd fought the Byzantines, plunged into battle, and was struck by thrusts, blows, and wounds, but did not retreat or turn back, seeking God's pleasure and supporting His Messenger, until he was killed. After him, Ja'far ibn Abi Talib was killed, and after them, Ibn Rawaha, in the well-known story. The Messenger of God, may God bless him and grant him peace, felt such grief for their loss as is well known. Usama ibn Zayd held a position of special closeness to the Messenger of God, may God bless him and grant him peace, and proximity to him like his father. He was beloved of the Messenger as his father was, and was called Usama the Beloved. The Messenger appointed him commander over a large group before his death illness to go out against the Byzantines. He went out during the caliphate of Abu Bakr, fought the Byzantines, and strove to revive the religion of the Messenger of God, may God bless him and grant him peace, targeted his enemies, obeyed his allies after him, struggled, advised, and went his way after the caliphs of the Messenger of God had passed, leaving no trace or sign of what these people claim, neither during Zayd's life nor after his death, nor during his son's life nor after that. They remained in sincerity, affection, closeness, and love after the Prophet's marriage to Zaynab as they were before, in all circumstances, during the Prophet's life and after his death, during the lives of his caliphs and after their deaths. And there are enemies of the Messenger of God, may God bless him and grant him peace... ...well-known, and their eyes are fixed on finding fault... ...this kind of thing: that he forcibly took his wife from a man of his own household, committed adultery with her, and kissed her out of enmity for him, while claiming prophethood and trustworthiness, and that he chose him for his trust and confidence over all creation, and that he alone is God's chosen one, with no equal in that until the Day of Resurrection. So where were they regarding this? And where were the Companions who followed him because he was a prophet and truthful, and he brought them the prohibition of adultery and the prohibition of killing souls unlawfully? If they say: "They spoke and denied," it is said to them: "If that were the case, it would have come like similar cases. There is no difference between one who claims this and one who claims that Zayd ibn Haritha spoke about this, protested, gave sermons, and had a group with him, and they fought, went to the Byzantines, rallied against the Messenger of God, and apostatized from his religion. Likewise, the story of his son Usama after him, except that this has been hidden from us and we have been deceived, while it has appeared to you and you have known it by virtue of your intellects and acumen. We have told you many times: if you considered what happened to your imams and to you of scandals, despite your concealment under Islam and your claim to be Fatimids, it would suffice as evidence for his prophethood, may God bless him and grant him peace. Yet you claim what is even more apparent than this: that Fatima, peace be upon her, was beaten and her fetus was killed in her womb openly, in the presence of al-'Abbas, 'Ali, and all the Banu Hashim, and in the presence of the Muhajirun and Ansar when they were most numerous and abundant. This incident is greater than the incident of Karbala, and more people witnessed it. So why do they not call upon the Messenger... We find Abu Bakr, 'Umar, and the Banu Hashim... between Zayd and Usama and the Messenger... ...some of it, as previously explained, until 'Ali ibn Abi Talib gave Umm Kulthum bint Fatima bint the Messenger of God, may God bless him and grant him peace, to 'Umar in marriage, and he married her, bedded her, and she bore him children. This is the one you claim beat her and killed her fetus in her womb. We have already given some sufficient explanations regarding what you claim about the rest. And you claim that Abu Bakr sent al-Mughira ibn Shu'ba and al-Nu'man ibn Bashir al-Ansari to kill Sa'd ibn 'Ubada al-Ansari, their leader, and they fought him. This is more apparent than what you claimed about Zayd. So why do you not claim that, while you claim what is even more apparent? We find the Khazraj, the clan of Sa'd ibn 'Ubada, the most obedient people to Abu Bakr and 'Umar, believing in their imamate and seeking nearness to God through jihad with them, to the extent that Qays ibn Sa'd and Sa'id ibn Sa'd were among the most devoted to them, their supporters, and commanders of their armies. No thoughtful person reflects or considers without finding evidence of the lies of these people and the lies of their predecessors whom we mentioned, like Hisham and his followers. Among the things they deceive the luxurious and those who respond to them with is by saying: "Do you know why Muhammad forbade his wives from marrying after him? There is a subtle, hidden, secret reason for this: that his wives..."

Ils s’étaient arrêtés sur sa magie et ses ruses, et il craignit que l’un d’eux ne l’épouse après lui et ne parle de cela, en raison de la tendresse et de la faiblesse qui sont dans les femmes. Il le sut donc et les interdit (ḥarramahunna). Cela relève de sa sagesse et de sa perspicacité. Nous avons dit avant toute chose : d’où tenez-vous la validité de ces prétentions ? Est-ce une chose que vous avez apprise par récit et transmission, ou par inspiration (ilhām) ? (26)... Vos questions et vos ambiguïtés (shubh) ne sont pas des ambiguïtés de... ... des éboueurs et des boiteux. Par ma vie, celui dont les guides, les maîtres et les imams sont ceux que nous avons mentionnés, dont nous avons rapporté la conduite, et qui ont un tel puissant (ʿazīz), telles sont ses ambiguïtés, ses questions, ses prétentions et ses arguments. Or, il a interdit (ḥarrama) – que la prière et la paix soient sur lui – aux hommes leurs mères, leurs filles, leurs sœurs, leurs tantes paternelles, leurs tantes maternelles, les filles du frère et les filles de la sœur. S’il ne les a interdites que pour ce que vous avez dit – et c’est le secret subtil (al-sirr al-laṭīf) et l’intérieur caché (al-bāṭin al-khafī) – apportez donc votre sagesse et votre perspicacité. Puis nous vous interrogeons et vous disons : dites-nous quelles sont ces ruses et cette magie sur lesquelles les femmes se sont arrêtées ? Mentionnez-les nous. S’ils disent : « Cela n’est pas apparu et nous ne l’avons pas connu », nous disons : « Qu’est-ce qui vous fait savoir que l’interdiction (taḥrīm) était pour cela ? » S’ils disent : « Cela est apparu », nous disons : « À quoi a servi l’interdiction des épouses ? Apportez donc ce sur quoi vous vous êtes arrêtés, car vous ne mentionnez que ce qui vous ressemble et ressemble à vos prédécesseurs. Quant à lui – que la prière et la paix soient sur lui – son affaire est dans l’apparition, la clarté et l’éloignement de tout soupçon (rība), comme nous l’avons déjà mentionné. » Les gens sensés (al-ʿuqalāʾ) gagnent en clairvoyance sur son affaire – que la prière et la paix soient sur lui – car il a réuni des coépouses (ḍarāʾir) parmi les filles des ennemis et des alliés, les a sevrées du monde et de ce que sa main pouvait atteindre. Il a fait de même avec sa famille. Et cette audace est l’audace des innocents de tout soupçon et de toute bassesse. Parmi leurs questions : Abū al-Qāsim al-Miṣrī al-Iqlīdisī al-muhandis (le géomètre), descendant dans le quartier des chrétiens, attaché à (27)... ... Jamīla était (2)... ... tu ne la connais donc pas, il dit (3)... ... après cela et (4)... ... parmi les musulmans. Il va jusqu’à dire qu’une femme venait à lui – que la prière et la paix soient sur lui – avec suspicion (rīb), et il trompait ses compagnons et ses épouses en disant : « Elle est en bonne santé (al-ʿāfiya) ». Cela faisait partie des plus grandes accusations (maṭāʿin) contre lui auprès d’eux, et leur joie en était complète. [Leur prétention que le Messager de Dieu – que la prière et la paix soient sur lui – se couvrait (yatastattar) par certains de ses actes] Parmi les choses étonnantes de leur affaire : leurs chefs et les gens sensés parmi eux, lorsqu’ils sont déshonorés (iftaḍaḥū), se mettent à prier sur lui et à le décrire par la sagesse, l’abondance de l’intellect, la maîtrise de l’âme et la longue patience, jusqu’à ce qu’il ne soit pas déshonoré. Or, moi, du premier au dernier, avec la dissimulation (al-tastur), nous sommes déshonorés à chaque clin d’œil. Regarde donc leur confusion, leur égarement et leur déshonneur dans tout ce qu’ils apportent et abordent, et comment ils se contredisent et démentent leurs propres paroles avec leurs langues. Puis on leur dit : « Cet homme a irrité les nations, les a prises pour ennemies, les a contrariées et les a mises en colère. Il a revendiqué une autorité (riʾāsa) au-dessus de laquelle il n’y a d’autorité pour aucune créature. Il a imposé l’obéissance à lui-même, a obligé les gens à établir ses lois, à dépenser leurs biens pour faire vivre sa religion, à verser leur sang pour combattre son ennemi. Il leur a imposé ces obligations pénibles et difficiles dont l’explication a déjà été donnée. Il a dit : “Quiconque les nie ou les répugne mécroit en Dieu, son sang est licite, et il aura dans l’au-delà le châtiment éternel.” » Ses adeptes ne lui ont obéi que parce qu’il est pour eux un prophète véridique (nabī ṣādiq), et ils se sont rapprochés de Dieu par ce qui les a frappés en le suivant, comme cela a été expliqué précédemment. Or, selon votre prétention, il ment et se contredit dans les versets et les hadiths (29)... ... pour forniquer avec leurs femmes (2)... de sa gestion, et ne repousse pas (3)... ne s’isole pas / de lui ses proches et son entourage. Or, des chefs et ceux qui n’ont pas revendiqué ce qu’il a revendiqué ont divergé sur des choses bien moindres, comme nous l’avons expliqué et mentionné parmi les vérificateurs et les falsificateurs. Lui, il a obtenu cette sécurité totale. Il avait ses compagnons de son vivant et après sa mort. Cela est certes l’un de ses plus grands miracles (muʿjizāt) et l’un de ses plus grands signes (āyāt). Les habitudes ont été brisées pour lui en cela aussi, comme elles ont été brisées en d’autres choses. Ceci est donc un témoignage de votre part en sa faveur, par lequel son argument contre vous se renforce. Il faut que vous sachiez que les signes (āyāt) au sujet desquels ces gens et leurs semblables parmi ses ennemis – que la prière et la paix soient sur lui – interrogent, et les hadiths authentiques à son sujet, ne visaient pas ce qu’ils supposent ni ce vers quoi ils tendent. Car s’il en était ainsi, ces ennemis qui étaient avec lui, dans son pays et à son époque – parmi Quraysh, les Arabes, les Juifs et les Chrétiens – dont les états en matière de perspicacité, d’inimitié, de ruse et de stratagème sont ce que nous avons déjà mentionné et expliqué, auraient parlé de cela, auraient argumenté par cela, auraient disputé avec lui et avec ses compagnons. Cela leur aurait été plus facile que ce qu’ils ont entrepris pour invalider son affaire, éteindre sa lumière, et disperser les gens loin de lui, au prix de quitter leurs patries, de dépenser leurs biens et de verser leur sang. C’est par cet argument qu’Abū al-Hudhayl et al-Shahhām faisaient taire les adversaires. Ibn al-Rāwandī, al-Ḥaddād et al-Warrāq (30)... le Messager de Dieu – que la prière et la paix soient sur lui – n’est pas de ceux sur qui l’on porte une accusation (2)... ... cela contre lui et sous (3)... ... sur les difficultés de (4)... ... de l’éloquence (balāgha), il trouve (5)... / d’un vaste pardon (ḥilm), possédant une patience que nul autre n’a. C’est pourquoi il a maîtrisé son âme dès le début de son affaire et avant la revendication de la prophétie. Ils ne l’ont connu que par la pureté (nazāha), la sainteté (ṭahāra), la confiance (thiqa) et la loyauté (amāna). Il était connu parmi eux comme Muḥammad al-Amīn (le Digne de confiance). C’est par l’excès de l’intellect (faḍl al-ʿaql) que ce qui s’est accompli pour lui s’est accompli, et que ses défauts et ses ruses ont été dissimulés. Même si nous ne tranchons pas sur lui, nous le jugeons possible. Faites donc sortir, ô communauté des Muʿtazila, cette possibilité (tajwīz) de nos cœurs, même si elle est faible. » Ibn al-Rāwandī a mentionné ce sens dans al-Farīd en plusieurs endroits. On leur dit : « Ce que vous avez mentionné, son sens est votre témoignage en sa faveur par des miracles (muʿjizāt) et des signes (āyāt) dans lesquels vous n’avez trouvé aucune accusation (maṭʿan), et que vous avez exprimés par l’excès de l’intellect, la fermeté, la patience et le pardon (ḥilm). Vous avez reconnu son intégrité (salāma) contre tout déshonneur (faḍīḥa). » Votre parole : « Dès le début de son affaire, il avait ressenti l’excès de son intellect, de sa patience, de sa fermeté et de son éloquence, et il s’est retenu de cela et ne l’a pas manifesté jusqu’au moment où il a revendiqué la prophétie », est comme celui qui prétendrait qu’il est né avec un intellect parfait et un pardon abondant, qu’il a ressenti cela en lui-même, mais ne l’a pas manifesté en attendant la prophétie, et a manifesté la puérilité (taṣābī) (31)... ... et il – que la prière et la paix soient sur lui – (2)... ... visait à (3)... leur état (4)... les entoure (5)... un seul (6)... pour lui que (7)... / Dieu m’a choisi seul sur les mondes jusqu’au Jour de la Résurrection, que nul n’apporte rien de semblable à ce qui est avec moi, ni même une sourate semblable, sauf qu’il est certain que nul n’apporte cela. C’est une affaire de l’intellect (qaḍiyyat al-ʿaql). Tu sais donc qu’il était certain qu’ils n’apporteraient pas cela ni rien qui s’en approche. Un exemple analogue a déjà été donné. On dit de celui qui veut être en sécurité vis-à-vis des gens, recherche leur agrément, s’abaisse à leurs passions, évite leur blâme et leur colère, et se montre aimable envers eux par ce qu’ils aiment, qu’il est intelligent (ʿāqil). Il a été préservé de leur blâme par son intellect, comme on a dit : « Mérite le nom d’intellectuel celui dont tous les différents sont satisfaits. » Or, celui-ci – que la prière et la paix soient sur lui – a apporté ce qui a irrité toutes les nations, les a déclarées mécréantes, a légiféré leur combat, a imposé leur lutte et leur mise à mort, la licéité de leurs biens sacrés, la captivité de leur descendance, l’humiliation de leurs rois et de leurs tyrans, jusqu’à ce qu’ils le traitent de menteur, l’insultent, le frappent, l’assiègent, l’affament, cherchent sa vie, tuent ses adeptes et déploient tous leurs efforts pour lui nuire, et bien d’autres choses. Comment peut-on dire de celui-ci – que la prière et la paix soient sur lui – qu’il a obtenu de (32)... / Lorsqu’ils réussissent, ils agissent comme agissent les chercheurs de ce monde, comme l’ont fait d’autres que nous avons mentionnés. Il n’y a personne parmi eux, au début de son affaire et au début de sa quête, qui ne se soit montré aimable envers le public en disant qu’il veut la religion et la Demeure dernière. Lorsqu’il devient puissant, domine et prend le contrôle, il agit sur lui-même, sa famille et ses enfants, jouit et se vautre dans ce monde. Comment donc l’habitude a-t-elle été brisée pour ceux-ci ? Si quelqu’un prétendait au sujet du renoncement (zuhd) du Messager de Dieu – que la prière et la paix soient sur lui – et de sa privation de lui-même, de sa famille et de ses enfants, ainsi que de ʿAlī ibn Abī Ṭālib – que Dieu soit satisfait de lui – ce que vous avez prétendu au sujet de ceux-ci, la réponse ne serait-elle que la réponse donnée à leur sujet ? Autre chose : vous, communauté des Imāmiyya, vous prétendez que le Messager de Dieu – que la prière et la paix soient sur lui – a fait des textes (nuṣūṣ) obligeant l’élite et le commun, les hommes et les femmes, les hommes libres et les esclaves, les malades et les bien-portants, les résidents et les voyageurs ; qu’il – que la paix soit sur lui – leur a expliqué cette obligation (farḍ) et la leur a transmise selon sa nécessité, son universalité et sa généralité ; qu’il la leur a fait connaître et les a mis dans la certitude de son obligation. Et que ceux-ci ont usurpé (ightaṣabū) à lui – que la prière et la paix soient sur lui – son lieu de prière (muṣallā) et sa station (maqām) de son vivant, dans sa maison, sous ses yeux, en sa présence et en présence de sa famille et de ses proches (2)... / de leur vivant et après leur mort, comme nous l’avons montré par l’exécution du testament d’Abū Bakr et de ʿUmar. Ils se sont conformés à tout cela, au point que ceux qui prétendent au texte (naṣṣ) et à l’imamat (imāma) y sont entrés et ont manifesté l’écoute et l’obéissance envers eux de leur vivant et après leur mort, par crainte de leurs adeptes, de leur secte et de leurs partisans. Qui donc reste qu’ils craignent, redoutent ou mutilent ? Tout ce qu’ils ont prétendu et appelé à, ils y ont été répondus, et on leur a obéi sans argument, selon votre prétention, alors que les gens savent que cela est contraire au Messager de Dieu – que la prière et la paix soient sur lui – et contraire à sa religion, car cela fait partie des obligations générales. Ils prennent les gens par l’amour du Messager de Dieu – que la prière et la paix soient sur lui –, par son alliance (muwālāt), par l’alliance de ceux qui l’allient, et par l’inimitié envers ceux qui lui sont hostiles. Or, selon votre prétention, ils le haïssent, lui sont hostiles, et haïssent ceux qui l’aiment et l’allient. Et ceux qui allient et aiment, a-t-on jamais entendu chose plus étonnante que l’affaire de ces gens dans ce qu’ils prétendent ? Cela est contraire à l’intellect, à la transmission et à la tradition, comme la prétention des athées (mulḥida) contre le Messager de Dieu – que la prière et la paix soient sur lui. Parmi ce dont ces prédicateurs et leurs adeptes, liés au Sham et à l’Égypte, se prévalent, ils disent aux musulmans : « Écoutez de nous ce que nous disons au sujet de votre Dieu que vous adorez, puis... » (33) ... son explication serait longue (2)... et il fit, car le cas (3)... que vous n’avez pas de dieu (4)... en lui, béni soit (5)... les cieux et la (6)... / pardon (ḥilm) envers eux, miséricorde et répit pour qu’ils se repentent, et qu’ils ne se retournent que dans Sa poigne et Sa puissance qu’Il leur a données pour Son obéissance. N’ont-ils pas regardé les tyrans et les Pharaons, comment Il les a anéantis ? « Sens-tu quelqu’un d’eux ou entends-tu un murmure ? » Parmi ce qui les irrite au sujet du Messager de Dieu – que la prière et la paix soient sur lui – ils disent : « Regardez-le, comment il n’a pas annoncé la bonne nouvelle de quelqu’un après lui, ni n’a attaché les cœurs à celui qui viendrait après lui, comme l’ont fait ceux qui l’ont précédé parmi Abraham, Moïse, Jésus et leurs semblables. Il a sevré tous les gens et a dit : “Il n’y a pas de prophète après moi.” Ainsi, quiconque prétend cela, sa communauté l’a déclaré mécréant et s’est empressée de le tuer. Cela est de l’envie et de la convoitise. » On leur dit : « Abraham, Moïse, Jésus et leurs semblables sont pour vous des menteurs, des gens de ruses et des chercheurs d’autorité. Il n’y a chez vous ni Seigneur, ni prophète, ni envoyé, ni ressuscité. Quiconque dit “Je suis le Messager de Dieu” est pour vous un menteur. Quiconque dit “Il viendra après moi un Messager de Dieu” est pour vous un menteur. Il semble donc que vous lui ayez reproché de ne pas avoir menti et de ne pas avoir ajouté au mensonge. Cela, sur (34)... ... mal (2)... ... plus doux que lui après lui (3)... comme il a dit (4)... noirs (5)... par lui, il fut déshonoré (6)... Ibn Khuwaylid (7)... et un devin (8)... / Alors Abū Bakr al-Ṣiddīq lui envoya quelqu’un pour le combattre, et ils l’encerclèrent. Son peuple dit : « Où est ce que tu nous promettais comme victoire et apparition ? » Il répondit et dit à ses compagnons : « Que celui qui le peut fasse ainsi », et il s’enfuit. Les compagnons d’Abū Bakr al-Ṣiddīq – que Dieu soit satisfait de lui – le prirent prisonnier et l’amenèrent à Abū Bakr al-Ṣiddīq – que Dieu soit satisfait de lui.

This is the last I found in the copy from which I transmitted... God willing, it is written without bias. Whoever wishes to obtain it, the poor servant of God, Ali ibn Muhammad ibn Ali ibn Abd al-Rahman al-Bakri, [wrote it] in Rabi' al-Awwal of the year six hundred ¹⁶, and he supplicates to God Almighty by the rank of Muhammad, may God bless him and grant him peace, to make him among the God-fearing until He takes him in that state and resurrects him upon it, God willing. May God bless Muhammad and his family and companions and grant them peace. Completed with the praise of God. [Index of Topics of Part Two] Page Topic 313- What the Messenger threatened Quraysh with regarding their defeat and its fulfillment. 314- What the Messenger indicated while in a state of weakness, that his religion would prevail over all religions and conquer all kings. 344- Concerning the noble verse: "So declare what you are commanded and turn away from the polytheists" ¹⁷ 345- Concerning the noble verse: "Then conspire against me, all of you, and give me no respite" ¹⁸ 346- Concerning the noble verse: "And We have written in the Psalms after the Reminder that the earth will be inherited by My righteous servants" ¹⁹ and how the Companions of the Messenger, may God bless him and grant him peace, inherited it. 356- Concerning the noble verse: "And warn your closest kinsmen" ²⁰ 359- Concerning the noble verse: "And say: My Lord, cause me to enter a sound entrance and to exit a sound exit" ²¹ 371- What is in the noble verse: "Indeed, He who imposed the Qur'an upon you will surely return you to a place of return" ²² as a promise that was fulfilled. 372- What is in the verse: "Say: If mankind and jinn gathered together to produce the like of this Qur'an..." ²³ as a perpetual challenge that no one could withstand. 400- The Messenger's knowledge, may God bless him and grant him peace, when he challenged them to produce the like of this Qur'an, that they would not be able to. 401- The attempt of the Jews and Christians in Medina to destroy Islam and their failure. 403- Badr and its signs ²⁴ 411- Concerning the stance of the Jews, Christians, and Abdullah ibn Ubayy ibn Salul ²⁵ 415- The Jews' attempt to kill the Messenger with a rock and God's informing him of that. 415- Threatening the Jews and Christians at a time when their supporters were many. 417- God's informing about the apostates and that He will bring a people whom He loves and who love Him, striving in His cause. 420- Concerning the Battle of Uhud 426- The Messenger's call to the Christians of Najran for mubahala ²⁶ and their submission to him. 434- Concerning the verse: "Those who disbelieve spend their wealth to avert [people] from the way of God. They will spend it; then it will be for them a regret; then they will be overcome" ²⁷ 434- His informing about the Jews. 435- What the polytheists rumored after the Muslims' defeat at Uhud. 436- Concerning the verse: "And who is more unjust than one who prevents the mosques of God from having His name mentioned therein" ²⁸ 437- The Messenger's statement, may God bless him and grant him peace, to Uthman ibn Talha al-Abdari ²⁹ that the keys of Mecca would be his, and its occurrence. 446- The Messenger's informing his Companions that God would establish them in the land and make them successors. 448- His statement, may God bless him and grant him peace, at the time of his weakness that his affair would become great and his status high. 484- Concerning the noble verse: "We will cast terror into the hearts of those who disbelieve" ³⁰ and how it was as God informed. 489- The expulsion of the Jews of Banu al-Nadir ³¹ from Medina and the signs therein. 509- How the miracles of the Messenger suffice one another, unlike matters whose obligation is accepted and whose necessity is comprehensive. 511- The letters of the Messenger of God, may God bless him and grant him peace, to the king of Byzantium and the king of Persia, and the indications therein. 518- Between Jarir ibn Abdullah al-Bajali ³² and the Jew. 527- The biography of the Messenger, peace be upon him, regarding the early Muslims and the participants of Badr. 528- Refutation of the claim of infallibility for Ali ibn Abi Talib, may God be pleased with him. 537- Refutation of Ali that the imams knew the calamities that would befall them. 539- Refutation that the stars indicate what was and will be, or that the imams know the unseen. 544- Refutation of what the Shia claim of miracles for Ali, may God be pleased with him, and their imams after him, and clarification that Ali strongly denied such statements. 553- Concerning their saying that God forbade the descendants of Fatima, may God be pleased with her, from the Fire. 554- Concerning the claim that the family of the Messenger have a fifth of the wealth of the Muslims. 558- Refutation of the narrations they forged that religious obligations are not incumbent upon his family, peace be upon him, and his followers. 560- Concerning the appointment of the Rightly Guided Caliphs ³³ by the Companions of the Messenger of God. 577- Ali, may God be pleased with him, followed the practices of Abu Bakr and Umar, may God be pleased with them, and acted upon them. 582- Refutation of the Qarmatians' ³⁴ claim that the Companions delayed Ali due to their dislike of him. 594- Concerning the statements of the Batiniyya ³⁵ and their methods of enticing Muslims to abandon the truths of faith and obligations. 597- How the Batiniyya appeared and established their state in the Maghreb and then elsewhere. 614- Concerning some doubts raised by the Batiniyya about the hadiths of the Messenger, peace be upon him. 615- Such as the hadith: "A house without dates, its inhabitants are hungry" ³⁶ and others, and an extensive commentary on treatment, medicines, and their use. 650- What the Batiniyya doubted regarding the Messenger's marriage to the daughter of his freedman Zayd ibn Haritha ³⁷. 655- Their claim that the Messenger of God, peace be upon him, concealed himself through some of his actions. [Indexes] [Index of Notable Figures] Letter Alif Aban ibn Abd al-Hamid al-Lahiqi 1:72 Ibrahim (the Imam) 1:16 Ibrahim ibn Baks 2:618 Ibshawsh 1:179, 280 Ibrahim al-Sa'igh 2:378, 379 Ibrahim, peace be upon him 1:34, 87, 91, 99, 100, 103, 104, 108, 114, 115, 116, 117, 119, 120, 153, 154, 170, 190, 197, 218, 2:386, 401, 519, 520, 536, 547, 660, 661 Ibrahim ibn Muhammad, peace be upon him 1:38 Ibrahim al-Nazzam 1:55, 56, 57, 58, 70, 148 Ibrahim ibn Warqa' al-Shaybani (Abu Ishaq) 2:383 Iblis 1:87, 2:331, 332 Ubayy ibn Khalaf 1:30, 60, 2:346, 419, 498, 524, 525 Ibn Abi al-Days 2:595 Abu Ahmad al-Hasan ibn Sa'id al-Askari 2:644 Ahmad ibn Hamdan al-Razi al-Kilabi 2:392 Ahmad ibn al-Midrar 2:598 Ahmad ibn Hanbal 1:210 Abu Ahmad al-Nahrajuri 2:611 Ahmad ibn Yahya al-Munajjim 2:343, 352 Al-Ahnaf ibn Qays 2:530 Ibn al-Akhshid 1:148, 198 Al-Akhnas ibn Shariq 1:53 Adam 1:86, 103, 104, 108, 190, 2:386, 426, 427, 508, 518, 536, 552, 553 Ardashir ibn Babak 1:163 Aristotle 1:75, 76, 78, 177, 193, 209, 2:428, 603, 628 Jeremiah (the Prophet) 1:100 Arius 1:98 Azarban ibn Umidh al-Mubadh 1:179 Usama ibn Habib 2:495 Usama ibn Zayd 1:214, 227, 257, 2:490, 651, 652, 653 The Tribes 1:87, 108, 190, 2:401 Isaac, peace be upon him 1:34, 87, 91, 108, 190, 2:401 Ishaq ibn Hunayn 1:192, 2:623 Ishaq ibn Fulayt al-Yahudi 1:72, 73, 74 Israel 1:99, 100, 104, 120 Asfar ibn Shiruyah 2:518, 599 Isfandiyar 1:53, 2:363 Alexander 1:177 Asma' bint Umays 1:21, 246 Ishmael, peace be upon him 1:108, 217, 2:352, 401 Isma'il ibn Ja'far 2:386 Son (of Isma'il ibn Ja'far ibn Muhammad) 2:601 Isma'il ibn Sa'id 2:391, 392 Abu al-Aswad 2:603 Abu al-Aswad al-Du'ali 2:391, 530, 572 Al-Aswad ibn Abd al-Asad 2:498 Al-Aswad ibn Abd Yaghuth 2:344, 498 Al-Aswad ibn al-Muttalib al-Asadi 2:344 Usayd ibn Safwan 2:370 Al-Ashtar 1:275, 2:495 Ibn al-Ash'ath (Abd al-Rahman) 2:574, 593 Isaiah the Prophet 1:195 Ibn al-Asad al-Hudhali 2:498 Al-Asfar 1:107, 2:395, 396, 397 Al-Asfar al-Uqayli 2:609 Al-Isfahani 1:178 Izzal ibn Shamawil 2:495 Plato 1:75, 2:596, 603, 635 Al-Aqra' ibn Habis 2:526 Al-Lat 2:487 Elijah 1:142, 165 Al-Yasa' ibn al-Midrar 2:598 Abu Umama al-Bahili 2:325 Imru' al-Qays 1:70 Umayya ibn Khalaf 1:30, 40, 2:346, 366, 419, 488, 498, 499 Abu Umayya (Sa'id ibn al-As) 2:350, 351 Umayya ibn Abi al-Salt al-Thaqafi 2:515, 589, 590, 591 Anas ibn Malik 1:58, 258 Aws ibn al-Mughira 2:499 Old Frianus 1:163 Unamis 1:163 Ayyub 1:87 Iris 1:163 Eliezer 1:113 Abu Ayyub al-Ansari 2:529 Letter Ba' Babak al-Khurrami 2:340, 395 Badus 1:146 Badhan 2:438, 439, 445 Bajkam al-Daylami 2:393 Bahran 1:159 Nebuchadnezzar 2:353 Abu al-Bakhtari ibn Hisham 2:499 Bakhtiyar ibn Mu'izz al-Dawla (Abu Mansur) 2:607 Al-Bara' ibn 'Azib 1:258 Al-Bara' ibn Malik 2:584 Busr ibn Artat 1:17, 18 Bishtasf ibn Bahrasf 1:179 Bishr ibn al-Bara' al-Ansari 2:461 Abu Bishr ibn Yunus 1:192 Bashir ibn Sa'd al-Ansari 1:265, 266, 2:490 Peter 1:100 Ptolemy 1:176, 2:603 Ibn Abi al-Baghl (Abu Muhammad) 1:42 Baqtham 2:555 Hippocrates 2:617 Abu Bakr Ahmad ibn Ali al-Razi 2:627 Abu Bakr Hammad al-Mawsili 2:392 Abu Bakr Zakariyya Yahya ibn Nubhan 2:379 Abu Bakr al-Zuhayri al-Katib 2:352 Abu Bakr al-Siddiq (Ibn Abi Quhafa) 1:22, 24, 25, 26, 29, 30, 32, 33, 39, 45, 46, 47, 48, 49, 60, 61, 62, 63, 72, 131, 134, 212, 213, 216, 217, 218, 221, 224, 225, 226, 227, 228, 229, 230, 232, 233, 234, 236, 238, 239, 240, 241, 242, 243, 246, 247, 249, 250, 251, 252, 257, 258, 259, 260, 261, 262, 265, 266, 268, 269, 270, 271, 272, 273, 274, 275, 277, 2:318, 319, 320, 327, 338, 348, 350, 352, 353, 354, 355, 364, 365, 366, 369, 370, 371, 372, 409, 414, 417, 418, 419, 420, 421, 422, 424, 436, 445, 447, 448, 460, 461, 463, 468, 478, 479, 488, 501, 502, 523, 533, 536, 544, 546, 547, 548, 549, 556, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 575, 576, 577, 578, 579, 580, 581, 583, 584, 586, 587, 616, 644, 649, 651, 659, 661 Abu Bakr Muhammad ibn Muhammad al-Naysaburi 2:609 Abu Bakr al-Nabulsi 2:608 Ibn Baks (Abu al-Hasan) 2:618, 619, 621 Bilal 1:33, 257, 2:318, 460, 479, 481, 533 Paul 1:120, 143, 150, 151, 156, 157, 158, 159, 160, 169, 170, 182, 238 Biyatuqus al-Batriq 2:440 Byron 1:216 Pilate 1:159 Letter Ta' Taj al-Isfahani 1:77 Tammam ibn al-Abbas 2:555 Abu Tamim al-Aslami 2:408 Abu Tamim Ma'add ibn Isma'il (al-Mu'izz li-Din Allah) 2:603, 605, 607, 608, 609, 611, 612, 647, 648, 649 Letter Tha' Thabit ibn Qays 1:46, 2:587 Thamud 2:485, 586 Al-Thawri 2:595 Letter Jim Jabir ibn Hayyan 1:232 Jabir al-Mutawaffi 2:399, 594 Galen 2:617, 618, 619, 621, 622, 635 Janan 1:72, 73, 175

**Jibrīl (Gabriel) 1: 47, 101, 102, 2: 344, 364, 365, 366, 409, 414, 455, 548, 564** **Ibn Jabalah 2: 399** **Abū Jabalah (Ibrāhīm ibn Ghassān) 2: 594** **Jabalah ibn al-Ayham 2: 477** **Jubayr ibn Muṭ‘im 1: 58, 2: 368, 369, 588** **al-Jadd ibn Qays 2: 462, 471** **Juddī ibn Akhṭab 2: 494** **Ibn al-Jarrāḥ al-Ṭā’ī 2: 608** **Jurjis (Mār) 1: 143, 182, 205, 209** **al-Jarmaqānī 1: 192** **Jarīr ibn ‘Abd Allāh al-Bajalī 1: 273, 2: 518, 519, 520, 521, 522, 523, 524** **Ja‘dah ibn Hubayrah al-Makhzūmī 2: 568** **Ja‘far ibn Abī Ṭālib 1: 17, 21, 37, 124, 134, 217, 246, 247, 254, 273, 2: 350, 506, 507, 559, 560, 651** **(Walad) Ja‘far 1: 17, 2: 555** **Abū Ja‘far al-Iskāfī 1: 148, 198** **Abī Ja‘far ibn Bānū al-Sijzī 2: 582** **Ja‘far ibn ‘Abd al-Muṭṭalib 2: 419** **Ja‘far ibn Falāḥ ibn Marzūq 2: 604, 605** **Ja‘far ibn Muḥammad 2: 552, 595, 603, 614** **Ja‘far ibn al-Muqtadir 2: 600** **Abū Ja‘far al-Manṣūr 1: 16, 17, 2: 593, 594, 636** **Abū Ja‘far ibn Naṣr 2: 604, 605** **al-Julandī ibn Kurkur 1: 23** **Jamshādh al-Fārisī 2: 332** **Abū Jandal (Ibn Suhayl ibn ‘Amr) 2: 350** **al-Jahjāh al-Ghifārī 2: 460** **Jahr ibn ‘Abd Allāh 2: 530** **Abū Jahl 1: 14, 28, 30, 52, 62, 2: 346, 351, 410, 484, 486, 487, 488, 498, 499, 523, 524, 525, 566, 584, 589** **Abū al-Jahm ibn Ḥudhayfah al-‘Adawī 2: 587** **Jawhar 2: 397** **Ḥarf al-Ḥā’** **Abī Ḥātim Aḥmad ibn Ḥamdān al-Rāzī al-Kilābī 2: 392, 398, 599** **al-Ḥārith ibn al-Ṭalāṭilah 2: 344, 345** **al-Ḥārith ibn ‘Umayr al-Azdī 2: 440** **al-Ḥārith ibn Qays ibn ‘Adī (Ibn al-‘Ayṭilah) 2: 498** **al-Ḥārith ibn Hishām 2: 408, 481, 498, 584, 588, 589** **Ḥāṭib ibn Abī Balta‘ah 2: 363, 439, 440, 445** **Ḥāyīm al-Yahūdī 1: 156** **al-Ḥubāb ibn al-Mundhir ibn al-Jamūḥ 1: 264** **Ḥabīb ibn ‘Amr 1: 21** **Umm Ḥabībah Ramlah bint Abī Sufyān 2: 350** **al-Ḥajjāj 1: 18, 282, 283, 2: 328, 593** **Ḥujr ibn ‘Adī 1: 17, 240** **al-Ḥaddād (‘Umar ibn Ziyād) 1: 51, 128, 129, 232, 2: 371, 374, 412, 508, 529, 657** **Abū Ḥudhayfah ibn ‘Utbah 1: 21, 2: 350, 563, 585, 587** **Ḥudhayfah ibn al-Yamān 2: 327, 333** **Ibn Ḥarb 2: 419** **al-Ḥārith ibn Zam‘ah 2: 345** **Ḥurqūṣ ibn Zuhayr 2: 337, 572** **al-Ḥasan (raḍiya Allāhu ‘anhu) 1: 17, 212, 238, 249, 277, 2: 426, 529, 530, 531, 536, 541, 555, 556, 567, 568, 574** **al-Ḥasan ibn Aḥmad 2: 647, 648** **Abū al-Ḥasan ibn Abī al-Khaṭṭāb 2: 622** **al-Ḥasan ibn Aḥmad ibn Abī Sa‘īd al-Jannābī (Abū ‘Alī) 2: 606, 608, 616** **al-Ḥasan al-Baṣrī 2: 595** **Abū al-Ḥasan ibn Baks 2: 621, 622** **Abī al-Ḥasan al-Ḥarazī 2: 647, 648, 649** **Abū al-Ḥasan ibn Zahrūn al-Ṣābi’ al-Ḥarrānī 2: 619** **Abū al-Ḥasan ibn Ka‘b al-Anṣārī 2: 627** **Abī al-Ḥasan al-Ḥalabī 2: 594** **al-Ḥasan ibn Sanbar 2: 387, 388** **al-Ḥasan al-‘Askarī 2: 390** **Abī al-Ḥasan (‘Alī ibn Waṣīf al-Jallā’ al-Nāshi’) 2: 558** **Abū al-Ḥasan ‘Alī ibn Muḥammad ibn Bakr al-Isfadhānī 2: 521** **Abī al-Ḥasan al-Karkhī 2: 521, 627** **Abū al-Ḥasan Muḥammad ibn Aḥmad al-Nasafī 2: 599** **al-Ḥasan ibn Muḥammad al-Mahdī 2: 399** **al-Ḥasan ibn Mūsā 1: 225, 2: 551** **Abū al-Ḥasan ibn Nafīs 2: 619** **Abū al-Ḥasan ibn Hārūn 2: 622** **al-Ḥasan al-Yahūdī 2: 618, 628** **Abū al-Ḥasan al-Yahūdī 2: 628** **al-Ḥusayn (raḍiya Allāhu ‘anhu) 1: 18, 238, 239, 240, 249, 2: 426, 529, 531, 533, 536, 542, 543, 555, 556, 557, 558, 574, 576** **al-Ḥusayn ibn Aḥmad ibn ‘Abd Allāh ibn Maymūn al-Qaddāḥ 2: 377, 378** **Ibn al-Ḥusayn ibn Aḥmad ibn ‘Abd Allāh ibn Maymūn al-Qaddāḥ 2: 597** **Abī al-Ḥusayn Aḥmad ibn Muḥammad ibn al-Kumayt 2: 594** **al-Ḥusayn al-Ahwāzī 2: 377** **al-Ḥusayn ibn Ṣaqr (Abū ‘Abd Allāh) 1: 171** **Abī al-Ḥusayn al-Ṭabīb 2: 622** **Abū al-Ḥusayn ibn ‘Ammār 2: 392** **Walad (Abī al-Ḥusayn ibn ‘Ammār) 2: 602, 604** **Abī al-Ḥusayn Muḥammad al-Faḍl 1: 130, 2: 376, 377, 378, 389** **al-Ḥiṣrī 1: 51, 129, 232, 2: 371, 374** **Abū Ḥafṣ ‘Umar ibn Zarqān 2: 385, 387** **al-Ḥakam ibn al-Ṣalt 1: 18** **al-Ḥakam ibn Abī al-‘Āṣ 1: 231, 2: 484, 498, 592** **Ḥakīm ibn Ḥizām 2: 408, 481, 515** **Ibn Ḥammād 2: 398** **Ḥammām ibn Firās 2: 558** **Ḥamdān ibn al-Ash‘ath (Qarmaṭ) 2: 379** **Ḥamzah (raḍiya Allāhu ‘anhu) 1: 37, 124, 134, 273, 2: 419, 421, 560** **Ḥanẓalah ibn Abī Sufyān 2: 422, 499, 585** **Ḥannūn (Abū Abī al-Ṭayyib al-Mu’ammal) 2: 627, 628** **Abū Ḥanīfah 2: 521, 595, 609, 635** **Ḥunayn ibn Isḥāq 1: 76, 192, 2: 617, 623, 634** **Ḥawwā’ (Eve) 2: 427, 553** **Ḥawshab 1: 274, 275** **Ḥayzūm 2: 408** **Ḥuyayy ibn Akhṭab 2: 449, 494, 497** **Ḥarf al-Khā’** **Khārijah ibn Ḥiṣn 1: 23** **Khārijah ibn Zayd ibn Abī Zuhayr 2: 490** **Khāqān Malik al-Turk 1: 247, 2: 330** **Khālid ibn Sa‘īd ibn Uḥayḥah 1: 21, 2: 350, 351, 352** **Khālid ibn Sa‘īd ibn al-‘Āṣ 1: 271, 2: 585** **Khālid ibn Ma‘mar al-Sadūsī 2: 375, 533, 568** **Khālid ibn Muljam 2: 337** **Khālid ibn al-Walīd 1: 32, 240, 254, 2: 327, 450, 526, 581, 587** **Khabbāb ibn al-Aratt 2: 479, 481** **Khadījah bint Khuwaylid 2: 338** **al-Khazrajī 1: 266** **Khuzaymah 2: 595** **Bī Khuzaymah 2: 595** **Abū al-Khaṭṭāb (Muḥammad ibn Abī Zaynab) 2: 546, 552** **Abū al-Khaṭṭāb ibn Abū al-Ḥasan ibn Hārūn 2: 622** **Ibn Khallād 1: 198** **Ibn Khuwaylid 2: 661** **Ḥarf al-Dāl** **Dāwūd (‘alayhi al-salām) 1: 99, 100, 114, 116, 117, 148, 149, 151, 190, 249, 2: 536** **Ibn Dāwūd 2: 384** **Abī Dāwūd al-Māzinī 2: 409** **Diḥyah ibn Khalīfah al-Kalbī 2: 363, 439, 511, 512** **Abū al-Dardā’ 2: 545** **Abū Dulaf 2: 387** **Dūrūthiyūs 1: 176** **Ḥarf al-Dhāl** **Abū Dhākī Tammām ibn Mu‘ārik 2: 390, 391, 394, 599** **Abī Dharr 2: 533** **Dhukayrah al-Iṣfahānī 1: 28, 107, 2: 386, 387, 388, 392, 393, 395** **Duhl ibn Shaybān 1: 22** **Dhū al-Qarnayn 2: 495** **Dhū al-Kilā‘ (Sumayfa‘ ibn Nākūr) 2: 375** **Ḥarf al-Rā’** **al-Rāzī 2: 374** **al-Rāḍī (al-Khalīfah) 2: 393, 394** **Abū Rāfi‘ 2: 409, 541** **Ibn al-Rāwandī 1: 56, 63, 64, 90, 128, 129, 222, 224, 225, 232, 2: 357, 359, 371, 374, 407, 413, 431, 433, 508, 529, 548, 649, 657** **Ibn Rā’iq 2: 394** **Rabī‘ah 1: 272** **al-Rabī‘ ibn Khaytham 2: 616** **Ibn Rizām 2: 387, 393, 611** **Rustum 1: 53, 2: 320, 321, 322, 223, 325, 329, 330, 363** **Rifā‘ah ibn Qays 2: 494** **Ruqayyah bint al-Rasūl ‘alayhi al-salām 2: 338, 350** **Ruqayyah bint al-‘Abbās 1: 246** **Ruqayyah bint ‘Uthmān raḍiya Allāhu ‘anhu 1: 21** **Rukn al-Dawlah 2: 582** **Ramlah bint Abī Sufyān 2: 350** **Rūḥ ibn Zinbā‘ (Abū Zur‘ah) 2: 575** **Ḥarf al-Zāy** **Zādhān 2: 328** **al-Zubayr ibn Bāṭā ibn Wahb 2: 492, 496** **al-Zubayr ibn al-‘Awwām wa Āl al-Zubayr 1: 18, 21, 278, 279, 280, 281, 282, 283, 2: 350, 403, 486, 540, 546, 571, 572, 573, 593** **Zarādusht 1: 125, 169, 170, 179, 185, 192, 2: 331, 332** **Ibn Zurārah 1: 81** **Abā Zur‘ah (Rūḥ ibn Zinbā‘) 2: 575** **Ibn Zakariyyā al-Rāzī 2: 617, 623, 624, 625, 631, 632** **Abū Zakariyyā Muḥammad ibn Aḥmad ibn Zakariyyā 2: 390** **Ibn Zakariyyā al-Nawbakhtī 1: 73** **Zam‘ah ibn al-Aswad ibn al-Muṭṭalib 2: 345, 499** **al-Zanjānī al-Qāḍī 2: 355, 610, 611** **Zuhayr ibn Abī Umayyah 2: 498, 499** **Zuhayr ibn Abī Sulmā 1: 70** **Ibn al-Zayyāt 1: 17, 2: 397** **Ziyād 2: 375** **Ziyād ibn Sumayyah al-Thaqafī 2: 533** **Zayd ibn Arqam al-Anṣārī 2: 460, 461** **Zayd ibn Thābit 2: 532, 579** **Zayd ibn Ḥārithah 1: 217, 254, 2: 460, 483, 559, 560, 650, 651, 652, 653** **Zayd ibn al-Khaṭṭāb 2: 587** **Zayd ibn Rifā‘ah al-Kātib 2: 611** **Zayd ibn Sahl ibn al-Aswad al-Najjārī 2: 338** **Zayd ibn al-Ṣalīt 2: 494** **Zayd ibn al-‘Abbās 1: 246** **Zayd ibn ‘Alī 1: 18, 24** **Zayd ibn al-Laḍīb 2: 491** **Zaynab bint Jaḥsh 2: 483, 650, 652** **Zaynab bint al-Rasūl ‘alayhi al-salām 2: 338** **Zaynab bint Abī Sa‘īd al-Jannābī 2: 387, 388** **Zaynab bint ‘Alī ibn Abī Ṭālib 2: 544** **Ḥarf al-Sīn** **Sābūr 2: 321** **Ibn Sābūr 2: 622** **Ibn Abī al-Sāj (Yūsuf) 2: 382, 384, 396, 518** **Sālim Mawlā Abī Ḥudhayfah 2: 563, 587** **Sālim ibn ‘Abd Allāh 1: 258** **al-Sā’ib ibn Ṣayfī 2: 498, 499** **Sitāsif ibn Lahwāsif 2: 331** **Surāqah ibn Mālik 2: 367** **Sa‘d ibn Ḥunayf 2: 494** **Sa‘d ibn al-Rabī‘ 2: 490, 491** **Sa‘d ibn ‘Ubādah al-Anṣārī 1: 213, 216, 226, 265, 2: 449, 459, 490, 491, 581, 586, 653** **Sa‘d ibn Mālik 1: 214** **Sa‘d ibn Mu‘ādh 2: 435, 449, 455, 456, 524** **Sa‘d ibn Abī Waqqāṣ 1: 33, 62, 2: 321, 322, 323, 325, 330, 337, 421, 447, 540, 571** **Abī Sa‘īd al-Ḥasan ibn Bahrām al-Jannābī 1: 129, 130, 2: 342, 378, 379, 380, 381, 385, 387, 395, 396, 522, 600, 607** **Walad Abī Sa‘īd 2: 396, 397** **Sa‘īd ibn al-Ḥusayn ibn Muḥammad ibn Aḥmad ibn ‘Abd Allāh ibn Maymūn al-Qaddāḥ 2: 597, 608** **Sa‘īd (Abū Ṭāhir) 2: 342, 389, 390, 391, 398, 572** **Ibn Sa‘īd 2: 391, 396** **Sa‘īd ibn Zayd al-‘Adawī 1: 62** **Sa‘īd ibn Sa‘d 2: 653** **Sa‘īd ibn al-‘Āṣ 1: 45, 242, 243, 2: 350** **Abī Sufyān wa Āl Abī Sufyān 1: 226, 250, 264, 269, 270, 271, 2: 351, 421, 422, 424, 425, 481, 482, 498, 512, 513, 514, 515, 560, 581, 583, 585, 589, 590, 591, 592** **Abā Sufyān ibn al-Ḥārith ibn ‘Abd al-Muṭṭalib 2: 408** **Sallām ibn Abī al-Ḥuqayq 2: 494** **Sallām ibn Mishkam 2: 494** **Salmān al-Fārisī 2: 327, 333, 450, 644** **Umm Salamah 1: 243, 2: 478** **Sulaymān ‘alayhi al-salām 1: 117, 201, 249, 2: 323, 537, 538, 569** **Sulaymān ibn ‘Abd al-Malik 2: 556** **Sinān al-Ṣābi’ 2: 622** **Sahl ibn Ḥunayf 2: 530** **Abū Sahl ibn Nawbakht 1: 225, 2: 551** **Sahl ibn Hārūn ibn Raḥbūnah 1: 72** **Sahlah bint Suhayl ibn ‘Amr 1: 21** **Suhayl ibn Sinān 2: 460** **Suhayl ibn ‘Amr 1: 260, 2: 317, 318, 350, 481, 498, 588, 589, 592** **Ibn al-Sawdā’ (‘Abd Allāh ibn Saba’) 2: 545, 546, 548, 573** **Sūdān ibn Ḥumrān 2: 337** **Sawdah bint Zam‘ah 2: 338** **al-Sūs al-Najardī 2: 551** **Suwayd ibn al-Ḥārith 1: 34, 2: 494** **Suwayd ibn ‘Uqlah 2: 546, 547** **Sayf al-Dawlah ‘Alī ibn Ḥamdān 2: 315** **Sayf ibn Dhī Yazan 1: 24** **Ḥarf al-Shīn** **Abī Shākir al-Dayṣānī 1: 225, 2: 371** **Shāhanshāh 2: 438** **Shā’ūl 1: 156, 157** **al-Shaḥḥām (Abū Ya‘qūb) 2: 657** **Shuraḥbīl ibn Ḥasanah 1: 33, 2: 326, 337** **Shuraḥbīl ibn ‘Amr al-Ghassānī 2: 440, 441** **Shurayḥ ibn al-Ḥārith 2: 532** **Shurayḥ ibn Hāni’ 1: 275, 2: 530** **Sharīk ibn ‘Abd Allāh 1: 63, 2: 549** **Abū al-Shal‘al‘ 2: 597** **Bint Abī al-Shal‘al‘ 2: 597** **Sham‘ūn 1: 144, 194, 195, 200, 201** **Shamūl 2: 605** **Shaybān ibn Tha‘labah 2: 502** **Shaybah ibn Rabī‘ah 1: 30, 2: 419, 498, 499** **Shīrawīh 1: 28, 2: 439** **Ḥarf al-Ṣād** **Ṣāḥib al-Zanj 2: 341, 395** **Ṣa‘ṣa‘ah ibn Ṣawḥān 1: 45, 46, 275, 276, 277, 2: 530** **Ṣafwān ibn al-Mu‘aṭṭal 2: 466, 467** **Ṣafiyyah bint Ḥuyayy 2: 338** **Ṣafiyyah bint ‘Abd al-Muṭṭalib 2: 553** **Ṣalāḥ ibn al-Haybār 2: 496** **Ṣuhayb 1: 246, 252, 277, 2: 318, 571, 578, 580** **Ṣuhayb ibn Sinān 2: 479, 481** **Ḥarf al-Ḍād** **Ḍubā‘ah bint al-Zubayr ibn ‘Abd al-Muṭṭalib 2: 483** **Ḍirār ibn al-Khaṭṭāb 2: 450**

The letter Ṭā’: Abū Ṭā‘a ³⁸ 2:391 Abū Ṭālib ³⁹ 1:20,21,25,26,28,37,50,2:346,348,349,356,362,364,523 Children of Abū Ṭālib 1:250,2:554,593,594 Abū Ṭālib b. ‘Īsā b. Mūsā 2:392 Ibn Abī Ṭāhir 1:77 Abū Ṭāhir Ismā‘īl b. al-Qā’im ⁴⁰ 2:602,603,649 Abū Ṭāhir b. Abī Sa‘īd al-Jannābī ⁴¹ 2:343,381,382,383,386,387,388,389,392,393,394,395,554,607 Abī Ṭāhir al-Qarmatī ⁴² 2:601 Ṭaṭas 1:159 Ṭufayl al-Ghanawī 1:229 Abū Ṭalḥa (Zayd b. Sahl b. al-Aswad) 2:338,571 Ṭalḥa b. ‘Abd Allāh 1:247,272,278,279,283 2:421,540,546,570,571,572,573,644 Ṭulayḥa ⁴³ 1:63,213,214,216,267,2:372,588 Ṭulayq b. Sufyān b. Umayya 2:589 Abū Abī al-Ṭayyib al-Mu’ammal 2:627 The letter ‘Ayn: al-‘Āṣ (brother of Abū Jahl) 2:498 al-‘Āṣ b. Sa‘īd 2:498 al-‘Āṣ b. Hāshim 2:499 al-‘Āṣ b. Hishām 2:584 al-‘Āṣ b. Wā’il 1:15,30,2:344,345,419,498 Ibn ‘Āmir 1:242 Abū ‘Āmir ‘Abd ‘Amr b. Ṣayfī al-Rāhib ⁴⁴ 2:474,475,525 ‘Āmir b. Sharāḥīl al-Sha‘bī 1:256 ‘Āmir b. al-Ṭufayl 1:28,2:479 ‘Ā’isha, may God be pleased with her 1:243,257,259,260,261,278,280,283 2:338,391,466,467,468,540,546,557,568,572,575,576,601 ‘Ubāda b. al-Ṣāmit al-Anṣārī 2:444,445 al-‘Abbās 1:256,258,262,263,264,270,271,277,2:409,443,536,553,556,560,561,566,567,583,585,586,593,594,653 Children of al-‘Abbās 1:250,256,2:553,594 Abū al-‘Abbās (the Abbasid caliph) 1:16 ‘Abbās b. Abī Rabī‘a 2:588 al-‘Abbās b. ‘Amr al-Ghanawī 2:380,395 Abī al-‘Abbās Muḥammad b. Aḥmad b. Zakariyyā 2:599 al-‘Abbās b. Mirdās 2:479,526 ‘Abd al-Razzāq b. Hammām b. Nāfi‘ al-Ḥimyarī 1:256 ‘Abd Allāh (servant of Isrā’īl al-Ṣaydalānī) 2:627 Abī ‘Abd Allāh al-Baṣrī 1:198 ‘Abd Allāh b. Abī Bakr 1:60 ‘Abd Allāh b. Jubayr 2:421 ‘Abd Allāh b. Ja‘far b. Abī Ṭālib 1:247,249,280,2:531,567,568 ‘Abd b. al-Julandī 1:23 ‘Abd Allāh b. Ḥudhāfa al-Sahmī 2:363,438,439,445,517 ‘Abd Allāh b. Ḥasan b. Ḥasan 2:594 Abū ‘Abd Allāh al-Ḥasan b. ‘Alī al-Baṣrī 2:627 Abū ‘Abd Allāh al-Ḥusayn b. Aḥmad b. Muḥammad b. Zakariyyā al-Kūfī 2:389,390,598,599 ‘Abd Allāh b. Ḥamdān (Abū al-Hayjā’) 2:382 ‘Abd Allāh b. Abī Rabī‘a b. al-Mughīra al-Makhzūmī 2:505 ‘Abd Allāh b. Rawāḥa 1:217,254,2:490,491,651 ‘Abd Allāh b. al-Zubayr 1:18,282,2:575,576,593 ‘Abd Allāh b. Zam‘a 1:258 ‘Abd Allāh b. Saba’ ⁴⁵ 2:545,546,548,549,550,573,586 ‘Abd Allāh b. Sa‘d b. Abī Sarḥ 2:466,573 ‘Abd Allāh b. Salām 2:337,352 ‘Abd Allāh b. Ubayy b. Salūl 2:411,421,459,460,461,462,465,468,471,489,490,491,492,493 Ibn ‘Abd Allāh b. Ubayy b. Salūl 2:461,462 ‘Abd Allāh b. al-‘Abbās b. ‘Abd al-Muṭṭalib 1:17,58,239,249,258,270,276,280,2:474,529,530,531,532,541,542,543,544,546,555,579 ‘Abd Allāh b. ‘Abd al-Muṭṭalib 2:485 ‘Abd Allāh b. ‘Umar b. al-Khaṭṭāb 2:542,544,576 Abū ‘Abd Allāh Muḥammad b. Zayd al-Wāsiṭī al-Kātib 2:352 Abī ‘Abd Allāh Muḥammad b. ‘Alī b. Zayd b. Rizām 2:553 Abī ‘Abd Allāh Muḥammad b. al-Nu‘mān 2:595 ‘Abd Allāh b. Mas‘ūd 1:58,82,258,278,2:464,532,579,584,589 Abū ‘Abd Allāh b. al-Mu‘allim 2:622 ‘Abd Allāh b. Maymūn b. Dayṣān b. Sa‘īd al-Ghaḍbān 2:386 ‘Abd Allāh b. Maymūn al-Qaddāḥ 2:597,606 ‘Abd Allāh b. Wahb al-Rāsbī 2:592,593 ‘Abd al-Raḥmān Ṣāḥib Ibn al-Zayyāt 1:191,219,246 ‘Abd al-Raḥmān b. Abī Bakr 2:575 ‘Abd al-Raḥmān al-Ḥasan 2:598 ‘Abd al-Raḥmān b. Sa‘īd 2:597,598 ‘Abd al-Raḥmān b. ‘Adas 2:573 ‘Abd al-Raḥmān b. ‘Awf 1:62,2:337,421,447,473,536,540,571 ‘Abd al-Raḥmān b. Muḥammad b. al-Ash‘ath 1:18,2:574,593 ‘Abd al-Raḥmān b. Muljam 2:533 ‘Abd al-Qays 1:23 ‘Abd al-Muṭṭalib 2:367,485 Children of ‘Abd al-Muṭṭalib 2:593 ‘Abd al-Malik 1:134,212 ‘Abd al-Malik b. ‘Umayr 2:370 ‘Abd al-Malik b. Marwān 1:18,2:516,556,574,593 Ibn ‘Abd al-Wahhāb al-Kātib 2:635 ‘Abd Yālīl b. ‘Amr 1:21 ‘Abd Yasū‘ b. Bahrīn 1:146 Ibn ‘Ubayd Allāh b. al-Akhshīd 2:604 Ibn ‘Ubayd Allāh 2:600 ‘Ubayd Allāh b. Ziyād 1:240,2:533,543,555,574 Abū ‘Ubayda 1:33,62,219,258,264,265,266,278,2:327,335,337,421,447,563 ‘Ubayda b. al-Ḥārith 2:560 ‘Attāb b. Asīd 2:317,559,588 ‘Utba b. Khalaf 1:40 ‘Utba b. Rabī‘a 1:21,30,2:410,419,479,485,498,499,590 ‘Utba b. Ghazwān 1:33,2:337 ‘Uthmān b. Ḥunayf 2:328,530,540,572 ‘Uthmān b. Abī Ṭalḥa al-‘Abdarī 2:421,437 ‘Uthmān b. ‘Affān 1:21,29,30,32,39,45,46,62,63,72,124,129,131,134,212,213,218,221,224,225,226,230,231,233,234,239,240,241,242,244,245,247,249,250,251,252,270,271,273,274,275,278,283,2:337,350,353,354,355,375,402,418,420,423,433,448,463,473,479,488,489,529,530,532,533,536,545,546,556,563,566,568,569,571,572,573,574,575,577,578,579,580,581,583,584,586,593 Abī ‘Uthmān ‘Amr b. ‘Ubayd 2:621 ‘Adī b. Ḥātim 1:275,2:530 ‘Adī b. al-Ḥamrā’ 2:498 al-‘Azīz (Nizār b. Ma‘add) 1:117,2:595,596,609,614,654 ‘Azīz b. Abī ‘Azīz 2:494 ‘Aṭiyya 2:387 Ibn Abī al-‘Aqab 1:75 ‘Uqba b. Mu‘ayṭ 1:15,28,30,40,62,2:346,419,488,492,498 Abū ‘Uqayl 2:473 Children of ‘Uqayl 1:17 ‘Uqayl b. al-Aswad b. al-Muṭṭalib 2:345 ‘Uqayl b. Ja‘far 2:568 ‘Uqayl b. Abī Ṭālib 1:17,240,2:555,584 ‘Ikrima b. Abī Jahl 2:450,481,588 Abū al-‘Alā’ b. al-Ḥaḍramī 1:254 Abī ‘Alī b. al-Yās 2:582 Abū ‘Alī al-Ḥasan b. Aḥmad b. Abī Sa‘īd al-Jannābī 2:606,607,608 ‘Alī b. al-Ḥusayn 1:249 ‘Alī b. Ḥamdān 1:168 ‘Alī b. Abī Ṭālib, may God be pleased with him 1:17,18,22,24,32,33,37,45,58,62,63,72,124,131,134,211,212,220,222,224,226,229,231,232,233,234,240,241,242,243,244,245,246,247,248,249,251,255,256,257,258,260,261,262,263,264,269,271,275,277,278,280,281,2:341,348,353,365,369,370,375,386,402,418,420,421,426,447,448,463,501,502,504,528,529,532,533,534,535,536,540,541,544,546,548,549,550,551,552,556,559,560,568,571,573,574,575,576,577,578,579,580,581,583,584,585,586,593,594,599,643,645,653,659 Children of ‘Alī 1:17,256 ‘Alī b. ‘Abd Allāh b. al-‘Abbās 1:16 Abū ‘Alī ‘Umar b. Yaḥyā al-‘Alawī 2:394 ‘Alī b. ‘Īsā b. Dāwūd al-Jarrāḥ 2:380,381,382 ‘Alī b. Muḥammad b. Bakr al-Isfidhānī 2:521 Abū ‘Alī Muḥammad b. ‘Abd Allāh al-‘Alawī 2:567 Abū ‘Alī Muḥammad b. ‘Abd al-Wahhāb al-Jubbā’ī 1:64,69,78,198,2:521,529,539,628,640 ‘Alī b. Muḥammad b. ‘Alī b. ‘Abd al-Raḥmān al-Bakrī 2:662 ‘Alī b. Mismār 2:379 ‘Alī b. Waṣīf al-Jallā’ (Abū al-Ḥasan) 2:558 ‘Umāra b. Jīfar 1:23 ‘Umāra b. al-Walīd b. al-Mughīra 1:49 ‘Ammār b. Yāsir 1:21,33,239,275,280,2:318,327,460,479,481,533,545 ‘Imrān b. al-Ḥuṣayn 2:530,572 Abū ‘Umar al-Bāhilī 2:511 ‘Umar b. al-Khaṭṭāb, may God be pleased with him 1:24,25,29,30,32,33,39,62,63,72,124,131,134,212,217,218,221,224,225,226,230,232,233,234,238,239,340,241,242,243,245,246,247,249,250,251,252,257,258,265,266,275,276,277,278,2:318,320,323,325,327,329,334,335,336,353,354,355,358,402,414,418,419,420,421,422,324,432,448,460,461,463,473,478,479,481,529,530,532,533,536,544,546,547,548,549,556,558,559,563,564,466,568,569,570,571,575,576,577,578,579,580,581,583,584,586,593,595,644,653,659 ‘Umar b. ‘Abd al-‘Azīz 2:376,556,575 ‘Umar b. ‘Alī b. al-Ḥusayn 1:249 ‘Amr b. Umayya al-Ḍamrī 2:507,509,525 ‘Amr b. Baḥr al-Jāḥiẓ (Abū ‘Uthmān) 1:63,69,70,78,148,198,2:511,548,637 ‘Amr b. Jaḥāsh 2:489 ‘Amr b. Jarmūz 1:280,282 ‘Amr b. Sa‘d 2:496,497 ‘Amr b. al-‘Āṣ 1:23,49,264,265,2:375,505,506,507,508,509,525,526,533,578,579,592 ‘Amr b. ‘Abd Wudd 2:450 ‘Amr b. al-Layth 2:597 Ibn al-‘Amīd 2:582 Abū ‘Umayr b. Ḥawwāsh 2:496 al-‘Ansī al-Kadhdhāb ⁴⁶ 2:445 al-‘Awqī 2:611 al-‘Uwaymil al-‘Uqaylī 2:388 ‘Ayyāsh 2:588 ‘Aydhān al-Qarnī 2:379 ‘Īsā (peace be upon him) 1:19,21,26,34,87,91,92,93,94,96,97,98,99,100,101,102,103,104,108,109,110,111,112,114,115,116,117,119,120,121,123,125,126,132,135,138,139,142,143,144,145,146,147,148,149,151,152,153,154,155,158,159,160,163,164,165,166,167,168,170,171,173,182,184,188,189,191,192,193,194,195,196,197,198,199,200,201,204,205,206,209,210,218,218,223,249,2:386,401,426,427,429,440,442,443,507,508,536,613,660,661 ‘Īsā b. Dāwūd al-Jarrāḥ 2:343 ‘Īsā b. Mūsā 2:383,389,392 Abī ‘Īsā al-Warrāq 1:128,129,198,225,232,2:371,374,407,412,413,432,508,529,551,657 Ibn al-‘Ayṭala 1:30,2:498 ‘Uyayna b. Ḥiṣn 2:479,481,526 The letter Ghayn: Ghulām Zuḥal ⁴⁷ 1:73 Abū al-Ghayth b. ‘Ubayda al-‘Ijlī 2:383,392 The letter Fā’: al-Fār Qalīṭ ⁴⁸ 2:443 al-Fāḍil 1:99 Fāṭima, daughter of the Messenger (peace be upon him) 1:226,238,239,240,246,261,2:338,436,488,552,553,555,556,558,567,568,569,595,652 Abū al-Fatḥ b. Farrās al-Kātib 2:557,558 Ibn Farrukhān 1:73 Pharaoh 1:26,106,109,117,209,2:345,346,500,566,624 al-Faḍl 1:74 Abū al-Faḍl Ja‘far b. Ḥarb 2:539 al-Faḍl b. al-‘Abbās 1:246

Abū al-Faḍl al-‘Abbās ibn ‘Amr al-Ghanawī 2: 380, 395 Ibn Falāḥ (‘Alī ibn Ja‘far ibn Falāḥ al-Katāmī) 2: 397, 607 Abū al-Fawāris al-Ḥasan ibn Muḥammad al-Maymadī 2: 594 Fūlūṣ (Paulus) 1: 98 Fayrūz al-Daylamī 2: 445 Fīlāṭus al-Rūmī (Pilate the Roman) 1: 94, 99, 121, 122, 137, 139, 142 The Letter Qāf Qārūn (Korah) 2: 566, 605 Abū al-Qāsim ibn al-Abyaḍ al-‘Alawī 2: 597 al-Qāsim ibn Akhshīd al-Farghānī 2: 396 Abū al-Qāsim al-Bukhārī 2: 594 Abū al-Qāsim al-Balkhī 1: 62, 63, 2: 548, 549, 624, 625 Abū al-Qāsim al-Ḥasan ibn Ḥawshab 1: 107, 130, 2: 376, 377, 378, 389, 390 Abū al-Qāsim ibn Abī al-Ḥasan ibn ‘Ammār 2: 602 al-Qāsim ibn Sīmā al-Farghānī 2: 600 Abū al-Qāsim ‘Īsā ibn Mūsā 2: 383, 389, 392 Abā al-Qāsim al-Miṣrī al-Iqlīdsī 2: 655 al-Qāhir 2: 393 al-Qā’im 2: 599, 601, 602 Abū Qubays 1: 215 Abū Qatāda (Qatāda ibn al-Nu‘mān al-Anṣārī) 2: 338 Ibn Qutayba 2: 352 Abū Quḥāfa 1: 271, 272 Wuld al-Qaddāḥ 2: 607 Qarẓa ibn Ka‘b 1: 279 Qazūm ibn Ka‘b 2: 495 Qusṭā ibn Lūqā 1: 75, 192, 2: 623 Qusṭanṭīnūs (Constantine) 1: 93, 159, 160, 162, 163, 164, 193, 194 al-Qa‘qā‘ ibn ‘Amr 2: 546 Ibn Qum’a 2: 422 Quwayrī 1: 76, 192 Qays ibn Sa‘d 1: 275, 2: 529, 530, 534, 653 Qays ibn al-Fākih 2: 499 Abū Qays ibn al-Fākih 2: 498 Abū Qays ibn al-Walīd 2: 499 Qayṣar (Caesar) 1: 43, 157, 2: 314, 336, 363, 439, 451, 475, 484, 512, 539 The Letter Kāf Kāfūr al-Khaṣī 2: 396, 397, 604 Ibn Abī Kabsha 2: 514 Kisrā (Chosroes) 1: 22, 24, 28, 43, 73, 81, 175, 2: 314, 324, 336, 360, 363, 438, 439, 445, 451, 484, 504, 511, 517, 531, 539, 645, 647 Ka‘b ibn Asad 2: 449, 495, 497 Ka‘b ibn Mālik al-Anṣārī 1: 169, 2: 476, 477, 478 Umm Kulthūm, wife of the Messenger, peace be upon him 1: 246, 2: 338 Umm Kulthūm bint Fāṭima, may God be pleased with her 1: 653 Ibn Killis 2: 564 Kulayb al-Jarmī 2: 546 Ibn al-Kumayt 2: 399 Kumayl ibn Ziyād al-Nakha‘ī 1: 46 Kināna 1: 70 Kināna ibn Abī al-Ḥuqayq 2: 494 al-Kindī (Ya‘qūb) 2: 374, 508, 629, 630, 631 The Letter Lām Ibn Lāwī al-Yahūdī (Levi the Jew) 2: 357, 407 Abū Lubāba ibn ‘Abd al-Mundhir 2: 455 Abū Lahab 1: 14, 20, 22, 30, 36, 37, 38, 235, 2: 346, 408, 409, 497, 523, 566, 593 Lūṭ (Lot), peace be upon him 1: 117, 190, 218 Lūqā (Luke) 1: 155, 196 The Letter Mīm Māriya al-Qibṭiyya 2: 444 Ibn Māsawayh 2: 625 Mā Shā’ Allāh ibn Abrī al-Yahūdī 1: 74 Mālik 2: 595 Mālik ibn al-Ashtar 1: 46 Mālik ibn Dīnār 2: 646 al-Ma’mūn 1: 72, 74 Mānī (Mani) 1: 80, 169, 170, 184, 2: 640, 641 Mattā (Matthew) 1: 120, 155, 199, 200 Mattā ibn Yūnus 1: 76, 208 al-Muttaqī (the Abbasid Caliph) 1: 28 al-Mutawakkil 1: 28 Muthannā ibn Ḥāritha 2: 503 al-Muḥsin 1: 239, 240, 2: 595 Madīna ibn Mālik 1: 58 Murāra ibn Rabī‘a 2: 476, 477 Murabba‘ ibn Qayẓī 2: 491 Murabba‘a ibn al-Aḥnaf 2: 633 Mardāwīj 2: 518 Marqus (Mark) 1: 143, 155, 182 Marwān ibn al-Ḥakam 1: 239, 242, 243, 249, 2: 556, 575, 576, 592 Marwān ibn ‘Abd al-Malik 1: 212, 250 al-Marwazī 2: 628 Maryam (Mary), peace be upon her 1: 26, 92, 94, 96, 97, 99, 100, 101, 102, 104, 105, 143, 144, 146, 147, 167, 190, 199, 200, 201, 2: 507 Maryam al-Majdaliyya (Mary Magdalene) 1: 144, 149 al-Mustakfī 1: 28 Misṭaḥ ibn Uthātha 2: 468 Abī Mas‘ūd al-Badrī 2: 532 Mas‘ūd ibn ‘Amr 1: 21 Abī Muslim ibn Ḥammād al-Mawṣilī 2: 392 Muslim ibn ‘Uqba 1: 18 Muslim ibn ‘Aqīl 1: 18, 240, 2: 533, 542, 543 Maslama ibn al-Ḥārith 2: 498 Musaylima 1: 32, 63, 213, 214, 216, 267, 272, 2: 372, 484, 586, 587, 588 Miṣbāḥ al-Ṭā’ī 1: 171 Muṣ‘ab ibn al-Zubayr 1: 282 Muṣ‘ab ibn ‘Umayr 2: 504 Masqala ibn Hubayra 2: 375, 533 Muḍar 1: 80 al-Muṭī‘ li-llāh 2: 396, 606, 607 Mu‘ādh ibn Jabal 1: 33, 2: 326, 337, 447, 579 Mu‘ādh ibn al-Ḥuṣayn al-Nabhānī (Abū Kāmil) 1: 211, 216 Mu‘āwiya 1: 32, 128, 134, 212, 213, 214, 221, 232, 239, 240, 242, 249, 250, 270, 273, 274, 275, 277, 281, 282, 2: 374, 375, 419, 481, 530, 533, 534, 535, 540, 541, 542, 556, 560, 567, 574, 575, 576, 581, 592, 593 Ma‘bad ibn al-‘Abbās 2: 555 al-Mu‘taṣim 1: 210, 2: 340, 629, 630 al-Mu‘taḍid 2: 381 al-Mu‘tamid 2: 341 al-Mu‘izz li-Dīn Allāh 2: 603, 604, 606 Ma‘mar 1: 77 al-Mughīra ibn Shu‘ba 1: 242, 2: 581, 653 Mafrūq ibn ‘Amr 2: 502, 503 Ibn Muqātil 2: 394 al-Muqtadir bi-llāh 2: 342, 380, 381, 393, 600 al-Miqdād 2: 403 al-Miqdād ibn al-Aswad 2: 483 Maqdūnīyūs (Macedonius) 1: 163 Ibn al-Muqaffa‘ 1: 72 al-Muqawqis 2: 363, 439, 440, 445 al-Muktafī 2: 381 Ibn Umm Maktūm 2: 326, 482 Ibn Muljam 1: 276, 2: 402 Ibn Abī al-Mulayḥ al-Qarnī 2: 379 Muḥammad ibn Ismā‘īl ibn Ja‘far 2: 377, 386, 390 Abū Muḥammad ibn Abī al-Baghl 2: 611 Muḥammad ibn Abī Bakr al-Ṣiddīq 1: 244, 2: 534, 573 Muḥammad ibn Ja‘far ibn Abī Ṭālib 1: 247 Muḥammad ibn Ḥāṭib 2: 546 Abū Muḥammad al-Ḥasan ibn ‘Ubayd Allāh ibn al-Akhshīd 2: 605 Muḥammad ibn al-Ḥusayn ibn Jahār Bukhnān (Bundār) 2: 386 Muḥammad ibn al-Ḥanafiyya 2: 531 Muḥammad ibn Abī Zaynab (Abū al-Khaṭṭāb) 2: 552 Muḥammad ibn Sulaymān 2: 604 Muḥammad ibn Shabīb 2: 511 Abī Muḥammad al-Ṭabarī 2: 594 Muḥammad (peace be upon him) 1: 5, 6, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 58, 59, 60, 61, 62, 63, 65, 69, 70, 71, 72, 73, 75, 77, 78, 80, 82, 83, 84, 85, 86, 87, 88, 91, 92, 109, 116, 117, 118, 119, 122, 123, 124, 125, 126, 127, 128, 129, 131, 132, 133, 134, 135, 136, 147, 151, 152, 169, 181, 182, 189, 190, 193, 198, 201, 210, 212, 213, 214, 215, 216, 217, 218, 220, 221, 222, 223, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 243, 245, 246, 247, 248, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 280, 281, 282 2: 313, 314, 315, 316, 317, 318, 319, 320, 322, 323, 324, 325, 334, 337, 338, 340, 344, 346, 347, 348, 349, 350, 351, 352, 354, 355, 356, 357, 358, 359, 360, 362, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 386, 387, 390, 392, 399, 400, 401, 402, 403, 406, 407, 408, 409, 410, 411, 412, 413, 415, 416, 417, 419, 420, 421, 422, 423, 424, 425, 426, 427, 430, 431, 432, 433, 434, 435, 437, 438, 439, 440, 441, 444, 445, 446, 447, 448, 449, 450, 451, 452, 454, 455, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 471, 472, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 506, 507, 508, 509, 510, 511, 512, 514, 515, 516, 517, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 531, 532, 533, 534, 535, 536, 537, 538, 547, 548, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 564, 565, 566, 567, 568, 569, 570, 571, 572, 575, 576, 577, 578, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 591, 592, 593, 594, 595, 596, 599, 600, 602, 604, 609, 610, 613, 614, 615, 621, 635, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 662 Muḥammad ibn ‘Abd Allāh al-‘Alawī (Abū ‘Alī) 2: 567 Muḥammad ibn ‘Abd Allāh ibn Muḥammad ibn al-Ḥanafiyya 2: 379 Muḥammad ibn ‘Alī ibn Zayd ibn Rizām 2: 553 Muḥammad ibn ‘Alī ibn ‘Abd Allāh ibn al-‘Abbās 1: 16 Muḥammad ibn al-Layth 1: 77 Muḥammad ibn Maslama 1: 214 Muḥammad ibn al-Mu‘taḍid 1: 28 Munabbih ibn al-Ḥajjāj 2: 498, 499 al-Muntaṣir 1: 28 Ibn Munjā al-Qarmaṭī 2: 397, 608 Abū Manṣūr Bakhtiyār ibn Mu‘izz al-Dawla 2: 606, 607 al-Manṣūr 1: 134, 183, 212 al-Muhājir ibn Abī Umayya 2: 588 al-Mahdī 1: 107, 134, 212, 225, 2: 342, 377, 378, 379, 380, 381, 383, 386, 388, 389, 390, 392, 393, 394, 442, 443, 522, 598, 599, 600, 601, 602, 603, 609, 611, 613, 643 Ibn al-Mahzūl 2: 622 al-Muhallab ibn Abī Ṣufra 2: 646 Mūbadhān Mūbadh 1: 192 Abī Mūsā al-Ash‘arī 1: 254, 2: 530, 532, 533 Mūsā ibn Ja‘far 2: 390, 398 Mūsā ibn Sinān 2: 618 Mūsā (Moses), peace be upon him 1: 8, 9, 26, 34, 87, 90, 91, 104, 108, 114, 115, 116, 117, 119, 124, 125, 126, 132, 133, 134, 135, 145, 149, 150, 151, 165, 188, 190, 194, 209, 216, 218, 221, 223, 237, 238, 239, 249, 257, 2: 325, 345, 346, 353, 379, 386, 401, 413, 429, 496, 497, 518, 519, 520, 521, 522, 536, 564, 569, 613, 660, 661 Abū Mūsā Hārūn (Shaykh al-Mashāyikh) 2: 389, 390, 598 Mūsā al-Yahūdī (Moses the Jew) 2: 628 Muwaffaq ibn al-Mutawakkil 2: 629 Mu’nis al-Khaṣī 2: 382, 383 Mīkhā’īl al-Rāhib (Michael the Monk) 1: 183 Mīkā’īl (Michael) 2: 547, 564 The Letter Nūn Ibn al-Nābigha (‘Abd al-Raḥmān) 2: 579 Nāfi‘ ibn Abī Nāfi‘ 2: 495 al-Najāshī (Negus) 1: 21, 43, 49, 2: 350, 363, 441, 445, 504, 505, 506, 507, 508, 509, 525, 526 Naḥrīr al-Azghalī 2: 605 Naḥrīr Shuwayzān 2: 695 Nizār (Abū al-Manṣūr ibn Ma‘add) 2: 609, 612, 624, 647 Nusṭūrus (Nestorius) 1: 164 al-Nasafī 2: 325 Naṣr ibn Aḥmad 2: 518, 599 al-Naḍr ibn al-Ḥārith ibn Kalada 1: 30, 40, 43, 53, 2: 346, 363, 419, 479, 495, 498, 499 al-Nu‘mān Bashīr al-Anṣārī 1: 32, 2: 581, 653 al-Nu‘mān ibn Sharīk 2: 504 al-Nu‘mān ibn Sharīk 2: 504 al-Nu‘mān ibn Muqarrin 1: 33, 34, 2: 320, 329 al-Nu‘mān ibn al-Mundhir 2: 325 Nu‘aym ibn Mas‘ūd 2: 425 Nūḥ (Noah), peace be upon him 1: 69, 87, 88, 108, 119, 189, 190, 218, 2: 386, 519, 520, 522, 536, 548, 552 The Letter Hā’ Hārūn (Aaron), peace be upon him 1: 34, 87, 91, 108, 114, 115, 116, 117, 119, 133, 149, 151, 190, 209, 216, 221, 237, 249, 257, 2: 372, 564, 569 Hārūn al-Rashīd 1: 77, 224 Hāshim 2: 485 Abū Hāshim (‘Abd al-Salām ibn Muḥammad al-Jubbā’ī) 1: 69, 198, 2: 511, 628, 640 Hāmān 2: 566 Umm Hāni’ bint Abī Ṭālib 1: 46, 50

Hāni’ ibn ‘Urwa al-Murādī 2: 543 Hāni’ ibn Qabīṣa 2: 503 Abū al-Hudhayl 2: 511, 538, 657 al-Hirbadh (al-Hirbadh) 2: 330, 647 Hiraql (Heraclius) 2: 326, 575 Hirmis al-Muthallath (Hermes Trismegistus) 2: 430 Hishām ibn al-Ḥakam 1: 118, 211, 214, 216, 224, 225, 226, 232, 234, 2: 447, 448, 528, 546, 550, 551, 586, 649, 653 Hishām ibn al-‘Āṣ 2: 509, 588 Hilāl ibn Umayya 2: 476, 477, 499 Hind 2: 591 Hūd, peace be upon him 1: 91, 2: 37, 401, 645 Abū al-Hayjā’ (‘Abd Allāh ibn Ḥamdān) 2: 382 Hīrūdus (Herod) 1: 26, 137, 138, 139, 142 Hīlāna (Helena) 93, 159, 160, 162, 223 The Letter Wāw Wāṣil ibn ‘Aṭā’ 1: 18 Wānis 1: 99 Abū al-Wafā’ al-Daylamī 2: 595 al-Walīd 2: 572 al-Walīd ibn ‘Abd al-Malik 1: 134, 212, 2: 556 al-Walīd ibn ‘Uqba 1: 241, 242, 243 al-Walīd ibn al-Mughīra 1: 15, 30, 40, 54, 2: 338, 344, 479, 498 al-Walīd ibn Yazīd 1: 19, 2: 582 Wahb ibn Ḥudhāfa 2: 499 Wahb ibn Yahūdhā 2: 495 The Letter Yā’ Abū Yāsir ibn Akhṭab 2: 494 Abū Yatīm al-Ralbāy 2: 594 Yaḥyā ibn Khālid 2: 633 Yaḥyā, peace be upon him 1: 91, 101, 110, 2: 440 Yaḥyā al-Ṭaḥānī 2: 522 Yaḥyā al-Ṭammāmī 2: 379 Yaḥyā ibn ‘Adī 1: 76, 193 Yaḥyā ibn Ḥusayn al-‘Alawī 2: 378 Yaḥyā ibn ‘Alī 2: 379 Yazdān Kusht 2: 333 Yazdajird ibn Shahriyār 1: 32, 247, 2: 320, 323, 329, 330 Abū Yazīd Mukhallad ibn Kaydād 1: 107, 2: 390, 602, 603 Yazīd ibn Mu‘āwiya 1: 18, 134, 212, 238, 239, 240, 2: 574, 575, 576 Yazīd ibn al-Walīd ibn ‘Abd al-Malik 1: 19, 2: 575 Abū Ya‘qūb ibn al-Azraq al-Kātib al-Anbārī 2: 604, 605 Ya‘qūb ibn Isḥāq al-Kindī 2: 630 Abū Ya‘qūb al-Shahḥām 2: 341 Ya‘qūb, peace be upon him 1: 34, 87, 91, 108, 164, 190, 200, 201, 210: 401 Ya‘qūb ibn Killis 2: 564 Ya‘qūb al-Najjār (James the Carpenter) 1: 199 Ya‘qūb ibn Yūḥannā 2: 628 Yahūdhā (Judas) 1: 138, 139, 141, 200, 201 Yūḥannā al-Salīḥ (John the Evangelist) 1: 100 Yūḥannā al-Ṣā’igh (John the Goldsmith) 1: 142 Yūḥannā (John) 1: 112, 155, 199 Yūḥannā al-Qiss (John the Priest) 1: 76 Yūsuf ibn Daḥya 2: 149 6 Yūsuf ibn ‘Umar al-Thaqafī 1: 18 Yūsuf, peace be upon him 1: 80, 89, 91, 117, 119, 259, 2: 495, 526, 538 Yūsuf ibn al-Gharawī 2: 396 Yūsuf ibn al-Qā’im 2: 603 Yūsuf al-Najjār (Joseph the Carpenter) 1: 26, 142, 199, 200, 201 Yūsha‘ (Joshua), peace be upon him 1: 114, 120, 190 Yūnān al-Nabī (Jonah the Prophet) 1: 201 Yūnus (Jonah), peace be upon him 2: 427, 493 [Index of Places, Tribes, and Nations] The Letter Alif Uḥud 2: 406, 407, 421, 422, 423, 424, 425, 435, 449, 464, 465, 475, 489, 493, 525, 526, 560 Adhābiya 2: 603 al-Aḥzāb (The Confederates) 2: 446, 447, 448, 452, 453, 455, 456, 495, 525, 557, 651 al-Aḥsā’ 1: 107, 2: 339, 383, 385, 389, 395, 396, 397, 582, 605, 606, 609 Āl al-Ukhayḍir al-‘Alawiyyīn (The ‘Alawid House of al-Ukhayḍir) 2: 380 Adharbayjān (Azerbaijan) 1: 32, 182, 2: 339, 340, 386, 443 Adhru‘āt 2: 336 Adhana (Adana) 2: 604 Arāsh 2: 486 Ardashīr Khurra 2: 533 al-Urdunn (Jordan) 1: 199 Arṭās 2: 526 al-Arman (The Armenians) 1: 154, 159, 185, 207, 220 Arminiya (Armenia) 1: 32, 182, 2: 314, 315, 333, 339, 340 Arwād (Aradus) 1: 182 al-Asbāṭ (The Tribes) 1: 34 Banū Asad 1: 216, 272, 2: 588 Banū Isrā’īl (Children of Israel) 1: 8, 9, 26, 100, 113, 120, 121, 138, 144, 148, 149, 152, 153, 157, 158, 159, 165, 188, 209, 210, 239, 277, 2: 345, 353, 359, 493, 519 Isqiliya (Sicily) 2: 602 al-Iskandariyya (Alexandria) 2: 343, 439 Aslam (tribe) 1: 23 Iṣṭakhr (Persepolis) 2: 334, 533 al-Aṣfar (The Byzantines) 2: 471, 514 Iṣfahān (Isfahan) 1: 247, 2: 555 al-A‘rāb (The Bedouins) 2: 440, 443, 452, 456, 458, 474, 587, 637 Ifrīqiya (Africa) 1: 243, 2: 598, 601, 605 Iqrīṭish (Crete) 1: 182, 2: 620 al-Akrād (The Kurds) 2: 441, 443 al-Amqāb 2: 578 Banū Umayya (Umayyads) 1: 16, 17, 73, 128, 131, 250, 282, 2: 374, 375, 484, 518, 535, 542, 575, 576, 581, 592, 593 al-Andalus (Andalusia) 1: 16, 239, 2: 386, 392 Anṭākiya (Antioch) 1: 15, 2: 323, 326 al-Ahwāz 1: 32, 146, 180, 2: 378, 597, 630 Ūrshalīm (Jerusalem) 1: 197, 198 al-Aws 1: 132, 236, 267, 2: 401, 402, 411, 459, 460, 462, 471, 474, 475, 495, 504 The Letter Bā’ Banū Abī al-Baghl 2: 599, 600 Bajīla (tribe) 2: 521, 522, 523, 524 al-Baḥrayn (Bahrain) 1: 129, 130, 135, 180, 216, 254, 272, 2: 342, 378, 379, 381, 384, 385, 386, 388, 392, 441, 443, 558, 600, 601, 647, 649 Bukhārā (Bukhara) 2: 339, 392, 631, 632 Badr 1: 54, 82, 2: 403, 406, 407, 408, 409, 410, 422, 423, 425, 435, 436, 449, 464, 489, 525, 526, 555, 560, 568, 584, 585, 593 al-Badhdh 2: 340 Barāmihurmuz 2: 630 al-Barbar (The Berbers) 1: 216, 2: 443, 598 al-Burjān 1: 183 al-Burghar (The Bulgars) 1: 183 Burayda 2: 521 Banū Basṭām 2: 381, 599, 600 al-Basmāq (mountain) 2: 595 Buṣrā (Bosra) 2: 512, 628 al-Baṣra (Basra) 1: 49, 179, 221, 248, 274, 278, 282, 2: 339, 341, 343, 381, 382, 530, 531, 532, 539, 540, 541, 543, 546, 554, 555, 558, 572, 573, 611 al-Baṭḥā’ 2: 524 al-Baṭīḥa 2: 443 Baghdād (Baghdad) 1: 179, 2: 380, 381, 382, 384, 396, 539, 558, 564, 595, 599, 600, 604, 606, 618, 619, 627, 628 Balkh 2: 326, 624 al-Bandhanjīyīn 2: 630 Bayt al-Maqdis (Jerusalem) 1: 47, 49, 88, 125, 138, 149, 150, 156, 165, 197, 198, 223, 2: 436, 444, 449, 512, 515 The Letter Tā’ al-Tāmma 2: 503 Tabūk 2: 474, 476, 477, 559, 649 al-Turk (The Turks / Land of the Turks) 1: 178, 2: 315, 330, 354, 444, 535 Taghlib 2: 326 Tanūkh 2: 326 Tihāma 2: 484, 589 Banū Taym 1: 272 Taymā’ 2: 649 The Letter Jīm al-Jābiya 2: 335 al-Jabal 2: 555 Jurjān (Gorgan) 1: 32, 247 al-Jazīra (Upper Mesopotamia) 1: 31, 59, 63, 146, 162, 191, 210, 2: 314 Jazīrat al-‘Arab (Arabian Peninsula) 1: 32, 153, 236, 253, 2: 314, 386, 402, 522, 554, 643 al-Jazīriyya 2: 339 al-Jufayr 2: 572 Junāba 2: 379 al-Jund 1: 130, 2: 558 Jundaysābūr (Gundeshapur) 2: 636 Juhayna (tribe) 1: 23 Jūr (Firuzabad) 2: 334, 597 Jayḥūn (Oxus River) 2: 558 Jayshān 1: 130, 2: 376, 389 The Letter Ḥā’ Banī Ḥāritha 2: 451, 492 al-Ḥabasha (Abyssinia) 1: 20, 21, 24, 43, 49, 61, 207, 236, 246, 248, 2: 350, 352, 363, 504, 522, 583, 585, 590 al-Ḥijāz (Hejaz) 1: 31, 92, 180, 2: 402, 449, 558 al-Ḥijr (Mada’in Saleh) 2: 487, 488 al-Ḥudaybiyya 1: 60, 2: 318, 516, 526 Ḥarrān 1: 108, 146, 162, 163 al-Ḥarra 1: 18, 2: 575 Banī al-Ḥasan 2: 535 Banī al-Ḥusayn 2: 535 Banī Ḥamdān 2: 443 Ḥimṣ (Homs) 1: 178, 179, 2: 323, 327, 512, 515 Ḥunayn (battle) 2: 489, 559 al-Ḥīra 1: 32 The Letter Khā’ Khurāsān (Khorasan) 1: 17, 19, 32, 179, 180, 249, 2: 320, 330, 333, 335, 342, 381, 385, 386, 444, 518, 555, 599, 600, 617 Khuza‘a (tribe) 1: 23, 2: 344 al-Khazraj 1: 132, 236, 267, 2: 401, 402, 411, 459, 460, 462, 471, 495, 504, 653 al-Khandaq (Battle of the Trench) 2: 446, 447, 450, 525, 526 Khawārizm (Khwarezm) 2: 398 Khaybar 1: 30, 2: 435, 496, 556 The Letter Dāl Dār al-Nadwa 2: 364 Dijla (Tigris) 2: 558 Dimashq (Damascus) 1: 156, 2: 323, 336, 444, 474, 512, 546, 549, 595 Dūmat al-Jandal 2: 574 al-Daylam (Daylam) 1: 73, 107, 180, 2: 443, 445, 521, 535, 594, 604, 647 The Letter Dhāl Dhū al-Fiqār (the sword of the Prophet, peace be upon him) 2: 421 Dhubyān 2: 448 Dhū Qār 2: 325, 540 Dhū al-Qiṣṣa 2: 418 Dhū al-Majāz 2: 519 The Letter Rā’ al-Rādha 2: 378 al-Rabadha 2: 418, 540 Rabṭara 2: 341 Rabī‘a 1: 22, 23, 216, 235, 2: 502 Raqqāda 1: 107, 2: 342, 390 al-Raqqa 1: 146, 2: 383 al-Ramla 2: 595, 605 al-Rawḥā’ 2: 424 al-Rūm (The Byzantines) 1: 30, 32, 43, 48, 59, 60, 61, 63, 71, 77, 88, 93, 121, 125, 131, 137, 139, 141, 151, 152, 153, 154, 157, 158, 159, 160, 161, 162, 163, 164, 166, 167, 168, 169, 172, 173, 176, 178, 183, 184, 185, 190, 194, 197, 210, 220, 223, 226, 227, 232, 236, 238, 251, 254, 267, 2: 314, 315, 320, 323, 324, 325, 326, 327, 328, 329, 330, 334, 336, 338, 339, 340, 341, 342, 343, 353, 354, 360, 372, 386, 395, 397, 401, 436, 437, 439, 440, 444, 445, 471, 473, 474, 475, 481, 493, 511, 512, 513, 514, 515, 516, 517, 522, 524, 535, 559, 599, 602, 604, 608, 617, 626, 628, 643, 647, 651, 652 Rūma 2: 598 Rūmiya (Rome) 2: 516 al-Rayy (Ray) 1: 247, 2: 521, 599 The Letter Zāy Banū Zarqān 2: 387 Zamzam 2: 616, 617, 619 Banū Zuhra 1: 53, 249 Banī Zahrūn 2: 622 The Letter Sīn al-Sāqa 2: 334 Sijistān (Sistan) 1: 32, 2: 330, 582 Sijilmāsa 2: 389, 597, 598 al-Sarjān 1: 160 Surr man Ra’ā (Samarra) 1: 179 Saqīfat Banī Sā‘ida 2: 561, 562, 563, 586 Sala‘ 2: 478 Banī Salmān 2: 387 Banū Salama 2: 477, 478 Salamiyya 2: 597 Samarqand (Samarkand) 1: 175 Samīsāṭ (Samosata) 1: 183 Banū Sanbar 2: 379 al-Sind (Sindh) 2: 315 al-Sawād 1: 32, 230 Sūlāsim 2: 333 Suwayqat ‘Abbāsa 2: 622 Sayḥūn (Syr Darya) 1: 183, 2: 558 The Letter Shīn al-Shām (Greater Syria) 1: 32, 48, 50, 63, 150, 180, 191, 210, 221, 230, 246, 248, 274, 275, 276, 2: 314, 315, 329, 333, 334, 335, 336, 340, 343, 396, 397, 436, 440, 443, 444, 450, 475, 495, 512, 522, 530, 531, 533, 540, 541, 545, 549, 554, 558, 574, 575, 583, 584, 589, 590, 597, 606, 607, 608, 609, 619, 643, 660 al-Shāma 2: 503 al-Sharāt 2: 391 Shaybān ibn Tha‘laba (tribe) 2: 502 The Letter Ṣād Ṣa‘da 2: 594 al-Ṣa‘īd al-A‘lā (Upper Egypt) 1: 32, 2: 343 al-Ṣafā 2: 484 Ṣiffīn 2: 533, 541, 542 Ṣan‘ā’ (Sanaa) 1: 24, 2: 445, 450, 562, 649 Ṣūr (Tyre) 2: 595 al-Ṣīn (China) 1: 179, 2: 360, 386 The Letter Ṭā’ al-Ṭā’if 1: 240, 2: 350, 501, 559, 591 Ṭabāṭabā 2: 382, 383 Ṭabaristān (Tabaristan) 1: 32, 247, 2: 594, 618 Ṭarābulus (Tripoli) 2: 602 Ṭarsūs (Tarsus) 2: 600, 604 Ṭayy (tribe) 2: 524 The Letter ‘Ayn ‘Ād 1: 53, 85, 107, 123, 131, 132, 136, 147, 153, 2: 485, 486 Banū al-‘Abbās (Abbasids) 1: 1, 17, 19, 28, 37, 71, 73, 75, 131, 175, 186, 224, 252, 2: 342, 375, 383, 395, 397, 443, 518, 581, 593, 594, 604, 607, 616 Banū ‘Abd al-Dār 1: 53 ‘Abd al-Qays (tribe) 1: 235, 2: 524 Banū ‘Abd al-Muṭṭalib 2: 317, 547, 589 Banū ‘Abd Manāf 1: 226, 255, 269, 271, 272, 2: 346, 468, 481, 498, 512, 571, 585 al-‘Ibrāniyya (Hebrew) 2: 516 ‘Abs 2: 448 al-‘Atīq 2: 325 al-‘Ajam (The Persians / Non-Arabs) 1: 135, 251, 2: 324, 437, 453, 521, 537, 553, 562, 575 ‘Adan (Aden) 1: 113, 2: 376, 389, 496, 649 al-‘Udhayb 2: 321 al-‘Irāq (Iraq) 1: 31, 32, 49, 146, 164, 169, 178, 179, 180, 191, 2: 339, 340, 342, 385, 386, 387, 392, 522, 530, 541, 542, 549, 564, 600, 604, 606, 635 al-‘Arab (The Arabs) 1: 13, 19, 22, 27, 37, 51, 53, 66, 71, 85, 107, 123, 131, 132, 136, 147, 153, 207, 210, 216, 220, 226, 227, 232, 235, 248, 251, 267, 274, 2: 322, 344, 360, 361, 391, 392, 393

400, 412, 417, 420, 437, 438, 441, 444, 446, 449, 453, 469, 479, 481, 482, 489, 495, 496, 500, 501, 504, 509, 520, 522, 523, 536, 537, 544, 553, 562, 568, 590, 617, 636, 656 Al-ʿArīsh ⁴⁹: 1:258 Banū al-ʿAzāqirī ⁵⁰: 2:381 Al-ʿUzzā ⁵¹: 2:421, 487 ʿAsqalān ⁵²: 2:444, 595 ʿAskar Mukram ⁵³: 2:521, 630 Banū ʿAfra ⁵⁴: 2:584 Banū ʿUqayl ⁵⁵: 2:395, 543 ʿAkkā ⁵⁶: 2:595 ʿUkāẓ ⁵⁷: 2:519 ʿUmān ⁵⁸: 1:23, 31, 272; 2:386, 441, 445, 555, 588, 643, 649 ʿImrān ⁵⁹: 2:443 ʿAyn al-Tamr ⁶⁰: 1:32 ʿAyn Dharba ⁶¹: 1:182; 2:604 ʿAyn al-Warda ⁶²: 1:18 Letter Ghayn: Al-Ghār ⁶³: 2:365, 369, 391, 523, 601 Ghazza ⁶⁴: 2:444 Ghassān (tribe) ⁶⁵: 1:210; 2:326, 441, 477 Ghaṭafān ⁶⁶: 2:588 Ghifār (tribe) ⁶⁷: 1:23 Letter Fāʾ: Fārān ⁶⁸: 2:352 Fāris ⁶⁹: 1:28, 32, 53, 59, 60, 61, 63, 72, 164, 180, 191, 236, 247; 2:320, 321, 322, 323, 326, 328, 329, 330, 337, 360, 363, 372, 378, 385, 386, 438, 450, 511, 515, 521, 535, 564, 618 Fadak ⁷⁰: 2:556, 557, 558 Al-Furāt ⁷¹: 2:382, 383, 558 Āl al-Furāt ⁷²: 2:599, 600 Al-Furs ⁷³: 1:13, 30, 43, 53, 71, 131, 154, 164, 169, 170, 180, 192, 220, 226, 232, 247; 2:314, 315, 316, 323, 324, 325, 328, 329, 330, 332, 340, 354, 363, 444, 481, 522, 617, 645 Fazāra (tribe) ⁷⁴: 1:23, 216; 2:448 Al-Fusṭāṭ ⁷⁵: 2:477, 478 Filasṭīn ⁷⁶: 2:554 Letter Qāf: Al-Qādisiyya ⁷⁷: 1:32; 2:321, 322, 325 Āl al-Qāsim ibn ʿAbd Allāh ⁷⁸: 2:600 Al-Qāhira ⁷⁹: 2:607, 608 Qāyin ⁸⁰: 2:617 Qubruṣ ⁸¹: 1:182 Al-Qibṭ ⁸²: 1:71, 106, 109, 162, 176, 207, 209, 210, 220, 232; 2:535 Quraysh ⁸³: 1:19, 20, 21, 22, 25, 27, 28, 30, 39, 40, 41, 42, 43, 44, 47, 48, 49, 50, 51, 53, 59, 66, 68, 84, 88, 132, 133, 136, 235, 253, 262, 263, 264, 265, 267, 313, 317, 344, 346, 348, 350, 351, 355, 360, 361, 362, 364, 365, 367, 368, 384, 402, 403, 407, 409, 410, 412, 419, 420, 436, 437, 438, 439, 444, 447, 448, 449, 450, 463, 479, 480, 484, 485, 486, 487, 488, 495, 496, 499, 500, 501, 502, 503, 504, 505, 508, 509, 512, 513, 515, 519, 520, 523, 524, 525, 527, 547, 561, 563, 564, 565, 566, 567, 576, 585, 590, 591, 656 Banū Qurayẓa ⁸⁴: 1:30; 2:435, 449, 450, 455, 456, 495, 496 Al-Qusṭanṭīniyya ⁸⁵: 1:157, 161, 171, 238; 2:315, 386, 397 Quḍāʿa ⁸⁶: 1:216; 2:441 Al-Qaṭīf ⁸⁷: 2:380 Al-Qulzum ⁸⁸: 2:534 Qalshāna ⁸⁹: 2:650 Al-Qayrawān ⁹⁰: 1:107, 179; 2:386, 598, 600, 601, 602 Banū Qayla ⁹¹: 2:462 Banū al-Qaynuqāʿ ⁹²: 1:30; 2:435, 494, 496 Letter Kāf: Kābul ⁹³: 2:386 Kutāma ⁹⁴: 2:390, 396, 397, 598, 606 Karābīs ⁹⁵: 2:336 Karbalāʾ ⁹⁶: 1:18, 240, 249; 2:653 Al-Karkh: al-Karkhiyyūn ⁹⁷: 2:600 Kirmān ⁹⁸: 1:32; 2:582 Al-Kaʿba ⁹⁹: 2:343, 344, 385, 437, 486 Kināna (tribe) ¹⁰⁰: 1:23 Al-Kūfa ¹⁰¹: 1:82, 179, 239, 241, 247, 248, 339, 342, 343, 379, 381, 383, 386, 388, 389, 390, 393, 394, 530, 531, 532, 533, 539, 542, 543, 544, 545, 546, 549, 554, 558, 574, 613 Letter Lām: Lāʿa ¹⁰²: 1:130; 2:376, 389 Luʾluʾa ¹⁰³: 2:341 Letter Mīm: Al-Makhram ¹⁰⁴: 2:627 Banū Makhzūm ¹⁰⁵: 1:33, 272; 2:346, 481, 592 Al-Madāʾin ¹⁰⁶: 1:58; 2:330, 549 Banū al-Midrār ¹⁰⁷: 2:598 Madyan ¹⁰⁸: 1:90 Al-Madīna ¹⁰⁹: 1:25, 27, 134, 222, 227, 236, 239, 240, 246, 247, 249, 258, 268, 280, 281, 318, 324, 326, 329, 350, 357, 366, 367, 368, 372, 401, 402, 409, 411, 418, 420, 423, 446, 450, 554, 460, 462, 463, 477, 495, 496, 511, 521, 522, 532, 545, 555, 559, 563, 573, 575, 583, 585, 615 Al-Mudhaykhira ¹¹⁰: 1:130; 2:376 Marw ¹¹¹: 2:330 Banū Marwān ¹¹²: 2:482, 582

1. Mani : Founder of Manichaeism, a dualistic religion that posits a cosmic struggle between light and darkness. Mani claimed that all bodies are sentient and perceptive.
2. callers : Refers to the opponents or critics mentioned earlier, likely Manichaeans or other groups who questioned Islamic teachings.
3. Quran 2:195 : Quranic verse: 'And do not throw yourselves into destruction.'
4. Quran 4:71 : Quranic verse: 'Take your precautions.'
5. foreleg : A piece of meat from the front leg of an animal, often considered a modest gift.
6. trotter : The foot of an animal, especially a pig or sheep, considered a lowly food item.
7. Hadith : Prophetic tradition warning against affectation and encouraging acceptance of simple offerings.
8. Umar ibn al-Khattab : The second Caliph of Islam, known for his justice and administrative reforms.
9. Quran 7:195 : Quranic verse: 'Say: Call upon your partners, then plot against me and give me no respite.'
10. stinger : The bee's stinger is traditionally believed to contain a healing substance, though modern science does not support this.
11. Hadith Qudsi : A divine saying where God speaks through the Prophet, emphasizing human frailty and the futility of delayed charity.
12. grave speech : A common motif in Islamic eschatology where the grave addresses the deceased, warning of its solitude and punishment.
13. strutting : Walking with pride and arrogance, condemned in Islamic teachings.
14. al-Aziz : Title meaning 'the Mighty', used here sarcastically for a ruler who indulges in luxury and opposes Islamic norms.
15. herbad : A Zoroastrian priest who performs purification rituals, including using urine (nirang) for cleansing.
16. سنة وستمائة : Year 600 AH (1203-1204 CE)
17. فَاصْدَعْ بِما تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ : Qur'an 15:94
18. فَكِيدُونِي جَمِيعاً ثُمَّ لا تُنْظِرُونِ : Qur'an 11:55
19. وَلَقَدْ كَتَبْنا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُها عِبادِيَ الصَّالِحُونَ : Qur'an 21:105
20. وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ : Qur'an 26:214
21. وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ : Qur'an 17:80
22. إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ : Qur'an 28:85
23. قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ : Qur'an 17:88
24. بدر : Badr: The first major battle between Muslims and Quraysh in 624 CE
25. عبد الله بن أبي سلول : Abdullah ibn Ubayy ibn Salul: A leader of the Hypocrites in Medina
26. المباهلة : Mubahala: A form of mutual imprecation or prayer for curse upon the liar
27. الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ فَسَيُنْفِقُونَها ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ : Qur'an 8:36
28. وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَساجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ : Qur'an 2:114
29. عثمان بن أبي طلحة العبدري : Uthman ibn Talha al-Abdari: The keeper of the keys of the Kaaba before the conquest of Mecca
30. سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ : Qur'an 8:12
31. بني النضير : Banu al-Nadir: A Jewish tribe expelled from Medina in 625 CE
32. جرير بن عبد الله البجلي : Jarir ibn Abdullah al-Bajali: A companion of the Prophet
33. الخلفاء الراشدين : The Rightly Guided Caliphs: Abu Bakr, Umar, Uthman, and Ali
34. القرامطة : Qarmatians: A syncretic religious group that emerged in the 9th century, often considered heretical
35. الباطنية : Batiniyya: An esoteric sect that emphasizes inner meanings of scripture, often associated with Ismailism
36. بيت لا تمر فيه جياع أهله : A hadith: 'A house without dates, its inhabitants are hungry' (Sahih Muslim)
37. زيد بن حارثة : Zayd ibn Haritha: The Prophet's adopted son and freedman
38. Abū Ṭā‘a : A person mentioned in the text, possibly a proper name.
39. Abū Ṭālib : The uncle of the Prophet Muhammad and father of Imam Ali.
40. al-Qā’im : A title meaning 'the Riser' or 'the Upholder', often used for the Mahdi in Shia Islam.
41. al-Jannābī : A nisba referring to someone from Jannaba, a region in Persia; associated with the Qarmatian leader.
42. al-Qarmatī : A follower of the Qarmatian sect, an Ismaili Shia group.
43. Ṭulayḥa : A false prophet who claimed prophethood during the time of the Prophet Muhammad.
44. al-Rāhib : Meaning 'the monk'; a title for a Christian ascetic.
45. ‘Abd Allāh b. Saba’ : A controversial figure believed by some to be the founder of the Saba’iyya sect, which held extreme views about Ali.
46. al-‘Ansī al-Kadhdhāb : A false prophet from Yemen who claimed prophethood during the time of the Prophet Muhammad.
47. Ghulām Zuḥal : Literally 'the servant of Saturn'; possibly a reference to an astrological or magical figure.
48. al-Fār Qalīṭ : Possibly a name or title; unclear meaning.
49. al-ʿArīsh : A town in the Sinai Peninsula, on the Mediterranean coast.
50. Banū al-ʿAzāqirī : A tribe or family name; possibly a variant of al-ʿAzāqir.
51. al-ʿUzzā : A pre-Islamic Arabian goddess, one of the three chief goddesses of Mecca.
52. ʿAsqalān : Ashkelon, an ancient city in Palestine.
53. ʿAskar Mukram : A town in Khuzestan, Iran, founded by Mukram ibn al-ʿAlāʾ.
54. Banū ʿAfra : A clan or tribe; ʿAfra is a female name.
55. Banū ʿUqayl : An Arab tribe, part of the larger ʿĀmir ibn Ṣaʿṣaʿa.
56. ʿAkkā : Acre, a city in Palestine.
57. ʿUkāẓ : A famous pre-Islamic market and fair near Mecca.
58. ʿUmān : Oman, a region in southeastern Arabia.
59. ʿImrān : A place name; possibly a valley or settlement.
60. ʿAyn al-Tamr : A town in Iraq, known for its date palms.
61. ʿAyn Dharba : A location; possibly a spring or well.
62. ʿAyn al-Warda : A place in Syria, site of a battle in 685 CE.
63. al-Ghār : The Cave; possibly a specific location.
64. Ghazza : Gaza, a city in Palestine.
65. Ghassān : A pre-Islamic Arab tribe that established a kingdom in Syria.
66. Ghaṭafān : A large Arab tribe from central Arabia.
67. Ghifār : An Arab tribe, known for its early conversion to Islam.
68. Fārān : A region in the Sinai Peninsula, associated with the wilderness of Paran.
69. Fāris : Persia; the region of Fars in Iran.
70. Fadak : An oasis near Khaybar, known for its date palms.
71. al-Furāt : The Euphrates River.
72. Āl al-Furāt : The family or dynasty of al-Furāt; a prominent Shia family.
73. al-Furs : The Persians.
74. Fazāra : An Arab tribe, part of the Ghatafan confederation.
75. al-Fusṭāṭ : The first Islamic capital of Egypt, founded by ʿAmr ibn al-ʿĀṣ.
76. Filasṭīn : Palestine.
77. al-Qādisiyya : A town in Iraq, site of the decisive battle between Arabs and Persians in 636 CE.
78. Āl al-Qāsim ibn ʿAbd Allāh : The family of al-Qāsim ibn ʿAbd Allāh; a notable lineage.
79. al-Qāhira : Cairo, the capital of Egypt.
80. Qāyin : A town in Khorasan, Iran.
81. Qubruṣ : Cyprus.
82. al-Qibṭ : The Copts, the native Egyptian Christians.
83. Quraysh : The dominant tribe of Mecca, to which the Prophet Muhammad belonged.
84. Banū Qurayẓa : A Jewish tribe of Medina, involved in conflict with the Muslims.
85. al-Qusṭanṭīniyya : Constantinople, the capital of the Byzantine Empire.
86. Quḍāʿa : A large Arab tribal confederation.
87. al-Qaṭīf : A coastal town in eastern Arabia.
88. al-Qulzum : Clysma, an ancient port on the Red Sea (modern Suez).
89. Qalshāna : A place name; possibly a town in North Africa.
90. al-Qayrawān : Kairouan, a city in Tunisia, an early Islamic center.
91. Banū Qayla : A tribe; Qayla is a female name.
92. Banū al-Qaynuqāʿ : A Jewish tribe of Medina, expelled by the Muslims.
93. Kābul : Kabul, the capital of Afghanistan.
94. Kutāma : A Berber tribe in North Africa, supporters of the Fatimids.
95. Karābīs : A place name; possibly a town in Iraq.
96. Karbalāʾ : A city in Iraq, site of the martyrdom of Imam Husayn.
97. al-Karkh: al-Karkhiyyūn : Al-Karkh is a district of Baghdad; al-Karkhiyyūn refers to its inhabitants.
98. Kirmān : Kerman, a province in southeastern Iran.
99. al-Kaʿba : The Kaaba, the sacred building in Mecca, direction of prayer for Muslims.
100. Kināna : An Arab tribe from the Tihama region.
101. al-Kūfa : A city in Iraq, founded by the Muslims, an early Islamic center.
102. Lāʿa : A place name; possibly a valley or settlement in Yemen.
103. Luʾluʾa : A place name; possibly a town or fortress.
104. al-Makhram : A place name; possibly a district in Baghdad.
105. Banū Makhzūm : A prominent Quraysh clan.
106. al-Madāʾin : Ctesiphon, the Sasanian capital near Baghdad.
107. Banū al-Midrār : A Berber dynasty that ruled in Sijilmasa.
108. Madyan : Midian, a region in northwestern Arabia.
109. al-Madīna : Medina, the city of the Prophet, second holiest city in Islam.
110. al-Mudhaykhira : A fortress in Yemen.
111. Marw : Merv, an ancient city in Khorasan (modern Turkmenistan).
112. Banū Marwān : The Marwanid branch of the Umayyad dynasty.

The Second Part

Marwa ¹ 2:484 Al-Muraysi' ² 2:460 Muzayna ³ 2:408 Mushajjar 'Amman ⁴ 2:386 Egypt 1:32, 63, 106, 162, 168, 178, 179, 180, 191, 210, 2:314, 315, 323, 329, 333, 340, 342, 443, 445, 363, 385, 396, 397, 444, 445, 530, 534, 545, 546, 555, 564, 573, 582, 595, 600, 603, 604, 605, 606, 607, 624, 647, 660 Al-Massisah ⁵ 1:182, 183, 2:604 Al-Maghrib ⁶ 1:16, 32, 107, 130, 149, 180, 314, 315, 342, 343, 378, 383, 386, 390, 391, 392, 398, 582, 597, 598, 599, 600, 601, 602, 603, 605, 606, 610 Banu al-Mughirah ⁷ 1:272 Mecca 1:14, 25, 26, 27, 28, 46, 47, 50, 52, 53, 55, 59, 64, 68, 82, 84, 92, 130, 135, 222, 235, 237, 239, 267, 271, 313, 316, 317, 318, 324, 338, 346, 348, 350, 356, 357, 358, 362, 368, 372, 384, 385, 390, 402, 408, 410, 436, 437, 439, 447, 453, 462, 463, 475, 481, 486, 495, 498, 499, 501, 505, 511, 521, 522, 524, 525, 526, 555, 575, 578, 583, 585, 589, 590, 591, 592, 607 Malatya ⁸ 2:343 Al-Mansurah ⁹ 2:316 Mina ¹⁰ 2:519 Al-Mahdiyyah ¹¹ 2:601, 602 Mu'tah ¹² 2:441, 511, 559, 560, 651 Mosul 1:146, 153 Multan ¹³ 2:316 Mawliyan ¹⁴ 2:398 Letter Nun: Bani Nahiyah ¹⁵ 2:533 Al-Nabat ¹⁶ 1:71, 2:443 Banu al-Najjar ¹⁷ 2:367 Najran ¹⁸ 2:649 Banu al-Nadir ¹⁹ 1:30, 2:435, 489, 490, 494, 496, 556 Nihawand ²⁰ 1:247, 2:330 Al-Nahrawan ²¹ 2:542, 554 Al Nawbakht ²² 2:600 Banu Nawfal ²³ 1:33 Nishapur ²⁴ 2:396, 618 The Nile 2:379, 558 Letter Ha: Banu Hashim ²⁵ 1:17, 18, 19, 225, 226, 240, 245, 246, 247, 249, 250, 258, 263, 264, 270, 271, 2:327, 362, 363, 364, 374, 383, 481, 555, 556, 557, 559, 560, 561, 567, 569, 571, 580, 583, 584, 585, 586, 593, 649, 653 Hubal ²⁶ 2:421 Hajar ²⁷ 2:380 Herat ²⁸ 2:617 Hamadan ²⁹ 1:247 India 1:13, 30, 35, 49, 71, 106, 131, 154, 175, 177, 187, 220, 226, 232, 2:314, 315, 324, 338, 386, 535, 544, 555, 617 Letter Waw: Wadi al-Qura ³⁰ 2:496, 649 Wasit ³¹ 1:176, 2:628 Letter Ya: Yathrib ³² 2:451, 520, 524, 525 Suq Yahya ³³ 2:558 Banu Yarbu' ³⁴ 1:216 Al-Yarmuk ³⁵ 2:587 Land of al-Yamamah ³⁶ 1:216, 272, 2:380 Yemen 1:23, 31, 130, 180, 240, 248, 271, 272 2:339, 342, 376, 377, 378, 385, 386, 390, 392, 438, 441, 443, 445, 450, 451, 496, 521, 545, 555, 558, 591, 594, 649 The Greeks ³⁷ 1:71, 164, 2:617 [Index of Creeds, Sects, and Schools] Al-Ibadiyyah ³⁸ 2:602 Al-Ash'ariyyah ³⁹ 1:90 Al-Imamiyyah ⁴⁰ 1:51, 134, 211, 212, 226, 231, 245, 273, 278, 281, 2:354, 371, 398, 442, 443, 447, 510, 533, 550, 551, 552, 557, 566, 576, 649, 659 Ahl al-Riddah ⁴¹ 2:586, 588 Al-Batiniyyah ⁴² 1:80, 106, 118, 135, 2:374, 456, 508, 582 Bid'ah (al-Qadr) ⁴³ 1:24 Al-Bahshamiyyah ⁴⁴ Al-Haruriyyah ⁴⁵ 2:535 Al-Hanbaliyyah ⁴⁶ 1:210, 211 Al-Hanifiyyah ⁴⁷ 2:474, 475, 523 Al-Khurramiyyah ⁴⁸ 2:340, 395 Al-Khawarij (Bid'ah al-Kharijah) ⁴⁹ 1:24, 2:341, 530, 574, 584, 586, 592 Al-Dahriyyah ⁵⁰ 1:108 Al-Dayṣaniyyah ⁵¹ 1:190, 225 Al-Rafidah ⁵² 1:24, 45, 90, 91, 125, 126, 134, 211, 224, 225, 232, 234, 240, 245, 250, 252, 2:354, 371, 398, 510, 528, 535, 557, 562, 565, 567, 586 Al-Rawandiyyah ⁵³ 1:251 Al-Zanadiqah ⁵⁴ 1:52, 90, 106, 108, 129, 2:414, 418, 508, 581, 603, 607 Al-Zanj or (al-Zutt) ⁵⁵ 2:341, 395 Al-Zaydiyyah ⁵⁶ 2:535 Al-Saba'iyyah ⁵⁷ 2:548 Al-Suryaniyyah ⁵⁸ 1:100, 154 Al-Sufista'iyyah ⁵⁹ 2:361 Al-Shi'ah ⁶⁰ 1:29, 35, 42, 62, 63, 107, 224, 225, 2:342, 355, 359, 376, 378, 379, 381, 382, 386, 387, 389, 390, 391, 394, 443, 479, 517, 522, 533, 535, 538, 539, 540, 544, 545, 546, 549, 553, 557, 558, 563, 567, 595, 599, 600, 604, 608, 610, 647, 649, 659 Al-Sabi'ah ⁶¹ 2:622, 627 Al-'Alawiyyah - Al-'Alawiyyun ⁶² 2:377, 380, 535, 553, 601 Al-Fatimiyyun ⁶³ 2:652 Al-Qasimiyyah ⁶⁴ 2:535 Al-Qaramitah ⁶⁵ 1:42, 106, 130, 135, 2:339, 343, 353, 361, 379, 383, 395, 508, 521, 522, 553, 602, 605, 606, 607, 609, 612 Al-Kamilah ⁶⁶ 1:250 Al-Mujabbirah ⁶⁷ 1:91, 2:639 Al-Majus ⁶⁸ 1:35, 105, 106, 125, 126, 128, 169, 170, 179, 180, 182, 184, 185, 192, 215, 2:330, 333, 361, 438, 442, 443, 500, 613, 627, 647 Al-Murji'ah (Bid'ah al-Irja') ⁶⁹ 1:34 Al-Mushabbihah ⁷⁰ 1:90, 91 Al-Mu'tazilah ⁷¹ 1:51, 71, 72, 77, 2:341, 551, 554, 657 Al-Mulhidah ⁷² 1:52, 108, 129, 131, 193, 209, 212, 2:499, 500, 557, 581, 594, 603, 623, 626, 627, 628, 630, 633, 660 Al-Malakiyyah ⁷³ 1:96, 97, 175 Al-Mananiyyah ⁷⁴ 1:35, 80, 106, 175, 182, 184, 187, 190, 2:430, 639 Al-Nasibah ⁷⁵ 2:567 Al-Nasiriyyah ⁷⁶ 2:535 Al-Nasturiyyah ⁷⁷ 1:91, 96, 98, 104, 110, 146, 147, 164, 175 Christians and Arab Christians 1:26, 27, 28, 35, 41, 43, 49, 66, 75, 88, 90, 91, 92, 93, 95, 97, 98, 99, 105, 108, 109, 110, 111, 114, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 126, 128, 132, 133, 134, 136, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 158, 159, 162, 164, 165, 166, 167, 168, 169, 170, 171, 173, 175, 176, 177, 178, 180, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 197, 198, 199, 200, 201, 202, 203, 205, 206, 207, 208, 209, 215, 223, 235, 236, 249, 267, 279 2:313, 314, 326, 327, 333, 334, 359, 361, 401, 402, 407, 412, 413, 415, 416, 417, 426, 427, 429, 433, 438, 440, 441, 444, 445, 453, 469, 473, 479, 500, 508, 516, 589, 591, 613, 623, 627, 655, 656 Al-Hishamiyyah ⁷⁸ 1:250 Al-Ya'qubiyyah ⁷⁹ 1:91, 96, 97, 104, 147, 164, 175, 2:314 Jews 1:26, 28, 30, 35, 41, 43, 48, 49, 66, 88, 90, 91, 98, 99, 103, 104, 121, 122, 124, 125, 126, 128, 132, 133, 134, 136, 137, 138, 139, 141, 142, 143, 148, 151, 152, 153, 154, 156, 157, 158, 159, 160, 164, 184, 186, 195, 196, 200, 201, 215, 223, 235, 236, 267, 278 2:313, 314, 359, 401, 402, 407, 411, 412, 413, 414, 415, 416, 433, 434, 435, 438, 440, 442, 446, 448, 449, 453, 455, 462, 465, 468, 469, 475, 479, 489, 490, 491, 493, 494, 497, 500, 508, 518, 545, 597, 613, 627, 628, 654

1. Marwa : A hill near Mecca, part of the Sa'i ritual.
2. Al-Muraysi' : A location of a battle (expedition) in early Islam.
3. Muzayna : An Arab tribe.
4. Mushajjar 'Amman : A place name, possibly a tree or landmark in 'Amman.
5. Al-Massisah : A frontier town in Syria during Islamic times.
6. Al-Maghrib : The Islamic West, including North Africa and Andalusia.
7. Banu al-Mughirah : A clan of the Quraysh tribe.
8. Malatya : A city in eastern Anatolia.
9. Al-Mansurah : A city in Egypt, also a city in Sindh.
10. Mina : A valley near Mecca, site of Hajj rituals.
11. Al-Mahdiyyah : A city in Tunisia, founded by the Fatimids.
12. Mu'tah : A battle in 629 CE between Muslims and Byzantines.
13. Multan : A city in Punjab, Pakistan, conquered by Muslims.
14. Mawliyan : A place name, possibly in India.
15. Bani Nahiyah : A tribe or clan name.
16. Al-Nabat : The Nabataeans, an ancient Arab people.
17. Banu al-Najjar : A Medinan tribe, hosts of the Prophet.
18. Najran : A city in Yemen, known for its Christian community.
19. Banu al-Nadir : A Jewish tribe of Medina expelled by the Prophet.
20. Nihawand : A battle in 642 CE, decisive Muslim victory over Persia.
21. Al-Nahrawan : A battle between Ali and the Kharijites.
22. Al Nawbakht : A Persian family of scholars and viziers.
23. Banu Nawfal : A clan of the Quraysh.
24. Nishapur : A city in Khorasan, Iran, center of learning.
25. Banu Hashim : The clan of the Prophet Muhammad.
26. Hubal : A pre-Islamic idol worshipped in Mecca.
27. Hajar : A region in eastern Arabia, also al-Ahsa.
28. Herat : A city in Afghanistan, historical center.
29. Hamadan : A city in western Iran.
30. Wadi al-Qura : A valley between Medina and Syria.
31. Wasit : A city in Iraq, founded by al-Hajjaj.
32. Yathrib : Pre-Islamic name of Medina.
33. Suq Yahya : A market or place name.
34. Banu Yarbu' : A tribe of the Tamim.
35. Al-Yarmuk : A battle in 636 CE, Muslim victory over Byzantines.
36. Al-Yamamah : A region in central Arabia.
37. The Greeks : Byzantines or ancient Greeks.
38. Al-Ibadiyyah : A Kharijite sect, moderate branch.
39. Al-Ash'ariyyah : A Sunni theological school founded by Abu al-Hasan al-Ash'ari.
40. Al-Imamiyyah : Twelver Shi'ism, believing in twelve Imams.
41. Ahl al-Riddah : Those who apostatized after the Prophet's death.
42. Al-Batiniyyah : Esoteric sects, often Ismaili, emphasizing inner meaning.
43. Bid'ah (al-Qadr) : Heresy concerning predestination.
44. Al-Bahshamiyyah : A Mu'tazilite subschool.
45. Al-Haruriyyah : An early Kharijite group.
46. Al-Hanbaliyyah : The Sunni school of Ahmad ibn Hanbal.
47. Al-Hanifiyyah : The religion of Abraham, often synonymous with Islam.
48. Al-Khurramiyyah : A syncretic sect influenced by Mazdakism.
49. Al-Khawarij (Bid'ah al-Kharijah) : Early seceders from Ali's camp.
50. Al-Dahriyyah : Materialists or atheists who deny the afterlife.
51. Al-Dayṣaniyyah : A dualist sect following Bardesanes.
52. Al-Rafidah : A term for Shi'ites who reject the first three caliphs.
53. Al-Rawandiyyah : A sect that deified Ali or the Abbasids.
54. Al-Zanadiqah : Heretics, often Manichaeans or free-thinkers.
55. Al-Zanj or (al-Zutt) : Zanj rebellion of African slaves; Zutt are Jats.
56. Al-Zaydiyyah : A Shi'ite sect following Zayd ibn Ali.
57. Al-Saba'iyyah : A sect deifying Ali, followers of Abdullah ibn Saba'.
58. Al-Suryaniyyah : Syriac Christians.
59. Al-Sufista'iyyah : Sophists, skeptics.
60. Al-Shi'ah : Partisans of Ali, believing in his right to caliphate.
61. Al-Sabi'ah : Sabians, a religious group mentioned in the Quran.
62. Al-'Alawiyyah - Al-'Alawiyyun : Alawites, a Shi'ite sect.
63. Al-Fatimiyyun : Fatimid dynasty, Ismaili Shi'ite caliphs.
64. Al-Qasimiyyah : A Zaydi subschool.
65. Al-Qaramitah : Qarmatians, an Ismaili sect with egalitarian ideals.
66. Al-Kamilah : A sect believing in the prophethood of al-Kamil.
67. Al-Mujabbirah : Fatalists, those who deny free will.
68. Al-Majus : Zoroastrians.
69. Al-Murji'ah (Bid'ah al-Irja') : Those who postpone judgment, emphasizing faith over works.
70. Al-Mushabbihah : Anthropomorphists, those who liken God to creation.
71. Al-Mu'tazilah : Rationalist theological school emphasizing justice and unity.
72. Al-Mulhidah : Atheists or heretics.
73. Al-Malakiyyah : Melkite Christians, loyal to Byzantine emperor.
74. Al-Mananiyyah : Manichaeans, a dualist religion.
75. Al-Nasibah : Those who hate Ali, opposite of Shi'a.
76. Al-Nasiriyyah : A Zaydi subschool.
77. Al-Nasturiyyah : Nestorian Christians.
78. Al-Hishamiyyah : A Shi'ite sect following Hisham ibn al-Hakam.
79. Al-Ya'qubiyyah : Jacobite Christians, Monophysites.

The margins and comments

The footnotes are as follows: ¹ Sūrat al-Ṣāffāt 102; ² Sūrat al-Qaṣaṣ 30-31; ³ Sūrat al-Shu‘arā’ 193-195; ⁴ Sūrat al-Baqarah 260; ⁵ Sūrat al-Baqarah 1-2; ⁶ Sūrat al-Shu‘arā’ 153-156; ⁷ Sūrat al-Ḥijr 14; ⁸ Sūrat al-Isrā’ 59; ⁹ We have deliberately omitted defining the life, culture, and works of the Judge because we have already presented that in our introduction to his book “Sharḥ al-Uṣūl al-Khamsah,” and a special book about Judge ‘Abd al-Jabbār will soon be published by us, in addition to the doctoral dissertation entitled “Judge ‘Abd al-Jabbār and His Theological Views”; ¹⁰ al-Tathbīt 40; ¹¹ al-Tathbīt 196; ¹² al-Tathbīt 293 verso, 294; ¹³ al-Tathbīt 297 verso, 298 recto; (2) al-Tathbīt 302 recto; (3) al-Tathbīt 299 verso; ¹⁴ al-Tathbīt 188; ¹⁵ al-Tathbīt 116; ¹⁶ al-Tathbīt 87, 80, 88; ¹⁷ al-Tathbīt 80 recto; (3) Introduction of Kadhab al-Muftarī p. 28; ¹⁸ See al-Tathbīt 19 verso, 80 recto; ¹ Sūrat al-Tawbah 33; ² “Jalb”: threatening with evil; ³ Sūrat al-Isrā’ 60; ⁴ Sūrat al-Mā’idah 67; ⁵ In the original: “fa-inna”; ⁶ “al-Jabriyyah” and “al-Jibriyyah”: arrogance, see al-Qāmūs, root: j-b-r; ⁷ “Iṣṭalama al-shay’”: to eradicate it, see al-Qāmūs, root: ṣ-l-m; ⁸ The dominant character of Arab religions in the Jāhiliyyah was polytheism, i.e., worship of idols, but this did not prevent the existence of a number of other religions. Among the Arabs were Ṣābi’ūn who venerated the stars and planets and worshipped them; some, especially in Bahrain, adhered to dualist Zoroastrianism; small centers of Judaism and Christianity also existed. There were some individuals who believed in the oneness of God, most of them influenced by previous revealed religions, among them Zayd ibn ‘Amr ibn Nufayl ibn ‘Abd al-‘Uzzā, Waraqah ibn Nawfal ibn Asad, ‘Abd Allāh ibn Jaḥsh, and ‘Uthmān ibn al-Ḥuwayrith ibn Asad. It is not our purpose here to detail the religions of the Arabs in the Jāhiliyyah, as that is known from places in books of creeds and religions, especially the book “al-Ārā’ wa al-Diyānāt” by al-Nawbakhtī, “al-Milal wa al-Niḥal” by al-Shahrastānī, and “al-Faṣl fī al-Milal wa al-Niḥal” by Ibn Ḥazm. However, we would like to point out that Judge ‘Abd al-Jabbār addressed this topic in detail in the fourth part of his great encyclopedia “al-Mughnī”; ⁹ In the original: “tabi‘ahu”; ¹⁰ By these he means the Bāṭiniyyah, for they attacked most of the Companions and accused them, claiming that their conversion to Islam was only for wealth or status, and they did not acknowledge except a limited number of Companions; ¹¹ Sūrat Fuṣṣilat 53; ¹² Sūrat al-Anbiyā’ 37; ¹³ Sūrat al-An‘ām 89; ¹⁴ Sūrat al-Anfāl 62-63; ¹⁵ Sūrat Āl ‘Imrān 103-104; ¹⁶ The Judge refers to the ‘Abbāsid da‘wah, the main burden of whose establishment was borne by Ibrāhīm ibn Muḥammad ibn ‘Alī ibn ‘Ubayd Allāh ibn al-‘Abbās, after whom allegiance was given to his brother Abū al-‘Abbās ‘Abd Allāh ibn Muḥammad in the year 132 AH; ¹⁷ “Al-Kurā‘” of an animal: what is below the shank; the Judge intends to refer to horses and other animals used for strength in fighting. See Lisān al-‘Arab, root: k-r-‘; ¹⁸ He means: al-‘Abbās ibn ‘Abd al-Muṭṭalib, the Prophet’s uncle, ‘Alī ibn Abī Ṭālib, Ja‘far ibn Abī Ṭālib, and ‘Aqīl ibn Abī Ṭālib, may God be pleased with them all; ¹⁹ For details of this incident, see al-Ṭabarī 1:3451-3452; ²⁰ For details of the murder of Ḥujr ibn ‘Adī by Busr ibn Abī Arṭāh, Mu‘āwiyah’s agent, see al-Ṭabarī 2:111; ²¹ He was killed with al-Ḥusayn, may God be pleased with him, in the year 61 AH, he and his brother and his son. al-Ṭabarī 2:388; ²² “Al-Ḥarrah” originally means land with black porous stones as if burned by fire, and there are many places called by this name. What is meant here is the Ḥarrah of Medina when Muslim ibn ‘Uqbah, sent by Yazīd ibn Mu‘āwiyah, arrived there, and the Battle of al-Ḥarrah took place in the year 63 AH, after which Medina was plundered for three days. See Mu‘jam al-Buldān 2:247 and al-Ṭabarī 2:412 ff.; ²³ They mean those who went out from Iraq seeking vengeance for the blood of al-Ḥusayn, may God be pleased with him, in the year 65 AH, saying: “Repentance for our sin and seeking vengeance for the blood of the daughter of our Prophet, may God bless him and grant him peace, have brought us out.” See details in al-Ṭabarī 2:538-576; ²⁴ The catapulting of the Ka‘bah was ordered by al-Ḥajjāj in the year 73 AH, or 74, when he was commander of the Umayyad armies besieging ‘Abd Allāh ibn al-Zubayr in Mecca, and ‘Abd Allāh ibn al-Zubayr was killed that year. Abū al-Fidā’ 1:197; ²⁵ ‘Abd al-Raḥmān ibn al-Ash‘ath rebelled against al-Ḥajjāj in the year 75 AH, took control of Khurāsān and overcame Kūfah, but al-Ḥajjāj crushed his movement in the same year, and a group of Qur’ān reciters and jurists had gone out with al-Ash‘ath. Abū al-Fidā’ 1:197; ²⁶ Zayd ibn ‘Alī ibn al-Ḥusayn ibn ‘Alī ibn Abī Ṭālib (79-122 AH) was a jurist, studied under Wāṣil ibn ‘Aṭā’ and adopted some Mu‘tazilī views. He rebelled against the Umayyads in the year 120 in Iraq, where the Umayyad governor was Yūsuf ibn ‘Umar al-Thaqafī; the governor of Kūfah, al-Ḥakam ibn al-Ṣalt, fought him, and he was martyred in the year 122 AH. al-Ṭabarī 8:260, 271; Fawāt al-Wafayāt 1:164; ²⁷ Al-Walīd ibn Yazīd was the eleventh Umayyad caliph; he assumed leadership of the Muslims in the year 125 AH and devoted himself to drinking wine, listening to singing, and associating with women; his rule became burdensome to the subjects and soldiers, so they revolted against him in the year 126 AH after Yazīd ibn al-Walīd ibn ‘Abd al-Malik called for allegiance to himself, and al-Walīd was killed the same year. Tārīkh Abī al-Fidā’ 205-206; ²⁸ When Quraysh saw that the Prophet’s affair was increasing and that his uncle Abū Ṭālib was protecting him from them, they conspired among themselves to write a covenant agreeing not to marry into the Banū Hāshim and Banū al-Muṭṭalib, nor to marry them, nor to sell them anything, nor to buy from them. The Banū Hāshim and Banū al-Muṭṭalib sided with Abū Ṭālib and entered with him into his ravine, except for his uncle Abū Lahab, who sided with Quraysh. The Muslims remained like this for two or three years until they were exhausted. al-Ṭabarī 1:1190; ²⁹ See al-Ṭabarī 1:1198-1199; ³⁰ The first migration to Abyssinia occurred in the fifth year of the Prophet’s mission; some historians say the number of Muslim emigrants was eleven men and four women. al-Ṭabarī 1:1181; others say they were eighty-two men. al-Ṭabarī 1:1183; ³¹ Al-Zubayr ibn al-‘Awwām, the famous Companion, died in 36 AH. For Khālid ibn Sa‘īd ibn Abī Uḥayḥah (al-‘Āṣ), see al-Iṣābah 1:91. For Bint ‘Umayṣ and Ja‘far, see al-Iṣābah 1:11. Asmā’ was the wife of Khālid ibn Sa‘īd; ³² ‘Ammār ibn Yāsir, the noble Companion, died in 37 AH. He witnessed Badr, Uḥud, al-Khandaq, and Laylat al-Riḍwān. See al-Istī‘āb in the margin of al-Iṣābah 2:469; ³³ He is Abū Ḥudhayfah ibn ‘Utbah ibn Rabī‘ah ibn ‘Abd Shams; he migrated to Abyssinia with his wife Sahlah bint Suhayl ibn ‘Amr; ³⁴ The Prophet always mentioned the Negus with goodness, and he himself announced his death to the Muslims in the ninth year of the Hijrah; ³⁵ That was after the death of Abū Ṭālib, the Prophet’s uncle; he went out to Ṭā’if seeking support from Thaqīf, but its leaders—‘Abd Yālīl ibn ‘Amr, Mas‘ūd ibn ‘Amr, and Ḥabīb ibn ‘Amr—rejected him harshly, and incited their foolish ones and slaves to insult him and shout at him, until he took refuge in the garden of ‘Utbah ibn Rabī‘ah and Shaybah ibn Rabī‘ah. al-Ṭabarī 1:1200; ³⁶ See details of the Prophet presenting himself to the tribes in al-Ṭabarī 1:1200-1209; ³⁷ The first to receive the Prophet from the people of Medina were six men from al-Khazraj who came to Mecca during the pilgrimage season; they returned to Medina after embracing Islam and called their people to Islam. Delegations from Medina continued to come to Mecca during subsequent pilgrimage seasons. The first Pledge of al-‘Aqabah was attended by twelve men from the Anṣār, then the second Pledge of al-‘Aqabah was witnessed by seventy men along with two women from among them. See details in al-Ṭabarī 1:1208-1222; ³⁸ Thus in the original; ³⁹ See the conversion of the tribes Aslam, Ghifār, Fazārah, and Juhaynah, and the virtues of these tribes in al-Bukhārī and Muslim, chapter on virtues; ⁴⁰ The delegation of ‘Abd al-Qays arrived in the tenth year of the Hijrah; ⁴¹ The conversion of Fazārah and many Arab tribes occurred in the ninth year of the Hijrah; the head of their delegation to the Prophet was Khārijah ibn Ḥiṣn. al-Ṭabarī 1:1720. The ninth year was called the Year of Delegations due to the many Arab tribes that came to Medina declaring their Islam; ⁴² See the virtue of ‘Umān and al-Julandā in Ṣaḥīḥ Muslim, chapter on virtues. ‘Amr ibn al-‘Āṣ was a messenger from the Prophet to the two kings of ‘Umān, Jayfar and ‘Abd ibn al-Julandā. al-Sīrah al-Ḥalabiyyah 3:252; ⁴³ A group of Muslims who were companions of ‘Alī ibn Abī Ṭālib, may God be pleased with him, then seceded from him after he accepted arbitration, accused him of disbelief for that, and demanded that he repent and renew his Islam. They said that the perpetrator of a major sin is an unbeliever. ‘Alī tried to convince them but could not, so he fought them; then the Umayyad caliphs fought them. Only a few of them remain now in ‘Umān, Libya, and Algeria; ⁴⁴ The Murji’ah, in contrast to the Khawārij, said that the perpetrator of a major sin is a believer and that disbelief does not harm with faith; they have degrees in this belief; ⁴⁵ He means those who say that the servant has no power over his actions and that the actions of servants are created by God in them; ⁴⁶ Al-Rāfiḍah are a sect of the Shī‘ah; the Judge sometimes calls them al-Bāṭiniyyah. The most correct opinion regarding the reason for their being so named is that they asked Zayd ibn ‘Alī ibn al-Ḥusayn (to whom the Zaydiyyah are attributed) to curse Abū Bakr and ‘Umar, but he refused, so they rejected him. We did not find it necessary to elaborate on these sects because it is not within the scope of our discussion; ⁴⁷ “Kāshafahu bi al-‘adāwah”: he initiated enmity with him. See al-Qāmūs, root: k-sh-f; ⁴⁸ Above it in the original was written: “bihi,” which is superfluous from the copyist or commentator; ⁴⁹ Herod or Herodus was the Roman governor of Palestine at that time. For the story of the flight of Joseph the carpenter and Jesus, peace be upon him, and his mother Mary: Matthew chapter 2:13; ⁵⁰ By these he means the Bāṭiniyyah.

The reference is to what Shiruyah did to obtain the kingdom, as he participated in the killing of his father, Khusraw Parviz ⁵¹, one of the greatest kings of Persia. Both lived during the time of the Prophet, and the Hijra ⁵² occurred during the reign of Khusraw Parviz. See al-Tabari. Then there is what the Abbasid caliphs did to attain power, killing their fathers, brothers, or relatives. Likewise, what the servant of Dhakirah (Dhakrawaih) ⁵³ al-Isfahani al-Qarmati did by killing...

I perceived the thing: I sensed it, and I was certain of it. See al-Qāmūs al-Muḥīṭ ⁵⁴. In the original: 'from'; perhaps what we have established is correct. See what Ibn Kathīr mentioned in his commentary on Sūrat al-Jinn regarding this incident. Abū Hāshim al-Jubbā'ī ⁵⁵ is 'Abd al-Salām ibn Muḥammad ibn 'Abd al-Wahhāb al-Jubbā'ī (247-321 AH), one of the leading figures of the Mu'tazila; a sect attributed to him called al-Bahshamiyya, and al-Qāḍī 'Abd al-Jabbār is considered one of his students and followers. Wafayāt al-A'yān 1:292 and Ta'rīkh Baghdād 11:55. He means Zuhayr ibn Abī Sulmā. He is Abān ibn 'Abd al-Ḥamīd ibn Lāḥiq, a poet of Mecca; he contacted the Barmakids and praised them, and composed for them Kalīla wa Dimna in verse and other Persian books. He died in 200 AH. Dā'irat al-Ma'ārif al-Islāmiyya 1:16 and al-A'lām 1:20. An eloquent scribe of Persian origin, and one of the founders of storytelling; al-Ma'mūn appointed him head of the Treasury of Wisdom. He was a Shu'ūbī ⁵⁶ who was biased towards the Arabs against the non-Arabs. Mu'jam al-Udabā' 4:258, Fawāt al-Wafayāt 1:181. The commentator wrote in the margin of the book the following phrase: 'In his attribution of that to al-Mufīd, and people have said that what he narrated about this man whom he named...' In the original: 'they'; perhaps what we have established is correct. In the original: Ibn Kuryā; perhaps it is Ibn Zakariyyā al-Nawbakhtī. Ibn Farrukhān Shāh al-Naṣrānī: he is Ibn Naḍīr ibn Farrukhānshāh, the non-Arab astrologer, died in 367 AH. al-Qifṭī 356. He is 'Ubayd Allāh ibn al-Ḥusayn Abū al-Qāsim, known as Ghulām Zaḥal; al-Qifṭī said he was one of the most distinguished astronomers and astrologers, died in 376 AH. Ta'rīkh al-Ḥukamā' 225, al-Fihrist 395. His name is Māshā' Allāh ibn Atharī ⁵⁷, the famous Jewish astrologer; he lived during the time of al-Manṣūr and remained until the days of al-Ma'mūn. Al-Qifṭī said: 'He was an excellent man, unique in his time in predicting future events, and he had great influence in the realm of the unseen; among his works is the Book of Conjunctions.' Ta'rīkh al-Ḥukamā' by al-Qifṭī 327. They are two brothers of Magian origin, who embraced Islam and became famous for their intelligence, literature, and eloquence; they served as viziers to the Abbasid caliph al-Ma'mūn. Al-Faḍl was titled Dhū al-Riyāsatayn ⁵⁸. He is a Syrian Christian philosopher, famous for translating from Greek into Arabic, and excelled in many sciences. He was a contemporary of Ya'qūb ibn Isḥāq al-Kindī. See details of his books in al-Fihrist 411, and al-Qifṭī 262. See the biography of Ḥunayn ibn Isḥāq and Ibn Isḥāq in the margin of p. 53. His name is Ibrāhīm Quwayrī, with the kunya Abū Isḥāq; he was one from whom the science of logic was taken, and Abū Bishr Mattā ibn Yūnus studied under him. al-Fihrist 367, Ṭabaqāt al-Aṭibbā' 77. Abū Bishr Mattā ibn Yūnus al-Naṣrānī al-Manṭiqī ⁵⁹. Al-Qifṭī said: 'He was in Baghdad during the caliphate of al-Rāḍī after 320 AH and before 330 AH; there was a debate between him and Ibn Sa'īd al-Sīrāfī the grammarian.' al-Qifṭī 323. He is Abū Zakariyyā Yaḥyā ibn 'Adī ibn Ḥamīd ibn Zakariyyā al-Manṭiqī ⁶⁰; Ibn al-Nadīm said: 'To him ended the leadership of his followers in our time.' He studied under Abū Bishr Mattā and Abū Naṣr al-Fārābī and a group; his sect among the Christians is the Jacobite. al-Fihrist 369. He means Yūḥannā ibn Māsawayh; he was a Christian, a Syriac deacon during the time of Caliph Hārūn al-Rashīd, who appointed him to translate ancient medical books; al-Qifṭī has a long biography of him in Ta'rīkh al-Ḥukamā'. See al-Qifṭī 380. He means the Book of Meteorology by Aristotle, translated into Arabic by Abū Bishr Mattā. al-Fihrist by Ibn al-Nadīm 351. This is Abū al-Rabī' Muḥammad ibn al-Layth al-Khaṭīb; he wrote to Yaḥyā ibn Khālid, and he had allegiance to the Umayyads; he was eloquent, a scribe, a jurist, and a theologian. The author of al-Fihrist mentioned his book 'The Reply of Constantine to al-Rashīd'; perhaps he is the one intended here. However, the author of al-Fihrist adds a narration indicating that his lineage connects to Dārā, one of the Persian kings, after mentioning that he was strongly biased against the non-Arabs and that the Barmakids disliked him for that reason. Ibn al-Nadīm 175. He is Muḥammad ibn Baḥr Abū Muslim al-Iṣfahānī, a Mu'tazilite and a scribe. He was knowledgeable in exegesis and other fields of knowledge; he died in 322 AH. Yāqūt mentioned in Mu'jam al-Udabā' a book of his called 'Collection of Epistles'; perhaps it is the one intended here. (280 AH) Mu'jam al-Udabā' 6:420. He is Aḥmad ibn Ṭayfūr al-Khurāsānī, a historian and man of letters; he has the book 'History of Baghdad'. As for the book 'al-Manthūr wa al-Manẓūm', it consists of fourteen parts. Yāqūt 1:156. See what is mentioned about the shooting stars in the effects of Tafsīr Ibn Kathīr 4:192 and 429. He means the followers of Abū 'Alī al-Jubbā'ī and Abū 'Uthmān al-Jāḥiẓ. Al-Qadd ⁶¹ in the original is the complete or elongated cut, or the longitudinal split; it is also applied to the skin of a bee. See al-Qāmūs al-Muḥīṭ. In the margin of the book: al-'Alhar ⁶² is blood mixed with fur. Sūrat al-Dukhān 15 and after. In the margin: al-Dukhān, drought. Sūrat al-Dukhān 15 and after. Aslam ibn Mas'ūd ⁶³ embraced Islam early, migrated twice, witnessed Badr and all the battles, and was a constant companion of the Prophet (peace be upon him). Many narrated from him. Then he witnessed the conquests of Syria; 'Uthman appointed him over Kufa then dismissed him; he died in 32 AH. al-Iṣāba 2:360. Sūrat Ṣād 86. Sūrat Ṣād 6. Sūrat Ṣād 11. Sūrat al-Zukhruf 43. Sūrat al-Qamar 43. Sūrat al-Ḍuḥā 6. Sūrat al-Isrā' 88. Perhaps al-Qāḍī means by 'al-Miṣbāḥ' the name of a book of his; however, we have not found any trace of this book in the books of al-Qāḍī that we have seen, nor in the books that quote from al-Qāḍī or mention him. Sūrat al-Furqān 5. Sūrat al-Furqān 4. Sūrat Hūd 49 and after. Sūrat Yūsuf 102. Sūrat Yūsuf 104 and after. Sūrat al-'Ankabūt 48. Sūrat Yūsuf 3. Sūrat Yūsuf 111. Sūrat al-Qaṣaṣ, verses 44, 45, and 46. Sūrat Ṭā Hā 133. Details of these sects will follow later. Alima ⁶⁴ the man, ya'lamu, alaman, so he is alim. Lisān al-'Arab 14:287. He is Constantine the Great, son of Constantius Chlorus, and his mother was Helena; they were inclined to Christianity. He remained a pagan until 308, then began to think of making Christianity the state religion, especially after the vision of the cross. The Council of Nicaea was convened in 325 AD at the invitation of Emperor Constantine, and it included 318 bishops; its most prominent member was Arius ⁶⁵, the Alexandrian priest who adopted the rejection of the equality of the elements of the Christian Trinity, and said that the essence of the Son is not equal to the essence of the Father and that He is created. Sulayhiyya ⁶⁶: attributed to the Book of Sulayḥ ⁶⁷ by Paul, which consists of 24 epistles. See al-Fihrist by Ibn al-Nadīm 41. It appears in the book sometimes as 'al-Sulayḥ' and sometimes as 'al-Sulayḥayn'. Written in a different hand, above the line. Written in a different hand, above the line. In the original: aqnīmayn ⁶⁸. In the original: Īriyūs, which is Arius ⁶⁹, the Alexandrian priest. He was one of those who found that saying that the hypostases of the Holy Trinity have one equal divine essence—i.e., three gods, one God—contains great contradiction, so he proclaimed that God the Father alone is the true God in the strict sense, and the Son of God (according to Christian claim) and the Holy Spirit are divine beings of a secondary degree, having a nature different from that of the Father and created. Several church councils were held; Arius's views prevailed in some and were defeated in others. Previous reference 220 and after. He means Paul, whom Christians call the Apostle; it was the custom of the Arabs to change the bā' to fā' when translating from Greek, so they said Aflāṭūn and Fīlāṭus. Paul has a collection of epistles appended to the New Testament under the name 'Acts of the Apostles'. Al-Qāḍī writes the word 'Jesus' with an alif before it and sometimes without; we have written it with the alif omitted. One of those whom Christians call apostles; he has a collection of epistles appended to the New Testament; he died in 44 AD. Ta'rīkh al-Kanīsa 34. One of those whom Christians call apostles; he has a collection of epistles appended to the New Testament; he died in 66 or 67 AD. Ta'rīkh al-Kanīsa 33. In the original: 'so that'. 'The Son of Man is Lord of the Sabbath.' See the Gospel of Luke, chapter 6. Chapter 10 of the Gospel of Luke. Gospel of John, chapter 8. The Magians ⁷⁰ are one of the sects of Persian dualism: the Manichaeans, Mazdakites, Marcionites, Māhānīs, Magians, and Qalāṣīs. They agree on some matters and differ on others; the most important point of agreement is the belief in two principles of existence: good and evil, or light and darkness. Written in the margin: 'In the belief of the Magians.' Written in the margin: 'In the belief of the Copts.' The emergence of the Qarāmiṭa ⁷¹ began in the fourth quarter of the third century AH; it was a secret movement that hid behind the veil of Shi'ism and afflicted the Islamic world with its calamity for a long time. Among its most important leaders was Zakīra al-Iṣfahānī or Zakrūwayh ibn Mihrūwayh, who was killed in 294 AH. See Ta'rīkh al-Ṭabarī. Written in the margin: 'The Qarāmiṭa came with Zakīra al-Iṣfahānī the Magian and said: This is God.' Al-Ḥasan ibn Zādhān, died in 302 AH, a follower of Maymūn al-Qaddāḥ; he sent him to Yemen, where he went out and took control of a large part of it. A place in Yemen; its spelling in the original: al-Jabad. This name appears in Ibn Khaldūn's history several times as 'Karād', in 'Iqd al-Jumān as 'Kundār', and in al-Dhahabī's al-'Ibar as 'Kīdād'; perhaps the most correct is what we have established here: 'Kaddād'. He is one of the Ṣufriyya Kharijites. See Ibn Khaldūn 4:140, 'Iqd al-Jumān events of 334 AH, and al-Dhahabī's al-'Ibar 2:240, 242, 257. He means Abū al-Faḍl ibn Zakariyyā al-Majūsī al-Iṣbahānī; he came from Isfahan and deceived the Qarāmiṭa of Abū Sa'īd al-Jannābī and his brother Abū Ṭāhir and their followers, so they took him as a god. The reason for his nickname is that he used to wear a yellow turban and a yellow garment. The Qarāmiṭa killed him later in the early second quarter of the fourth century AH. See Tajārib al-Umam by Miskawayh 52-55 and after.

They were called the Sabians of Harran because they lived in the city of Harran in the region of al-Jazira, and they were known for worshipping the seven celestial bodies, a remnant of Assyrian and Babylonian religion. ⁷² In the original: "what" ⁷³ Al-Zukhruf 45 ⁷⁴ In the original: "one" ⁷⁵ See the Gospel of John, chapter 12, verse 44 ff., and chapter 17, verse 2: "And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent." And in chapter 3, verse 36: "Whoever believes in the Son has eternal life." ⁷⁶ Gospel of John, chapter 18, verse 37 ⁷⁷ Same reference ⁷⁸ Gospel of John, chapter 14, verse 24 ⁷⁹ Gospel of John, chapter 13, verses 47 and 48 ⁸⁰ Gospel of John, chapter 17, verse 25 ff. ⁸¹ Regarding this meaning, several statements appear in the Gospel of John, including: "I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me." John, chapter 5, verse 30. And also: "For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. And the Father who sent me has himself borne witness about me." John 5:36-37 ⁸² "Il" is an Aramaic word meaning "hero," then came to mean "hero of heroes," and later was used to mean "God." ⁸³ See details in the Gospel of Matthew, chapter 8, and the Gospel of John, chapter 4 ⁸⁴ See details in the Gospel of Matthew, chapter 27, the Gospel of Luke, chapter 23, the Gospel of John, chapter 19, and the Gospel of Mark, chapter 15 ⁸⁵ The conjunction "and" is an addition to the original required by the context ⁸⁶ It is stated in the Torah, in the Book of Genesis, chapter 1: "And God said, Let us make man in our image, after our likeness." ⁸⁷ Al-Ma'arij 40 ⁸⁸ Al-Balad 3 ⁸⁹ An-Nisa' 171 ⁹⁰ As-Saffat 88 ⁹¹ Al-Qamar 19 ⁹² Fussilat 16 ⁹³ Hisham ibn al-Hakam (d. 190 AH) was the leading Imami scholar of his time. He was born in Kufa, lived in Baghdad, and was attached to Yahya ibn Khalid al-Barmaki. He authored many works. See: Minhaj al-Maqal 359, Lisan al-Mizan 6:194 ⁹⁴ Muhammad 31 ⁹⁵ Al-Isra' 16 ⁹⁶ An addition to the original required by the context ⁹⁷ An addition to the original required by the context ⁹⁸ See the text of the Lord's Prayer in the Gospel of Matthew, chapter 6, verses 9-14 ⁹⁹ The phrase "they were not pleased" is repeated in the original ¹⁰⁰ In the original: "al-wilad" ¹⁰¹ "Qafadahu": he slapped him on the back of his neck with the palm of his hand. See al-Qamus al-Muhit ¹⁰² It is stated in the Gospel of Matthew, chapter 27: "Then the soldiers of the governor took Jesus into the governor's headquarters, and they gathered the whole battalion before him. And they stripped him and put a scarlet robe on him, and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, 'Hail, King of the Jews!' And they spit on him and took the reed and struck him on the head." See also similar accounts in the Gospel of Mark, chapter 15, and the Gospel of John, chapter 19 ¹⁰³ It is stated in the Gospel of John, chapter 19: "After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), 'I thirst.' A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth." ¹⁰⁴ It is stated in the Gospel of Matthew, chapter 27: "And about the ninth hour Jesus cried out with a loud voice, saying, 'Eli, Eli, lema sabachthani?' that is, 'My God, my God, why have you forsaken me?'" And in the Gospel of Mark, chapter 15: "And Jesus cried out with a loud voice, 'Eloi, Eloi, lema sabachthani?' which means, 'My God, my God, why have you forsaken me?'" ¹⁰⁵ In the original: "from the majority" ¹⁰⁶ An-Nisa' 157 ¹⁰⁷ The two words are repeated in the original ¹⁰⁸ A word obscured by ink; the reading is conjectural ¹⁰⁹ The chief of the Qarmatians and the one who publicly proclaimed their doctrine. He was a grocer from the people of Janaba in Fars, then moved to Bahrain. ¹¹⁰ See how Ahmad ibn 'Abd Allah al-Qaddah contacted this Muhammad ibn al-Fadl, influenced him, and brought him to his side in al-Kamil by Ibn al-Athir, events of the year 296 ¹¹¹ He is 'Ubayd Allah ibn Muhammad, known as al-Mahdi, founder of the 'Alawid state in the Maghreb and ancestor of the Fatimids in Egypt; his lineage is highly disputed. He was born in Salamiyya, and his father's propagandists had prepared the way for him in the Maghreb. He was given allegiance in Qayrawan in 297 AH and died in 322 AH. Ibn al-Athir, part 8, events of 296 AH and after ¹¹² An addition from me required by the context; otherwise the phrase would be twisted ¹¹³ An addition from me required by the context; otherwise the phrase would be twisted ¹¹⁴ An addition from me required by the context; otherwise the phrase would be twisted ¹¹⁵ In the original: "wa ya't" ¹¹⁶ Al 'Imran 97 ¹¹⁷ The judge, as is his custom, reviews the statements and fabrications of the opponents, no matter how offensive to Muslims, in order to refute them later ¹¹⁸ Al-Baqara 228 ¹¹⁹ Al-Baqara 191 ¹²⁰ Al-Baqara 217 ¹²¹ Al-Ahqaf 9 ¹²² Yunus 94 ¹²³ Al 'Imran 144 ¹²⁴ Al-Anbiya' 34 ¹²⁵ In the margin: "Concerning how the Jews crucified a man claiming he was the Messiah" ¹²⁶ In the original: "wa hujja", and the correct reading is likely what we have established ¹²⁷ "Al-mabtakha" is a place of watermelons, and "al-mabaqala" is a place of vegetables ¹²⁸ We record here what is found in the Gospels regarding what the judge presented about Judas's betrayal of Christ, the sign he gave them to identify him, and what followed of his being taken to Herod and Pilate, and the conversation between Christ and them. We do not wish to comment on what we present; rather, we will simply place all this before the reader for comparison and reflection. What is reported about Judas's betrayal of Christ: "Then one of the twelve, called Judas Iscariot, went to the chief priests and said, 'What are you willing to give me if I deliver him to you?' And they counted out to him thirty pieces of silver. So from that time he sought an opportunity to betray him." Matthew, chapter 26, verses 14-16. "Then Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. And when they heard it, they were glad, and promised to give him money." Mark, chapter 14, verses 10-11. Similarly in Luke, chapter 22, verses 3-6. "Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that would happen to him, came forward and said to them, 'Whom do you seek?' They answered him, 'Jesus of Nazareth.' Jesus said to them, 'I am he.' Judas, who betrayed him, was standing with them. When Jesus said to them, 'I am he,' they drew back and fell to the ground. So he asked them again, 'Whom do you seek?' And they said, 'Jesus of Nazareth.' Jesus answered, 'I told you that I am he. So, if you seek me, let these men go.'" John 18:1-8. The Gospel of Luke records the arrest of Christ as follows: "While he was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, but Jesus said to him, 'Judas, would you betray the Son of Man with a kiss?' Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, 'Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.'" Luke 22:47-53. With Pilate and Herod: "Then the whole company of them arose and brought him before Pilate. And they began to accuse him, saying, 'We found this man misleading our nation and forbidding us to give tribute to Caesar, saying that he himself is Christ, a king.' And Pilate asked him, 'Are you the King of the Jews?' And he answered him, 'You have said so.' Then Pilate said to the chief priests and the crowds, 'I find no guilt in this man.' But they were urgent, saying, 'He stirs up the people, teaching throughout all Judea, from Galilee even to this place.' When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. So he questioned him at some length, but he made no answer. The chief priests and the scribes stood by, vehemently accusing him. And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate... Pilate then called together the chief priests and the rulers and the people." ¹²⁹ In the original: "prophet" ¹³⁰ Gospel of Matthew, chapter 26 ¹³¹ The name of Christ (peace be upon him) appears in various forms: sometimes written as "Isu'", sometimes "Yashu'", and other times "Laysu'". We have rendered all as "Jesus" due to the fame of this term. ¹³² In the original: "they say" ¹³³ He means Paul, known as the Apostle in Christian history, mentioned previously ¹³⁴ He means Saint George, to whom Christianity attributes a number of miracles, and whom the Church of England considers its patron, as does the Church of Russia. It is thought that he was born in Ramla, Palestine, in the latter half of the third century AD, and is said to have died in 303 AD. Bustani's Encyclopedia 6:427 ¹³⁵ His Hebrew name is John, and his Greek name is derived from the Roman Mark. He is said to have been the son of Barnabas's sister, a Levite from Cyprus. Christian patristic writings state that he was Peter's interpreter. See al-Qawl al-Sarih fi Sirat Yasū' al-Masih, p. 13, by George Ford ¹³⁶ It is stated in the Gospel of John, chapter 19, verse 26: "When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, 'Woman, behold, your son!' Then he said to the disciple, 'Behold, your mother!'" ¹³⁷ In the original: "once", and the correct reading is likely what we have established ¹³⁸ Al-Ma'ida 116 ¹³⁹ Ta Ha 17 ¹⁴⁰ Al-A'raf 12; both readings "idh amartuka" and "idh amartaka" have been recorded ¹⁴¹ "Al-sinkh": the root; from it comes the gum of a tooth, and from it comes the intensity of a fever ¹⁴² At-Tawba 31 ¹⁴³

The hadith: 'Perish the slave of the dinar' ¹⁴⁴, Guidance of al-Bari to the Arrangement of the Hadiths of al-Bukhari 1:314, in the Book of Jihad, Chapter on Guard Duty. (116) al-Ma‘unah ¹⁴⁵: the name of a book by Abu al-Ikhshid, who is Ahmad ibn ‘Ali, discussing the Mu‘tazilite school, with his own opinions differing from many of them. (117) In the original: 'and son'. (118) i.e., the Book of the Apostles ¹⁴⁶; see al-Fihrist, p. 41. (119) In the margin of the page is written: 'al-Armā’ī ¹⁴⁷ is one who worships the stars and idols' in a handwriting different from the original, apparently that of the copyist or commentator. (120) The copyist wrote in the margin: 'The Messenger of God, may God bless him and grant him peace, said: Verily God does not snatch away knowledge by snatching it from the breasts of men...' and the hadith is in al-Jami‘ al-Saghir (Sharh al-Munawi) 3:272, narrated by Imam Ahmad in his Musnad, al-Bukhari, Muslim, al-Tirmidhi, and Ibn Majah from Ibn ‘Amr with a sound chain. (121) Thus in the original; perhaps it should be: 'help us'. (122) The copyist wrote in the margin: 'the four Gospels'. (1) It is stated in the Gospel of Luke: 'Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.' Chapter 1, verses 1-5. (2) Paul sent his famous epistle to Titus around 65 AD. (3) In the original: 'Hellenic'. (4) 'Istad‘āhu': he sought his help. See al-Qamus al-Muhit. (5) Al-Tabari mentions two kings of Persia with this name, one of them: Ardashir ibn Babak ibn Sasan. (6) In the original, written in the margin: 'al-Barshān'. (7) In the original: 'al-Yā'. (8) It is stated in the Gospel of Matthew: 'Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’” Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down, for it is written, ‘He will command his angels concerning you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone.’” Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’” Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, “Be gone, Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve.’”' Chapter 4 of the Gospel of Matthew. (9) In the original: 'these are the children of'. (10) ‘Ali ibn Hamdan Sayf al-Dawlah: refers to ‘Ali ibn ‘Abdallah ibn Hamdan al-Taghlibi, Abu al-Hasan, Sayf al-Dawlah al-Hamdani, who was brave, refined, and high-minded. A large number of scholars and literary figures gathered at his court, and he had many battles with the Byzantines. It appears that the judge's campaign against him was because he was in conflict with the Buyids, who ruled the seat of the Abbasid caliphate and the Islamic East, and he also had battles and wars with them. Thus, the judge here supports his government and authority. (11) He means Hermes Trismegistus ¹⁴⁸. The Muslim biographers mention three persons with this name: the first is Hermes who was before the Flood, the first to speak about celestial matters concerning stellar motions, and they attribute many things to him. The second Hermes: from Babylon, proficient in medicine, philosophy, and the properties of numbers, and a student of Pythagoras the arithmetician. Finally, the third Hermes, also called Hermes of the triple wisdom, was a philosopher and physician; it appears this is the one intended here. See Tabaqat al-Atibba’ by Ibn Juljul, pp. 5-10; Tabaqat al-Hukama’ by Ibn al-Qifti, pp. 346-349; and al-Fihrist by Ibn al-Nadim, p. 508 (commercial edition). (12) From the hadith of Anas, may God be pleased with him, narrated by Razin. See Taysir al-Wusul, p. 110. (13) 'Yafrī': destroys. (14) Narrated by Imam Ahmad in his Musnad and al-Tirmidhi from Ka‘b ibn Malik with a sound chain. Al-Munawi on al-Jami‘ al-Saghir 5:445. (15) The definition of Mani and Manichaeism has preceded. (16) In the original, in the margin, one of the readers of the book wrote: 'al-Abastāq ¹⁴⁹ is the book of Zoroaster.' The definition of the Magians and their creed has preceded. (17) In the original, in the margin, one of the readers of the book wrote: 'There is no covenant ¹⁵⁰ for the Manichaeans among the Muslims.' The definition of this sect has preceded. (18) In the original: 'he said to me'. (19) Thus the phrase appears in the original. (20) Written in the margin: 'Interpretation of the Synod'. (21) 'Al-Jāthlīq' ¹⁵¹ (with fatḥa on the first letter): the head of the Christians, subordinate to the Patriarch of Antioch, then the metropolitan under him, then the bishop, then the priest, then the deacon. (22) See the biography of Kankah al-Hindi in al-Fihrist by Ibn al-Nadim, p. 392; the biography of Dorotheus (in the original: Dhurusīs) in al-Fihrist, p. 389; and likewise the biography of Ptolemy, p. 388. (23) 'Al-ṭilasm' and 'al-ṭilism' in the science of sorcery: lines and numbers by which the writer claims to bind the spiritualities of the celestial planets with the lower natures to attract a beloved or repel harm; it is a Greek word, and may refer to the obscure and ambiguous matter. (1) Al-Rayy ¹⁵²: a great city at that time, conquered by the Muslims during the caliphate of ‘Umar, may God be pleased with him, and became an Islamic capital in the fourth century AH, even surpassing Baghdad itself on many occasions. See: Ibn al-Athir, al-Kamil 9:235; al-Sam‘ani, al-Ansab 232; Ahsan al-Taqasim by al-Maqdisi, pp. 385-390. (24) In the margin, the copyist wrote: 'The Magians await a man from the descendants of Bishtasf called Abishawthan.' (25) In Iran, the idea of a savior or Mahdi who would one day return to the world to remove evils, replace injustice with justice, and save humanity arose, which had its impact on many religions. (26) In the original: 'the astrologers'. (27) In the original: 'Muhammad'. (28) In the original: 'he has'. (29) In the original: 'Qafras'. As for ‘Ayn Darbah, Yaqut recorded it with the alif maqsura 'Darbā' and said: a town on the frontier from the districts of al-Massisa. Al-Massisa and Tarsus are among the Syrian frontiers between Antioch and the Byzantine lands. As for Aqrītish (Crete), it is an island in the Mediterranean; the first Muslim to raid it was Mu‘awiyah, then al-Walid ibn ‘Abd al-Malik conquered part of it, and its complete conquest was ordered by the Abbasid caliph al-Ma’mun. Arwad is a small island in the Mediterranean opposite Tartus in Syria. Samītāt or Samīsāt is a city on the bank of the Euphrates at the edge of the Byzantine lands, west of the Euphrates. Hisn Mansur is a district of Diyar Mudar, west of the Euphrates near Samisat. Simun or Siman is a large river on the frontier from the districts of al-Massisa near Antioch. (30) The commentator wrote in the margin: 'Herbadhs ¹⁵³ of the Magians.' (31) In the original: 'for the Christians'. (32) Perhaps the phrase is repeated by the copyist. (33) In the original: 'and this'; perhaps the context requires the omission of the 'and'. (34) In the original: 'the son'. (35) In the original: 'because they'. (36) It is stated in the Gospel of Matthew, chapter 5, verse 17 ff.: 'Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven.' (37) In the original: 'if'; we have added the 'and' as required by the context. (38) This phrase appears in the original as: 'You claim that he is the doer of all that, the Messiah.' (39) In the original: 'and they know'. (40) In the original: 'they are called'. (41) The commentator wrote in the margin: 'Purification of the menstruating woman and the woman after childbirth with cow urine in the law of the Magians.' (42) The commentator wrote in the margin: 'Those who deny the Messiah and all the prophets, peace be upon them, and consider the laws foolish, such as Qusta ibn Luqa.' (43) In the original, it is written 'Hellenic'; as for Constantine, it is written in the original as: 'Qusṭanīṭūs'. (44) In the original: 'Shu‘ayā' without alif. (45) Plural of 'zamīn': a patient from whom recovery is despaired. (46) Thus in the original; perhaps it should be 'they permitted'. (47) In the original: 'the woman'. (48) In the original: 'my charity'. (49) Addition to the original required by the context. (50) Addition to the original required by the context. (51) Abu Bakr al-Ikhshid was one of the thinkers who supported the Mu‘tazilites in some of their statements and differed from them in others; he died in 320 AH. As for Abu ‘Ali and Abu Hashim, they are among the major figures of the Mu‘tazila, and their definitions have preceded. As for Abu ‘Abdallah al-Basri, he is al-Husayn ibn ‘Ali, the greatest teacher of Qadi ‘Abd al-Jabbar and a major figure of the Mu‘tazila; he died in 367 or 369 AH. As for Abu ‘Ali ibn Khallad, he is also a major figure of the Mu‘tazila, author of the book al-Usul wa al-Sharh in theology, and one of the teachers of the Qadi, who counted him in the tenth class. As for Abu Ja‘far Muhammad ibn ‘Abdallah al-Iskaff, he was one of the imams of the Mu‘tazila, leaving behind about seventy books on theology; he died in 240 AH. (52) In the original: 'Yashū‘'. (53) In the original: 'Yashū‘'. (54) In the original: 'Yā Rabban'. (55) In the original: 'Rabban'. (56) In the original: 'Aybis'. (1) Perhaps there is a deficiency in the phrase. (57) In the original: 'when'; what we have written is likely correct. (58) In the original: 'Arābā'. (59) In the original: 'Arābā'. (60) The commentator wrote in the margin: 'On the reason for mentioning the Christians.' (61) Thus in the original. (62) In the original, the word 'he says' is missing; it is my addition to make the sentence correct. (63) The commentator wrote in the margin: '‘Āziq Ma‘nāthā'. (64) Thus the phrase appears in the original. (65) Matta ibn Yunus al-Nasrani (Abu Bishr), a wise logician, died in Baghdad in 328 AH. He translated several books on philosophy and logic into Arabic. See al-Fihrist 1:263; Ibn Abi Usaybi‘ah 1:235; al-Qifti, p. 323.

(66) [p.208] *Naghal al-adīm fahuwa naghal* i.e., it became corrupt, so it is corrupt. *Al-naghal* also means the child of an adulteress. See *al-Qāmūs al-Muḥīṭ*. (67) [p.210] The trial (*miḥnah*) of Imam Aḥmad ibn Ḥanbal (died 241 AH) was due to his firm stance on the issue of whether the Qur'an is created or uncreated. The Mu'tazilites, who held power at the time, believed that the speech of God is His act, thus created. They attempted to impose their doctrine on the people and scholars, and many were compelled to follow them due to the pressure of the Abbasid caliphs: al-Ma'mun, al-Mu'tasim, and al-Wathiq, and the great influence of their vizier Aḥmad ibn Abī Du'ad. However, Imam Ibn Ḥanbal, despite torture, adhered to his view that no term should be applied to the Qur'an for which there is a textual proof. His trial has been surrounded by many exaggerations. As for Ma'ruf al-Karkhi, the Sufis attribute many miracles (*karāmāt*) to him; he died in 200 AH. (68) [p.210] The phrase "that the Messenger of God" is repeated in the original. (69) [p.211] Hisham ibn al-Hakam al-Shaybani: One of the great thinkers and theologians of the Shia; he died in 199 AH. *Muntahā al-Maqāl*, pp. 322-323. (70) [p.211] He means Ghadir Khumm, which is a well three miles from Mecca. It is narrated that the Prophet (peace be upon him) addressed the Muslims, and among his words were: "Am I not more worthy of you than yourselves?" They said, "O God, yes." He said, "So for whomever I am his master (*mawlā*), this 'Ali is his master. O God, befriend whoever befriends him and oppose whoever opposes him..." This hadith is famous. The Shia have used it as evidence that the Prophet (peace be upon him) explicitly designated 'Ali (may God be pleased with him) for the caliphate after him. The rest of the Muslims found in it nothing more than an indication of his virtue. (71) [p.215] Abu Qubays: A mountain in Mecca, named after a man from the Madh'hij tribe who was a blacksmith, because he was the first to build on it. *Al-Qāmūs* 2:238. (72) [p.215] *Al-Muta'annif*: The beginner. *Al-I'tināf*: The beginning. (73) [p.216] The definition of Abu Kamil and Hisham ibn al-Hakam has already been given. (74) [p.217] See the books on virtues (*manāqib*) and the merits of the Companions in the hadith books; they contain many hadiths on the virtues of all the Companions. (75) [p.218] Ibrahim 14:36. (76) [p.218] Al-Ma'idah 5:118. (77) [p.218] Nuh 71:26. (78) [p.218] Yunus 10:88. (79) [p.218] Narrated by Imam Ahmad in his *Musnad*, Ibn Majah, and al-Hakim, on the authority of Abu Bakr and 'Umar. See *al-Ziyādah 'alā al-Jāmi' al-Ṣaghīr* 3:148. (80) [p.218] Narrated by al-Hakim on the authority of Ibn Mas'ud. See *al-Jāmi' al-Ṣaghīr* 4:33. (81) [p.219] For the virtue of the Ansar, see the merits of the Ansar and the Companions in the hadith books. (82) [p.219] For the virtues of these individuals, see the chapters on merits (*manāqib*) in the hadith books, and see *al-Riyāḍ al-Naḍirah fī Faḍā'il al-'Asharah* by al-Tabari. (83) [p.219] In the original: texts (*nuṣūṣ*). (84) [p.219] There is a deficiency in the phrase; perhaps it can be corrected by adding "meaning the succession (*al-istikhlāf*)" at its end. (85) [p.220] An addition to the original. [p.220] (2) In the original: name (*ism*). (86) [p.222] Most of the hadiths narrated about the caliphate of 'Ali are weak or fabricated. Assuming their authenticity, they refer to the caliphate over his family (peace be upon him). Among them: "Indeed, my brother, my vizier, and my successor (*khalīfatī*) among my family, and the best of those I leave after me, who will fulfill my debts and fulfill my promises, is 'Ali." See *Tanzīh al-Sharī'ah 'an al-Akhbār al-Shanī'ah* by 'Ali ibn al-Qarn al-Kattani, part one, which contains many such reports. (87) [p.223] In the original: the cross (*al-ṣalīb*). The commentator corrected it to "the wood" (*al-khashabah*). (88) [p.223] In the margin, the author or commentator titled this discussion: "The Feast of the Cross is the Feast of Safety." (89) [p.224] The copyist or commentator commented on this: "May God curse the transmitter of this saying and its speaker, as they sought to alienate the suns of religion and extinguish the lights of Islam and the Muslims. May God torment them and their sayings, and extinguish them and their traces. Amen, Amen, Amen." (90) [p.225] See *al-Fihrist* by Ibn al-Nadim, p. 487. (91) [p.225] The Daysaniyya are a sect of the Dualists (*al-Thanawiyya*), and they are considered an origin for Manichaeism, but the two sects differed on how light mixed with darkness. See *al-Fihrist*, p. 488. (92) [p.225] One of the great theologians and historians of sects. His book *al-Ārā' wa al-Diyānāt* is among the most important works written on religions, doctrines, and sects. See *al-Fihrist*, pp. 265-266. (93) [p.227] Al-Tawbah 9:33 and al-Saff 61:9. (94) [p.228] Al-Nur 24:55. (95) [p.228] Al-Baqarah 2:249. (96) [p.228] *Ibn Labūn* among camels: one that has entered its second year. *Al-Ḥiqqah* among camels: a female in her third year. (97) [p.228] A *mutawātir* hadith, narrated by the six [canonical compilers] with an authentic chain. See *al-Jāmi' al-Ṣaghīr*, commentary by al-Munawi, 2:188. (98) [p.228] "And it came to him" (*wa atathu*) in the original; perhaps adding the *wāw* makes the context more coherent. (99) [p.229] In another place it appears as "slipped" (*azlaqat*). See *Futūḥ al-Buldān*, p. 31. (100) [p.229] In another place it appears as "raised" (*arfa'at*). (101) [p.229] Al-Hashr 59:7. (1) [p.230] Here he refers to the difference of opinion among Muslims regarding the land of Sawad (Iraq) when God granted the Muslims victory over Iraq and Persia. Some were of the opinion that it should be distributed among the Muslims, while 'Umar (may God be pleased with him) was of the opinion that the land should remain in the hands of its owners so that all Muslims could benefit from its *kharāj* (land tax). The Muslims agreed with his opinion. (2) [p.231] The total number of accusations against 'Uthman (may God be pleased with him) is eighteen: his beating of 'Ammar ibn Yasir and Ibn Mas'ud; his compilation of the Qur'an into a single codex; his setting aside of a preserve (*ḥimā*); his exile of Abu Dharr to al-Rabadhah; his expulsion of Abu al-Darda' from Syria; his reinstatement of al-Hakam after the Prophet had exiled him; his abolition of the practice of shortening prayers during travel; his appointment of Mu'awiyah, Marwan, and al-Walid ibn 'Uqbah; his giving of the fifth of Africa to Marwan; his beating with a staff and ascending above the Prophet's step on the pulpit; his absence from the Battle of Badr; his failure to execute 'Ubaydullah ibn 'Umar for killing al-Hurmuzan; and his writing to Ibn Abi Sarh to kill some people. Ibn al-'Arabi refuted all of this in his valuable book *al-'Awāṣim min al-Qawāṣim*. (3) [p.232] We have already introduced these individuals. As for Jabir ibn Hayyan, he is Abu 'Abdullah Jabir ibn Hayyan ibn 'Abdullah al-Kufi. Ibn al-Nadim said: "People differed concerning him." The Shia said he was one of their great figures; the philosophers claimed he was one of them; and the practitioners of the gold and silver craft considered him their master. This is because he was widely cultured and had a long reach in authorship across various sciences. (4) [p.233] Perhaps it is: they fought him (*qātalūhu*). (5) [p.234] In the margin of folio 111, the following comment appears: "May God have mercy on you, our master, the Chief Judge, Judge 'Abd al-Jabbar. You have excelled in your arguments against the corrupt, accursed dogs, the renegades, the liars, the sinners, the deviators from the truth, the wicked Rawafid. May God suppress them and remove them, as they slander the Companions of the Messenger of God (peace be upon him), may God be pleased with them all. I say: I have not seen a refutation of the accursed Rawafid that is better, more precise, more established, stronger, or more successful than these arguments mentioned by Judge 'Abd al-Jabbar al-Mu'tazili in this book of his. Therefore, whoever is concerned with refuting them must look into this blessed book. It is rare and unknown to most people, and even if they knew its name, they would not know the many benefits it contains. So preserve it and repeat its study. However, its author is well-known for Mu'tazilism. If he repented from it, then his place is in the highest Paradise (*al-Firdaws al-A'lā*) in the station of the foremost, God willing, as he benefited the Muslims with these arguments. And God knows best." (6) [p.236] In the original: "and for her" (*wa lahā*); perhaps what we have established is correct. (7) [p.238] Al-Ahqaf 46:9. (8) [p.238] Yunus 10:94. (9) [p.238] *Yabsuqūn*: i.e., they spit. (10) [p.238] We have not attempted to comment on what the Judge presents regarding the accusations the Rawafid direct at the Rightly Guided Caliphs, because the Judge fully adopts the Sunni point of view, and his explanation is sufficient without commentary. (11) [p.239] In the original: Abu Bakr. (12) [p.240] In the original: what (*mā*). (13) [p.241] *Al-Qirān*: i.e., to combine Hajj and 'Umrah. (14) [p.242] He means Marwan ibn al-Hakam, al-Walid ibn 'Uqbah, and Sa'id ibn al-'As. (15) [p.243] In *al-Qāmūs*: *Lahaba*: he followed a path. *Al-Lahab*: the clear road. (16) [p.243] In *al-Qāmūs*: *Thakama āthārahum*: he followed their traces. *Thakama al-ṭarīq*: he kept to the road. (17) [p.243] Umm Salamah is Hind bint Abi Umayyah, one of the wives of the Prophet (peace be upon him). Before him, she was married to Abu Salamah 'Abdullah ibn al-Asad al-Makhzumi. She died in the year 59 AH. (18) [p.243] *Al-Jilāhiq*: the pellets (*bunduq*) that are shot. [p.243] (2) In *al-Qāmūs*: *Kabā al-zand lam yūr*: the fire-stick failed to produce a spark. (19) [p.244] He refers to the famous story of arbitration (*taḥkīm*). This occurred when the people of Iraq insisted that 'Ali accept the arbitration proposed by Mu'awiyah. So, at their insistence, he sent Abu Musa al-Ash'ari, although he had wanted to send 'Abdullah ibn al-'Abbas. Mu'awiyah sent the shrewd 'Amr ibn al-'As. Then followed the famous incident and the subsequent secession of the Kharijites from 'Ali and their declaring him an unbeliever for accepting the arbitration. (20) [p.246] See al-Tabari 3:241 and 247. (21) [p.247] The bridge was so named because the Persian commander was Mihran ibn Mihrbandadh al-Hamadhani, and the Muslim commander was al-Muthanna ibn al-Harithah. The battle was called the Battle of the Bridge of Mihran. 'Umar (may God be pleased with him) had intended to go out with the Muslims in that battle. (22) [p.247] This occurred in the years 19-20 AH. The Persians, along with the people of Rayy, Qum, Isfahan, Hamadhan, and al-Mahayn, gathered around Yazdegerd, the last king of Persia. After consulting the Companions, 'Umar sent an army under the command of al-Nu'man ibn Muqarrin al-Muzani. *Futūḥ al-Buldān*, p. 424. (23) [p.248] In the original: this (*hādhihi*). (24) [p.249] In the original, after the word Maryam, the word *kāna* appears, which is superfluous. (25) [p.250] An addition to the original required by the context. (26) [p.253] In the margin is written: "The Testaments (*Waṣāyā*) of the Messenger of God (peace be upon him)." (27) [p.253] See *Ṭabaqāt* Ibn Sa'd, part two, section two, p. 24, with a different wording: "Two religions shall not coexist in the Arabian Peninsula." (28) [p.253] See *Sharḥ al-Jāmi' al-Ṣaghīr* by al-Munawi, 1:149. *Khaḍrā'uhum* means their masses and common people. There are many hadiths with this meaning, all stipulating that adherence to Quraysh is conditional upon uprightness in truth, piety, and mercy.

The Messenger (ṣ) sent al-ʿAlāʾ ibn al-Ḥaḍramī to al-Mundhir al-Sāwī in al-Baḥrayn with the following letter: "In the name of Allah, the Most Gracious, the Most Merciful. From Muḥammad, the Messenger of Allah, to al-Mundhir al-Sāwī. Peace be upon you. I praise Allah to you, besides whom there is no god. I bear witness that there is no god but Allah and that Muḥammad is His servant and Messenger. To proceed: I remind you of Allah, the Mighty and Majestic. Whoever gives sincere advice does so for his own soul. Whoever obeys my messengers and follows their command has obeyed me, and whoever gives them sincere advice has given me sincere advice. My messengers have praised you well, and I have interceded for you with your people. So leave for the Muslims what they have embraced Islam upon, and I have pardoned the people of sins, so accept from them. Whatever good you do will be forgiven for your deeds. Whoever remains upon his Judaism or Zoroastrianism must pay the jizya ¹⁵⁴." (Al-Sīra al-Ḥalabiyya 3:252) (30) [p.256] Al-Shaʿbī is ʿĀmir ibn Sharāḥīl al-Shaʿbī al-Ḥimyarī (Abū ʿAmr), a reliable narrator from the Followers ¹⁵⁵, and he is among the trustworthy hadith transmitters. He died in 103 AH. (Tahdhīb al-Tahdhīb 5:65) As for ʿAbd al-Razzāq, he is ʿAbd al-Razzāq ibn Hammām ibn Nāfiʿ al-Ḥimyarī (Abū Bakr), one of the trustworthy hadith memorizers. He authored "al-Jāmiʿ al-Kabīr" on hadith. He died in 211 AH. (Tahdhīb al-Tahdhīb 6:310) (31) [p.258] In the original there is a blank which I filled with "biʿiddatin" ¹⁵⁶, and it can be read without it, so we would say then: "So Abū Bakr led them in prayer for several days." (32) [p.259] "al-rajul al-asīf" ¹⁵⁷: the decrepit old man, the quick to grieve, and the tender-hearted. See Qāmūs al-Muḥīṭ. (33) [p.260] Sūrat al-Mumtaḥana 60:10. (34) [p.260] Suhayl ibn ʿAmr was the envoy of Quraysh to the Messenger on the day of al-Ḥudaybiyya. He proposed to the Messenger to withdraw from Mecca that year on the condition that he would enter it the following year and that a truce of ten years would be established between him (ṣ) and Quraysh. During the negotiations, there were exchanges and events from the Muslims that can be found in the books of Sīra. (35) [p.262] The hadith "No bequest to an heir" is in al-Jāmiʿ al-Ṣaghīr, in al-Dāraquṭnī from Jābir (2:502). (36) [p.262] The meaning of this hadith is reported with another wording in al-Jāmiʿ al-Ṣaghīr (2:505), Musnad Ibn Ḥanbal, al-Bukhārī, Muslim, and Abū Yaʿlā from Usāma. (37) [p.262] The hadith is in Sharḥ al-Jāmiʿ al-Ṣaghīr (1:525), from Musnad Ibn Ḥanbal, al-Bukhārī, Muslim, al-Tirmidhī, and Ibn Mājah from ʿĀʾisha. (38) [p.262] See the hadith in Manāqib al-Anṣār from Ṣaḥīḥ Muslim and others. (39) [p.263] See al-Jāmiʿ al-Ṣaghīr, Sharḥ al-Munāwī (1:427), and in al-Ḥākim and al-Sunan al-Kubrā from ʿAlī. Al-Ḥākim said: Ṣaḥīḥ, but it is commented that it is munkar ¹⁵⁸. (40) [p.265] An addition to the original required by the context. (41) [p.265] "al-judhayl" ¹⁵⁹ is the diminutive of "jidhl", which is a piece of wood placed in the middle of the camels' resting place for them to rub against and rest. It is used as a proverb for a man whose opinion is relied upon. "al-ʿudhayq" ¹⁶⁰ is the diminutive of "ʿidhq", which is the palm tree itself. "al-murajjab" ¹⁶¹ refers to those for whom a support is built beside them to prop them up due to the abundance of their load and their value to their family. It is used as a proverb for a noble man whom his family honors. See the discussion of al-Ḥubāb ibn al-Mundhir in al-Ṭabarī (3:220). (42) [p.265] Written in the margin of the page: The Messenger of Allah (ṣ) said: "People are followers of Quraysh." (43) [p.265] In Sharḥ al-Jāmiʿ al-Ṣaghīr by al-Munāwī (2:462). It is reported in Musnad Ibn Ḥanbal and Muslim from Jābir with another wording. (44) [p.266] "al-fahha" ¹⁶² means from inability and error. (45) [p.267] He means: so that the Muslims would not disperse. (46) [p.267] Sūrat al-Ḥashr 59:8. [p.268] (1) Sūrat al-Ḥashr 59:9. (47) [p.269] Written in the margin: The correct view is that his position was after the killing of Musaylima. (48) [p.269] See the hadith in Manāqib al-Anṣār. (49) [p.270] Thus in the original; perhaps it is "Bakr" ¹⁶³. (50) [p.271] In the original: "Banī" ¹⁶⁴. (51) [p.272] In the original: "ʿanhum" ¹⁶⁵. (52) [p.276] In the original: "yakhāf" ¹⁶⁶, but the context requires what we have established. (53) [p.277] In the original: "Kaʿb ibn Qurẓa" ¹⁶⁷; the correct is what we have established. He was one of the senior assistants of ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) and was with him at Ṣiffīn in 37 AH. (54) [p.277] In the original: "ṣārat" ¹⁶⁸. (55) [p.277] In the original: "yadʿī" ¹⁶⁹. (56) [p.280] In the original: "yaqūl" ¹⁷⁰. (57) [p.281] A blank in the original; the correct statement is what the judge mentioned: that ʿUthmān (may Allah be pleased with him) was killed on 18 Dhū al-Ḥijja 35 AH, and that ʿAlī (may Allah be pleased with him) received the pledge of allegiance on Friday, with five days remaining of Dhū al-Ḥijja. See al-Ṭabarī. (58) [p.282] "tadākaktum" ¹⁷¹: you rushed upon one another. In the margin it is written: The correct is "tahālak tum" ¹⁷². (59) [p.284] In the margin: His saying "mā shāʾa llāh" ¹⁷³ is by way of seeking help. (60) [p.284] Sūrat al-Kahf 18:39. (61) [p.285] He means Abū Bakr al-Ṣiddīq (may Allah be pleased with him). (62) [p.286] In the original: "al-khalīfa" ¹⁷⁴. (63) [p.287] He means ʿAbd Allāh ibn ʿĀmir ibn Kurayz, ʿUthmān's governor over Basra. (64) [p.288] An addition to the original required by the context. (65) [p.288] Written in the margin: The letter of ʿAlī (may Allah be pleased with him) to Muʿāwiya. (66) [p.289] He is Jarīr ibn ʿAbd Allāh al-Bajalī, who died in 51 AH. (67) [p.289] See Sharḥ al-Jāmiʿ al-Ṣaghīr (1:64). Al-Ḥākim reported it from Jābir with another wording. (68) [p.291] In the original: "wa qawluhu" ¹⁷⁵; perhaps the correct is what we have established. (69) [p.292] In al-Qāmūs: "abarra al-qawma" ¹⁷⁶: he destroyed them. (70) [p.293] Thus in the original; perhaps it is: "Allāhu inna" ¹⁷⁷. (71) [p.293] In the original: "yaqūl" ¹⁷⁸. (72) [p.293] In the original: "al-inkār" ¹⁷⁹. (73) [p.295] Sūrat al-Ḥijr 15:46. (74) [p.296] In the original: "wa lā tuʿṭā" ¹⁸⁰; perhaps the correct is what we have established. (75) [p.297] In the original: "istaqarrat" ¹⁸¹. (76) [p.297] Repeated in the original because it is at the beginning and end of the page. (77) [p.298] See Sharḥ al-Jāmiʿ al-Ṣaghīr (2:147). Abū Nuʿaym reported it in al-Ḥilya from Abū Qatāda. (78) [p.298] In the original: "Ibn ʿUmayr and Ibn Zāʾida" ¹⁸². (79) [p.298] Illegible in the original; the reading is conjectural. [p.298] (2) In the original: "ʿUmayr" ¹⁸³, but it appears in most historical books as "ʿAmr". (80) [p.299] A blank in the original until the end of folio 140, then folio 141 is also blank. Then a new section begins starting with "In the name of Allah, the Most Gracious, the Most Merciful", the beginning of the second part of the book. (81) [p.301] We have sufficed here with the table of contents, and we have postponed the remaining indices to the end of the second part. (1) [p.313] Sūrat al-Qamar 54:43. (2) [p.314] Sūrat al-Fatḥ 48:28. (3) [p.314] Sūrat al-Tawba 9:32. (4) [p.315] "al-dumustuq" ¹⁸⁴ is a term used by the Arabs as equivalent to the word "gouverneur" (governor) in foreign languages. (5) [p.316] In the original: "shayʾan" ¹⁸⁵. (6) [p.317] Sūrat al-Qaṣaṣ 28:57. (7) [p.317] He is ʿAttāb ibn Asīd ibn Abī al-ʿĪṣ ibn Umayya ibn ʿAbd Shams, one of the nobles of the Arabs in early Islam. He embraced Islam on the day of the conquest of Mecca, and the Prophet appointed him over it when he left for Ḥunayn in 8 AH. He remained governor over it until the caliphate of ʿUmar. He died in 13 AH. (8) [p.318] It is said in Lisān al-ʿArab: "So-and-so became angry, and his color and face became tamarraʿa ¹⁸⁶: changed and turned yellow." (9) [p.319] Sūrat Āl ʿImrān 3:144. (10) [p.319] Sūrat al-Nūr 24:55. (11) [p.319] Sūrat al-Fatḥ 48:28. (12) [p.320] In the original: "ahwan ʿalayka" ¹⁸⁷. (13) [p.322] "al-thaghb" ¹⁸⁸ is a trench dug by watercourses from above; when they descend, they dig graves and pits. (14) [p.323] Sūrat al-Naml 27:36. (15) [p.323] Sūrat al-Fatḥ 48:16. (16) [p.324] In the original: "fī" ¹⁸⁹. (17) [p.325] An addition from me required by the context. (18) [p.325] Sūrat Ibrāhīm 14:5. (19) [p.327] The definition of these notable figures has been given earlier in the book. (20) [p.327] Types of measuring vessels. (21) [p.328] Ḥudhayfa ibn al-Yamān is Ḥudhayfa ibn Ḥisl ibn Jābir al-ʿAbsī, Abū ʿAbd Allāh; al-Yamān is the nickname of Ḥisl: a Companion, one of the brave conquerors and governors. He was the keeper of the Messenger's secret regarding the hypocrites. He died in 36 AH. (Al-Aʿlām 2:180) Salmān al-Fārisī: one of the senior Companions, a man of opinion and knowledge of the laws. He was the one who suggested to the Muslims to dig the trench during the Battle of the Confederates. He died in 37 AH. (Al-Aʿlām 3:169) ʿAmmār ibn Yāsir al-Kinānī: a Companion, one of the early converts to Islam and a brave man. He witnessed Badr, Uḥud, the Trench, and the Pledge of Ridwān. He governed Kufa during the days of ʿUmar. He died in 37 AH. (Al-Aʿlām 5:191) ʿUthmān ibn Ḥunayf al-Anṣārī: a Companion, held more than one governorship. He died after 41 AH. (Al-Aʿlām 4:365) (22) [p.329] In the original: "bi-hādhā" ¹⁹⁰. (23) [p.331] Written in the margin of the page: The principles of the religion of the Magians. (24) [p.331] In the original: "mā" ¹⁹¹. (25) [p.331] Written in the margin: The branches of the Magians. (26) [p.332] In the original: "ṣārū" ¹⁹². (27) [p.333] Repeated in the original. [p.333] (2) Sūrat al-Dhāriyāt 51:21. (28) [p.334] Jūr: a city in Persia, between it and Shiraz twenty parasangs. (Muʿjam al-Buldān 2:181) Iṣṭakhr: a town in Persia, one of its major cities. (Muʿjam al-Buldān 1:211) (29) [p.334] Written in the margin: The belief of the Magians of Jūr and Iṣṭakhr. (30) [p.334] Written in the margin: ʿUmar (may Allah be pleased with him) wrote to the governor of Jūr when he apologized to him that the people had surrendered and the jizya had decreased. (31) [p.335] "al-jarmūq" ¹⁹³ is what is worn over the khuff ¹⁹⁴. (Al-Qāmūs 3:217) (32) [p.336] A town on the borders of Syria. (Muʿjam al-Buldān 1:13) (33) [p.336] An addition from me required by the context. (34) [p.336] In the original: "li-ammihim" ¹⁹⁵. (35) [p.337] For details of the incident of the murder of ʿUthmān (may Allah be pleased with him), see al-Ṭabarī, events of 35 AH. (36) [p.338] Abū Ṭalḥa is Zayd ibn Sahl ibn al-Aswad al-Najjārī al-Anṣārī: a brave Companion, witnessed al-ʿAqaba, Badr, Uḥud, the Trench, and all the battles. He died in 34 AH. (Ṭabaqāt Ibn Saʿd 3:64) As for Abū Qatāda, perhaps he means Qatāda ibn al-Nuʿmān al-Anṣārī, a Companion who was at Badr, witnessed all the battles with the Messenger of Allah (ṣ), and died in 23 AH. (Al-Aʿlām 6:27) (37) [p.338] Written in the margin: The number of the wives of the Messenger of Allah (ṣ). (38) [p.338] Written in the margin: The number of the daughters of the Messenger of Allah (ṣ). (39) [p.340] To see examples of these hadiths in which the Messenger (ṣ) spoke about the lands that the Muslims would conquer and about the future of Islam, see Fayḍ al-Qadīr by al-Munāwī (4:96-102). (40) [p.340] The rebellion of Bābak al-Khurramī ¹⁹⁶ lasted a long time during the reigns of al-Maʾmūn and al-Muʿtaṣim. His uprising began in 201 AH and ended in 221 AH. (41) [p.341] One of the prominent figures of the Muʿtazila ¹⁹⁷. See al-Munya wa al-Amal (Ṭabaqāt al-Muʿtazila by Ibn al-Murtaḍā). (42) [p.342] The Zanj ¹⁹⁸ or Zutt were a mixed people who dominated the road to Basra and caused havoc there. When al-Maʾmūn's rule was established in 205 AH, he sent several of his commanders against them, and they dispersed, but he did not completely suppress their rebellion until al-Muʿtaṣim did so in 219 AH. (43) [p.342] The details of this will come in its place in the book. (44) [p.342] A town in the Maghrib, between it and al-Qayrawān four days' journey. (Muʿjam al-Buldān 3:55)

The definition of al-Janabi ¹⁹⁹ has been given previously; see Part One, page 129. (46) [p.343] A well-known town in the lands of the Byzantines ²⁰⁰ bordering Syria; the Muslims conquered it, then the Byzantines retook it in 323 AH. It later returned to Muslim hands under the Ottoman Empire. Mu'jam al-Buldan 5:192. (47) [p.344] Al-Hijr 15:94. (48) [p.344] Written in the margin: Five elders of Quraysh devoted themselves to mocking the Messenger of God, may God bless him and grant him peace, and preventing people from listening to him, peace be upon him. (49) [p.344] al-Talatila ²⁰¹: calamity; it is the name of his mother. (50) [p.345] Al-Hijr 15:95. (51) [p.345] Hud 11:55. (52) [p.345] In the original: Banu. (53) [p.346] Al-Isra' 17:60. (54) [p.347] Al-Alaq 96:9. (55) [p.347] Al-Isra' 17:45. (56) [p.347] Al-An'am 6:25. (57) [p.347] Fayd al-Qadir 4:169. (58) [p.347] Fayd al-Qadir 4:372. (59) [p.348] In the original: bi'sihi; perhaps the correct reading is what we have established. [p.348] (1) Fatir 35:42. (60) [p.349] Fatir 35:10. (61) [p.349] Ibrahim 14:46. (62) [p.349] Al-Hajj 22:15. (63) [p.351] In Lisan: daja'a fi amrihi wa adja'a wa adja'a: he weakened; al-daju': weak in opinion; al-ma'aqa: pride, intense anger, and zeal; nakth al-'ahd min al-anafa. (64) [p.352] Al-Anbiya' 21:105. (65) [p.353] Ahmad ibn Yahya al-Munajjim, died 327 AH, a man of letters, poet, theologian, and jurist. Mu'jam al-Udaba' 14:146; and Muhammad ibn Zayd al-Wasiti, died 306 AH, a Mu'tazilite theologian. Al-Fihrist 1:172. I think he means Ibn Qutayba, 'Abdullah ibn Muslim al-Dinawari, died 276 AH. (66) [p.353] In the original: min. (67) [p.353] Al-A'raf 7:128. (68) [p.353] Al-A'raf 7:137. (69) [p.353] Al-Anbiya' 21:107. (70) [p.353] Written in the margin of the original: al-warith; the correct is al-warithin. (71) [p.354] Al-Tawba 9:33, al-Fath 48:28, al-Saff 61:9. (72) [p.355] In the original: ta'til. (73) [p.355] In the original: tamziq. (74) [p.356] In the original: min ajl; perhaps the correct is what we have established. (75) [p.356] Surah Sad 38:5. (76) [p.357] Saba' 34:24. (77) [p.357] Al-Qasas 28:55. (78) [p.357] Written in the margin of the original: The book of al-Rawandi, and we have previously introduced him. See 1:51 of the book. (79) [p.357] Al-Qamar 54:44. (80) [p.357] Sad 38:11. (81) [p.357] Yunus 10:65. (82) [p.358] Al-Hajj 22:39. (83) [p.358] Al-Shura 42:15. (84) [p.359] Al-Ahqaf 46:9. (85) [p.359] Al-Isra' 17:81. (86) [p.360] Saba' 34:49. (87) [p.360] Al-Naml 27:80. (88) [p.360] Fatir 35:22. (89) [p.360] Thus in the original; perhaps it is yastariqunahum. (90) [p.361] Al-Furqan 25:43. (91) [p.361] Al-Baqara 2:171. (92) [p.361] Al-A'raf 7:179. [p.361] (1) Al-Jathiya 45:43. (93) [p.363] Al-Nadr ibn al-Harith is the son of al-Harith ibn 'Alqama ibn Kalada ibn 'Abd Manaf. Whenever the Prophet, peace be upon him, sat in a gathering, al-Nadr would sit after him and narrate stories of the Persian kings, Rustam, and Isfandiyar. He died in polytheism in 2 AH. (94) [p.363] He is 'Abdullah ibn Hudhafa ibn Qays al-Sahmi, a noble Companion who embraced Islam early; the Prophet sent him to Chosroes; he migrated to Abyssinia and witnessed the conquest of Egypt, where he died during the time of 'Uthman in 23 AH. Al-A'lam 4:206. (95) [p.363] He is Dihya ibn Khalifa al-Kalbi, a Companion whom the Messenger sent to Caesar to invite him to Islam; he witnessed many battles, settled in Damascus, lived in al-Mizza, and died in 45 AH. Al-Isaba 1:472. (96) [p.363] He is Hatib ibn Abi Balta'a al-Lakhmi, a Companion who witnessed all the battles with the Messenger of God, peace be upon him; the Messenger sent him to al-Muqawqis, the ruler of Alexandria; he died in 30 AH. Al-Isaba 1:300. (97) [p.364] i.e., they accepted to take his blood money. (98) [p.365] Ya-Sin 36:9. (99) [p.365] He who follows the trace. (100) [p.366] The copyist wrote as a comment: from a copy other than the original. (101) [p.366] Written in the margin of the page: marginal note, naqd al-ard, i.e., looking to see if there is anything to fear in it. (102) [p.366] In Lisan: al-kitba: the strap with which the water skin and the leather bag are sewn. (103) [p.366] In the original: ayqazahu. (104) [p.367] Ard jald: hard, level ground with a rough surface. (105) [p.367] Al-Tawba 9:40. (106) [p.367] Description of the cave from a copy other than the original; the writer indicated that the original copy begins with the word: fahadha. (107) [p.367] Al-Anfal 8:30. (108) [p.368] He is Jubayr ibn Mut'im ibn 'Adi ibn Nawfal ibn 'Abd Manaf al-Qurashi, a noble Companion; he was among the scholars, chiefs, and genealogists of Quraysh; he narrated hadith from the Messenger of God. He died in 59 AH. Al-A'lam 2:103. (109) [p.369] Al-Tawba, verses 38, 39... Dala'il - 24. (110) [p.370] Ta-Ha 20:46. (111) [p.370] Al-Qasas 28:7; in the original: la takhafi inna radduhu. (112) [p.370] Al-Nahl 16:128. (113) [p.371] The definition of these scribes has been given previously in the book. (114) [p.371] Al-Qasas 28:85. (115) [p.371] Written in the margin of the page: ma'ad al-rajul baladuh, mathab al-rajul manziluh. (116) [p.372] Al-Baqara 2:127. (117) [p.372] al-tabkhit from al-bakht meaning luck and chance. (118) [p.372] Akhrasuhum: the most lying among them; al-kharrasun: the liars. Lisan, root kh-r-s. (119) [p.374] The definition of most of these has been given previously. As for al-Razi, he is Abu Bakr Muhammad ibn Zakariyya, the famous philosopher and physician, died 311 AH. Ibn al-Nadim 1:299; Tabaqat al-Atibba' 1:309. (120) [p.375] He is Sumayfa' ibn Nakur ibn 'Amr ibn Ya'fur ibn Dhi al-Kala' al-Akbar, a king of Yemen who embraced Islam and came to Medina during the time of 'Umar; he witnessed Yarmuk and the conquest of Damascus, then led the people of Hims in the army of Mu'awiya. He died in 37 AH. Al-Qamus, root k-l-'. (121) [p.375] He is Masqala ibn Hubayra ibn Shibl al-Tha'labi al-Shaybani from Bakr ibn Wa'il; he was among the governors of 'Ali, then defected to Mu'awiya. He was killed in an expedition to Tabaristan around 50 AH. Futuh al-Buldan by al-Baladhuri 242-243. [p.375] (2) He is Khalid ibn Ma'mar ibn Sulayman al-Sadusi; he lived during the prophetic era and was the chief of Banu Bakr during the time of 'Umar; he sided with 'Ali on the Day of the Camel and at Siffin; then Mu'awiya appointed him governor of Armenia, and he died on his way there around 50 AH. Al-Isaba 1:461. (122) [p.376] In the margin: The saying of 'Umar ibn 'Abd al-'Aziz, may God be pleased with him: 'When you see people innovating in their religion...' etc. (123) [p.376] In the margin: At the beginning of the appearance of the Batinis ²⁰², who are the Qarmatians ²⁰³. (124) [p.376] See Part One of the book, p. 107. (125) [p.376] Muhammad ibn al-Fadl, the propagandist of the Fatimids in Yemen; the da'wa first appeared in La'a in Jabal Sabr. Mu'jam al-Buldan 5:7. (126) [p.377] He is al-Husayn ibn Ahmad Abu 'Abdullah al-Shi'i; he prepared the way for 'Ubaydullah al-Mahdi al-Fatimi in the Maghrib, then 'Ubaydullah killed him in 298 AH. (127) [p.377] He is Muhammad ibn Isma'il ibn Ja'far al-Sadiq; he is an imam for the Qarmatians, and the Isma'ili sect believes that he assumed the imamate after his father's death or disappearance in 138 AH; he died around 198 AH. Al-A'lam 9:258. (128) [p.378] In the margin: li-ya'lama an la yusharik. (129) [p.378] In the margin: Abu al-Husayn Sa'id ibn Bahram al-Janabi, the head of the Qarmatians. (130) [p.379] He is the head of the Qarmatians; there is disagreement about his name and origin; it is said his name is Hamdan, or al-Faraj ibn 'Uthman, al-Faraj ibn Yahya; Qarmat is his nickname. Al-Muktafi bi-Allah killed him in 293 AH. Al-A'lam 6:35. Written in the margin: The propagandist of the Batinis, Hamdan ibn al-Ash'ath, known as Qarmat. (131) [p.380] He is al-'Abbas ibn 'Umar al-Ghanawi, a commander of the 'Abbasid army; al-Mu'tadid appointed him over al-Yamama and Bahrain and ordered him to fight the Qarmatians; he died in 305 AH. Al-A'lam 4:37. (132) [p.380] He is Ibn al-Jarrah, 'Ali ibn 'Isa ibn Dawud ibn al-Jarrah, Abu al-Hasan al-Baghdadi, vizier of al-Muqtadir al-'Abbasi and al-Qahir; he died in Baghdad in 334 AH; he wrote several books and treatises. Al-A'lam 5:133. (1) [p.381] He is Ja'far ibn al-Mu'tadid ibn Abi Ahmad al-Mutawakkil; he is the brother of al-Muktafi; he was killed in 320 AH; al-Muktafi died in 295 AH, while their father died in 289 AH. (2) [p.382] He is Yusuf ibn Abi al-Saj; al-Muqtadir, the 'Abbasid caliph, sent him in 315 AH to protect Kufa from the Qarmatians. (3) [p.382] He is nicknamed Mu'nis al-Muzaffar, but he was not victorious in his war against Abu Tahir al-Qarmati; he was the general commander of al-Muqtadir's army; al-Muqtadir was killed later. (4) [p.382] Yawm Tashsh: a day of light rain. See Lisan, root t-sh-sh. (5) [p.383] See Mu'jam al-Buldan 4:171. (6) [p.383] Ships made from the talh tree ²⁰⁴. (7) [p.385] An addition by me required by the context. (8) [p.386] In the margin: When Abu Tahir al-Qarmati, the accursed Batini, came to Bahrain, he handed over the command to Dukayra al-Isfahani al-Majusi. See the book 1:106. (9) [p.386] The definition of these names has been given previously in the book. (10) [p.386] Thus in the original. (11) [p.387] Ibn Razzam, 'Atiyya (Al-A'lam 5:3 and 4:239). (12) [p.389] He probably means 'Ali ibn al-Fadl ibn Ahmad al-Qarmati, one of the usurpers in Yemen. He seized the mountains and the Tihama, then entered Zabid and Sana'a, claimed prophethood, and made forbidden things permissible. He died poisoned in 303 AH. (13) [p.390] Written above the name in a different hand: al-'Abbas. (14) [p.391] See Part One of the book, p. 107. (15) [p.393] Al-Radi was pledged allegiance as caliph after the deposition of al-Qahir on 5 Jumada I 322 AH; he remained caliph until his death in Rabi' I 329 AH. See Tarikh al-Islam and Muhadarat Tarikh al-Islam al-Siyasi. (16) [p.393] Yahkum al-Daylami: commander of the troops during al-Radi's time. (17) [p.393] al-badhraqa: Persianized Arabic, meaning protection; it is said: the sultan sent a badhraqa with the caravan. Lisan, root b-dh-r-q. (18) [p.394] In the original: al-rawiyat; perhaps the correct is what we have established. (19) [p.394] He is Muhammad ibn Ra'iq, Abu Bakr; al-Radi appointed him as amir al-umara' ²⁰⁵ and over the land tax in 324 AH; he went to Syria and fought the Ikhshidids, then returned to Baghdad, where he was killed by order of Nasir al-Dawla al-Hamdani in 330 AH. Encyclopaedia of Islam 1:164. [p.396] (1) In the original: Abu Yusuf; perhaps the correct is what we have established. (20) [p.397] He is 'Ali ibn Ja'far ibn Falah al-Katami, Abu al-Hasan, one of the senior viziers of the Fatimids in Egypt; he was the supervisor of all state affairs during the time of al-Hakim; he was killed in Cairo in 409 AH. (21) [p.402] He means Abu Lu'lu'a al-Farsi al-Majusi. (22) [p.404] Al-Anfal, verses 5-17. (23) [p.405] Al-Anfal, verses 41-44. (24) [p.406] Al-Anfal, 17. (25) [p.406] Al-Anfal, 17.

(26) [p408] Written in the margin of the original: "Al-Hayzum is the name of the king's horse." (27) [p408] As for Abu Tamim al-Aslami, he is Hamza ibn 'Amr ibn al-Harith al-Aslami, a Companion (Sahabi) who was abundant in worship and witnessed the conquest of Ifriqiya; he died in the year 61 AH. (Al-A'lam: 313). As for al-Harith ibn Hisham, he is al-Harith ibn Hisham ibn al-Mughira al-Makhzumi al-Qurashi, a Companion (Sahabi), who was noble in both the Jahiliyyah and Islam, witnessed Badr with the polytheists, and embraced Islam on the day of the conquest of Mecca; he died in the year 18 AH. (28) [p409] Al-Anfal 14. (29) [p410] Al-Anfal 48. (30) [p410] Al 'Imran 121. (31) [p411] In the original: "Falan yatamannanahu" (So they will not wish for it). (32) [p411] Al-Baqara 94-95. (33) [p411] Al-Jumu'a 6-7. (34) [p413] In the original: "Yukadhdhibuna wa yukhti'una" (They lie and err). (35) [p415] Al-Ma'ida 11. (36) [p416] Al-Ma'ida 51. (37) [p416] Al-Ma'ida 52. (38) [p416] Al-Ma'ida 53. (39) [p416] In the original: "Khilaf" (Opposition/Contradiction). (40) [p417] Al-Ma'ida 54. (41) [p418] Written in the margin of the original: "Denunciation against the Rawafid (a Shi'a sect)." (42) [p419] Written in the margin of the original: "From the poetry of 'Ali ibn Abi Talib, may God be pleased with him." (43) [p422] He is 'Abdullah ibn Qum'ah al-Laythi: He wounded the cheek of the Messenger (peace be upon him) at Uhud, and two rings from the chainmail entered his cheek. For this dialogue, see Sirat Ibn Hisham 3:93-94. (44) [p422] These verses and what follows are from Surat Al 'Imran 150-154. (45) [p422] In the original: "Akhlaw bil-marakiz" (They vacated the positions). (46) [p423] Al 'Imran 165. (47) [p424] Mu'jam al-Buldan 3:76. (48) [p425] Al 'Imran 173. (49) [p426] Al 'Imran 59-62. (50) [p426] For the details of this Mubahala (imprecation), see Sirat Ibn Hisham 2:573. (51) [p427] Yunus 68. [p427] (1) In the original it is unclear, and we have established it as it agrees with the context of the speech. (52) [p428] Al-Baqara 163. (53) [p428] Al-Baqara 163. (54) [p429] Al-Ma'ida 75. (55) [p429] Al-Ma'ida 76. (56) [p429] Al-Ma'ida 77. (57) [p431] Written in the margin of the original: "Al-Mubahala (imprecation) in the language." (58) [p432] Al 'Imran 61. (59) [p433] In the original: "Tamanni" (Wishing). (60) [p433] Al 'Imran 61. (61) [p433] Al-Anfal 36, and in the original: "Inna alladhina" (Indeed, those who). (62) [p434] Al 'Imran 111. (63) [p435] Al 'Imran 12. (64) [p436] Al 'Imran 13. (65) [p436] Al-Baqara 114. (66) [p438] Written in the margin of the original: "The letter of the Messenger of God, may God bless him and grant him peace, to Kisra (Chosroes)." (67) [p438] The judge (al-Qadi) established it as "Badham" with a mim, although in most books of Sira and history it is "Badhan". See Sirat Ibn Hisham 1:69. (68) [p439] The definition of the incident of Shiruyah's killing of Kisra is mentioned in the first part of the book, p. 28. (69) [p439] He is Hatib ibn Abi Balta'a al-Lakhmi, a Companion (Sahabi) who witnessed all the battles with the Messenger of God, may God bless him and grant him peace. The Prophet sent him with his letter to al-Muqawqis, and he died in Medina in the year 30 AH. (Al-Isaba 1:300). (70) [p440] That was in the year 8 AH. The Messenger sent him with a letter to the king of Busra. When he descended at Mu'ta, Shurahbil ibn 'Amr al-Ghassani confronted him and killed him. Following his death, the expedition of Mu'ta took place. (Al-Isaba 1:286). (71) [p442] Al-A'raf 157. (72) [p443] In the original: "Yuzhiruna" (They manifest/show). (73) [p445] In the original: "Qanashuhu" (They stoned him). (74) [p446] Al-Nur 55. (75) [p446] Al-Nur 55. (1) [p451] Al-Baqara 213-214. (2) [p451] Thus in the original, and perhaps the correct form is "Bimithliha" (With something like it). (3) [p451] Al-Anfal 49. (4) [p451] Al-Ahzab 13. (5) [p452] Al-Ahzab 14-15. (6) [p452] Al-Ahzab 20. [p452] (3) Al-Ahzab 20. (7) [p453] Al-Ahzab 23. (8) [p453] P. 10. (9) [p453] Al-Baqara 214. (10) [p454] Al-Ahzab 23. (11) [p454] Al-Ahzab 25. (12) [p455] In Sirat Ibn Hisham, when the Prophet, peace be upon him, approached the forts of Banu Qurayza, he said: "O brothers of apes, has God disgraced you and brought down His punishment upon you?" They said: "O Aba al-Qasim, you were not ignorant." Sirat Ibn Hisham 2:234. (13) [p455] Al-Anfal 27. (14) [p456] Al-Tawba 120. (15) [p456] Al-Fath 11. (16) [p457] Al-Isra' 51. (17) [p457] Al-Fath 15. (18) [p458] Written in the margin of the original: "The reason for the Prophet's saying, peace be upon him: 'Indeed, among poets there are wise men.'" (19) [p458] In the original: "Khaliqi" (My Creator). (20) [p458] Al-Hujurat 17. (21) [p459] Al-Tawba 60. (22) [p460] It is also called the Ghazwa of Banu al-Mustaliq. In Sirat Ibn Hisham, it clarifies that the first to call out was the Ansari when he said: "O company of Ansar." The Ansari was Sinan ibn Wabar al-Juhani. For details of the incident, see Sirat Ibn Hisham 2:290. (23) [p460] He is speaking about the Ansar, saying: "They should..." (24) [p461] In Sirat Ibn Hisham: 'Abbad ibn Bishr al-Ansari. (25) [p462] Al-Jadd ibn Qays was the only one who held back from pledging allegiance to the Messenger, peace be upon him, at the Pledge of Ridwan. Then he held back from the expedition of Tabuk, and the verse was revealed concerning him: "And among them is he who says, 'Permit me [to stay] and do not put me to trial.'" Sirat Ibn Hisham 2:316, 516. (26) [p463] In the original: "Wahid farid" (Unique and alone). (27) [p463] Al-Zumar 24. (28) [p463] Al-Furqan 44. (29) [p464] Al-Anfal 6. (30) [p464] Al-Anfal 26. (31) [p464] Al 'Imran 152. (32) [p465] Al 'Imran 154. (33) [p465] Al-Fath 18. (34) [p465] Thus in the original, and we think it is superfluous. (35) [p466] Al-Hashr 8. (36) [p466] Al-Hashr 9. (37) [p467] Al-Nur 23. (38) [p467] Al-Nur 11. [p467] (2) Al-Nur 11. (39) [p470] Al-Tawba 42. (40) [p470] Al-Tawba 43-44. (41) [p470] Al-Tawba 46. (42) [p470] Al-Tawba 48. (43) [p471] The previous verses from Surat al-Tawba 38 onwards. (44) [p472] Al-Tawba 74. (45) [p472] In the original: "Qawm" (People). (46) [p473] Al-Tawba 75. (47) [p473] Al-Tawba 79. (48) [p473] Al-Baqara 194, and in the original: "Wa man i'tada" (And whoever transgresses). (49) [p473] Al-Shura 40. (50) [p474] It came in the margin of the original: "Al-Mu'adhdhir (with shadda): the one who falls short. Al-Mu'adhir (without shadda)..." (51) [p474] Al-Tawba 96. (52) [p474] It came in the margin of the original: "The Messenger of God, may God bless him and grant him peace, said: 'None of you believes until he is pleased with the decree of God.'" (53) [p476] It came in the margin of the original: "The saying of the Most High: 'Do they not see that they are tried every year once or twice?' indicates that 'fitna' (trial) means blessing." (54) [p476] Al-Tawba 126. (55) [p476] It came in the margin of the original: "The saying of the Most High: 'And [He also turned in mercy] to the three who were left behind' was revealed concerning Ka'b ibn Malik, Hilal ibn Umayya, and Murara ibn al-Rabi'." (56) [p476] In the original: "Wa kana kana" (And he was, he was). (57) [p476] Thus in the original, and perhaps it is "Dayyiqa" (Strait/Difficulty). (58) [p478] For details of the incident of the three who were left behind, including Ka'b, may God be pleased with him, see Sirat Ibn Hisham 4:531-537. (59) [p479] Plural of "Hujja" (Pilgrimage). (60) [p480] Al-An'am 52. (61) [p480] Al-An'am 53-54. (62) [p480] Al-Kahf 28. (63) [p483] Al-Ahzab 37. (64) [p484] Al-Anfal 12. (65) [p484] Al-Hakam ibn Abi al-'As was among a group who harmed the Messenger of God, peace be upon him: Abu Lahab, 'Uqba ibn Abi Mu'ayt, 'Adi ibn Hamra' al-Thaqafi, Ibn al-Asda' al-Hudhali, and al-Hakam. They were neighbors of the Messenger, and none of them embraced Islam except al-Hakam. Sirat Ibn Hisham 1:416. (66) [p485] Fussilat 13. (67) [p486] "Arashi" (relative to an Arab tribe). (68) [p490] Al-Hashr 11-12. [p491] (1) For details of this incident, see Sirat Ibn Hisham 2:587, and for the incident of Murabba' ibn Qayzi, see the same reference 2:523. (69) [p492] Al-Mu'minun 115. (70) [p492] Al-Anbiya' 18. (71) [p495] In the original: "Yuhabbidhu" (They make beloved). (72) [p496] He is al-Zubayr ibn Bata ibn Wahb, a Jewish enemy of Islam. See Sirat Ibn Hisham 2:515. (73) [p496] It came in Lisan al-'Arab, root W-K-F: "Tawakkafa al-athar" (to follow the trace). "Al-Tawakkuf" is expectation and waiting. In the hadith of Ibn 'Umayr: "The people of the graves await (yatawakkafuna) the news," i.e., they wait for it and ask about it. It is said: "Huwa yatawakkafu al-khabar," i.e., he awaits it. (74) [p500] Ta-Ha 71. (75) [p500] Ta-Ha 71-72. (76) [p501] Fatir 10. (77) [p501] In the original: "Majalis" (Sessions/Places), and perhaps the correct form is what we have established. (78) [p502] Perhaps there is an omission here, the estimated form being: "Mawdi'" (Place), so the phrase would be: "The place of his upbringing." (79) [p502] In the original: "Lihayn" (For a time). (80) [p503] Al-An'am 151. (81) [p503] Al-Nahl 90. (82) [p505] "Dawa" (sought refuge). (83) [p506] "Akadu" (from "kayd" - deceit/plot), and "Qawm" (people) is in the accusative case based on this because it is the object. (84) [p506] "Zabarahu" (rebuked him and spoke harshly to him). Lisan, root Z-B-R. (1) [p514] Al 'Imran 64. (2) [p514] Perhaps it is: "Illa kalimatan" (Except a word), because the context of the speech necessitates that. (3) [p516] "Al-Diskara" (a building like a palace containing dwellings and houses for servants and retinue, belonging to kings). Lisan, root D-S-K-R. (4) [p516] i.e., "So it was closed upon them." (5) [p516] This word is an addition from me to the original, necessitated by the context of the speech. (6) [p518] He means the Messenger, peace be upon him. (7) [p518] Al-Isra' 66. (8) [p519] "Dhu al-Majaz" (a location of a market near 'Arafa). (9) [p521] He means Abu 'Ali 'Abd al-Wahhab al-Jubba'i, the well-known Mu'tazilite. (10) [p521] In the original: "Wa bi-nubuwwa" (And with prophethood), and perhaps the correct form is what we have established. (11) [p522] Hud 49. (12) [p523] Al-Shu'ara' 247. (13) [p523] "Falaqa al-khubza" (I broke or split the loaf of bread). (14) [p525] See Sirat Ibn Hisham 224 and 324. (15) [p526] Sirat Ibn Hisham 4:492. [p532] (1) Written in the margin of the page: "From the saying of 'Ali ibn Abi Talib, may God be pleased with him." (16) [p534] Al-A'raf 188. (17) [p534] Al-Baqara 204. (18) [p534] Al-Munafiqun 4. (19) [p536] In the original: "Kana" (He was), and perhaps the correct form is what we have established. (20) [p537] Ya-Sin 69. (21) [p537] Al-Baqara 195. (22) [p537] Al-Nisa' 29. (23) [p537] Al-Nisa' 71. (24) [p537] Saba' 14. (25) [p538] Al 'Imran 168. (26) [p539] Perhaps there is a deficiency here, the estimated form being: "Faqalu bal al-'ilmu bima qad kana" (They said: Rather, knowledge is of what has already been). (27) [p540] "Al-Rabadha" (a village of Medina, three miles away on the road to Mecca). Mu'jam al-Buldan. (28) [p541] In the original: "Arsalani" (He sent me). (29) [p544] In the original: "Yuzhiruna" (They manifest/show). (30) [p544] "Al-Tamur" and "Al-Tumar" (the scroll/document; it is a Persian word in origin). Lisan al-'Arab, root T-M-R. (31) [p545] Written in the margin of the page: "The first to cast into the army of 'Ali ibn Abi Talib that he was the god of the worlds was 'Abdullah ibn Saba', known as Ibn al-Sawda' al-Yahudi (the Jew)." (32) [p548] In the original: "Abi Bakr" (Abu Bakr). (33) [p549] By "Abu al-Qasim" he means: 'Abdullah ibn Ahmad ibn Mahmud al-Ka'bi al-Balkhi, one of the great Mu'tazilites. He had opinions and treatises unique to him. Qadi al-Qudat 'Abd al-Jabbar narrated much from him in his book Tabaqat al-Mu'tazila.

(34) [p.550] Al-Mu'minun 44 (35) [p.550] Al-Mu'minun 51 (36) [p.553] Written in the margin of the original: The Prophet (peace and blessings be upon him) said to Fatimah, Safiyyah, and al-'Abbas (may Allah be pleased with them). (37) [p.554] At-Tawbah 60 (38) [p.554] An-Nisa' 11 (39) [p.555] Qumma al-bayt: He swept it. (Lisan, root: q-m-m) (40) [p.562] It came in the margin: "When Abu Bakr (may Allah be pleased with him) became Caliph, he went to the market with garments on his shoulder, selling and buying. The Companions of the Messenger of Allah (peace and blessings be upon him) gathered." (41) [p.562] An addition from me to the original, necessitated by the context. (42) [p.563] In the original: Abu 'Ubaydah (43) [p.564] Ibn Killis: He is Ya'qub ibn Killis, one of the viziers of the Ikhshidids; he fled to the Fatimids and was one of the main reasons for their entry into Egypt. As for Ibn Baqiyyah, he is Abu Tahir Muhammad ibn Baqiyyah, who served as vizier in Baghdad in the year 362 AH. (44) [p.564] Ta-Ha 30 (45) [p.565] Al-Hashr 8 (46) [p.565] Al-Hashr 9 [p.566] (1) It came in the margin of the original: "The Messenger of Allah (peace and blessings be upon him) said: 'Let those of you who are possessors of understanding and reason be near me.'" (47) [p.567] In the original: mun'imuhu (they favored him) (48) [p.571] In the original: 'ala (upon) (49) [p.572] In the original: qala (he said) (50) [p.572] Masa al-ina': He washed it. In the hadith of 'A'ishah (may Allah be pleased with her) concerning 'Uthman (may Allah be pleased with him): "You washed him (masamtumuhu) as a garment is washed, then you turned against him and killed him." (Lisan, root: m-w-s) (1) [p.573] An-Nisa' 114 (2) [p.573] In the original: fi ja'liha (in making it) (3) [p.575] Al-Ahqaf 17 (4) [p.577] In the original: 'Ali (5) [p.577] Thus in the original, and we think it is superfluous. (6) [p.578] Written in the original: hashiyah (marginal note) (7) [p.579] There is perhaps a lacuna here after the word "Amir al-Mu'minin," the estimated missing word being "ta'mal" (do you work), so that the meaning becomes coherent. (8) [p.582] In the original: "He is the richest of the Banu Marwan." (9) [p.587] An addition from me to the original, necessitated by the context. (10) [p.589] The word "Sufyan" is not clear in the original. (11) [p.590] The speech between the brackets is inconsistent if connected with what precedes and follows it. Therefore, I placed it between brackets, considering the speech continuous between the word "sirna" (we traveled) and the word "qultu" (I said). (12) [p.594] He means the dispute that arose during the caliphate of Abu Ja'far al-Mansur between him and 'Abdullah ibn 'Ali, the claimant to the caliphate. (13) [p.594] It came in the margin of the original: "Mentioning the great Imams of the Shi'a in the time of the author of the book." (14) [p.595] It came in the margin of the original: "And what are their claims regarding tashayyu' (partisanship) and love for the Messenger of Allah (peace and blessings be upon him) and his Household, and what is their statement?" (15) [p.596] In the original: "haram" (forbidden), and we added the waw (and) before it because the context of the speech requires it. (16) [p.596] Al-Hajj 41 (17) [p.596] After the word "alladhi" (the one who), the original has "huwa" (he), which we deleted because it is superfluous. (18) [p.597] It came in the margin of the original: "The beginning of the appearance of the Fatimids in the Maghrib under the claim of tashayyu'." (19) [p.597] In the original: "yaz'umuna" (they claim) (20) [p.597] Sijilmasah: A city in the south of the Maghrib, at the edge of the Sudan. (21) [p.597] In the original: "tusamma" (it is called) (22) [p.597] It appears that there is a lacuna in the phrase here. (23) [p.601] In the original: "kana" (he was) (24) [p.603] An addition from me necessitated by the speech. (25) [p.605] In the original: "anfadhahu" (he executed it) (26) [p.607] In the original: "ma" (what) (27) [p.609] See the first part of the book, page 107. (28) [p.610] There is a lacuna here in the phrase. It is likely speech that fell from the copyist. Since this copy we are working on is the only known one so far, there is no way to know the text of this lacuna. However, its estimation is that al-Zanjani argued that the Messenger was accused through poetry composed about him, and the Qadi responds to this argument of his. [p.610] (1) In the original: li-hadha (for this) (29) [p.612] It came in the margin of the original: "The statement of the chief of the Qaramitah: 'Three things corrupted people's affairs.'" (30) [p.613] Al-A'raf 187 (31) [p.614] Luqman 34 (32) [p.614] It came in the margin of the original: "Interpretation of his saying (peace be upon him): 'A house in which there are no dates, its inhabitants are hungry.'" (33) [p.615] It came in the margin of the original: "Interpretation of his saying (peace and blessings be upon him): 'Healing is in a lick of honey, or a cupping incision, or a verse from the Book of Allah,' and his saying: 'Truffles are from manna, and their water is a cure for the eye.'" (34) [p.616] Two fruits used in drugs. (35) [p.617] Qa'in: A town between Nishapur and Isfahan. Herat: One of the mother cities of Khurasan. (Mu'jam al-Buldan) (36) [p.618] Repeated in the original. (37) [p.619] In the original: "He is the master of this, Ibn Baks." (38) [p.621] It came in the margin of the original from the hadith of Ibn Mas'ud, and it is also narrated as marfu' from his hadith. (39) [p.621] It came in the margin of the original as a comment on this: "This is from the speech of the physician al-Harith ibn Kaladah. Whoever attributes it to the Messenger of Allah has erred." (40) [p.626] In the original: sharran (evil) (41) [p.627] He is the shaykh of Qadi al-Qudat 'Abd al-Jabbar al-Hamadhani, who died around the year 367 AH. (42) [p.628] Abu Hashim is 'Abd al-Salam al-Jubba'i, the famous Mu'tazilite. His followers are known as the Bahshamiyya. Qadi al-Qudat was greatly influenced by him, to the extent that he is considered a representative of his school in many matters. (43) [p.629] Thus in the original, and it is superfluous. (44) [p.629] He is Abu Yusuf Ya'qub ibn Ishaq al-Kindi, one of the earliest to write on philosophy and medicine among the Arabs. (45) [p.630] Perhaps it is: al-Natilayn. See Mu'jam al-Buldan, part five. (46) [p.630] See Mu'jam al-Buldan, part one. (47) [p.631] A word erased from the original. (48) [p.631] In the original: "kulluhu" (all of it), and what we have written is likely more correct. (49) [p.632] In the original: "makshuf" (uncovered) (50) [p.632] Thus in the original. (51) [p.633] In the original: "majdhum" (leper) (52) [p.633] In the original: "sahib" (companion/owner) (53) [p.633] An addition from me to the original, necessitated by the correctness of the phrase. (54) [p.637] He means Abu 'Uthman al-Jahiz. (1) [p.642] It came in the margin of the book: "Interpretation of his saying (peace be upon him): 'Fast, and you will be healthy.'" (2) [p.642] It came in the margin: "Interpretation of his saying (peace be upon him): 'Travel, and you will gain.'" (3) [p.642] Al-Baqarah 195 (4) [p.642] An-Nisa' 102 (5) [p.643] A blank in the original of about half a line. (6) [p.643] In the margin of the original: "He said (peace be upon him): 'Beware of affectation. When a guest comes to one of you, let him not go to trouble for him for what he does not have.'" [p.643] (1) A blank in the original of about half a line. (7) [p.644] A blank in the original of about half a line. (8) [p.644] A blank in the original of about half a line. (9) [p.645] Al-A'raf 195 (10) [p.645] A blank in the original of about half a line. (11) [p.645] A blank in the original of about half a line. (12) [p.645] Thus in the original, and likely the correct word is: al-da' (the disease). (13) [p.646] A blank in the original of about half a line. (14) [p.646] A blank in the original of about half a line. (15) [p.647] A blank in the original of about half a line. (16) [p.647] A blank in the original of about half a line. (17) [p.647] A blank in the original of about half a line. (18) [p.648] A blank in the original of about half a line. (19) [p.648] A blank in the original of about half a line. (20) [p.649] and 2 and 3: A blank in the original of about half a line. (21) [p.650] A blank in the original of about half a line. (22) [p.650] A blank in the original of about half a line. (23) [p.651] and 2 and 3: A blank in the original of about half a line. (24) [p.652] and 2: A blank in the original of about half a line. (25) [p.653] and 2 and 3: A blank in the original of about half a line. (26) [p.654] and 2: A blank in the original of about half a line. (27) [p.655] and 2, 3, and 4: A blank in the original of about half a line. (28) [p.655] In the original: "ya'khudhu" (they take) (29) [p.656] and 2 and 3: A blank in the original of about half a line. (30) [p.657] and 2, 3, 4, and 5: A lacuna in the original of about half a line. (31) [p.658] and 2, 3, 4, 5, 6, and 7: A lacuna in the original of about three-quarters of a line. (32) [p.659] and 2: A lacuna in the original of about half a line. (33) [p.660] and 2, 3, 4, 5, and 6: A blank in the original of about three-quarters of a line. (34) [p.661] and 2, 3, 4, 5, 6, 7, and 8: A lacuna in the original of about three-quarters of a line. (35) [p.662] Died in the year 684 AH. Shudhur al-Dhahab 5:388

1. Sūrat al-Ṣāffāt : Chapter 37 of the Qur'an, verse 102.
2. Sūrat al-Qaṣaṣ : Chapter 28 of the Qur'an, verses 30-31.
3. Sūrat al-Shu‘arā’ : Chapter 26 of the Qur'an, verses 193-195.
4. Sūrat al-Baqarah : Chapter 2 of the Qur'an, verse 260.
5. Sūrat al-Baqarah : Chapter 2 of the Qur'an, verses 1-2.
6. Sūrat al-Shu‘arā’ : Chapter 26 of the Qur'an, verses 153-156.
7. Sūrat al-Ḥijr : Chapter 15 of the Qur'an, verse 14.
8. Sūrat al-Isrā’ : Chapter 17 of the Qur'an, verse 59.
9. Sharḥ al-Uṣūl al-Khamsah : Commentary on the Five Principles, a work by Judge ‘Abd al-Jabbār.
10. al-Tathbīt : A work by Judge ‘Abd al-Jabbār, page 40.
11. al-Tathbīt : Page 196.
12. al-Tathbīt : Folios 293 verso and 294.
13. al-Tathbīt : Folios 297 verso, 298 recto; also 302 recto; and 299 verso.
14. al-Tathbīt : Page 188.
15. al-Tathbīt : Page 116.
16. al-Tathbīt : Pages 87, 80, 88.
17. al-Tathbīt : Folio 80 recto; also Introduction of Kadhab al-Muftarī, page 28.
18. al-Tathbīt : Folios 19 verso and 80 recto.
19. Sūrat al-Tawbah : Chapter 9 of the Qur'an, verse 33.
20. Jalb : Threatening with evil.
21. Sūrat al-Isrā’ : Chapter 17, verse 60.
22. Sūrat al-Mā’idah : Chapter 5, verse 67.
23. fa-inna : Arabic phrase meaning 'for indeed'.
24. al-Jabriyyah / al-Jibriyyah : Terms for arrogance; see al-Qāmūs, root j-b-r.
25. Iṣṭalama : To eradicate; see al-Qāmūs, root ṣ-l-m.
26. Ṣābi’ūn : Sabians, a religious group that venerated celestial bodies.
27. al-Ārā’ wa al-Diyānāt : A book by al-Nawbakhtī on sects and religions.
28. al-Milal wa al-Niḥal : A book by al-Shahrastānī on sects and creeds.
29. al-Faṣl fī al-Milal wa al-Niḥal : A book by Ibn Ḥazm on sects and heresies.
30. al-Mughnī : The great encyclopedia by Judge ‘Abd al-Jabbār.
31. tabi‘ahu : Arabic for 'he followed him'.
32. Bāṭiniyyah : Esoteric sect, often referring to Isma‘ilis or those who interpret scripture allegorically.
33. Sūrat Fuṣṣilat : Chapter 41, verse 53.
34. Sūrat al-Anbiyā’ : Chapter 21, verse 37.
35. Sūrat al-An‘ām : Chapter 6, verse 89.
36. Sūrat al-Anfāl : Chapter 8, verses 62-63.
37. Sūrat Āl ‘Imrān : Chapter 3, verses 103-104.
38. ‘Abbāsid da‘wah : The Abbasid propaganda movement that led to the overthrow of the Umayyads.
39. al-Kurā‘ : The lower leg of an animal; used metaphorically for warhorses.
40. al-‘Abbās ibn ‘Abd al-Muṭṭalib : The Prophet's uncle, ancestor of the Abbasids.
41. al-Ṭabarī : Abū Ja‘far Muḥammad ibn Jarīr al-Ṭabarī, historian and exegete (d. 310 AH).
42. Ḥujr ibn ‘Adī : A Companion executed by Mu‘āwiyah's governor.
43. al-Ḥusayn : The Prophet's grandson, martyred at Karbala in 61 AH.
44. al-Ḥarrah : A volcanic plain near Medina; site of a battle in 63 AH.
45. Muslim ibn ‘Uqbah : Umayyad general who led the attack on Medina.
46. Yazīd ibn Mu‘āwiyah : Second Umayyad caliph (r. 60-64 AH).
47. Mu‘jam al-Buldān : Geographical dictionary by Yāqūt al-Ḥamawī.
48. al-Ṭabarī 2:538-576 : Reference to al-Ṭabarī's history for the Tawwābūn movement.
49. al-Ḥajjāj : Al-Ḥajjāj ibn Yūsuf al-Thaqafī, Umayyad governor of Iraq.
50. ‘Abd Allāh ibn al-Zubayr : Companion and anti-caliph based in Mecca (d. 73 AH).
51. Khusraw Parviz : Khosrow II, a Sassanid king of Persia.
52. Hijra : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE.
53. Dhakrawaih : A Qarmatian leader; the text refers to his servant's actions.
54. al-Qāmūs al-Muḥīṭ : A famous Arabic dictionary by al-Fīrūzābādī.
55. al-Jubbā'ī : Abū Hāshim al-Jubbā'ī, a leading Mu'tazilite theologian.
56. Shu'ūbī : A member of the Shu'ūbiyya movement, which asserted the equality or superiority of non-Arab Muslims over Arabs.
57. Māshā' Allāh ibn Atharī : Māshā' Allāh ibn Atharī, a famous Jewish astrologer of the early Abbasid period.
58. Dhū al-Riyāsatayn : Title meaning 'the one with the two presidencies', referring to al-Faḍl ibn Sahl, who served as vizier and military commander.
59. al-Manṭiqī : The logician; a title for Abū Bishr Mattā ibn Yūnus, a Christian translator and logician.
60. al-Manṭiqī : The logician; a title for Yaḥyā ibn 'Adī, a Jacobite Christian philosopher and logician.
61. al-Qadd : A cut or split; also used for the skin of a bee.
62. al-'Alhar : Blood mixed with fur.
63. Aslam ibn Mas'ūd : A companion of the Prophet Muhammad, early convert, and participant in major battles.
64. Alima : To be in pain; alim means painful.
65. Arius : A Christian priest from Alexandria who taught that the Son of God is not co-eternal with the Father, leading to the Arian controversy.
66. Sulayhiyya : A Christian sect or book attributed to Paul; possibly referring to the Pauline epistles.
67. al-Sulayḥ : The book of Paul's epistles; also called 'al-Sulayḥayn'.
68. aqnīmayn : Dual form of 'uqnūm' (hypostasis); used in Christian theology for the persons of the Trinity.
69. Arius : See note 12.
70. Magians : Zoroastrians; also used for dualist sects in general.
71. Qarāmiṭa : The Qarmatians, a syncretic religious movement that originated in the 9th century, often considered a radical branch of Isma'ilism.
72. Ṣābi’at Ḥarrān : The Sabians of Harran, a religious group in the city of Harran (in modern-day Turkey) known for astral worship, considered a remnant of ancient Assyrian and Babylonian religion.
73. mā : Arabic word meaning 'what', used here to indicate a textual variant.
74. al-Zukhruf 45 : Qur'anic reference: Surah al-Zukhruf, verse 45.
75. wāḥid : Arabic word meaning 'one', used here to indicate a textual variant.
76. Injīl Yūḥannā : The Gospel of John, a canonical Christian gospel.
77. Injīl Yūḥannā : The Gospel of John.
78. al-marji‘ al-sābiq : Same reference as the immediately preceding one.
79. Injīl Yūḥannā : The Gospel of John.
80. Injīl Yūḥannā : The Gospel of John.
81. Injīl Yūḥannā : The Gospel of John.
82. Injīl Yūḥannā : The Gospel of John.
83. Īl : An Aramaic word meaning 'hero', later used to mean 'God'.
84. Injīl Mattā : The Gospel of Matthew, a canonical Christian gospel.
85. Injīl Mattā : The Gospel of Matthew.
86. al-wāw : The Arabic conjunction 'and', added for contextual clarity.
87. al-Tawrāh : The Torah, the first five books of the Hebrew Bible.
88. al-Ma‘ārij 40 : Qur'anic reference: Surah al-Ma'arij, verse 40.
89. al-Balad 3 : Qur'anic reference: Surah al-Balad, verse 3.
90. al-Nisā’ 171 : Qur'anic reference: Surah al-Nisa', verse 171.
91. al-Ṣāffāt 88 : Qur'anic reference: Surah al-Saffat, verse 88.
92. al-Qamar 19 : Qur'anic reference: Surah al-Qamar, verse 19.
93. Fuṣṣilat 16 : Qur'anic reference: Surah Fussilat, verse 16.
94. Hishām ibn al-Ḥakam : A prominent Imami Shiite theologian (d. 190 AH/805 CE), born in Kufa, active in Baghdad, and associated with the Barmakid vizier Yahya ibn Khalid.
95. Muḥammad 31 : Qur'anic reference: Surah Muhammad, verse 31.
96. al-Isrā’ 16 : Qur'anic reference: Surah al-Isra', verse 16.
97. idāfa : An addition to the original text required by the context.
98. idāfa : An addition to the original text required by the context.
99. al-ṣalāh : The Lord's Prayer, a Christian prayer found in the Gospel of Matthew.
100. lam yarḍaw : Arabic phrase meaning 'they were not pleased', repeated in the original manuscript.
101. al-wilād : A variant reading of a word in the original manuscript.
102. qafadahu : Arabic verb meaning 'he slapped him on the back of the neck with the palm of his hand'.
103. Injīl Mattā : The Gospel of Matthew.
104. Injīl Yūḥannā : The Gospel of John.
105. Injīl Mattā : The Gospel of Matthew.
106. ‘an al-jumhūr : Arabic phrase meaning 'from the majority', indicating a variant reading.
107. al-Nisā’ 157 : Qur'anic reference: Surah al-Nisa', verse 157.
108. al-kalimatān : The two words are repeated in the original manuscript.
109. maṭmūsah : A word obscured by ink in the original manuscript; the reading is conjectural.
110. kabīr al-Qarāmiṭah : The chief of the Qarmatians, a radical Ismaili sect. He was a grocer from Janaba in Fars, later moved to Bahrain.
111. Aḥmad ibn ‘Abd Allāh al-Qaddāḥ : A figure associated with the Qarmatian movement; details of his connection with Muhammad ibn al-Fadl are found in Ibn al-Athir's al-Kamil.
112. ‘Ubayd Allāh ibn Muḥammad al-Mahdī : Founder of the Fatimid Caliphate (d. 322 AH/934 CE), born in Salamiyya, proclaimed in Qayrawan in 297 AH/909 CE.
113. ziyāda minnī : An addition from the editor required by the context to clarify the meaning.
114. ziyāda minnī : An addition from the editor required by the context.
115. ziyāda minnī : An addition from the editor required by the context.
116. wa ya’t : A variant reading in the original manuscript.
117. Āl ‘Imrān 97 : Qur'anic reference: Surah Al 'Imran, verse 97.
118. al-qāḍī : The judge, referring to the author of the text, who reviews opponents' statements before refuting them.
119. al-Baqara 228 : Qur'anic reference: Surah al-Baqara, verse 228.
120. al-Baqara 191 : Qur'anic reference: Surah al-Baqara, verse 191.
121. al-Baqara 217 : Qur'anic reference: Surah al-Baqara, verse 217.
122. al-Aḥqāf 9 : Qur'anic reference: Surah al-Ahqaf, verse 9.
123. Yūnus 94 : Qur'anic reference: Surah Yunus, verse 94.
124. Āl ‘Imrān 144 : Qur'anic reference: Surah Al 'Imran, verse 144.
125. al-Anbiyā’ 34 : Qur'anic reference: Surah al-Anbiya', verse 34.
126. al-ḥāshiyah : A marginal note in the manuscript concerning the crucifixion of a man by the Jews claiming he was the Messiah.
127. wa ḥujja : A variant reading in the original manuscript; the correct reading is likely what the editor has established.
128. al-mabṭakhah : A place where watermelons are grown; similarly, al-mabaqala is a place where vegetables are grown.
129. al-anājīl : The Gospels, referring to the canonical Christian accounts of Jesus' life.
130. nabī : Arabic word meaning 'prophet', used here as a variant reading.
131. Injīl Mattā : The Gospel of Matthew.
132. Isu‘ / Yashu‘ / Laysu‘ : Various Arabic spellings of the name 'Jesus'; the editor has standardized to 'Yasū‘' for clarity.
133. yaqūlūn : Arabic word meaning 'they say', a variant reading in the original.
134. Būlus : Paul the Apostle, a key figure in early Christianity, known for his missionary journeys and epistles.
135. Mār Jurjis : Saint George, a Christian martyr venerated as a patron saint in many churches, including the Church of England and the Russian Church.
136. Marqus : Mark the Evangelist, traditionally considered the author of the Gospel of Mark and a companion of Peter.
137. Injīl Yūḥannā : The Gospel of John.
138. marrah : Arabic word meaning 'once', a variant reading; the correct reading is likely what the editor has established.
139. al-Mā’ida 116 : Qur'anic reference: Surah al-Ma'ida, verse 116.
140. Ṭā Hā 17 : Qur'anic reference: Surah Ta Ha, verse 17.
141. al-A‘rāf 12 : Qur'anic reference: Surah al-A'raf, verse 12; both readings 'idh amartuka' and 'idh amartaka' are recorded.
142. al-sinkh : Arabic word meaning 'root' or 'origin'; from it comes the gum of a tooth (manbit) and the intensity of a fever (sūrat al-ḥummā).
143. al-Tawba 31 : Qur'anic reference: Surah al-Tawba, verse 31.
144. تعس عبد الدينار : A hadith expression meaning 'perish the slave of the dinar,' i.e., one who is enslaved by wealth.
145. المعونة : Title of a book by Abu al-Ikhshid (Ahmad ibn ‘Ali), discussing Mu‘tazilite theology with his own distinctive views.
146. كتاب الحواريين : The Book of the Apostles, likely a reference to a Christian text about the apostles.
147. الأرمائي : A term for one who worships stars and idols, possibly derived from 'armā' (star-worshipper).
148. هرمس المثلث : Hermes Trismegistus, a legendary figure associated with wisdom, alchemy, and astrology; three persons are distinguished in Islamic tradition.
149. الآبستاق : The Avesta, the sacred scripture of Zoroastrianism.
150. ذمة : A covenant of protection granted to non-Muslims (dhimmis) under Islamic rule.
151. الجاثليق : A high-ranking Christian cleric, subordinate to the Patriarch of Antioch, overseeing metropolitans, bishops, priests, and deacons.
152. الري : Rayy, a major city in medieval Iran, conquered by Muslims in the 7th century and a prominent Islamic center.
153. هرابذة : Herbadhs, Zoroastrian priests or scholars.
154. jizya : A tax levied on non-Muslims in an Islamic state.
155. Tābiʿūn : Followers; the generation after the Companions of the Prophet.
156. biʿiddatin : With a number; possibly referring to a specific number of days.
157. al-rajul al-asīf : The decrepit old man, quick to grieve, tender-hearted.
158. munkar : A hadith classification meaning 'rejected' due to weakness.
159. al-judhayl : Diminutive of jidhl; a piece of wood in a camel resting place.
160. al-ʿudhayq : Diminutive of ʿidhq; a palm tree.
161. al-murajjab : One propped up due to heavy load; metaphor for a noble man.
162. al-fahha : Inability and error.
163. Bakr : Possibly a proper name or tribe.
164. Banī : Sons of; a tribal designation.
165. ʿanhum : From them; possibly a scribal error.
166. yakhāf : He fears; corrected to fit context.
167. Kaʿb ibn Qurẓa : A companion of ʿAlī; correct name is Kaʿb ibn Qurẓa.
168. ṣārat : It became; possibly a scribal error.
169. yadʿī : He claims; possibly a scribal error.
170. yaqūl : He says; possibly a scribal error.
171. tadākaktum : You rushed upon one another.
172. tahālak tum : You rushed; corrected form.
173. mā shāʾa llāh : What Allah wills; an expression of seeking help.
174. al-khalīfa : The caliph; possibly a scribal error.
175. wa qawluhu : And his saying; possibly a scribal error.
176. abarra al-qawma : He destroyed the people.
177. Allāhu inna : Allah indeed; possibly a scribal error.
178. yaqūl : He says; possibly a scribal error.
179. al-inkār : Denial; possibly a scribal error.
180. wa lā tuʿṭā : And it is not given; possibly a scribal error.
181. istaqarrat : It settled; possibly a scribal error.
182. Ibn ʿUmayr and Ibn Zāʾida : Names; possibly scribal errors.
183. ʿUmayr : A name; corrected to ʿAmr in most sources.
184. al-dumustuq : A term for governor, from Greek or Latin.
185. shayʾan : Something; possibly a scribal error.
186. tamarraʿa : Changed color, turned yellow.
187. ahwan ʿalayka : Easier for you; possibly a scribal error.
188. al-thaghb : A trench dug by watercourses.
189. fī : In; possibly a scribal error.
190. bi-hādhā : With this; possibly a scribal error.
191. mā : What; possibly a scribal error.
192. ṣārū : They became; possibly a scribal error.
193. al-jarmūq : A type of footwear worn over the khuff.
194. khuff : Leather socks worn inside shoes.
195. li-ammihim : For their mother; possibly a scribal error.
196. Bābak al-Khurramī : Leader of a major rebellion against the Abbasid caliphate.
197. Muʿtazila : An Islamic theological school emphasizing reason and free will.
198. Zanj : Rebellious groups of mixed origins in the Basra region.
199. al-Janabi : Refers to a person or group associated with the Qarmatian movement; likely Abu Tahir al-Janabi, a Qarmatian leader.
200. Byzantines : The Eastern Roman Empire, often referred to as al-Rum in Arabic sources.
201. al-Talatila : A term meaning 'calamity' or 'disaster'; also the name of a mother.
202. Batinis : An esoteric sect within Islam, often referring to the Isma'ilis or Qarmatians who emphasized the inner (batin) meaning of scripture.
203. Qarmatians : A radical Isma'ili sect that emerged in the 9th century, known for their egalitarian and revolutionary activities, including the sacking of Mecca.
204. talh tree : A type of acacia tree (Acacia tortilis) found in arid regions; its wood was used for shipbuilding.
205. amir al-umara' : Commander of commanders; a high-ranking military and administrative title in the Abbasid caliphate, effectively a chief minister or regent.